all His other attributes as well—agree with the early generations and the imams in one respect and disagree with them in another. Neither group’s position, to the exclusion of the other’s, represents that of the early generations. However, in questions of the attributes generally—indeed, in all questions of the attributes and divine decree—the Ashʿariyyah are closer to the position of the early generations and the imams than the Muʿtazilah.

If it is said:

“Allah Most High has said, ‘Indeed, it is the word of a noble messenger.’ This indicates that the messenger originated the Arabic speech.”

The reply is:

This is false, because Allah mentions this in two places in the Quran. In one, the messenger is Muhammad; in the other verse, the messenger is Gabriel.

Allah Most High says in Sūrat al-Hāqqah:

“Indeed, it is the word of a noble messenger. It is not the word of a poet—how little you believe! Nor is it the word of a soothsayer—how little you take heed! It is a revelation from the Lord of all worlds.”

The messenger here is Muhammad, may Allah bless him and grant him peace. In Sūrat al-Takwīr, He says:

“Indeed, it is the word of a noble messenger, possessed of power, held in honour with the Lord of the Throne, obeyed there and trustworthy.”

The messenger here is Gabriel. Had He attributed it to the messenger because he originated its letters, or originated any part of it, the two statements would have contradicted one another. For if one of them originated its letters, the other could not have originated them.

Furthermore, He said:

“The word of a noble messenger.”

He did not say, “The word of an angel,” or “of a prophet.” The term “messenger” necessarily implies someone who sent him. This therefore indicates that