command, prohibition, and statement, and that the divine scriptures differ in wording, not in meaning. This makes the meaning of the Torah, the Gospel, and the Quran identical, and likewise the meaning of the Verse of Debt and the Verse of the Throne. This resembles the claim that Allah’s Most Beautiful Names all have one meaning, so that the All-Knowing, the All-Powerful, the Most Merciful, and the All-Wise mean the same thing. This is deviation concerning His names, attributes, and verses.

(Third: the claim that the meanings and words conveyed by the messengers from Allah are not Allah’s speech, and that the Quran is the speech of its reciters, not the speech of the Lord of all worlds. These three positions are false, however they are expressed.

As for someone who says:

“The Arabic Quran is Allah’s speech, conveyed from Him by the Messenger of Allah, may Allah bless him and grant him peace. Sometimes it is heard from Allah, and sometimes from His messengers conveying it from Him. It remains Allah’s speech however it is conveyed: speech that Allah Himself spoke, not something He created in another. Allah’s speech does not become created even when people recite it, write it down, and hear it.”

And who also says:

“People’s actions, voices, and all their other attributes are created”—there is nothing objectionable in his position. If he denies indwelling, meaning that an attribute does not leave the one whose attribute it is and pass into another, he is correct in this meaning. Yet he must also believe that the Arabic Quran is the speech of Allah Most High, and that neither it nor any part of it is the speech of anyone else. Rather, His messengers conveyed it from Him.

If a created being’s speech can be conveyed from him while it is known to be his speech—both its letters and its meanings—and while it is known that none of his attributes has departed from his essence, then recognizing the same concerning the Creator’s speech is all the more warranted and evident. And Allah knows best.