is from the poetry of Labīd know that these are Labīd’s words, and that the verse,

“Halt, you two, and let us weep at the memory of a beloved and a dwelling,”

is among the words of Imru’ al-Qays, although they know that they heard these verses only from someone else, in that person’s voice.

Then the believers came forward with some of the truth but not all of it and said: “This is nothing but the servant’s voice and utterance—or, we hear nothing else.” The “deniers” then said: “The servant’s utterance has come into being and is not Allah’s speech. Therefore, what is heard has come into being and is not Allah’s speech.”

The “affirmers” said: “Rather, this is Allah’s speech, yet it is nothing but the servant’s utterance or voice. His utterance or voice must therefore be Allah’s speech. Allah’s speech is uncreated or eternal, so his utterance or voice must be uncreated or eternal.”

People know, as a necessary truth of the Muslim community’s religion—and indeed through reason itself—that each group is mistaken in some of what it says and has introduced an innovation in that respect. This is why the imams rejected such claims. If any of them returns to his innate disposition, he will recognize the difference between pointing to the speech being heard and saying, “These are Zayd’s words,” and saying, “This is Zayd’s voice.” He will find that his innate disposition affirms the former and rejects the latter.

Allah Most High says:

“And if any one of the polytheists seeks your protection, then grant him protection so that he may hear Allah’s speech.”

The Prophet, may Allah bless him and grant him peace, said:

“Beautify the Quran with your voices.”

Everyone knows by his innate disposition what the Book and the Sunnah indicate: that the speech