Some held that languages originated through divine instruction. This is the view of Abū Bakr ʿAbd al-ʿAzīz, Shaykh Abū Muhammad al-Maqdisī, and various groups among the followers of Imam Ahmad. It is also the view of al-Ashʿarī, Ibn Fūrak, and others.

Others held that they originated partly through divine instruction and partly through human convention. Various groups held this view, including Ibn ʿAqīl and others.

Still others held that either origin is possible and that we cannot affirm either conclusively. This is the view of Judge Abū Yaʿlā, Judge Abū Bakr ibn al-Bāqillānī, and others.

Only certain groups among the Muʿtazilah and their followers maintained that languages originated entirely through human convention. The leading proponent of this view was Abū Hāshim ibn al-Jubbāʾī. Those who held that languages were “divinely taught” disagreed over whether this instruction took place through speech, through the imparting of direct, non-inferential knowledge, or through both.

For those who maintain that languages originated through divine instruction and that this instruction took place through speech, it follows that they should be described as uncreated, since they are all part of the speech of Allah Most High. Yet we know with certainty that some proper names were newly coined by people themselves, so the uncertainty concerns common nouns.

Moreover, Allah’s teaching Adam through speech does not entail that those names continued unchanged in their wording among his descendants. Rather, it is related that when the people aboard Noah’s Ark disembarked, each group was given a language, and their tongues became confused.

There are competing considerations in this question, and the disagreement concerning it among our companions and the rest of Ahl al-Sunnah amounts to a dispute