The former is the position of the early imams of the Shi'a (1), [the Jahmites] (2), the Murji'ites, and the Karrāmites, as well as many of Ahl al-Hadith and others.

Then, when something is described as “temporally originated,” does this mean that its kind is temporally originated, so that the Lord became one who speaks after He had not been one who speaks? Or does it mean that its individual instances are temporally originated—that He has always spoken whenever He wills, and that the speech with which He spoke to Moses, for example (3), is temporally originated, even though the kind of His speech is beginningless and has always existed?

These, then, are three possibilities encompassed by your statement. It is known that you only (4) meant the first type, which is the position of [the later Shi'a] (5), who combined Shi'ism with Mutazilism. They said that it is created: Allah created it apart from Himself (6).

[Although the Imamis say that it is “originated” and refrain from calling it “created,” what they mean by “originated” is what the others mean by “created”; the disagreement between them is merely terminological.] (7)

It is therefore said to you (8): If Allah created it [and brought it into being] (9) apart from Himself, it would not be His speech. Speech, power, knowledge, and all other attributes can be ascribed only to the one in whom