Sahaba - The Blessed

of Allah). Likewise, our speech is in our heart. Our words are its
translation into the world of tangibility. Perfection and superiority
of every living being lies in its attribute of speech. A living being
without speech is imperfect. Since Allâhu ta’âlâ also is a living
being, He must have the attribute ‘speech’. All prophets and
heavenly books taught the belief that Allâhu ta’âlâ has the
Attribute ‘Speech’. The word and the sound which Mûsâ (Moses)
‘alaihis-salâm’ heard from the tree was the Kalâm-i-ilâhî. Yet a
hâfiz’s [1] voice is not the Kalâm-i-ilâhî. The meanings it represents
are the Kalâm-i-ilâhî. Allâhu ta’âlâ hears creatures’ speech
without letters and sounds. He revealed His Speech, which is
letterless and soundless, in the Arabic language. It did not make
any changes in the Kalâm-i-ilâhî. A person wears various clothes
and appears in various guises, yet he himself does not change at all.
The Speech of Allâhu ta’âlâ, unlike the speech of creatures, does
not need words and sounds. However, to change or translate the
words and sounds (through which the Speech of Allâhu ta’âlâ is
revealed) means to change and defile the Kalâm-i-ilâhî (Word, or
Speech of Allâhu ta’âlâ). The Qur’ân al-kerîm is committed to
these words and sounds. Allâhu ta’âlâ Himself placed His Speech
into these words and sounds.
The Qur’ân al-kerîm was written also in Lawh-il-mahfûz in the
same words in a state that we are not familiar with. It was not a
creature. (The Archangel named) Jebrâîl ‘alaihis-salâm’ revealed
it to our master, the Messenger of Allah ‘sall-Allâhu ’alaihi wa
sallam’, sometimes saying the message softly in lettered and vocal
susurration into his blessed ear, (in a nature tasted and enjoyed,
and therefore known, only by the blessed Darling of Allâhu
ta’âlâ,) and sometimes planting it into his heart in the form of
lettered but voiceless inspiration. It is not the case that the
meanings were “inspired into his heart without words and
Muhammad ‘alaihis-salâm’, an Arabic-speaking person, translated
the Kalâm-i-ilâhî into these words and sounds.” Yes, there was
also Wahy that was inspired in this manner. That is, the Kalâm-iilâhî
was (sometimes) inspired into his blessed heart and he
rendered the inspired meanings into certain locutions and uttered
them. These utterances, whose meanings were inspired by Allâhu
ta’âlâ and words and sounds were articulated by Muhammad
‘alaihis-salâm’, were termed hadîth-i-qudsî. The Qur’ân al-kerîm
should not be mistaken for the (prophetic utterances called)
[1] A person reading or reciting the Qur’ân al-kerîm.
– 140 –