لَا كَمَا يَزْعُمُ الْمُعْتَزِلَةُ مِنْ أَنَّهُ مُتَكَلِّمٌ بِكَلَامٍ هُوَ قَائِمٌ بِغَيْرِهِ
This contrasts with the reported Muʿtazilī view that God speaks through speech subsisting in something other than Himself.
When speech is affirmed as a divine attribute, the predicate Speaker must genuinely relate to God. If the very reality of speech is said to subsist only in a created external locus, it becomes necessary to explain in what sense speaking is a divine perfection.
Created sounds, written manuscripts, and audible recitation raise further questions to be distinguished separately. Here the immediate concern is the attribution and locus of the divine attribute of speech.