and in all of this is a refutation of al-Bayhaqī in his statement: "The wording of 'sound' is not authentically established in any ḥadīth from the Prophet (ṣallá Allāhu ʿalayhi wa-sallam)!" Then he interpreted the ḥadīth by saying that the sound refers to an angel or something else, as explained by the ḥāfiẓ about him, and then he indicated its refutation by saying: "This is the essence of the argument of those who deny the sound among the imams, and it implies that Allāh did not make any of His angels or messengers hear His speech, but rather inspired them with it." I said: And this is false, contradicting many texts, and suffice it for you among them is the statement of Allāh ﵎ in His conversation with Mūsá: "So listen to what is revealed" (Ṭāhā, 13). Then he said: "And the essence of the argument for denial is reverting to analogy with the sounds of creatures, because they are known to have outlets. It is not hidden what is in it; for the sound may occur without an outlet just as vision may occur without the connection of rays as previously mentioned. We concede; but we reject the mentioned analogy, and the attributes of the Creator are not to be compared to the attributes of the creature, and when the mention of sound is established by these authentic ḥadīths, it is obligatory to believe in it, then either to delegate [its meaning] or to interpret. And with Allāh is success." I said: Rather, belief as we believe in all His attributes, while delegating the knowledge of their realities to the One who possesses them ﷾ as He said: "There is nothing like unto Him, and He is the Hearing, the Seeing" (al-Shūrā, 111). Then the ḥadīth of the chapter was symbolized in "al-Fatḥ al-Kabīr"—and consequently in "Ṣaḥīḥ al-Jāmiʿ al-Ṣaghīr wa-Ziyādatuh"—with (Ḥam, N), so perhaps (N) is a distortion of (Q), meaning: al-Bukhārī and Muslim. And Allāh knows best. Let it be reviewed in "al-Jāmiʿ al-Kabīr" by al-Suyūṭī.