اللَّهُGodعَزَّMightyوَجَلَّتand Exaltedقَدْhasاتَّصَفَacquired the attributeبِمَدْلُولِهَا؛of its meaning;فَالْسَّمْعُfor hearingصِفَةٌis an attributeكَمَالٌof perfectionدَلَّindicatesعَلَيْهَاon it;فَكُلُّeveryصِفَةٍattributeدَلَّتْindicatedعَلَيْهَاon it;الْأَسْمَاءِ؛names;فَهِيَso it isصِفَةٌan attributeكَمَالٌof perfectionمُثْبَتَةٌaffirmedلِلَّهِfor Godعَلَىinسَبِيلٍa mannerالإِطْلَاقِ،of absolute;وَهَذِهِand theseنَجْعَلُهَاwe make itقِسْمًاa partمُنْفَصِلًا؛separate;لِأَنَّهُbecauseلَيْسَthere is notفِيهَاin itتَفْصِيلٌ،detail,وَغَيْرُهَاand othersتَنْقَسِمُare dividedإِلَىintoالثَّلَاثَةِthreeالأَقْسَامِcategoriesالَّتِيthatسَلَفَprecededذَكَرَهَا،mentioned,وَلِهَذَاand thereforeلَمْdid notيُسَمِّnameاللَّهُGodنَفْسَهُHimselfبِالْمُتَكَلِّمِas the Speaker;مَعَwhileأَنَّهُHe isيَتَكَلَّمُ؛speaking;لِأَنَّbecauseالكَلَامَthe speechقَدْmayيَكُونُbeخَيْرًا،good,وَقَدْand mayيَكُونُbeشَرًّا،evil,وَقَدْand mayلَاnotيَكُونُbeخَيْرًاgoodوَلَاnorشَرًّا؛evil;فَالْشَّرُّso the evilلَاdoes notيُنْسَبُis attributedإِلَىtoاللَّهِ،God,وَاللُّغُوand the frivolousكَمَاtooلَاdoes notيُنْسَبُis attributedإِلَىtoاللَّهِ؛God;لِأَنَّهُbecauseسُفْهٌ،it's folly,وَالْخَيْرَand the goodيُنْسَبُis attributedإِلَيْهِ،to Him,وَلِهَذَاand thereforeلَمْdid notيُسَمِّnameنَفْسَهُHimself;بِالْمُتَكَلِّمِ؛as the Speaker;لِأَنَّbecauseالْأَسْمَاءُthe namesكَمَاasوَصَفَهَاdescribed themاللَّهُGodعَزَّMightyوَجَلَّ:and Exalted:وَلِلَّهِAnd for Godالْأَسْمَاءُare the namesالْحُسْنَىthe best;[الأعراف:(Al-A'raf:١٨٠]؛180];فَلَيْسَSo there is noفِيهَاin it;أَيُّanyشَيْءٍthingمِنْofالنَّقْصِ،deficiency,وَلِهَذَاAnd thereforeجَاءَتْcameبِاسْمِby the name ofالتَّفْضِيلِthe absolute preferenceالْمُطْلَقِ .absolute.
God, the Mighty and Exalted, has acquired the attribute of its meaning; for hearing is an attribute of perfection indicated by His Name, the All-Hearing; every attribute indicated by the names is thus an attribute of perfection affirmed for God in an absolute manner. We make this a separate part because there is no detail in it, while others are divided into the three categories mentioned previously. Therefore, God did not name Himself as the Speaker while He speaks, because speech may be good, it may be evil, or it may not be good nor evil; evil is not attributed to God, nor is any frivolous talk attributed to Him; because that is folly, and good is attributed to Him. Therefore, He did not name Himself as the Speaker; for the names, as described by God, are: "And the best names are for God" [Al-A'raf: 180]; hence, there is nothing deficient in them, and this is why they came with the name of absolute preference.
إِذَاIfقَالَsomeone saysقَائِلٌ:a speaker:فَهِمْنَاWe understoodالْصِّفَاتِthe attributesوَأَقْسَامِهَا؛and their categories;فَمَاthen whatهُوَisالطَّرِيقُthe wayلِإِثْبَاتِto affirmالصِّفَةِthe attributeمَاas long asدَمْنَاwe sayنَقُولُ:We say:إِنَّthatالصِّفَاتُthe attributesتَوْقِيفِيَّةٌ؟are restricted?
If someone says: We understood the attributes and their categories; then what is the way to affirm the attribute as long as we say that attributes are restricted?
فَنَقُولُ:Then we say:هُناكَThere areعِدَّةٌseveralطُرُقٌwaysلِإِثْبَاتِto affirmالصِّفَةِ:the attribute:الطَّرِيقُThe first wayالأَوَّلُ:is:دَلَالَةٌindicationالْأَسْمَاءِof the namesعَلَيْهَا؛on it;لِأَنَّbecauseكُلَّeveryاسْمٍ؛name;فَهُوَit isمُتَضَمِّنٌimpliedلِصِفَةٍ،of an attribute,وَلِهَذَاand for thisقُلْنَاwe saidفِيْمَاin whatسَبَقَ:was mentioned:إِنَّthatكُلَّeveryاسْمٍnameمِنَofأَسْمَاءِthe namesاللَّهِGodدَالٌّindicatesعَلَىonذَاتِهِHis Selfوَعَلَىand onالصِّفَةِthe attributeالَّتِيthat whichاشْتُقَّتْderivedمِنْهَا .from it.
Then we say: There are several ways to affirm the attribute: The first way is the indication of the names on it; because every name is implied to be of an attribute, and for this we said in what was mentioned: that every name of the names of God indicates His Self and the attribute that was derived from it.
الطَّرِيقُThe second wayالثَّانِي:is:أَنْtoيَنْصُصَexplicitly stateعَلَىonالصِّفَةِ؛the attribute;مِثْلَlike:الْوَجْهِ،the face,وَالْيَدَيْنِ،and the two hands,وَالْعَيْنَيْنِand the two eyes......وَمَاand whatأَشْبَهَresemblesذَٰلِكَ؛that;فَهَذِهِTheseبِنَصٍّby the textمِنَfromاللَّهِGodعَزَّ وَجَلَّ،the Mighty and Exalted,وَمِثْلُand exampleالِانْتِقَامِ،of vengeance,فَقَالَGod saysعَنْهُabout Him;تَعَالَى:the Exalted:إِنَّIndeedاللَّهَGodعَزِيزٌis Mightyذُوwho hasانْتِقَامٍvengeance" [Ibrahim: 47].""لَيْسَis notمِنْofأَسْمَاءِthe namesاللَّهِof Godالْمُنْتَقِمِ؛the Avenger;خِلَافًاin contrastلِمَاto whatيُوجَدُexistsفِيinبَعْضِsomeالأَسْمَاءِof the names١٤٤144
The second way is to explicitly state the attribute; like the face, and the two hands, and the two eyes... and such, for these are by the text from God, the Mighty and Exalted, and example of vengeance, God says about Him: "Indeed, God is Mighty, who has vengeance" [Ibrahim: 47]. It is not of the names of God the Avenger; in contrast to what exists in some names 144