And an attribute may be both an essential and an active attribute in two respects, such as speech, for in respect of its origin it is an essential attribute, because Allah the Exalted has always been and will always be a Speaker

The Shaykh :"And an attribute may be both an essential and an active attribute in two respects, such as speech, for in respect of its origin it is an essential attribute, because Allah the Exalted has always been and will always be a Speaker" This is clear, meaning that there has never been a time when Allah did not speak; rather, He speaks and has always been a Speaker. If someone were to ask, "This active attribute that you claim is connected to His will—if it is a perfection, why was it not eternal? And if it is a deficiency, why do you attribute it to Him?" Do you understand the objection or not? The active attribute, like the coming of Allah—if it is a perfection, why was it not eternal? And if it is a deficiency, why do you describe Him with it? The answer is: Active attributes are a perfection in their proper place, but not a perfection in a place other than their proper one. In their proper place, they are a perfection that indicates the perfection of His actions, Mighty and Majestic, and His will. In a place other than their proper one, they are not a perfection, because if they were a perfection, Allah, Mighty and Majestic, would have brought them into existence.
He says: This perfection, in respect of its origin, what is it? An attribute of what? Essential. "And in respect of the individual instances of speech it is an active attribute, because speech is connected to His will; He speaks whenever He wills and whatever He wills, as in His saying:

His command is only when He intends a thing that He says to it, "Be," and it is.

إنما أمره إذا أراد شيئاً أن يقول له كن فيكون

[Ya-Sin 36:82]

" Look, "His command, when He intends a thing, is only to say to it 'Be,' and it is." And if you want to add more, read the saying of Allah the Exalted: When did the speech occur? After the coming of Moses. So it is a created thing. If it is said, "If you say that speech is a created attribute, it follows that the Speaker is a created thing, because a created thing cannot subsist except in a created thing," we say: Who established this rule? A created thing can be in the eternal and in the created. And who said that a created thing cannot be in the eternal? You are establishing rules with your minds, and they are corrupt and weak minds. We say to you: Which is more perfect, a self that does what it wills, or a self that does not? Yes, the first, without doubt. The perfection of Allah, Mighty and Majestic, is through the perfection of His actions. He said: "And every attribute that is connected to the will of Allah is subordinate to His wisdom" This is a criterion, unlike the previous one. Every attribute that Allah connected to the will is subordinate to wisdom, because Allah does not will anything in vain, ever, but for a wisdom. It may be known to us, or we may be unable to grasp it, but we know with certainty that He, Glorified and Exalted is He, does not will anything except that it is in accordance with wisdom. And not for wisdom? For wisdom. Yes, as indicated by His saying: And if you know, my brother, this regarding matters of divine decree, know it also regarding matters of the Shari'ah. Do not think that Allah legislates anything, wanting His servants to do it or wanting them to leave it, except for a wisdom, though we may know it or we may not know it.