Continuation of the benefits of the saying of Allah the Exalted: (( ... Indeed, Allah is the All-Hearing, the All-Seeing )) .

Also, because there is no creation except by power. So, believe in what the name indicates of an attribute, whether it is by implication or by necessity.
The third matter: if the name is transitive, regarding the effect or the ruling. For example, al-Sami' (the All-Hearing) is the One who possesses hearing, and He who hears must be believed to have a hearing that extends to others, so He hears every utterance. Al-Basir (the All-Seeing) is likewise transitive; we believe in al-Basir as a name, in sight as an attribute, and in His seeing as a ruling or effect.
As for when the name is intransitive, one believes in two things: first, the name, and second, the attribute. Is al-Hayy (the Ever-Living) intransitive or transitive? To give life is not from al-Hayy, but from al-Muhyi (the Giver of Life). Al-Hayy is an intransitive attribute, or life is an intransitive attribute that does not extend to other than Allah. So al-Hayy is a name from the intransitive names; you believe in al-Hayy as a name of Allah, and you believe in the attribute it indicates, which is life.
So, if we believe in this, we differ from all the people of ta'til (denial of the divine attributes). We differ from those who do not name Allah with a name or describe Him with an attribute, and these are the extremists of the Jahmiyyah. We differ from those who believe that Allah has names but no attributes, such as the Mu'tazilah. We differ from those who say He has names and attributes, but they have no ruling, meaning they do not extend to others, because if they extended to others, it would necessitate that events occur in Him. Since the thing heard is an event, or is it not? It is an event. So if hearing attaches to an event, the hearing becomes an event due to the occurrence of the thing heard. Thus, it would necessitate that events occur in Him. So we say: He is al-Sami' and He has hearing, but He does not hear with it, so that events do not occur in Him. When we cover these three conditions: belief in the name, second, belief in the attribute it implies, and third, belief in the effect or ruling, our belief in the names is correct.
As for al-Sami' and al-Basir, their meanings have already been mentioned to us. We stated that al-Sami' indicates hearing, and that the hearing of Allah the Exalted is of two types: hearing in the sense of response, like the saying of Allah the Exalted: Does hearing mean response in the Arabic language? The evidence? ... meaning they do not respond. And from this is the saying of the one praying, and you all pray at least seventeen rak'ahs every day and you say: "Allah hears the one who praises Him," which means He responded. The meaning is not merely hearing the one who praises Him, because that would benefit nothing, but its meaning is that He responded. This is hearing in the sense of response.
The second: hearing in the sense of perceiving the thing heard. This is divided into three categories: first, what is intended as a threat; second, what is intended as support; and third, what is intended to indicate the comprehensiveness of Allah's hearing, meaning the hearing of encompassing knowledge.
An example of the first, which is intended as a threat: This is for a threat. For this reason, He said: And an example of hearing as support is the saying of Allah the Exalted to Musa and Harun: And an example of what is intended as the hearing of encompassing knowledge is the saying of Allah the Exalted: So hearing is first divided into two categories: hearing of response and hearing of perception. Perception is three categories, or if you wish, say three types, so that the categories do not overlap: hearing that necessitates a threat, hearing that necessitates support, and hearing to indicate encompassing knowledge. All of this is established for Allah Mighty and Majestic.
If someone asks: What indicates that this hearing is for a threat, or for support, or for encompassing knowledge? We say: The context of the speech and the circumstances. For this reason, it can be said regarding the saying of Allah the Exalted to Musa and Harun: It can be said that this hearing is for support and threat: support for Musa and threat for Pharaoh. But it is prevented from being said that it is for the threat of Pharaoh, because Pharaoh was not hearing this speech from Allah. How can one threaten someone who does not hear the threat? For this reason, the scholars said that the hearing in this verse is for support, and I have not seen them say that it is for a threat or for the threat of Pharaoh. The point is that Pharaoh is not hearing what Allah the Exalted is saying. How can one threaten someone who does not hear the threat?
As for al-Basir, it means the One who possesses penetrating sight, from which nothing is hidden, Mighty and Majestic. Any movement and any action, Allah the Exalted sees it. So, if He sees everything, what is our position regarding His saying: He said: So He denied looking at them? We say: The affirmed looking is not the denied looking. The denied looking is the looking of mercy, and the affirmed looking is the looking of encompassing knowledge. So Allah the Exalted looks at everything with the looking of encompassing knowledge, even those upon whom is the anger are looked at before Allah Mighty and Majestic, but with the looking of encompassing knowledge. As for the denied looking, it is the looking of mercy And with this, the evidence is reconciled and it becomes clear that there is no contradiction between them. There is al-Basir in the sense of knowledge, but what is implied by it is vision, as mentioned before.