hears them to learn them.”

Since the Names of Allah are numerous—al-ʿAzīz (the All-Mighty), al-Qadīr (the All-Powerful), and many others—restricting the matter to only three Names while ignoring the rest is baseless. Any claim that those particular Names possess some exclusive distinction is likewise void, as has been explained elsewhere in detail.

Second reply

They say: “The Father is the origin of the two, and the Son is the Word born from Him, in the same way that speech is generated by the intellect.” This statement is false, for the attributes of perfection are inseparable from the Essence of the Lord—majestic and exalted—both eternally and perpetually. He has always been, and will ever remain, living, knowing, and able; He did not become living after not having been living, nor knowing after not having been knowing.

Thus, when they claim that “the Father,” meaning the Essence itself, is the beginning of life and word, that necessarily entails that the Father existed before life and word and that He produced life and word—for whatever is the beginning of something else must either precede it or bring it into being.

Such an implication with respect to Allah is untenable.

Likewise, their assertion that the Word is born of Him in the way that speech issues from the intellect is invalid; for whatever is born of another originates from it, coming into existence after previously not existing—just as speech itself comes into being