Continuation of the speech of Shaykh Muhammad 'Ayd 'Abbas, the second point upon which the Salafi call is based

Eid Abbasi : The second point: The attributes of Allah (Mighty and Majestic). These are the attributes that came in many verses and hadiths. We understand these attributes—and I am specifically referring to those around which the dust of debate has risen and disagreement has become dark—they are the attributes shared by the Creator and the created. For example, Allah is All-Hearing and the created being is hearing, so Allah is All-Seeing.

The Shaykh : A shared name only.

Eid Abbasi : A shared name, a shared name only, yes.
And Allah (Mighty and Majestic) speaks, and the human being speaks, and of course, there is a vast difference between the two kinds of speech.
These attributes and their like came in texts affirming them; affirming that Allah (Mighty and Majestic) speaks, affirming that Allah hears, that Allah sees, that Allah descends to the lowest heaven, and the like. The righteous predecessors (may Allah be pleased with them) believed in these attributes as they came and as they arrived, according to the language of the Arabs. That is, they affirmed their linguistic reality as the Arabs understood it. But at the same time, they combined this with what repels any deficiency that would befall Allah (Mighty and Majestic) through likening Allah to His creation. So when they said that Allah (Mighty and Majestic) speaks, taking this from His saying (Glorified and Exalted is He): —for example—they would state that by saying: Allah speaks with a speech befitting His Majesty, a speech that does not resemble the speech of any of His creations. And in this way, they combine affirming what Allah affirmed for Himself and what His Prophet (peace and blessings be upon him) described Him with.
This is a statement held by the later scholars, and a statement upon which the earlier scholars were. The earlier scholars are more deserving, they are safer, they are more wise, and they are more knowledgeable, as the Messenger of Allah (peace and blessings be upon him) testified for them.
So this second point, the attributes of Allah, we understand them as the righteous predecessors understood them. And each of you, perhaps, knows, or most of you know, the statement of Imam Malik (may Allah be pleased with him), who is from the great imams of the predecessors, when a man asked him: , What does "istawa" (rose above) mean? So he said his famous, well-known statement: "The istiwaa' (rising above the Throne) is known, the how is unknown, belief in it is obligatory, and asking about it is a religious innovation." Then he said: "And I see you as a man of evil; take him away from me."
So he said: "Belief in it is obligatory"; belief that Allah rose above is obligatory. And "istawa" does not mean a vague meaning, it is only that belief in it is obligatory, that this verse is in the Qur'an. Rather, he means that the istiwaa' that exists in the speech of the Arabs, meaning the elevation, the elevation of Allah above His creations on His Throne, is what we affirm and every believer must affirm. This is the second point of disagreement between us and the opponents...
Likewise, of course, the other attributes: Allah descends, we say: Allah descends with a descent befitting His Majesty. Allah laughs, Allah is pleased, and the like. And we apply this to them and we find no difficulty in that, and nothing of blame or anything of deficiency in our belief in Allah (Mighty and Majestic) results from this belief.