Refuting those who interpret the attributes of Allah (Mighty and Majestic) on the grounds of transcendence.

The Shaykh: And on this occasion, I am pleased with a statement by al-Khatib al-Baghdadi that I had quoted from a manuscript in the al-Zahiriyyah Library. He says: "The statement regarding the attributes is like the statement regarding the Essence, in terms of affirmation and transcendence"; what is said about the Essence is said about the attributes. Allah exists. This fool who denies the attributes uses this expression: "Allah exists." Well, do you exist or are you absent? He, too, exists. So, according to their method, one of the two existences must be denied so that there is no likeness. Either he denies his own existence or he denies the existence of his Lord. And whichever one he denies, he has fallen into denial of the divine attributes; because if he denies his own existence, he falls into pantheism, pardon me, into the doctrine of the indwelling of the divine in creation. And if he denies the existence of his Lord, he is, likewise, in the doctrine of the indwelling of the divine in creation. "Everything you see with your eye is Allah." This is what the proponents of the indwelling of the divine in creation or the people of union, such as Ibn Arabi and others, say. Ah, he will be forced here to say: No, my existence is contingent, whereas the existence of Allah (Mighty and Majestic) is necessary existence. So there are two existences, but they differ in reality entirely. So, what you said about the Essence, say it about the attributes, and apply that, and you will be at ease from denial of the divine attributes and from likening Allah to creation.
, like Him, meaning: His Essence. And so it is with His attributes; because the Essence is, without doubt, possessed of all attributes of perfection. Therefore, He followed up the verse with His saying: . The deniers of the divine attributes are of different types. Among them are those who went to the extreme in denial until they fell into absolute negation, as you hear this fool saying: "Allah is not described as being inside the world or outside the world." This is, as I always say on such occasions, and forever, and this is a reality that must be preserved: If one were to ask the most eloquent of the Arabs to describe the non-existent, he would not be able to describe it except with what they describe their object of worship with: "Allah is not above, nor below, nor on the right, nor on the left, nor in front, nor behind, nor inside the world, nor outside it." And some of them went to the extreme in denial and said: "He is not connected to it, nor separated from it." This is the attribute of the non-existent! So it is with the Mu'tazilah.
The student: Our Shaykh, what is your opinion regarding the prayer?

The Shaykh : How?
The student: We pray.

The Shaykh: Is it time?
The student: Yes, indeed, the call to prayer was made.

The Shaykh: Let's go, if possible, in the name of Allah.