Explaining the cause of the misguidance of all the sects, which is their abandonment of this third pillar, and giving some examples from the texts of the attributes that reveal their misguidance.

The Shaykh : The point is that the cause of the misguidance of all the sects, both past and present, is their failure to hold fast to this third pillar: understanding the Book and the Sunnah according to the methodology of the pious predecessors. The Mu'tazilah, the Murji'ah, the Qadariyyah, the Asha'irah, the Maturidiyyah, and all the deviations found in these groups are caused by their failure to adhere to what the pious predecessors were upon. For this reason, the precise scholars said: "Every good is in following those who came before, and every evil is in the innovation of those who came after". This is not poetry; it is a statement derived from the Book and the Sunnah. Why did He say ? Our Lord could have said, "And whoever opposes the Messenger after the clear proof has come to him, We will turn him to what he has turned to and cast him into Hell, and wretched is the destination." So why did He say ? So that he does not become arrogant and say, "I understood the Qur'an this way and the Sunnah this way." Instead, he is told that he must understand the Qur'an and the Sunnah according to the way of the first, earliest believing predecessors. This text from the Qur'an is supported by texts from the hadiths of the Messenger (peace and blessings be upon him), such as the hadith of the sects. He said: They said: "Who are they, O Messenger of Allah?" In one narration: In another: Why was the saved sect described as being upon what the community was upon, namely the community of the Messenger (peace be upon him)? To block the path for those who engage in figurative interpretation and those who manipulate the texts. There is an explicit text in the Qur'an that Allah the Exalted bestows upon His believing servants on the Day of Resurrection, where they will see His noble face, as the Salafi jurist and poet said
"The believers will see Him without asking how, without likening Him to creation, and without any comparison". The Mu'tazilah said, "No, it is not possible for a servant to see his Lord, neither in this world nor in the Hereafter." So where do you go with the verse? They said, "The meaning of the verse is: 'Faces, that Day, will be radiant, looking toward their Lord, looking toward the pleasure of their Lord.'"
So, they interpret it as "looking toward the pleasure of their Lord." Our Lord said "toward their Lord." Where did you get this from? They said, "This is..." [deleted]. Here, Ibn Taymiyyah denied the use of figurative interpretation in the Qur'an, because it was one of the greatest and strongest tools for demolishing Islamic creed. This text establishes that Allah (Mighty and Majestic) has bestowed a favor upon His servants that He will let them see Him on the Day of Resurrection. These people say, "It is not possible!!" No, He is not All-Hearing and All-Seeing. Why? Because if we say He is All-Hearing and All-Seeing, we are likening Him to ourselves. What does "All-Hearing and All-Seeing" mean? It means "All-Knowing." "All-Hearing" and "All-Seeing" are two Arabic words; for them, "All-Hearing and All-Seeing" is equivalent to just "All-Knowing."
So, have we solved the problem? Today, in the Arabic language, "All-Knowing" is said of a doctor. It is an acceptable expression, and it is permissible to say of a person that he is "All-Knowing," meaning an exaggeration in description. Is it permissible to say so-and-so is "All-Knowing"? Yes, if we do not say "Allah is All-Knowing," because that would involve likening Allah to a servant of Allah. And so they negated the attributes of Allah (Mighty and Majestic), and it reached the point where they denied the existence of Allah, whether they admitted it or not; that is what necessarily follows from their position. May Allah have mercy on Ibn al-Qayyim when he said: "The one who ascribes a body to Allah worships an idol, and the one who negates the attributes, meaning the one who interprets them figuratively, worships non-existence". Therefore, these people who interpret the verses of attributes and the hadiths of attributes, and who did not adhere to the methodology of the righteous Salaf, say, "Allah is not above." Do you find in the Qur'an that Allah is not above? We find in the Qur'an that He describes His servants: They say He is not above.
Do you find in the Qur'an: and so on.
Allah is not above, nor was He? Below? No, not below. If so, is He to the right? No, not to the right. Not to the left, not in front, not behind, not inside the universe, not outside it. What... what remains of the existence of Allah? Non-existence.
This is the knowledge in which all the scholars of Kalam became entangled, without exception, except for those who were upon the methodology of the righteous Salaf. All the scholars of Kalam, I do not exclude the Asha'irah or the Maturidiyyah, except for individuals among them who believed in what the righteous Salaf were upon, as the author of the poem "Bid' al-Amali" said: "And the Lord of the Throne is above the Throne, *** But without the description of settling and connection". Meaning, there is nothing like Him, for Allah described Himself as having settled upon the Throne, and the Lord of the Throne is above the Throne, but without the description of settling and connection.