Clarification that sharing a name does not necessitate similarity in the reality of the named thing.
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The questioner : ... .
The Shaykh : Ta'wil (figurative interpretation) is invalid in this regard, even with respect to the ... because we mentioned the principle that the default is the absence of ta'wil. So how do you interpret it? He said, "In permitting, yes, in affirming the existence of Allah, in permitting, because there is a second existence, the existence of the created things. But all the scholars of kalam (theology) agree that the existence of Allah is essential, meaning without a creator. As for us, our existence is through another, which is Allah (Blessed and Exalted is He). Therefore, sharing in the name does not mean sharing in the reality of the attribute. Allah described the human being as hearing and seeing, and He described Himself as hearing and seeing, but there is a vast difference between this attribute and that attribute. So this is how we must proceed with all the divine attributes: we take the path of tanzih (transcendence) ... [verse][Ash-Shuraa 42:11] then we affirm what He affirmed for Himself, so we say: Hearing, Seeing, the Most High. Glory to my Lord, the Most High, encompassing everything. And so on. But we must not forget to say: There is nothing like Him, and the same applies to the divine speech.
The Shaykh : Ta'wil (figurative interpretation) is invalid in this regard, even with respect to the ... because we mentioned the principle that the default is the absence of ta'wil. So how do you interpret it? He said, "In permitting, yes, in affirming the existence of Allah, in permitting, because there is a second existence, the existence of the created things. But all the scholars of kalam (theology) agree that the existence of Allah is essential, meaning without a creator. As for us, our existence is through another, which is Allah (Blessed and Exalted is He). Therefore, sharing in the name does not mean sharing in the reality of the attribute. Allah described the human being as hearing and seeing, and He described Himself as hearing and seeing, but there is a vast difference between this attribute and that attribute. So this is how we must proceed with all the divine attributes: we take the path of tanzih (transcendence) ... [verse]