The Fifth Principle: The attributes of existence are divided into two categories: essential and active. The essential ones are those by which He has always been and continues to be described, such as knowledge

The Shaykh :"The Fifth Principle: The attributes of existence are divided into two categories: essential and active" This division, my brothers, might lead someone to ask: Where is the evidence for it? And why do we not disregard these classifications? We could simply say, "What is the need? If Allah is described with an attribute, we describe Him with it, without calling it essential or active?"
The answer is: Yes, that is the strongest and most preferable position. However, because innovations arose and they distinguished between the attributes, saying that Allah is All-Hearing, All-Knowing, and All-Powerful, but He does not act, does not rise above the Throne, does not descend to the lowest heaven, and does not come to judge between the servants, people needed to clarify that both types are established for Allah (Mighty and Majestic). Otherwise, there is no doubt that the safest course is for a person to take the Book and the Sunnah as they are and not speak of such things. But if the only available means is a ship, what choice does the one in dire necessity have but to board it? It is necessary, and it is not possible to leave the field to these deniers and distorters to play as they please. Rather, we must enter the arena and engage in the defense. In fact, we should attack, because the truth is with us.
Essential attributes "The essential ones are those by which He has always been and continues to be described, such as knowledge, power, hearing, sight, might, wisdom, elevation, and greatness. Included among the essential attributes are the descriptive attributes, such as the Face, the two hands, and the two eyes" So, what is the criterion for essential attributes? It is that He has always been and continues to be described by them. The examples are clear: knowledge, power, hearing, sight, might, wisdom, elevation, and greatness. Among them are the descriptive attributes, such as the hands, the Face, the two hands, and the two eyes. We mentioned to you earlier that descriptive attributes are those whose names, for us, refer to parts and components, not meanings. Now, what do you say about the genus of actions? Is a specific action essential? Yes, because Allah has always been and continues to be an Actor. It does not follow from our saying this that the created world is ancient and co-eternal with Allah (Mighty and Majestic) forever, because necessarily, the effect comes after the existence of the actor, and the effect comes after the existence of the action. Therefore, when the Shaykh al-Islam (may Allah have mercy on him) spoke of the succession of events in the past and the future, they made a fuss about it and said, "This man has committed shirk (associating partners with Allah)." They asked him, "How is this?" Everyone knows by clear reason that the effect comes after what? After the action, and the action is an attribute of the actor. Now, the Face is clear in the Noble Qur'an; it appears in various forms. The hands, yes, appear in the dual form, as in the saying of Allah the Exalted: and in the plural form, as in His saying: and in the singular form, as in His saying: Yes. The two eyes are likewise; they appear in the singular form, as in the saying of Allah the Exalted: Is that not so? Yes, is that not so? Answer, answer with your tongue, not with your head. Yes, what did I say? I meant that they appear in the singular form, as in His saying: and in the plural form, as in His saying: They do not appear in the dual form in the Qur'an, but the Sunnah is explicit in that. The Prophet (peace and blessings be upon him) mentioned that the Dajjal is one-eyed and that Allah is not one-eyed. This is an explicit text. As for those who distorted this hadith from its context and said that "one-eyed" means "defective" and that Allah is not defective, their statement is refuted by the text where the Prophet (peace and blessings be upon him) said: This is very clear in refuting those who said that "one-eyed" here means "defective." If someone asks, "Where is the indication in this hadith that Allah has only two eyes?" We say: The Prophet (peace and blessings be upon him and his family) mentioned this description to make it clearly distinct that the Dajjal is not what? Not a Lord. If Allah had more than two eyes, the distinction would have been achieved. This is one point.
Second: That is, the distinction would be achieved by saying, "And your Lord has three eyes." If He had three eyes, silence regarding the third would be silence regarding perfection, because if He had three eyes, they would be perfection without doubt. So, silence about them is silence about mentioning the perfection of Allah (Mighty and Majestic). The matter is clear, praise be to Allah, and there is no problem with it. As for combining the dual, singular, and plural forms, that will come, if Allah wills, in a separate discussion.