Fifth: It necessitates the permissibility of negating what Allah and His Messenger affirmed. Thus, regarding His saying, the Exalted: {And your Lord comes}, it is said: He does not come. And regarding His saying, peace and blessings be upon him: "Our Lord descends to the lowest heaven," it is said: He does not descend.

The Shaykh : And what more is there for you? "Fifth: It necessitates the permissibility of negating what Allah and His Messenger affirmed. Thus, regarding His saying, the Exalted:

And your Lord has come

وجاء ربك

, it is said: He does not come. And regarding His saying, peace and blessings be upon him:

Our Lord descends to the lowest heaven

ينزل ربنا إلى السماء الدنيا

, it is said: He does not descend. For them, attributing coming and descending to Allah the Exalted is figurative. The clearest sign of figurative speech, according to those who hold to it, is the validity of its negation. Negating what Allah and His Messenger affirmed is among the most false of falsehoods. It is not possible to escape this by interpreting it as referring to His command, because there is nothing in the context indicating that." This is also an important point: that it necessitates negating what Allah affirmed in His saying, the Exalted: . He said: The meaning is "the command of your Lord has come," so it is figurative for the coming of the command. The clearest sign of figurative speech, according to those who hold to it, is that its negation is valid. For this reason, Al-Shanqiti (may Allah have mercy on him) argued against figurative speech in the Qur'an by stating that there is nothing in the Qur'an whose negation is valid. For example, if you say, "I saw a lion carrying a bag," everyone can say, "This is not a lion," which is an explicit negation: "This is not a lion." If we say is figurative for the coming of His command, then is it valid to say that Allah did not come, or not? Because figurative speech can be negated. There is no doubt that it is among the most false of falsehoods to say that it is permissible to negate the attributes that Allah affirmed for Himself. So praise be to Allah who guided us to that in which there is disagreement regarding the truth. When a person reads the statements of people and their sects and schools, he praises Allah the Mighty and Majestic for what He has bestowed upon him and asks Allah for steadfastness, because as long as a person's soul has not departed, he is in danger. "Furthermore, some of the people of denial of the divine attributes applied their rule to all attributes, or extended it to the names as well. Others contradicted themselves by affirming some attributes while denying others, such as the Ash'ari theological school and the Maturidi theological school." That is, some of the people of denial of the divine attributes applied the rule and said: We must not attribute to Allah a quality like... Who? The Mu'tazilah acknowledged the names but denied the attributes, saying they are mere labels devoid of any meaning. As for the descriptive attributes, they and the Asha'irah agreed to deny them. Others contradicted themselves by affirming what they claimed reason indicated, and denying the rest that reason did not indicate, such as the Ash'ari theological school.