Benefits regarding the affirmation of the attributes of Allah (Mighty and Majestic), specifically the attribute of love.

The Shaykh : And in this hadith is the affirmation of the attribute for Allah, as the scholars of the Salaf did, that Allah has names and attributes. Ibn Hazm al-Zahiri denied the mention of the attribute and said that mentioning the attribute is something the theologians (mutakallimun) innovated. However, his statement is refuted by the Qur'an and the Sunnah. As for the Qur'an, Allah (Glorified and Exalted is He) said: He denied what the polytheists ascribed to Him, or He purified Himself from what the polytheists ascribed to Him, which indicates the establishment of the attribute of perfection for Him, and He is indeed so. As for the hadith: it is apparent so it affirmed an attribute for al-Rahman (the Most Merciful). It is known that Ibn Hazm did not argue with a statement except that the attribute does not subsist except in a body, and a body is impossible for Allah. We are speaking about the body now, and about direction and the like of these expressions by which the people of ta'til (denial of the divine attributes) reach the negation of the attributes from Allah. They said, "We do not describe Allah with an attribute, because this necessitates that Allah has a body, and the body is created, and Allah (Mighty and Majestic) is the First, and there is nothing like Him." We say to them: If affirming the attribute necessitates that Allah has a body, then this is a necessary consequence of the Book of Allah and the Sunnah of His Messenger, and the Book of Allah and the Sunnah of His Messenger are truth, and the necessary consequence of truth is truth. And if it does not necessitate it, then the disconnection from what was imposed on us has occurred. Then we say to him: What is the body? We say to him and to others, even the Asha'irah who deny the attributes based on this: What is the body that you want to negate from Allah? Do you mean by it the composite body whose parts depend on each other and are divisible? Or do you mean by it the thing that subsists by itself, described with attributes, the doer of what He wills, who comes and arrives, takes and contracts, and expands? If you mean the first, then we agree with you that Allah is not described with a body in this meaning. And if you mean the second, then we describe Allah with it, and call it whatever you wish, call it a body or not a body. We describe that Allah (Mighty and Majestic) subsists by Himself, is described with the attributes that befit Him, He comes, descends, rises above the Throne, takes, contracts and expands, and speaks. We say this, and it is not possible to deny this, because denying this is pure ta'til (denial of the divine attributes). Then we say to them: You say that attributes do not describe except with a body, and this is an error contrary to reality, for things that are not bodies are described with attributes. The Arabic language is full of describing times with attributes, for example, it is said: "This is a long night" and "This is a short day." Are the night and day bodies? Answer: No. And it is said: "Severe heat" and "Severe cold," and heat and cold are not bodies. So your claim that attributes do not subsist except in a body is a false claim, refuted by language and refuted by sense. Based on this, it becomes clear that negating corporeality from Allah is an error, and affirming it is also an error. This is from the perspective of the wording. As for the meaning: If a meaning that does not befit Allah is intended, then it must be negated. And if a meaning that befits Allah is intended, then it is truth, but the term is not applied to Allah, neither as affirmation nor negation, because neither its affirmation nor its negation has come in the texts. And it is amazing that these people relied on the negation of corporeality to negate the attributes from Allah. They said: Allah does not become sad, because if He became sad, He would be a body. Because sadness is an attribute, and the attribute does not subsist except in a body. Look how this error led them to this grave error. Which is greater: that we describe Allah with sadness, weakness, and fatigue, and the like of that, or that we describe Him as a body? The first. So they went about negating the clearer in corruption based on what is more obscure, so they reversed the case, for the case is to argue from the clearer to the more obscure. But these people argued from what is more obscure to what is clearer. We say to them: This statement is among the most false things. If you say that if we affirm sadness for Allah, He must be a body, then the one who affirms sadness can say: I affirm sadness and do not affirm that He has a body, just as the Salaf said: We affirm power and do not say that He is a body. We can say this. Then we say: Your statement leads to the refutation of the Salaf and the refutation of the people of ta'til (denial of the divine attributes) by one way, which is affirming corporeality, whether sadness is affirmed or power is affirmed. Do you understand? In any case, this is the viewpoint of Ibn Hazm in denying the attribute, where he said: Allah does not have an attribute, and it is not permissible for Him to have an attribute, because that necessitates that it be a body, since attributes are accidents, and accidents do not subsist except in bodies. It is not hidden from us that this is the use of qiyas (analogical reasoning), and he denies qiyas in practical rulings, but brings it in creedal rulings. Glory be to Allah.
So, it is derived from this hadith: the affirmation of the attribute for Allah (Mighty and Majestic). And what is related to this hadith in the matter of tawhid (the oneness of Allah) or creed is the affirmation of love for Allah, because of His saying: And this love is a reality. It is obligatory for us to believe that Allah loves, because the Qur'an is full of that: , , , , The Qur'an is full of this. And the mention of Allah's love for those to whom Allah's love is attached is more than the mention of our love for Allah. In the Qur'an, the attribution of love to Allah (Mighty and Majestic) is more than its attribution to the created. And yet, the people of ta'til (denial of the divine attributes), from the Asha'irah and others, denied it. They said: Allah does not love, and it is not permissible to affirm that Allah loves. Why? They said: Because love does not occur except between two homogeneous things, and the Creator does not resemble the created.
So the answer to this: Their statement that love does not occur except between two homogeneous things is a mistake and an error, and it is not correct. Love occurs between two homogeneous things, like the love of a man for his wife, for example, this is clear, as Allah the Exalted said: And it also occurs between inanimate objects and humans, is that not so? In the authentic hadith: And you yourself love some of your property more than some. You have a pen whose nib is easy and soft and does not tear the paper, and another pen whose nib is difficult and tears the paper, sometimes the writing is thick and sometimes it is fine. Which do you love more? The first, you love it, and it is inanimate. Your watch every day hits you, annoys you, and deceives you with the time, sometimes it is early and sometimes it is late, and another time it is accurate and you have not seen anything from it. Which do you love more? The second. Even the animals.