Explanation of the author's statement: "… Once that is clear, it is evident that the term 'companionship' attributed to Allah is used in its literal sense, not in its figurative sense"

The Shaykh :"… the companionship attributed to Allah is used in its literal sense, not in its figurative sense". As long as we say that companionship in its original meaning implies comparison and accompanying, but it differs according to the attributions, if it is attributed to Allah, is it literal or figurative? It is literal, but it is not like the attribution to a human, or like the attribution of the companionship of milk to water, or the like.
And for this reason, he says: "It is used in its literal sense, not in its figurative sense. However, the companionship of Allah the Exalted for His creation is a companionship befitting Him; it is not like the companionship of a created being for another created being, but rather it is higher and more perfect". Yes, just as we say regarding all His attributes. We say that all attributes, in relation to Allah, are literal, even if they resemble or share the wording with the created being. The power of Allah is true, and the power of the created being is true, but the two powers differ according to their attributions. Similarly, regarding companionship, we say the companionship of Allah is true and the companionship of the created being is true, but they differ according to the attribution. For example, when we say the moon is with us while it is in the sky, it is not like when we say Allah is with us while He is in the sky; there is a great difference between them. "And it is not subject to the implications and characteristics that apply to the companionship of a created being for another created being," as the author said. For example, if a father says to his son, "Go, go, buy us a need from the market," and says, "I am afraid the boys will bully me," the son says, "No, I am with you, I will go with you." This is a companionship that implies victory, yes, and support. It may also imply supervision; for example, he might follow him without him realizing, watching to ensure no one wrongs him.
The student: Or with the window.

The Shaykh : Or with the window. But is the supervision of this man for his son, and his victory for him and his support for him, like the supervision of Allah the Mighty and Majestic for His creation? No, because nothing escapes Allah the Mighty and Majestic . But this man who said to his son, "I am with you," might miss something, or he might not support him; he might be attacked before he reaches him to support him, is that not so? But Allah the Mighty and Majestic is not like that. Thus, it is clear that it does not follow from our saying that companionship is literal, as Shaykh al-Islam (may Allah have mercy on him) said in his books, that it must be similar to the companionship of a created being for another created being, like the other attributes. Just as we say Allah has hearing and the human has hearing, but they differ; and the human has power and Allah has power, but they differ. And he (may Allah have mercy on him), Ibn al-Qayyim, Ibn Taymiyyah, mentioned many examples at the beginning of al-Tamimiyyah of things that agreed in name but differed in reality. Yes, he said that Allah named the human "Hearer" and "Seer" and named Himself "Hearer" and "Seer," and the Hearer is not like the Hearer, nor the Seer like the Seer. And He affirmed knowledge for the human and affirmed knowledge for Allah, and the knowledge is not like the knowledge. He said, the Exalted: And He said regarding the knowledge of the human: So He distinguished between this and that, and by this, you can infer the rest. Yes.