Explanation of the author's statement: The twentieth: Affirming the attributes, contrary to the Asha'irah who deny the divine attributes.

The Shaykh :"The twentieth: Affirming the attributes, contrary to the Asha'irah who deny the divine attributes" Is that how it is with you? The author's statement here is general, may Allah have mercy on him. Affirming the attributes, contrary to the Asha'irah who deny the divine attributes. The Asha'irah are not actually in a state of complete denial, but their denial is not a total denial like that of the Mu'tazilah. The Mu'tazilah deny the attributes and believe in the names; these are their common people, whereas some of them even deny the names, saying that Allah is not All-Hearing, nor All-Knowing, nor The Merciful, and so on. As for the Asha'irah, they are undoubtedly in a state of denial, considering the majority of the attributes. It is correct to call them "those who deny the attributes" considering the majority, because they do not affirm more than seven attributes, whereas the attributes of Allah the Exalted are innumerable. They do not affirm more than seven attributes, and even their affirmation of these seven is not like the affirmation of the Salaf. For example, they affirm speech as an attribute of Allah the Exalted, but their affirmation of speech is not the same as the affirmation of the people of the Sunnah and the community. The people of the Sunnah and the community affirm that Allah speaks by His will, with a voice and letters. They say, "No, speech is necessary to His essence, like life and knowledge, and He does not speak by His will. What is heard is merely an expression of Allah's speech, which Allah the Exalted created." Do you understand? The reality of the matter is that they did not affirm speech. That is why some of them said there is no difference between us and the Mu'tazilah regarding the speech of Allah, because we agreed that what is between the covers of the mushaf is created. So the truth is that there is no difference between us. Do you understand or not? For this reason, the Shaykh Muhammad, may Allah have mercy on him, called them "the Asha'irah who deny the attributes." Yes. And we have previously, while studying creed, explained the Asha'irah's argument for affirming the seven attributes and their claim that reason points to them, and we explained their doubt in denying the rest, claiming that reason does not point to them. We clarified there that while reason points to these seven, it does not point to those they denied. The absence of a specific proof does not necessitate the absence of the thing proved. Suppose reason does not point to the remaining attributes, but revelation points to them, so we affirm them by the proof of revelation. Then we also say that they are affirmed by rational proof, similar to how you affirmed these seven attributes. Do you understand, everyone? Good. And I think, if you like, we can review the previous discussion, or we can leave it. Yes, good. For example, they say will is affirmed for Allah the Exalted. What is the proof? They said the proof is that Allah, Glorified and Exalted, made the sun a sun, the moon a moon, the sky a sky, and the earth an earth. His distinguishing between this and that means He wills, for if there were no will, the entire world would be uniform. His making this male and that female, this tall and that short, this black and that white, points to will. So specification points to will, and we affirm it because reason points to it. Is that complete? Is this acceptable or not? Acceptable. Good. We said to them: Mercy. Not a moment passes for the creation but they are in the enjoyment of these great blessings. Do these blessings, which point to the Creator, not point to the Creator's mercy? They point to the Creator's mercy more strongly than specification points to will, is that not so? Does taking revenge on the sinners point to their love or to their hatred?
The student: Their hatred.

The Shaykh : So, hatred. Taking revenge on the sinners points to hatred. Rewarding the obedient and raising their ranks in this world and the Hereafter points to their dislike.
So we affirm... and on this basis, you can draw parallels. The important thing is that the author, in his statement: "Affirming the attributes, contrary to the Asha'irah who deny the divine attributes", seems to have called them "those who deny the attributes" in an absolute sense because they do not affirm more than seven attributes, and there is disagreement with the people of the Sunnah regarding the affirmation of these. In reality, the Asha'irah are not in a state of complete denial; rather, they affirm some attributes and deny the majority of the attributes.