What is the way to affirm an attribute, given that we say: the attributes are based on revelation?

The Shaykh : If someone says: We now understand the attributes and their categories, so what is the way to affirm an attribute, given that we say the attributes are based on revelation? What is the way to affirm an attribute?
We say: The way to affirm an attribute consists of several paths.
The first path: from the names, through the names, because every name implies an attribute. For this reason, we said previously: every name among the names of Allah indicates His Essence and the attribute from which it is derived, is that not so? Good.
Second: that the attribute is explicitly stated, such as the Face, the Hands, the Eyes, and the like. Allah (Mighty and Majestic) has explicitly stated these. And like taking revenge; He said: Therefore, "The Avenger" is not among the names of Allah, contrary to what is found in some books. I mean, "The Avenger" is never among the names of Allah, because "revenge" only came in the form of a description or a restricted active participle .
Good. The third aspect, or the third path: that it is taken from an action, an action among the actions of Allah. Yes. For example, "The Speaker"—where do we take it from? From If you read the Qur'an from beginning to end, you will not find "The Speaker," but it is taken from the action, taken from the action. These are the paths by which an attribute is affirmed. Let us repeat them a second time: from the names.
Second: explicit statement of it.
Third: the action. And this is common, the action. And based on this, we say: are the descriptions broader or are the names broader? The descriptions are broader, because every name implies an attribute, but not every attribute implies what? A name. Good.
He says: "He has combined in what He described and named Himself between negation and affirmation". The attributes negated from Allah (Mighty and Majestic)—the attributes negated from Allah are many, but affirmation is more. I mean, if we were asked which is more, the attributes of affirmation or the attributes of negation? We would say the attributes of affirmation are more. The reason is that all attributes of affirmation are attributes of perfection. So the more they multiply and vary, the more the perfection of the one described is revealed, is that not so? By Allah, I do not know if you understand or not? Here is a question: are the affirmative attributes more or the negative ones? The affirmative ones. Give the reason? Because the attributes of affirmation are attributes of perfection, so the more they increase and vary, the more the perfection of the one described is revealed, is that not so? When we know that Allah is Hearing, we know He is Hearing, but when you add that He is Seeing, it increases our knowledge of Allah (Mighty and Majestic). Therefore, the attributes of affirmation are more numerous in the Book and the Sunnah. Good. The attributes of negation are few. For this reason, we find that the attributes of negation sometimes come in a general form, not specified by a particular attribute. And what is specified by a particular attribute does not occur except in one of two cases: either refuting the claims of those who attribute this attribute that He has negated from Himself, or dispelling the suspicion of this attribute, so the suspicion is removed. Yes. Good. First: I said the attributes of negation do not come except in a general form, they do not come in a detailed form. Yes, they do not come in a detailed form, and they do not come in a detailed form except in one of two cases: either what? Denying what the disbelieving atheists have described Him with of this specific attribute, or negating the suspicion of this attribute, where the mind might suspect it, so Allah (Mighty and Majestic) negates it. Good. Let us look at the first category where the negation came in a general way. He said: In His power, His hearing, His sight, His might, His wisdom, and His mercy. It is not detailed. "There is nothing like Him" is general. And this summarized negation indicates absolute perfection in every perfection. And this is clearly an attribute of perfection because it indicates absolute perfection, since no one is like Him.
As for when it is detailed, you will hardly find it except in two cases: that it is a response and denial of what the disbelieving atheists claimed, such as His saying: in response to the saying of those who said: Allah has a son. And likewise. As for dispelling suspicion, it is like His saying: What is this? Dispelling suspicion, because the mind that does not estimate Allah with His due estimation might say: these great heavens and the great earths, if their creation was in six days, then fatigue would befall Him. So He said: meaning: from fatigue and weariness. So we say that this detail in the negation is so that no one suspects that Allah (Glorified and Exalted is He) became tired or weary. So Allah (Mighty and Majestic) negated that. And a third meaning comes to mind now, which is: threatening the disbelievers, in the like of His saying: Yes, and the like of that. So this also serves as a threat to those who think that because He gave them respite, Allah the Exalted is unaware of them. So it becomes clear by this that negation does not occur in the attributes of Allah (Mighty and Majestic) except in a general way or in a specific way for a reason. And here, if we say "for a reason," it is broader, or in a specific way for a reason. Yes, the reason is either denying the claim of the liars, or dispelling suspicion, or threatening. Yes, or threatening. Why? Because the attributes of negation do not include praise unless they include an affirmation of intention. Unless they include an affirmation, pay attention. I say: the attributes of negation, which we call attributes of negation, do not include praise unless they include an affirmation. And what is the affirmation? Affirming the opposite of that thing. For this reason, we say: the negative attributes that Allah has negated from Himself include the affirmation of the perfection of their opposite. Why? For the perfection of strength and power. For the perfection of justice. For the perfection of knowledge and encompassing, and so on. So it must include the affirmation of that affirmation, which is the perfection opposite to that negated thing. Otherwise, it would not be praise. Because if the negation includes the affirmation of the perfection of the opposite, it becomes praise. And if it includes the inability regarding this negated thing, it becomes blame. And if it includes neither this nor that, it becomes nonsense. And I will give you an example now: a man said: Allah does not wrong anyone.