Is it possible to interpret the divine descent literally, along with Allah's exaltedness upon the Throne, and what made Ibn Abbas (may Allah be pleased with them both) interpret the "togetherness" in His saying, "And He is with you"?

First: Abu Hayyan al-Andalusi (d. 745 AH) was a scholar in Arabic, recitations (Qira'at), Fiqh, and Hadith, but he followed the Ash'ari method regarding the issues of Names and Attributes.

Second: The phrase "the apparent meaning of the texts of Attributes is not intended" contains ambiguity. If "their apparent meaning" refers to the false meanings that are not befitting of Allah (such as His essence being in every place or being encompassed by space), then this is not intended and is indeed false. However, if it refers to the apparent meaning that is befitting of Allah (such as affirming His "ma'iyyah" (togetherness/companionship) by His knowledge and encompassing, along with His highness above His Throne), then this is what is intended, and the consensus of the Salaf supports it. Errors in understanding the implications and necessities of the texts led to false interpretations (ta'wil). The true apparent meaning of the texts contains no blameworthy aspects and does not diminish Allah's perfection.

Third: The verse (وَهُوَ مَعَكُمْ أَيْنَ مَا كُنْتُمْ - And He is with you wherever you are) and the verse (مَا يَكُونُ مِنْ نَجْوَى ثَلَاثَةٍ إِلَّا هُوَ رَابِعُهُمْ - There is no secret consultation of three but He is the fourth of them) are interpreted by the Salaf as being a "ma'iyyah" of knowledge and encompassing, not a "ma'iyyah" of mixing or indwelling. And He, Glory be to Him, is above His Throne. This interpretation is not a "ta'wil" that diverts the word from its apparent meaning; rather, it is a clarification of its meaning as indicated by the verse. "Ma'iyyah" in the Arabic language does not always mean indwelling or mixing, and there is no argument for the interpretationalists (mu'awwilah) in these verses.

Fourth: Allah's "istiwa'" (ascending/settling) upon the Throne does not contradict His descent to the lowest heaven, because Allah's attributes are not like the attributes of created beings. His descent is befitting of His majesty and does not necessitate the Throne being empty. There is no contradiction between affirming both attributes.