This is just one point of view of what the Asha'ris believe, however, I must admit that it's not like all of them will accept it (even though they won't say they reject it either), in that you will find among them each having a different belief concerning the same topic. In this case it's whether or not the apparent meaning of some of the texts of the Quran and Sunnah will lead a person to think that Allah has a body, or is in a direction, and if that happens, the need for Ta'weel (Changing the meaning to a secondary or impossible meaning) arises.
Sharh Jawharato At-Tawheed, Burhaan Ad-Deen Ibraheem Al-Baajori, Page 129-130
"A text is something that can be used for Analogy (قياس), Deduction (استنباط),
or to Form a Majority opinion (إجماع) and they are the proofs from the Quran and the
Sunnah, the same whether they are absolutely clear (صريح)
or apparent (ظاهر) and that which is not meant by this type of Apparent text is that which is able to be the apparent meaning (without being something that causes delusion of likening Allah to the creation), meaning that which provides a
meaning that cannot be carried in any other way, so if it is as such[1]
that the Apparent meaning is also the intended meaning it is not possible to change
or explain it via Ta’weel."
"Delusions of likening Allah to the creation: Meaning the text would bring about some delusion of similitude because of saying it as it truly
was, according to its apparent meaning."
"The method of the Khalaf and their interpretations:
Interpret it: Meaning to carry it upon the meaning in
opposition to the apparent meaning while explaining the intended meaning of it….
The Khalaf, they Are those who came after 500 Hijri, and some say after 300
Hijri."
"The Method of the Salaf:
Relinquishing: After a general Ta’weel, that which is changing the expression from it’s apparent meaning. So after this Ta’weel, they would relinquish the intended meaning of the text that causes delusion unto Allah, upon the way of the Salaf. They are those that came before 500 hijri, or it is said the first three generations, including the Companions (Radhi Allahu Anhum) of the Prophet (Salla Allahu 'Alayhi wa Salaam), and those that followed them for two generations, and the way of the Khalaf is smarter and more wise, because of that which is in it concerning clarification and refutations upon the innovated groups, and it is preferred, and this is why the Author of the Poem put it forward, and the way of the Salaf is safer because of that which is in it concerning safety from choosing a meaning that Allah might not have intended."
"Making sure Allahs exaltedness and integrity is in place: To ensure that
Allah is given complete
exaltedness and integrity without any blemish in that
which is connected with him, while relinquishing to Allah the knowledge of the
intended meaning. So that which was agreed upon by the Salaf and the Khalaf
is Ta’weel in general, because the Salaf changed these texts that caused
delusions of likening of Allah from it’s apparent impossible meaning. However,
the Salaf and the Khalaf differed after that concerning specifying the intended
meaning. "
"Ta’weel of the Attributes that cause the delusion of similitude
between Allah and the Creation:
The result is that if there is something written in the Quran or Sunnah (About Allah) which would make a person feel as though it’s related to direction, bodies, a picture, or extremities, the people of the truth and other than them except the Mujassimah and Mushabihah agree on the Ta’weel (Selecting a secondary meaning) because of the obligation of exalting Allah and removing from him any defects from that which is shown through the apparent meaning of some of the texts. As for that which makes a person think of direction, it is the verse: “They fear their Lord above them, and they do what they are commanded."[1], So for this the salaf would say “Aboveness” We don’t know what it is”, and the Khalaf would say the intended meaning is Allahs superiority and majesty, meaning he is risen above in his greatness. Or like the statement of Allah: “The Most Merciful [who is] above the Throne established.”[2] So the Salaf would say “Risen, we don’t what it is” and the Khalaf would say “Istawa means conquering.”"
People are free to go check the book themselves and see if I left anything out of importance, and if so please correct me.
In conclusion you can say that the Author is saying, that there are some texts of the Quran that if taken apparently lead to Tashbeeh (likening Allah to the creation), and since this is something that is impossible for Allah, the need for Ta'weel arises, and the Salaf actually did this Ta'weel inwardly (without informing us, and without specifying to themselves which meaning it would be, other than their negation that it could be the meaning that leads to disbelief), and the Khalaf later came and did it and told us about it. He is also saying that some verses when taken on the apparent meaning, do not lead to Tashbeeh, but rather the intended meaning is presented in the verse and that intended meaning is clear from giving Allah any type of body, form, picture, extremity, etc.
In actuality and in contrast to what he said of the Salaf, they didn't actually do ta'weel of the sifaat, neither generally or specifically. Rather they confirmed them according to the apparent meaning, without likening them to Allah, believing them to be real within the reality of themselves, while not knowing the modality and leaving the knowledge of the modality to Allah alone. While at the same time, we do not believe that in any way is the apparent meaning of the Quran something that would lead a person to the conclusion that Allah is like the creation, rather the Quran is clear in it's meaning and guidance.
And the Peace and Blessings be upon our Prophet Muhammad on His Family, His Companions and All of those who follow them till the last day.
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