The Asha'irah's affirmation of seven attributes by reason, how they affirm them, the refutation of them, and that affirming these seven attributes necessitates affirming all attributes. We say:

The Shaykh : We say to him, contradicting his statement: You also described Him with what leads to ascribing a body to Allah and to change. You described Him with hearing, sight, life, knowledge, will, power, and His mental speech. How many is the number of hearing? Hearing, sight, life, knowledge, will, power, and speech—how many are these? Seven attributes. And these are the attributes that the Asha'irah affirm, claiming that reason indicated them. Well, how did reason indicate them? They say: Specificity indicated will. How did specificity indicate will? They say: The specification of created things by their realities, essences, entities, and attributes indicated will. Why was the sky a sky and the earth an earth? What necessitated that was will. Allah willed for the sky to be a sky, so it was, and He willed for the earth to be an earth, so it was, and so on.
Precision means that these created things are precise and well-crafted, which indicates knowledge, because the ignorant one does not produce something precise if he intends to. If a person, for example, tries to repair a radio and does not know the craft, can he produce a precise radio? No, he cannot. So, precision indicated knowledge. Creation—the bringing into existence of created things—is evidence of what? Of power, because the incapable one does not create. These three attributes, they say, are impossible to exist without life. So, the life of Allah (Mighty and Majestic) was inferred by concomitance: it is a necessary consequence of His possessing these three attributes that He is alive. How many attributes have we affirmed now? Four. The living being is either hearing, seeing, and speaking, or deaf, blind, and mute. The last three descriptions are deficiencies, and Allah is free from deficiency. So, it is obligatory for Him to possess hearing, sight, and speech. And yet, Ibn al-Qayyim (may Allah have mercy on him) says:
"His mental speech, which is either meanings or one". That is, the Asha'irah—would that they affirmed speech as the people of the Sunnah affirm it. They say that the speech of Allah is the meaning subsisting in the soul, and that it is eternal. Is it one or multiple? That is, some of them say it is one, so they make "Worship Allah" the same as "Do not associate partners with Allah." They say "Worship Allah" is "Do not associate partners with Allah," and "Establish prayer" is "Do not approach fornication." It is one thing. Do you understand? The Gospel, the Torah, and the Qur'an are one thing. And some of them say no, it is not one thing, but it is multiple: news, inquiry, command, and prohibition—four things. These are less severe than the first group, closer to what is reasonable, but all of them contradict reason. So, the speech of Allah is not the mental meaning, but it is what Jibril (peace be upon him) heard and conveyed to Muhammad (peace and blessings be upon him), and what Allah speaks in the cosmic matters that have no end. He says:
"And His mental speech, which is meanings
or one, and the body is truly the bearer of these *** attributes, so bring forth the distinction"
Hearing is not understood by us except in bodies, sight is not understood by us except in bodies, will and power are all in bodies. So, you have now affirmed attributes that do not subsist except in bodies, and you said that these attributes are real. As for rising above the Throne, descending, speech, and the hand, they are not real, because these four do not subsist except in a body. And you affirmed seven attributes that do not subsist except in a body. So, this is undoubtedly a contradiction. For this reason, he said: "So bring forth the distinction".