As for the negative attributes, they are generally not mentioned except in the following circumstances: The first: To clarify the generality of His perfection, as in His saying, the Exalted: {There is nothing like unto Him}.

The Shaykh :"As for the negative attributes, they are generally not mentioned except in the following circumstances" Listen, they are not generally mentioned; it is always so.
"Except in the following circumstances:
First: To clarify the generality of His perfection, as in His saying, the Exalted:

There is nothing like unto Him

ليس كمثله شيء

[Ash-Shuraa 42:11]

And His saying:

Nor is there to Him any equivalent."

ولم يكن له كفواً أحد

[Al-Ikhlas 112:4]

" {There is nothing like unto Him} is general in everything; no one resembles Him, because resembling a created being necessitates a deficiency in the Creator. Likewise, {there is none comparable to Him}. *Kafwan* is pronounced with a *damma* on the *fa*. If you pronounce it with a *hamza*, you have the option to make it *sakin*. That means if you say *kafu'an*, that is a reading. As for the one with the *waw*, it is with a *damma* only. Yes.
"The second: To deny what the liars have claimed regarding Him, as in His saying:

⁽⁹¹⁾ That they attribute to the Most Merciful a son. ⁽⁹²⁾ And it is not appropriate for the Most Merciful that He should take a son.

أن دعوا للرحمن ولداً وما ينبغي للرحمن أن يتخذ ولداً

[Maryam 19:91-92]

" Meaning they attributed a son to Him. And it is not befitting for the Most Merciful to take a son. These are negative attributes. What is the purpose of them? To refute what the liars and fabricators have claimed. The phrase "it is not befitting for the Most Merciful" is more eloquent than "and He did not have a son." It is more eloquent because the phrase "it is not befitting" indicates negation and that it is not fitting for Him. Pay attention, O student. What does it indicate? Negation and that it is not fitting for Him. Therefore, when you address a man of honor who does something contrary to honor, you say to him: What? This is not befitting for you. And know that the word "it is not befitting" or "it is not fitting" or similar, when it comes in the Qur'an and the Sunnah, it indicates impossibility to the utmost degree. Look at the preventers. Allah the Exalted said here: And Allah the Exalted said about His Prophet: What? And the Prophet (peace and blessings be upon him) said: Good. This is a useful rule: when the negation with *ma* or *la* in *yanbaghi* (it is befitting) comes in the Qur'an and the Sunnah, what is it? It is for the impossible. And of that is the saying of Allah the Exalted: Meaning it is not possible for the sun to overtake the moon and come out at night, because overtaking the moon means overtaking the dominion of the moon, which is the night. Is it possible for the sun to rise at night? What would happen? It would become day. So it is not befitting for the sun to overtake the moon, nor is the night before the day. Yes. Yes, by Allah, it is not befitting, because He has not begotten nor been begotten, and there is none comparable to Him.
"The third: To dispel the suspicion of any deficiency in His perfection regarding this specific matter. To dispel the suspicion of deficiency in perfection in the specific thing. Its example is the saying of Allah, the Glorious and Exalted:

And We did not create the heaven and earth and that between them in play.

وَمَا خَلَقْنَا السَّمَاءَ وَالْأَرْضَ وَمَا بَيْنَهُمَا لاعِبِينَ

[Al-Anbya 21:16]

,

And We did certainly create the heavens and earth and what is between them in six days, and there touched Us no weariness.

وَلَقَدْ خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا فِي سِتَّةِ أَيَّامٍ وَمَا مَسَّنَا مِنْ لُغُوبٍ

[Qaf 50:38]

" There is a difference between the two verses that will become clear, if Allah wills. What is the suspicion regarding the creation of the heavens and the earth? A suspicious person might suspect that Allah created them in vain and in play. So Allah the Glorious and Exalted denied that He created them in play; rather, He created them in truth and for truth. The negation now is focused on "We created" or on "in play"? Yes, on "in play." And it is known that Allah is the one who created the heavens and the earth. And He, the Glorious and Exalted, said: Meaning from fatigue and exhaustion. And that is so that a suspicious person does not suspect that the creation of these great creatures brings fatigue to the Lord, the Glorious and Exalted. So Allah the Exalted denied that: Did you understand? So the first is the denial of the intention of play. The first verse is the denial of the intention of play, and the second is the denial of a deficiency in power. "And there touched Us no fatigue." So the negative attributes do not come generally except in one of these circumstances. Five? The three? Good.
"The fifth rule: The affirmative attributes are divided"
The difference between them is clear. The first verse is about will, and the second is about power. Good.