It is said to him: If you affirm that, why do you not have the boldness and courage to affirm what Allah the Exalted has affirmed for Himself, and what His Messenger (peace and blessings be upon him) has affirmed for Him?

The Shaykh :"If you affirm that, why do you not have the boldness and courage to affirm what Allah the Exalted has affirmed for Himself, and what His Messenger (peace and blessings be upon him) has affirmed for Him, in its reality and its apparent meaning befitting Allah?"
So if he does not affirm it, this means complete cowardice and that he has no courage. In fact, we doubt his previous answers if he does not affirm that they are reality, because his previous answers necessitate that he believes that what Allah informed about Himself, or what His Messenger informed about Him, is what? It is truth and veracity, in its reality, without distortion.
"And how do you have the boldness and courage to deny that reality and divert it to a meaning that contradicts its apparent meaning without knowledge?" The question here is for negation, meaning, glory be to Allah, you are cowardly in affirming what Allah informed about Himself or what His Messenger informed about Him, yet you proceed to distort it from its place. And when Allah says something about Himself, it is obligatory for us to say: We heard and we obeyed. And likewise when the Messenger (peace and blessings be upon him) says it. And praise be to Allah, the texts do not contradict each other. The texts of affirmation are paired with the texts of negation, and it is said to him: "His face is [visible], but there is nothing like Him." He has a foot, but there is nothing like Him, as al-Razi said, who was one of the great masters of the theologians. He said: "I read in the affirmation the saying of Allah the Exalted:

The Most Merciful [who is] above the Throne established.

الرحمن على العرش استوى

[Taha 20:5]

and His saying:

And He is the subjugator over His servants

وهو القاهر فوق عباده

[Al-An'am 6:18]

And I read in the negation:

There is nothing like unto Him

ليس كمثله شيء

[Ash-Shuraa 42:11]

but they do not encompass it in knowledge.

ولا يحيطوون به علما

[Taha 20:110]

And whoever has experienced what I have experienced knows what I know." Because he delved into the science of theology and logic and did not arrive at anything. In fact, some scholars said: The people who have the most doubt at the time of death are the theologians. We ask Allah for safety. And doubt at the time of death is in the last hour. Therefore, I advise myself and you not to delve deeply into what Allah has informed about Himself and what the Messenger has informed about Him. Say: We heard and we obeyed, and do not engage in much of what some people discuss, such as whether fatigue is affirmed for Allah, and the like. Why, my brother? Do not speak of this. Say as the Messenger said: He does not get tired of reward and recompense until you get tired of work. Just as the Prophet (peace and blessings be upon him) said, and as the Companions remained silent about it.
Allah the Exalted has ten, twenty, thirty, or forty fingers. We have no right to speak of this. We say: We believe in what the text brought. Allah has fingers, and the hearts are between the fingers of the fingers of the Most Merciful. And what is mentioned in the story of Ibn Mas'ud and the Jewish scholar is five of the fingers. But do they not increase? We must remain silent; it is safer for us, purer for our hearts, and better for our ending. Delving and arguing in rulings that pertain to our actions—what does not pertain to our actions is fine. Do it, discuss it, and state the implications and everything. But what pertains to Allah the Glorious and His names and attributes, be polite. Do not engage with anything. And if you do this, you will refute everyone. Everyone you will refute, because you have a sharp sword and a piercing arrow, which is holding fast to what? To the Book and the Sunnah. I say: The Messenger said this, and I do not go beyond it in matters of the unseen. I say: Allah said this, and I do not go beyond it in matters of the unseen. And I do not say: It necessitates such and such, and it necessitates such and such. It does not necessitate it for me, so it does not necessitate for me to use an example that clarifies the meaning, unless I know that there is a benefit in it and that my companion wants to reach the truth. Then it is fine to use a tangible example so that it is understood. This issue is very serious in reality. We ask Allah for steadfastness for us and for you.
He said: And among the negations is "And what harm is there for you if you affirm for Allah the Exalted what He has affirmed for Himself in His Book, or in the Sunnah of His Prophet, in the manner befitting Him, and you take what has come in the Book and the Sunnah in affirmation and negation?" What harm is there for you? Answer: It does not harm him at all; rather, it is what benefits him. Is this not so? Meaning, affirmation is safer for you and more upright for your answer when you are asked on the Day of Resurrection: What did you answer the messengers? Yes, by Allah, it is safer, more steadfast, and more upright. Is not your diverting these texts from their apparent meaning and designating another meaning a risk on your part? The answer is: Yes, by Allah, it is a risk. Why? "Perhaps the intended meaning, assuming it is permissible to divert them, is other than what you have diverted them to." Clear. Yes. If you divert, for example, istiwaa' (rising above the Throne) to istila' (dominion), is it not possible that istiwaa' here means something other than istila'? The answer: Yes. If you affirm what you have no knowledge of and deny what is the apparent meaning of the Qur'an and the Sunnah, then the issue is serious. Do not argue. Do not argue unless arguing is necessary for you to clarify the truth, otherwise the door of argument is corrupted. And for this reason, Ibn Mas'ud (may Allah be pleased with him) said: