And his student Ibn al-Qayyim said in al-Nuniyyah, page 312, in al-Harasi’s commentary, Imam edition:

The Shaykh :And his student Ibn al-Qayyim said in al-Nuniyyah, page 312, in al-Harasi’s commentary, Imam edition:
And know that their path is the opposite of the straight path for one who has two eyes.
The path of whom? The Asha'irah.
Until he said:
So marvel at the blind of insight who saw that the imitator is the one with proof,
and they saw that he is more deserving of it through imitation than anyone else, without any insight or proof,
And they were blind to the two revelations, for they did not understand their meanings, which is astonishing for one who has two eyes.
We ask Allah for safety. O Allah, guide us among those You have guided.
And Shaykh Muhammad Amin al-Shinqiti (may Allah have mercy on him) said in his tafsir, Udhu’ al-Bayan, page 319, volume 2, regarding the tafsir of the verse of Allah’s rising above His Throne in Surat al-A’raf, he said: Know that a countless number of the later generations have erred in this, claiming that the apparent, immediate meaning that comes to the understanding from the meaning of istiwaa’ and the hand, for example, in the Qur’anic verses is likening the attributes of created things. They said: It is obligatory for us to divert it from its apparent meaning by consensus. As we established before, that the people of ta'til (denial of the divine attributes) based their denial on the belief that affirming [the attributes] on their apparent meaning entails tamthil (comparing Allah to creation), so they likened first and denied second.
He said, who said? Al-Shinqiti. He said: It is not hidden from the least rational person that the reality of the meaning of this statement is that Allah described Himself in His Book with what the apparent, immediate meaning that comes to the understanding is disbelief in Allah the Exalted and saying about Him what is not befitting Him (Exalted and Majestic is He). And the Prophet (peace and blessings be upon him), to whom it was said:

And We revealed to you the message that you may make clear to the people what was sent down to them

وأنزلنا إليك الذكر لتبين للناس ما نزل إليهم

[An-Nahl 16:44]

did not clarify a single letter of that, despite the consensus of the scholars whose opinion is considered that it is not permissible for him (peace and blessings be upon him) to delay clarification until the time of need for it, and even more so in matters of creed, especially when the apparent, immediate meaning is disbelief and clear misguidance, until these ignorant people from the later generations came and claimed that Allah used for Himself a description whose apparent, immediate meaning is not befitting, and the Prophet (peace and blessings be upon him) concealed that that apparent, immediate meaning is disbelief and misguidance from which the wording must be diverted, and all of this is from their own selves without relying on a Book or a Sunnah. Glory be to You, this is a great slander. It is not hidden that this statement is among the greatest misguidance and the greatest fabrication against Allah (Exalted and Majestic is He) and His Messenger (peace and blessings be upon him). All of this is the statement of al-Shinqiti. And the truth in which the least rational person has no doubt is that every description with which Allah described Himself, or with which His Messenger (peace and blessings be upon him) described Him, the apparent, immediate meaning that comes to the understanding of one who has something of faith in his heart is complete transcendence from likening anything of the attributes of created things.
He said: Does any rational person deny that the immediate meaning that comes to the understanding of every rational person is the difference between the Creator and the created in His essence and all His attributes? No, by Allah, no one denies that except one who is obstinately stubborn. And the ignorant fabricator who claims that the apparent meaning of the verses of attributes is not befitting Allah, because it is disbelief and likening, was led to that by the defiling of his heart with the filth of likening (may Allah have mercy on him) with the filth of likening the Creator to the created, so the evil of likening led him to denying the attributes of Allah (Exalted and Majestic is He) and not believing in them, even though He (Exalted and Majestic is He) is the One who described Himself with them. So this ignorant person was a likening one first, and a denier second, and he committed what is not befitting Allah from beginning to end. If his heart had been knowing of Allah as it should be, magnifying Allah as it should be, pure from the filths of likening, the immediate meaning that would come to his understanding would be that the description of Allah the Exalted is so high in perfection and majesty that it cuts off the illusions of any likeness between Him and the attributes of the created, so his heart would be prepared to believe in the attributes of perfection and majesty established for Allah in the Qur’an and the authentic Sunnah, with complete transcendence from likening the attributes of creation, in accordance with His saying:

There is nothing like unto Him, and He is the Hearing, the Seeing.

ليس كمثله شيء وهو السميع البصير

[Ash-Shuraa 42:11]

End of his statement (may Allah have mercy on him). It is good; he describes these people as ignorant and with filthy hearts and with the stains of likening and with what they deserve to be described with. And he (may Allah have mercy on him) is from the later generations, and his statement is a proof without doubt. Yes.