Explanation of the author's statement: "The third point: That Allah revealed the Qur'an for reflection, and urged us to reflect on all of it, without excluding the verses of the attributes"

The Shaykh :"The third point" from whom? From the refutation of the people of tafwid: "That Allah revealed the Qur'an for reflection" Is that so? "And He urged us to reflect on all of it, and did not exclude the verses of the attributes. The urging to reflect on it implies that it is possible to reach its meaning; otherwise, the urging to reflect on it would have no meaning, because urging someone to do something that is impossible to achieve is vain speech, and the speech of Allah the Exalted and the speech of His Messenger (peace and blessings be upon him) are free from such. And this—meaning the urging to reflect on all of it without exception—indicates that the verses of the attributes have a meaning that can be reached through reflection. The people closest to understanding that meaning are the Prophet (peace and blessings be upon him) and his Companions, because the Qur'an was revealed in their language, and because they were the quickest of people to respond to the urging to reflect, especially in what is among the most important objectives of the religion".
We say to those who say that we do not know the meanings of the verses of the attributes, we refute them by saying: Allah commanded us to reflect on the Qur'an, correct? Where is it? Yes, yes. The lam here is for causation. And He also said: This is undoubtedly a rebuke of them for not reflecting on it and not knowing its meaning.
If Allah the Exalted urged us to reflect and commanded us to do so, is it possible to reach the meaning? It is possible. If it were not possible to reach the meaning, the command to reflect would be vain with no benefit.
Now, did Allah exclude the verses of the attributes and say: Do not reflect on them, for you will not reach their meaning?
The answer: No, rather the verses of the attributes are the first and most deserving of what falls under that, because it is not reasonable to know the meaning of wudu', ruku', sujud, fasting, zakah, and Hajj, and then to be told that the greatest of these—which are the names of Allah and His attributes—cannot be reflected upon.
If I did not reflect on the meaning of the All-Hearing, the meaning of rising above the Throne, and the meaning of the Face described as possessing majesty and honor, if I did not reflect on that, I would not have increased in faith. I think this is clear? Now.