Can it not be said that tafwid is diverting the wording from its apparent meaning to another meaning?

The student: Can it not be said that tafwid is diverting the wording from its apparent, immediate meaning?

The Shaykh : No, the one who practices tafwid does not assign any meaning at all; the one who practices tafwid does not establish a meaning. I mean, we read to these people who practice tafwid the saying of Allah the Exalted: [Surah al-Hashr: 22] to the end of the surah, seventeen names. What do they mean? He says: By Allah, we do not know, we do not establish. Do you establish that He has mercy? He says: I do not know. Do you establish that He is the King who owns all sovereignty? He says: I do not know. It is enough for me to read the Qur'an and that is it, and we are freed from shirk (associating partners with Allah). Is it conceivable that this should be the methodology of the people of the Sunnah? This is the methodology of the ignorant, and the scholars of the Sunnah, and praise be to Allah, among them are the great scholars who combined knowledge of the rational and the transmitted.
Then, O Glorious is Allah, is it possible for us to say that Abu Bakr, 'Umar, 'Uthman, Ali, Ibn Mas'ud, Ibn 'Abbas, and others read the Qur'an while not knowing its meaning in the names of Allah and His attributes? If we believe this, it is the greatest defect in the Companions. Rather, they say that the Messenger (peace and blessings be upon him) would narrate a hadith and not know its meaning. They said that he said: What is its meaning, O Messenger of Allah? He said: By Allah, I do not know. Is this conceivable? But when pressed in a debate, you find a person climbing to a difficult position, one that he himself knows is incorrect if he reflects on it.