Continuation of the explanation of the author's statement: "For He is more knowledgeable about Himself and others, and more truthful in speech, and better in narration than His creation."

The Shaykh : The four types that necessitate or obligate the acceptance of a report are four: intention or will.
The second is: knowledge, truthfulness, and eloquence. Yes, eloquence is sufficient.
Now, if that is the case, then it is obligatory for us to accept His speech as it is. Therefore, the author's words are an introduction to what will follow. We must accept His speech and not let any doubt attach to us regarding its meaning. Did Allah not speak this speech in order to misguide the creation, or not? Did He speak this to misguide them? No, by Allah, He spoke it to make things clear to them and to guide them. Now, did the speech of Allah proceed from Himself or from another? From ignorance or from knowledge? From knowledge, from the most knowledgeable of knowledge. And is it possible for anything other than truthfulness to befall it? No, never. Is it possible for it to be inarticulate speech, not eloquent? Never, may Allah be far from that, and no. The speech of Allah is So when these four matters gather in the speech, what is obligatory for the one addressed? Acceptance of what it indicates.
An example of that is: Allah the Exalted said, addressing Iblis: A person said: In this verse, there is the affirmation of two hands for Allah the Mighty and Majestic, two real hands with which He creates. How do you affirm for Allah a hand that is a limb? I seek refuge in Allah. Do you affirm for Allah the limb hand that acts with it? He said: Yes, I affirm it, because Allah said: The speech of Allah the Mighty and Majestic proceeds from knowledge. He knows, the Mighty and Majestic, that He has hands. Correct. Now,
Truthfulness: Did Allah inform us with a false report? It is not possible for there to be falsehood in His report. Truthfulness. Now, "with My hands"—is it possible that He intends "with My power" but is unable to express the meaning leading to this, so He expresses it with "My hands"? May Allah be far from that. If so, His speech would be the best of speech and the most eloquent and clearest. Now, does He know, the Mighty and Majestic, that He does not have two hands, but He wanted the people to believe that in Him, and it is not in Him? Is this possible or not? No, by Allah, it is not possible. It is not possible, because if this were assumed, it would mean that the Qur'an is misguidance, where it came describing Allah with what He does not have. If that is the case, it is obligatory for you to believe that Allah the Exalted has two hands with which He creates. He created with them Adam. And if you say: The intended meaning is mercy or power, we say: Come, you cannot say this unless you are bold with your Lord and describe His speech with one of the four descriptions that are the opposite of what we said, or with all of them. We say: Come, did Allah the Mighty and Majestic, when He said: , know that He has hands? Now, if He said He knows, you have escaped the first, knowledge. We say: Now, is He truthful or not? Truthful. He cannot say He is not truthful. Now, did He express it with "hands" while intending something else due to inarticulateness and inability? No. Did He want His creation to believe in what is not in Him of attributes, to misguide them? No. Now, what prevents you? If you say the opposite of that, you have described your Lord with one of the four opposite descriptions to what we said, which are: ignorance, or lying, or inarticulateness, or bad intention, that He wants the people to be misguided. So seek forgiveness from your Lord and repent to Allah and say: I believe in what Allah informed about Himself, because He is more knowledgeable about Himself and others, and more truthful in speech, and better in narration than others, and better in intention than others as well.
Look how the speech of the Shaykh of Islam, may Allah have mercy on him, opened these doors for the people. These are present, but if you do not restrict them, they may be missed from you. And the distorter cannot escape this thing, never can he. We say: When you say that the intended meaning is not the real hands, you must describe your Lord, either follow me: either with ignorance, or lying, or inarticulateness, or bad intention and purpose. And if your speech leads to one of these four matters or all of them, then seek refuge in Allah. Yes, so the matter is severe and dangerous. For this reason, the author, may Allah have mercy on him, came with these three matters, and we add the fourth matter, which is the intention of making things clear to the creation and the intention of guiding them. And this is present in the Qur'an or not? meaning the dislike that you go astray
The student: ... .

The Shaykh : Yes, no, it has no share in this. Now, if we remain with what Allah informed about Himself, it gathers the four perfections in speech. Let me repeat them a second time: knowledge, truthfulness, eloquence, and intention. Yes, the complete, perfect intention. Now.
What remains for us is what the messengers informed us of.