He has intended by this the explanation of tashbīh (anthropomorphism) and tanzīh (transcendence) to the extent that it leads to denying the Truth (al-Ḥaqq) and His messengers.
...Divine laws, when they speak about the Truth (al-Ḥaqq) with these tongues—that is, when they mention tanzīh and tashbīh—it is known at the outset that this comes only in a general sense. That is, everyone who hears the wording understands what is meant. ...Then (afterwards), it has come for the khawāṣṣ (the elect among the verifiers). ...Every intellect, whatever language it may be—whether it is Arabic, the language of the Qur'an, or the language of other revealed books—understands what this language (of tanzīh and tashbīh) intends to convey. Allah has explained tanzīh and tashbīh concerning Himself to His servants through the sharia (the sacred laws) He has sent, according to their ranks. Whoever stands only on the side of tanzīh and does not accept tashbīh has believed in part of the sharia and denied part of it. However, he has not understood this, and thus he is excused. For this reason, he is not declared a kāfir (disbeliever). Rather, according to both the people of the outward and the inward, he is fundamentally a muʾmin (believer), for he believes in the entirety of the sharia. However, the sharia has come to the generality of people in terms of what is first understood from these expressions, and to the khawāṣṣ (the elect) in terms of everything that can be understood from them. (Sofyavi, 67)