Translating the meanings of the Qur'an and the claim of metaphor in the Qur'an

The Shaykh:
There is no harm in giving a writer a book of tafsir (exegesis), and therefore they are now providing a translation of the meanings of the Noble Qur'an, because it is not a mushaf (written copy of the Qur'an).

The questioner:
Then I wrote a vertical mercy.

The Shaykh:
There is no metaphor in the Qur'an; the entire Qur'an is literal, all of it is literal, but it needs to be explained by those who know the language, those who understand the language. As for having it explained by non-Arabs and Arabized people who came after the foreign elements entered the language and corrupted its pronunciation, these are the ones who said there is metaphor in the Qur'an. Most of them are non-Arabs who do not know the language of the Arabs. As for the blessed centuries and the core Arabs in whose language the Qur'an was revealed, they did not say this about the Qur'an. They never said there was metaphor in the Qur'an. This only happened after the blessed centuries, when the non-Arabs who do not understand the language of the Arabs, the intentions of the language, and the derivatives of the language came. As for His saying, "Ask the town," the intended meaning is the people of the town, because "town" (qaryah) is used for the gathering. It is used for the gathering, the assembly, the group. To "qara'a" (to read) a thing means to gather it. From this comes "quru'" (three quru'), so the qur' is the gathering of a thing. The town is used for the group, it is used for the group, not for the dwellings and buildings, but it is used for the group. If you came to a town with no inhabitants, abandoned, you would say this is a town? It is not a town, it is just ruins with nothing in it, you would not call it a town. You only call it a town if there are inhabitants in it. So the town is used for the inhabitants, and His intent is "ask" and "ask the town" means the inhabitants. And the caravan (al-'ir) is not asking about the camels; the intended meaning is the people of the caravan who drive the caravan. If you came upon camels gathered together, you do not call it a caravan. It is not a caravan unless it has its people, it has its people and those who drive it, carry on it, and lead it.
As for camels gathered together, they are not called a caravan. The caravan is used for the people of the caravan. This is the root of the language. As for the non-Arabs who came later, they call everything they do not understand metaphor. It is not correct.
Whoever wants to expand on this and know the falsity of this claim, let him refer to the book al-Iman by Shaykh al-Islah Ibn Taymiyyah. The book al-Sawa'iq al-Mursalah 'ala al-Jahmiyyah wa al-Mu'tadilah by the Imam Ibn al-Qayyim spoke about metaphor at length and refuted it and broke it down. A treatise by our Shaykh, Shaykh Muhammad al-Amin al-Shanqiti (may Allah have mercy on him), titled "Prohibiting the Permissibility of Metaphor in the Revealed Text for Worship and Miraculousness." He knows that this metaphor was brought by people who are not from the people of the language and do not know the origin of the language and its derivatives. The teacher does not have to clarify to them the viewpoint of those who say there is metaphor and clarify to them the viewpoint of those who deny metaphor and prefer one over the other. It is not obligatory for him to do so.
Yes, he sins, he sins, and they must complain about him. If he lowers their grades, they must complain about him. Yes, and the matter should be looked into. There is no objection to him studying metaphor, and studying the opinions of those who see metaphor. There is no objection. And he should study alongside them the opinions of those who prohibit metaphor and their evidence, and prefer one opinion over the other. If the student answers with the truth, it is not permissible for him to be unjust to his right. Yes, because the matter is a matter of research. If the matter is a matter of imposing a specific opinion, except imposing the truth, imposing the truth is obligatory.