Explaining the conditions that constitute honoring the bearer of the Qur'an: "That he not exaggerate in it, and that he not be harsh toward it."

The Shaykh : Here, two characteristics are stipulated for the bearer of the Qur'an and its preserver, who is worthy of the honor and reverence of the Muslims:
The first: that he not be an exaggerator in it, that he not attribute to the Qur'an interpretations and meanings that it does not bear, such as the previous verse where they interpreted it with "istawala" (to take possession of). If we reflect briefly on this interpretation, it becomes clear to us that those who interpreted this exaggerated interpretation, which deviates from the Salafi meaning, did not benefit from it at all. This is because when they flee from the Salafi interpretation of "istawa" as "istala" (to be above), they imagine that describing the Muslim’s Lord as being above the created things means He is in a place and that we have confined Him to a place if we say "above the created things." Then they fall into what they fled from, even though the accusation leveled against the Salaf, who interpret "istawa" as "istala," is that they place Him in a place. This is a false accusation with no basis. This is a point I believe all women, except what Allah wills, and perhaps a few individuals among them, do not know this creed in the correct manner. Because this correct creed, which is that Allah (Mighty and Majestic) is above the Throne, having risen above it, and that this exaltation necessitates that Allah (Mighty and Majestic) is above the created things, is a correct creed. The exaggerators who deviate in interpreting the Qur'an away from the Salafi interpretation raise doubts and problems with no basis, but they may affect the creed of some Salafis who have not known the answer to those doubts. They say, for example, if we say that Allah (Mighty and Majestic) is above the heavens and above all created things, as I said earlier, they say: "Then Allah is in a place." The answer: No, because "place" is derived from "creation" (al-kaun). And we know that Allah was and there was nothing with Him, as came in Sahih al-Bukhari from the hadith of 'Imran ibn Husayn: . Now, we are compelled to refute that doubt to ask: Do you think that Allah (Mighty and Majestic) was in a place before there was anything with Him?
Now there is something with Him because He was and there was nothing with Him, then He created the Throne and created the heavens and created mankind and created what Allah willed to create. On the day when Allah was and there was nothing with Him, was He in a place? The answer: No, because there was nothing with Him, and the place is a creation among the creations of Allah (Mighty and Majestic). When the created things came into existence, the place came into existence. So Allah was not in a place. Therefore, when He created the created things, (Glorified and Exalted is He), He did not acquire a place, because He remains in His greatness and His majesty and His exaltess, and no place was found for Him to settle in, far be it from Him. How could it be, when He is greater than the entire creation, of which the place is a part? So Allah is greater than everything. Before He created the created things, there was no place, so He was self-sufficient in His Essence and His majesty, not poor or in need of a place to be created for Him to settle in, far be it from Him.
So when He created the universe, He did not settle in it nor take it as a homeland for Him. Rather, the opposite of that, the previous verse informs us: knowing that the Throne is greater than all created things, and it is the roof of Paradise, the Throne of the Most Merciful is the roof of Paradise, as came in Sahih al-Bukhari: .
So if we know that the place is derived from the creation, and the creation is created, and the creation was not created before, on the contrary, Allah was and there was nothing with Him, then from this perspective, He is now as He was. And I hope you pay attention to this qualification I said earlier: He is from this perspective, meaning in terms of the fact that He was not in a place as He was before He created the heavens and the earth, so He is now from this perspective as He was, eternally, before He created the created things, He was not in a place, so He is now as He was. But we do not say as the extreme Sufis who distort the Prophetic hadiths, adding to the aforementioned hadith of 'Imran ibn Husayn the wording . Al-Ghazali added in *Ihya* and others in other works a harmful addition to this authentic hadith, saying: "Allah was and there was nothing with Him, and He is now as He was". I said this added phrase to the authentic hadith, but not connected to the authentic hadith, for this connection makes the hadith invalidate the correct creeds of the Muslims and support the false unity of existence that some of the extreme Sufis claim. Pay attention: "and He is now as He was", meaning there was nothing with Him. Is it true that there was nothing with Him?!
Obviously, there are things gathered by the word "creation" (al-khalq), the created things in their various types: man, animal, and inanimate objects, and inanimate objects are divided into many species: the heavens and the earths and the mountains and the rivers. These are not things, so it is said: there was nothing with Him. Allah was and there was nothing with Him, and He is now as He was. Here, a prohibited matter from two prohibited matters is necessitated, and the sweetest of them is bitter, as it is said:
The first prohibited matter: that we consider that Allah (Mighty and Majestic) did not create anything.
The second prohibited matter: we cannot deny that Allah created everything This is the text of the Noble Qur'an How is He, while being the Creator of everything, now as He was? Now these created things exist. The interpretation of the extreme Sufis: "It is not He except He" meaning these created things are Allah. So then, the understanding of the false phrase becomes valid on this extreme Sufi interpretation, meaning these created things that we see, in the expression of the Sufis, are manifestations of Allah (Glorified and Exalted is He), so they are from Him. Therefore they say: "Everything you see with your eye is Allah". So "He is now as He was" means there is no Creator and no created thing, but rather it is one thing. Therefore they say in their tawhid: "It is not He except He." Rather, they explicitly invalidate the tawhid that all the messengers brought: "There is no god but Allah, this is the tawhid of the common people, it is not the tawhid of the special people. The tawhid of the special people is 'It is not He except He,' and the special of the special people: 'He is He'", meaning there is no Creator and no created thing, in summary.