When is it permissible to assume a deleted modifier?

The Shaykh : But they nullified it, distorting its explicit meaning. They said, "It is looking toward the pleasure of its Lord," as if there is nothing else; it is looking toward the pleasure of its Lord. They assumed a deleted modifier. And as we said earlier in explaining how the Arabic language should be understood, let alone the divine speech which is based on the Arabic language: "The prince came," "The king came." Is it permissible for us to understand this as "The prince's servant came" or "The king's servant came"? No, my brother, this is a known matter in the Arabic language: assuming a deleted modifier. Here, there is a discussion among the scholars of knowledge who say that assuming a deleted modifier is permissible only when there is evidence necessitating it; otherwise, the Arabic language would be nullified. If I say "Ahmad came," what do you understand? That his son came? That Ahmad's father came? That his son came? My brother, where did you get this interpretation from? They do not like anything except to nullify the Arabic language. So here, this is what the Mu'tazilah and others did in interpreting the texts of the Book and the Sunnah.

The questioner:..

The Shaykh : Yes, but the truth did not align with their desires; therefore, they tell you there is a necessity for figurative interpretation. What is the necessity? It entered their minds, and this means we do not say they are not believers at all, but we say with boldness that their faith is incomplete and weak. Because Allah Mighty and Majestic says at the beginning of Surat al-Baqarah: Who are they? The first attribute of the righteous is: By the text of the Book. So, what is the unseen? It does not need philosophy. They use human intellect, like human strength. Can you move a mountain from its place? No, human strength is limited. Likewise, sight is limited, hearing is limited, and intellect is completely limited. Everything in man is created weak. So when they hear the verse: How? If we say "looking toward her Lord," it means we restrict it to a direction, placing it above, piling it up, or at the end. These are doubts they derived from what they observe around them as created beings. But they forgot that the Creator described Himself with two attributes, one positive and the other negative. The positive is an attribute subsisting in Him, while the negative is a purification of Him, Blessed and Exalted is He. So He said: , This is purification. Whatever comes to your mind regarding the attributes of Allah Mighty and Majestic, the matter becomes confused for you, until it becomes like our attributes. You say, "No, there is nothing like Him." But is it a concept existing in the mind with no reality or existence? Far be it from Him. That is, we are now imagining the Phoenix (Anqa). The Anqa is an old, imaginary Arabic name for a large bird spoken of by Sindbad the Sailor in the story of One Thousand and One Nights and similar tales. It is described as a large bird, its eggs like a dome. You see, and it tells a story with novelty and wit, all of it imagination upon imagination. The Anqa is a body, a name without a body, a name existing in the mind, a concept existing in the mind, but outside the mind, meaning in reality, it has no reality.
Our Lord Mighty and Majestic, who has all attributes of perfection and is purified from all attributes of imperfection, is He like that? A concept existing in our hearts and not having a reality existing outside this universe, outside this intellect? Allah is greater than that. Rather, He created the heavens and the earth, so He has all attributes of perfection. He is a real, existing essence, and it has all attributes of perfection. Since that is the case, what are His attributes, Mighty and Majestic? We have no room in our intellect to describe Him from our own side. Rather, He has relieved us of the burden of operating our intellects by describing Himself to us in the Book and the Sunnah. Among these attributes is: And the believers, as one of the jurists among the poets said, we can say:
"The believers see Him without how, and without likening or any example."
So the seeing of Allah is established in the Hereafter. The Mu'tazilah denied it, the Khawarij denied it. Is there no text in the Book and the Sunnah? No, the texts exist, but they distorted them and nullified their meanings. So they did not benefit from their faith in these texts, while denying the realities of their proofs. Therefore, we must believe in the text in its wording and meaning. The text is preserved and infallible. How do we know the meaning? Here, as they say, is the crux of the matter: by referring to what the righteous Salaf were upon. The Qur'an is first interpreted by the Qur'an, then by the authentic Sunnah, then by the Salafi reports. Do we find among the righteous Salaf an interpretation of this verse: meaning "toward the pleasure of her Lord"? Absolutely not. Every report coming from the Salaf agrees first with the apparent meaning of the verse, and then with the authentic, explicit hadiths indicating that the verse is on its apparent meaning, which every Arab understands, provided he has not been struck by a desire, or struck by his hateful sect or party.