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﴿ فَاسْأَلُوا أَهْلَ الذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ ﴾

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(Mentioning the second requirement, which is the possibility of the meaning for what they mentioned regarding interpretation) If the evidence for diverting the text becomes sound for you, O *** alas, you are required to fulfill a second condition, which is

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The Shaykh :"If the evidence for diverting the text becomes sound for you, O *** alas"
Meaning, how far-fetched it is, how far-fetched it is that you bring a clear evidence that indicates diverting the text from its apparent meaning. But on the assumption that it becomes sound for you, "you are required to fulfill a second condition
which is the possibility of the text for the meaning that *** you said is intended by the clarification"

They must bring evidence that the meaning is capable of what they mentioned. If it is not capable, it is not accepted from them. Do you understand? For example: Is it possible that the saying of Allah the Exalted:
The Most Merciful [who is] above the Throne established. الرحمن على العرش استوى
[Taha 20:5]
can be interpreted to mean "he took control"? Why?
The student: No.

The Shaykh : Because it entails false implications that prevent the text from being capable of this meaning. Therefore, if they say, "We have evidence that diverts the text from its apparent meaning," we say, "We want another evidence, which is the possibility of the text for this meaning you mentioned, because you may claim a meaning that the text does not support, and it will not be accepted from them."
Source alathar.net

The Arabic text is copied verbatim from the original source, without any edits.

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