And His saying: {Say, "My Lord has only forbidden the immoralities, what is apparent of them and what is concealed, and sin, and oppression without right, and that you associate with Allah that for which He has not sent down authority, and that you say about Allah that which you do not know."}

The Shaykh : He says: The names of Allah are based on revelation; there is no room for human reason in them. Accordingly, one must restrict oneself to what has come in the Book and the Sunnah. We have mentioned the evidence for this.
He said: "And His saying:

Say, "My Lord has only forbidden immoralities - what is apparent of them and what is concealed

قُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ

[Al-A'raf 7:33]

" "Innamā" is a particle of restriction, and "al-fawāhish" (immoralities) is the object of "harra" (forbidden), meaning He has forbidden nothing but this: the immoralities, what is apparent of them and what is concealed. His saying: carries two possible meanings. One meaning is what is apparent to people and what is hidden; thus, a criminal may commit an immorality openly, as is found in the brothels of the lands of the disbelievers and those similar to them. Is this apparent or not apparent? It is apparent. And "what is concealed" means hidden, as when a person commits an immorality in his home. It is also possible that the meaning is what is apparent in its immorality and what is hidden in its immorality; that is, the immorality of this act is apparent and known, with no one doubting it, while the immorality of that act is hidden and may be unknown to many people. If the verse carries two meanings equally and there is no indicator to prefer one over the other, it is obligatory to apply it to both. Reality bears witness to this: some things have an immorality that is apparent to everyone, while some are hidden from some people. Also, some immoralities are displayed and made public, while others are concealed and occur in homes.
He said: ":

and sin, and oppression without right

وَالْأِثْمَ وَالْبَغْيَ بِغَيْرِ الْحَقِّ

[Al-A'raf 7:33]

" "Al-ithm" (sin) is the inherent transgression that does not extend to others, and "al-baghy" (oppression) is the transgression that extends to others, meaning one oppresses on the earth. His saying is called by the scholars a "descriptive attribute" (sifat kāshifah), meaning it clarifies the meaning. It is like an explanation of what it describes, not a restriction, because all oppression is indeed without right. Yes, all of it is without right. Now, the saying of Allah the Exalted: Is this a restrictive attribute or a descriptive attribute that clarifies the meaning and explains the cause? The first or the second? The second, without a doubt. Here he says: All oppression is without right, but the description here is to clarify its state and that there is no right in any oppression.
"

and that you associate with Allah that for which He has not sent down authority

وَأَنْ تُشْرِكُوا بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَاناً

[Al-A'raf 7:33]

" This means He has forbidden that you associate with Allah that for which He has not sent down authority. All shirk (associating partners with Allah) has no authority, meaning no evidence. Note: All shirk has no evidence. So what is the need for His saying: The need is, as we said regarding His saying: which means: to clarify that all shirk has no evidence and Allah has not sent down authority for it, meaning evidence. The evidence that "sultan" (authority) means "evidence" is the saying of Allah, Blessed and Exalted is He: .
"

and to say about Allah what you do not know.

وَأَنْ تَقُولُوا عَلَى اللَّهِ مَا لا تَعْلَمُونَ

[Al-Baqarah 2:169]

" This means He has forbidden that you say about Him that which you do not know. Is the intended meaning that you say about Him regarding His essence, or His attributes, or His rulings, or His actions? The intended meaning is all of them. It is not permissible for you to say about the essence of Allah that which you do not know, nor about His attributes that which you do not know, nor about His rulings that which you do not know, such as saying, "This is lawful, this is forbidden," when you do not know. Nor about His actions that which you do not know, such as saying, for example, "This action is wrong, this action is correct," and the like. This is forbidden. The evidence for the generality is His saying: "Inna" is a relative pronoun, and the relative pronoun implies generality here. Question: Is the noble verse from the category of moving from the lower to the higher, or from the higher to the lower? Yes, yes, yes. Some scholars said it is from the category of the lower to the higher, meaning that saying about Allah without knowledge is more severe than shirk, because the one who says about Allah without knowledge has appointed himself a legislator, participating with Allah, Mighty and Majestic, in legislation. And because the one who says about Allah without knowledge will corrupt others, for he misguides people. Allah, Mighty and Majestic, said: So it is greater than shirk. For this reason, some scholars said: The repentance of an innovator is not accepted. The repentance of the innovator is not accepted for him. They explained this by saying that the innovator has misguided others, whereas if a mushrik (one who associates partners with Allah) repents, Allah accepts his repentance because his shirk was upon himself. But the stronger position (rajih) is that the repentance of the innovator is accepted if his state becomes upright and he writes what refutes his previous statement, due to the generality of the saying of Allah, Blessed and Exalted is He: How many people were innovators, then their state became good and their repentance was accepted.