Second: He diverted the speech of Allah the Exalted and the speech of His Messenger (peace and blessings be upon him) from its apparent meaning, and Allah the Exalted addressed the people in a clear Arabic tongue

The Shaykh :"Second: And their methodology is invalid from several aspects:
One of them: It is an encroachment upon the texts where they made them indicative of a false meaning that is not befitting Allah, and has no intended meaning." In it is also another encroachment upon the texts: that they diverted them from what was intended by them, so they nullified their indication to meanings they invented, so they erred from two aspects: the first is negating what they indicated, and the second is inventing meanings that Allah and His Messenger did not intend. Yes, the second. Yes, he mentioned what he wished, if Allah wills.
"Second: He diverted the speech of Allah the Exalted and the speech of His Messenger (peace and blessings be upon him) from its apparent meaning, and Allah the Exalted addressed the people in a clear Arabic tongue so that they would understand the speech and comprehend it" On what? "On what this Arabic tongue requires, and the Prophet (peace and blessings be upon him) addressed them in the most eloquent of human tongues, so it is obligatory to take the speech of Allah and His Messenger by its apparent meaning understood by that Arabic tongue, except that it must be protected from asking how an attribute is and likening Allah to creation regarding Allah (Blessed and Exalted is He)" Clear, my brothers, let us proceed, okay.
"Third: Diverting the speech of Allah and His Messenger from its apparent meaning to a meaning that contradicts it is saying about Allah without knowledge, and it is, that is, saying about Allah without knowledge, forbidden, due to His saying the Exalted:

Say, "My Lord has only forbidden 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."

قُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَالْأِثْمَ وَالْبَغْيَ بِغَيْرِ الْحَقِّ وَأَنْ تُشْرِكُوا بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَاناً وَأَنْ تَقُولُوا عَلَى اللَّهِ مَا لا تَعْلَمُونَ

[Al-A'raf 7:33]

" And the discussion of this verse has preceded.
"And due to His saying (Glorified and Exalted is He):

And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight and the heart - about all those [one] will be questioned.

وَلا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَئِكَ كَانَ عَنْهُ مَسْؤُولاًً

[Al-Isra 17:36]

So the one who diverts the speech of Allah the Exalted and His Messenger from its apparent meaning to a meaning that contradicts it has pursued that of which he has no knowledge and said about Allah that which he does not know from two aspects:".
If someone were to say: Have you not diverted the speech of Allah from its apparent meaning in many texts, among which is the saying of Allah the Exalted: And what is its apparent meaning? That seeking refuge is after the recitation, and this is not intended without doubt, and as in the saying of Allah the Exalted: and the intended meaning is the Day of Resurrection, and it was referred to by "came." And the answer is: We diverted this speech from its apparent meaning due to the existence of evidence. First, when you read the Qur'an, what is the evidence that seeking refuge is before? The action of the Prophet (peace and blessings be upon him and his family), and this is an interpretation of the Qur'an.
Second: The saying of Allah the Exalted: What is the evidence that the intended meaning is "will come"? His saying: If he has not come yet, and we do not deny figurative interpretation that is indicated by evidence, we only deny figurative interpretation that has no evidence.