Mentioning the issues in which disagreement is not permissible

The Shaykh : As for the matter in which independent legal reasoning is not possible, namely that which the texts indicate with clear indication, or that which the consensus of the Salaf indicates, we cannot approve of it. For example, if someone were to say: "Allah the Exalted says in His Noble Book: And He, Glorified and Exalted is He, addressed Iblis saying: If someone were to say: 'The meaning of the hands is grace or power or something similar,' would we agree with his independent legal reasoning and approve of it? The answer is: No. Why? Because the text is explicit and clear in this. If it were permissible for us to interpret such a text, then it would be permissible for us to interpret even the texts of prayer, fasting, and Hajj, just as the philosophers, the people of imagination, did when they saw these people distorting such explicit verses. They said: 'If we distort these verses, then we distort the other verses.' They said: 'The meaning of prayer is knowing the secrets of their sheikhs; that a person learns the secrets of the sheikhs. He is not praying to Allah, bowing, or prostrating. This is the prayer. Fasting is abstaining. The meaning of fasting is that you keep the secrets of these sheikhs and awliya (close friends of Allah) and do not tell anyone. Hajj, Hajj is the intention. The meaning of Hajj is that you intend for the awliya, whom they call awliya and sheikhs, and you call upon them.' Why did they go so far as to distort these explicit texts? They said: 'Because you, O people of interpretation, interpreted explicit and clear texts regarding the attributes of Allah the Exalted.' I said: 'The meaning of the hands is the two graces. What is the grace? What is the meaning of "when I created with My grace"? Is there a meaning to it? Absolutely not. What is the meaning of "with My power"? Power is a single attribute, and Allah the Exalted created all creatures with His power. Where is the distinction for Adam over Iblis if we say the meaning of the hand is power? He has no distinction over him.' If such people do not remain silent regarding the clarification of their error, and we do not agree with them, and we do not say, 'You are excused for this error,' because the text is clear and explicit in this, and such an interpretation cannot be accepted. The best description of what the Shaykh al-Islam (may Allah have mercy on him) called it is in his statement in *al-'Aqidah al-Wasitiyyah*: "The people of the Sunnah and the community affirm what Allah has affirmed for Himself without distortion or denial of the divine attributes" without distortion. He said: "I changed my saying 'interpretation' to my saying 'distortion' because this is what conforms to the Book of Allah the Exalted" Where did Allah mention that? In His saying: .
Second: Interpretation is divided into valid and defective. The interpretation that corresponds to the intent of Allah and His Messenger is valid, and the defective one? It is valid. The interpretation that contradicts the intent of Allah and His Messenger is defective. If we say "without interpretation," that implies that we deny the defective one and what? And the valid one. This has its danger. If we say that there are things about which one cannot remain silent because they contradict the text and the path of the Salaf (may Allah have mercy on them and be pleased with them), then we cannot excuse anyone in this after the truth has become clear to him.
However, if this man is living among people who know nothing but this, then perhaps we would excuse him. Why? Because he is ignorant, and an ignorant person may be excused for denying what is well-known from the Shari'ah. Did you not know that 'Umar ibn al-Khattab (may Allah be pleased with him) rebuked the Companion whom he heard reciting Surat al-Furqan in a manner different from how 'Umar had read it from the Prophet (peace and blessings be upon him)? He rebuked him, even though that recitation by which the Companion was reciting was authentic; the Messenger of Allah (peace and blessings be upon him) had taught it to him. It is well known that if someone were to deny something of the Qur'an, it would lead him to disbelief. But 'Umar did not know that the Messenger had taught him this. Therefore, 'Umar referred the matter with this man to the Messenger (peace and blessings be upon him). The Messenger (peace and blessings be upon him) said to the man: So a person may deny what can be denied as disbelief due to his lack of knowledge of it, and in that case, he is excused.