Explanation of the author's statement: "The second point: that their claim that 'the ta'wil (interpretation) mentioned in the verse is diverting the word from its apparent meaning to a meaning that contradicts the apparent' is incorrect"

The Shaykh :"The second point: that their claim that 'the ta'wil (interpretation) mentioned in the verse is diverting the word from its apparent meaning to a meaning that contradicts the apparent' is incorrect". Because they say: Do the verses of attributes have a meaning that contradicts their apparent meaning, so we do not take them on their apparent meaning? Why? Because Allah said:
So now we do not take them on their apparent meaning, because they have a meaning that contradicts the apparent, and none knows it except Allah.
"For this meaning of ta'wil is a later convention that the Arabs and the Companions, in whose language the Qur'an was revealed, did not know. What is known among them is that ta'wil is intended to mean two things:
As for interpretation, the meaning of this ta'wil (figurative interpretation) is known to those with knowledge. Ibn 'Abbas (may Allah be pleased with him) said:

I am among those firmly grounded in knowledge who know its interpretation

أنا من الراسخين في العلم الذين يعلمون تأويله

, and on this basis the majority, not all, of the Salaf (the earliest generations) interpret the phrase "the Exalted Allah said:

But those firm in knowledge

والراسخون في العلم

[Ali 'Imran 3:7]

" from the preceding verse: ".
I think that if ta'wil means tafsir (exegesis), then this is known to whom? To the people of knowledge, based on the saying of Allah the Exalted: which is conjoined to Allah and connected to Him, so the firmly grounded in knowledge know the ta'wil, on the basis that what is intended by ta'wil is the meaning. Good.
"Or the reality of the thing and its outcome, in which case the ta'wil of what Allah has informed us about Himself and the Last Day is not known to us, because that is the reality and the manner in which it is, and it is unknown to us".
Correct. If we intend by ta'wil the reality and the outcome to which the thing leads, then this is not known to us, because we are unable to know the reality of what Allah has informed us about Himself. Yes, we know the meaning, but to know how it is and what its reality is, that is not possible.
And on this basis he says: "The majority of the Salaf (the earliest generations) interpret the phrase "the Exalted Allah said:

And no one knows its [true] interpretation except Allah

وما يعلم تأويله إلا الله

[Ali 'Imran 3:7]

" from the preceding verse: ".
And with this, it becomes clear that the Salaf have two stopping points in this verse: the first stopping point is on: So what is the meaning of ta'wil for them? Ah? The reality. If we stop at , then what is intended by ta'wil is the reality to which the speech leads.
And as for if we connect it, which is the saying of some of the Salaf, and we say: then what is intended by it is tafsir (exegesis), which is known to the people of knowledge, because his saying: if we make it conjoined to Allah, they become among those who know its ta'wil, which is tafsir, as Ibn 'Abbas said about himself (may Allah be pleased with him).