Explaining the Meaning of Correct and Defective Interpretation

The Shaykh : We say that if there is valid evidence indicating it, then it is established and praiseworthy. As for distortion, it is blameworthy in all cases. So what is the difference? If the interpretation is based on valid evidence according to the Shari'ah, then it is truth, and you have understood that. However, we say that this is not actually an interpretation (ta'wil) but rather an exegesis (tafsir). And whoever claims that the apparent meaning is contrary to it is lying. As for when there is no evidence indicating it, it is not correct to call it an interpretation. For this reason, we see that those who call themselves "the people of interpretation" are not correct in that, but they call themselves "the people of interpretation" to soften the subject or the methodology they follow. And the most accurate description of them is to say that they are the people of
The student: Distortion

The Shaykh : Distortion. For example, someone said that the statement of Allah the Exalted If we say the meaning is that it runs, and we see it with our eyes, this is an interpretation. We say this is not an interpretation, because this interpretation is based on your understanding that the ship runs in the belly of the eye, and this is a wrong understanding. This is not like the verse, and the verse does not imply this in any way. You claimed that this is an interpretation based on your understanding, and the preposition "ba" in His statement indicates companionship, meaning it runs and our eyes accompany it. You have understood. And similarly, many things of this type, of which we mentioned a portion in our book
The student: The Best Rules

The Shaykh : The Best Rules in the Attributes of Allah and His Beautiful Names. The five [chapters] have ended...
The reader: In the name of Allah, the Most Gracious, the Most Merciful.
"And we believe that He, the Exalted,

an effecter of what He intends.

فعال لما يريد

[Hud 11:107]

and we believe that His will, the Exalted, is of two types: a cosmic will, by which He brings about what He intends, and it is not necessary that it be beloved to Him; this is the will in the sense of volition, as in His saying, the Exalted:

And if Allah had willed, they would not have fought, but Allah does what He wills. If Allah intends to misguide you, He is your Lord

ولو شاء الله ما اقتتلوا ولكن الله يفعل ما يريد إن كان الله يريد أن يغويكم هو ربكم

and a legislative will, by which the intended outcome is not necessarily brought about, and what is intended in it is only what is beloved to Him, as in His saying, the Exalted:

Allah wants to accept your repentance

والله يريد أن يتوب عليكم

[An-Nisa 4:27]

And we believe that His cosmic and legislative intent is subordinate to His wisdom, so whatever He decrees cosmically or obliges His creation to do legislatively, it is for a wisdom and in accordance with wisdom, whether we know of it what we know or our minds fall short of understanding it.

Is not Allah the most just of judges?

أليس الله بأحكم الحاكمين

[At-Tin 95:8]

But who is better than Allah in judgement for a people who are certain [in faith].

ومن أحسن من الله حكما لقوم يوقنون

[Al-Ma'idah 5:50]

"