Continuation of the discussion on the ruling regarding interpreting the Qur'an without referring to the words of the scholars.

Many scholars have interpreted the Qur'an with their own opinions, meaning in accordance with their schools of jurisprudence. This is well-known and established in matters of creed:
They interpret the saying of Allah the Exalted: to mean "the command of your Lord has come."
They interpret the saying of Allah the Exalted: to mean "the created speech."
They interpret His saying the Exalted: to mean "He took control of it."
They interpret His saying the Exalted: to mean "by My power" and the like. This is undoubtedly someone speaking about the Qur'an with his own opinion, because he did not interpret it according to the requirements of the language, nor according to the requirements of the Shari'ah, but rather according to his own opinion which matches the school of thought or the path he follows.
So, interpreting with opinion is therefore forbidden and is among the major sins. It falls under the saying of Allah the Exalted: because this interpreter says: "Allah intended this by this." Is he telling the truth or lying? He is lying. Thus, he is among those who fabricate lies against Allah when he says: "Allah intended such and such." Then, he is among those who transgress against the rights of Allah when he says: "He did not intend such and such." Beware of the danger. If he says: and says "Allah intended: the command of your Lord has come," he is lying about Allah. If he says: "He did not intend that He came in His own person," he has transgressed against the speech of Allah and exceeded His limit. Whoever says to you that Allah did not intend this, and this is clear from his speech, is a transgressor and a distorter, may Allah protect us from that.
Likewise, in jurisprudential issues, for example: The Rafidah said: This means that Allah commanded us to wipe the feet instead of washing them. It is said: These people spoke with their own opinions, because they neglected the reading of the accusative case and did not act upon it. Then, they contradicted the intended meaning of the reading of the genitive case, which is that the foot is wiped in the manner specified by the Sunnah. The Sunnah specified that the foot is wiped when there are leather socks, stockings, or the like on it. It is now clear that interpreting with opinion is among the major sins because it entails two great harms:
The first is distorting the words from their proper places, and the second is lying against Allah and transgressing against His rights, when they said that He did not intend such and such, but intended such and such.