The Shaykh’s clarification of the actual explanation from the Sunnah regarding verses that have multiple meanings.

The Shaykh : The second clarification is within the same verse: The word "hand" in the language is used to mean the palm, the forearm, and the upper arm. So if a judge claims to rule by the Qur'an and takes a thief, cutting off what is worth a quarter of a dinar or more, as per the Sunnah as we mentioned, and cuts his hand from the shoulder, from the armpit, has he applied the Noble Qur'an? We say: No, he applied his understanding of the Noble Qur'an. He understood "hand" here in its absolute sense. In reality, if there is a text in the Noble Qur'an, and in the Sunnah naturally, that is absolute, it must be taken in its absolute sense, unless it is restricted by a text in either the Qur'an or the Sunnah. So here: whoever cuts the thief's hand at the shoulder is contradicting the Sunnah. Indeed, even if he cuts it from the elbow, he is contradicting the Sunnah. Why? Because the Sunnah only came regarding cutting the palm, from the wrist. This clarification differs from the previous clarification. By the previous clarification, I mean his saying (peace be upon him): to the end. That is a clarification by his saying (peace and blessings be upon him). As for the second clarification, which is cutting the thief's hand from the wrist, it is a clarification by his action. That is, he (peace be upon him) used to cut the thief's hand, and he did not say, "Do not cut the thief's hand except from the wrist." There is no such hadith. But his (peace and blessings be upon him) practical application of this Noble verse sufficed us for such a statement, where he cut the thief's hand at the wrist. So this is an example that has clarified for us that the Prophet (peace and blessings be upon him) explained that not every thief is a thief [in the legal sense], and that not every hand is cut from wherever the judge wishes. That is part of the explanation brought by the Messenger (peace and blessings be upon him), in addition to other matters, and others, which are very, very many. Let us now come to an example of what we deal with daily, until the time of prayer or breaking the fast together. All of you read the saying of Allah (Mighty and Majestic): Is it possible for anyone to come to us with the manner of prayer, which begins with the takbir and ends with the taslim, other than from the Prophetic Sunnah? There is no way to do so otherwise. So his saying: is a general statement, meaning: perfect the performance of the prayer. But here a question arises: how is the establishment of the prayer and its perfection achieved? It is achieved in light of the application of many, very many hadiths. Among their foundations and heads is the well-known hadith narrated by Imam al-Bukhari in his "Sahih": Here now comes the role of the clarification of: : We and those before us, from ages to the second century, that is, the Tabi'un, all these long, prolonged, blessed centuries did not see the prayer of the Messenger (peace be upon him). And based on that, they cannot fulfill this Quranic command: : that is, perfect the performance of the prayer. But we now, praise be to Allah, are able to perform the prayer well. Relying on whom? Relying on the path of the believers, who are the first Companions. They are the ones the Messenger (peace be upon him) addressed with his previous saying: We did not see him (peace and blessings be upon him), but those who saw him and witnessed him described for us not only his prayer (peace be upon him), but the entire Shari'ah, whose foundation and constitution is the Qur'an, and whose details are in the words of the Messenger (peace and blessings be upon him), his practical Sunnah, and the transmission of the first Salaf, who are the Companions of the Prophet (peace and blessings be upon him).