What does it take to read up on the previous threads to see what has already been discussed to the limits and yet not resolved...
Br. Abu Zayd:
Nuzul Ila Samaa, Istawa, Fawq, `alaa are ALL Mushtarak (min wajh.. between its haqeeqi meaning and majazi meaning) words.. they have the possibility of carrying different meanings. To establish one meaning of it with 100% is not possible (we need concrete daleel for that), which is why they (essentially) may carry both the interpretation of Salafi as well Kashmiri's r.a view. But if that were the case we havve 3 concerns..
a. If it were taken as the salafi are taking, what was the need to put "ويفوض تفصيله وتكييفه " .. Essentially, a word will have a meaning and a description. If takyeef is description, thenwhat does tafseel refer to? the translator used the words "detail and modality"... these both mean the same thing! modality is the detail in description of the word.. So his translation is not precise.
b. In such case (I say) the tafseel is refering to it establishing of a meaning (i.e dwelling in the details of attributing a meaning to the word) for it while takyeef is the modality. As for the translation for "حقيقة يحمل على ظاهره " then this will differ depending on whether you are salafi or otherwise (and that too, what which level in debate that salafi is.).. Please read the thread about Dhahir according to Salafi & the discussion with musleemah for this understanding.
The tranlsator's translations "is a true decention carried upon its literal/primary meaning" is ALSO incorrect..
i) When the salaf used "Haqeeqatan" in relations to mutashabihaat, they referts to affirmation.. and not haqeeqi Lughwi meaning. (salafis come to this explanation only after they have debated for some time, because they realize that they cannot call this haqiqi as its haqiqi meaning as many new salafies do)
ii) When the salaf say "Yahmilu Ala Dhahirihi" it does not refer to its dhahiri meaning as explained to umpteenth level in the other thread.. rather it means to take it as it appears. and all similar statements are taken upon this understanding. If it had meant dhahiri meaning, then that along with the usage of "Haqeeqatan" in the same sentence make a Usooli blunder. because dhahiri meaning is not always the haqeeqi meaning. Sr. Musleemah has affirmed of that in her discussion as well.
iii) Salafi reply to this by saying that when haqeeqa comes along with ala dhahiri hi, then it is either not for haqeeqi meaning at all rather for mere afirmation.. OR if it is taken to be haqeeqi meaning then that haqeeqi just happen to be the dhahiri meaning.. (as mentioned above)
iv) Ala Dhahirihi, is the whole contention that changes the meanings for all the texts.. so if you will take the translation from a salafi and then make that as a hujjah, it will not suffice. You have to establish why dhahirihi, refers to `ala dhahiri ma'nihi and not `ala ma yudhaharu bihi.
c. The translator has also translated "Yufawidu" by saying "with" as I have highlighted. This is incorrect. Yufawwidu is from baab taf'eel, that means it cannot mean "with its detail.." rather it means.. "tafweed will be made with regards to its tafseel and takyeef." and as I mentioned above.. we would say tafseel refers to its haqeeqi meaning and not description.