As for interpretation by scholars, it is permissible and good, and consensus is established on it. Whoever is qualified for interpretation, possessing the necessary tools — including those by which its meaning is known — and the intended meaning is most likely in their view, then they may interpret it.
If it is a matter comprehensible through juristic effort, such as clear and hidden meanings, general and specific implications, grammar, and other things.
And if it is something not reachable through juristic effort, like matters whose path is transmission and the explanation of linguistic expressions, then speaking on it is not allowed except with authentic transmission from reliable authorities.
As for those who are not qualified, because they do not possess the tools, interpretation is forbidden for them.
However, they may transmit interpretation from reliable authorities among its people.
Then there are those who interpret by their own opinion without valid evidence.
Categories: 1 - Among them are those who argue to support their position and reinforce their view, even though they do not truly believe it is the intended meaning of the verse, but rather they aim to triumph over their opponent.
2 - And among them are those who aim for good, and cite an Ayah without clear evidence for what they claim.
3 - And among them are those who interpret Arabic words without knowing their meanings as understood by the experts, meanings which can only be learned by listening to Arabic scholars and interpreters.
