[The Term Ta’wīl]

We have explained elsewhere that the term ta’wīl in the Quran denotes the outcome to which a matter ultimately leads, even when this accords with what the wording signifies and its apparent meaning. It also denotes explaining a statement and clarifying its meaning, even when that explanation accords with the wording. This is the usage of the early Quran commentators, such as Mujāhid and others. It can also denote diverting the wording from its more likely meaning to a less likely one on the basis of accompanying evidence.

Restricting the term ta’wīl to this last meaning is found only in the writings of some later scholars. The Companions, those who followed them in righteousness, and the other leading scholars of the Muslims—including the four imams and others—did not restrict the term to this meaning. Rather, they intended the first or second meaning.

Thus, when a group of later scholars supposed that the term ta’wīl in the Quran and hadith—as in the words of Allah, Exalted is He:

“But no one knows its interpretation except Allah. And those firm in knowledge say, ‘We believe in it. All of it is from our Lord.’”

Āl ‘Imrān: 7—was intended in this specific technical sense, and believed that the pause in the verse occurs after His words:

“But no one knows its interpretation except Allah,”

it followed that they must believe these verses and hadiths have meanings contrary to what their wording conveys and what is understood from it, and that the intended meaning is known only to Allah. It is not known to the angel who brought down the Quran—Gabriel—nor to Muhammad, may Allah bless him and grant him peace, nor to any other prophet,