—namely, al-muqaddima and al-muqaddama. The former is used when we look at it as something the book has placed before the reader, whereas the latter is preferred when we view it as an element put forward on behalf of the book, virtually presenting the work itself.

Section: The Prophet (peace and blessings be upon him) clarified the meanings of the Qur’an for his Companions

It must be understood that the Prophet (peace be upon him) explained to his Companions the meanings of the Qur’an just as he conveyed its wording. The Almighty says, “so that you may explain to the people what has been sent down to them” (al-Nahl 16:44)—a verse that covers both aspects.

Explanation

Likewise, His words, “Then it is for Us to clarify it” (al-Qiyāmah 75:19) include both the clarification of its wording and of its meaning. This is a decisive rebuttal of the proponents of tafwīd who claim that the Messenger (Allah bless him and grant him peace) did not disclose the meanings of Allah’s names and attributes. We say to them: Your claim forces one of two conclusions—either the Messenger (peace be upon him) was ignorant of those meanings, or he concealed what he knew. If you choose the first, you accuse him of ignorance; if you choose the second, you accuse him of betrayal.

In the verse “so that you may explain to the people what has been sent down to them” the prefixed lām is causal, meaning “for this purpose,” not imperative. The proof is that the verb following it appears in the subjunctive mood.

Abū ʿAbd al-Raḥmān al-Sulamī said: Those who used to teach us the Qur’an—such as ʿUthmān ibn ʿAffān, ʿAbdullāh ibn Masʿūd, and others—informed us that they used to