—foundations that assist in understanding the Quran; from this we learn that these are principles of tafsir (exegesis), for comprehending the Quran is one of the three ends for which it was revealed.

The Noble Quran was sent down for three purposes: to worship Allah by reciting it, to grasp its meanings, and to act upon it. For that reason the Companions—may Allah be pleased with them—would not pass beyond ten verses until they had learnt them together with the knowledge and practice they contained. They said, “We learned the Quran, knowledge, and action all together.”

The wording of the Quran itself scarcely poses difficulty for anyone, because it is recited by the layperson, the scholar, and the student alike. What truly requires study, reflection, and contemplation is its understanding, while putting it into practice is even weightier upon the soul. The soul must be struggled with so that it affirms what the Book reports, complies with its commands, and avoids its prohibitions. Reflect on the Almighty’s words: “This is a blessed Book that We have revealed to you so that they may ponder its verses and that those possessed of insight may take heed” (Sad 38:29). This makes plain that the Quran must be understood and must be acted upon.

Hence the author’s statement here—“and to know its tafsir and its meanings”—is an instance of apposition for clarification, or the pairing of near-synonyms, as in the poet’s line:

He found her speech to be lying and deceit.

Understanding the Quran, knowing its tafsir, and grasping its meanings are closely related matters. Yet while understanding the Quran embraces knowledge of its meaning, its rulings, and its subtleties—for the Quran possesses layers of meaning, and within those meanings and rulings lie wisdom and secrets—one may still say that tafsir is not identical with meaning: tafsir is the explanation of the wording, whereas the meaning is the intended sense