among the scholars of jurisprudence, hadith, and Quranic exegesis, they use “interpretation” in much the same sense as “exegesis.” Thus, an author writing a Quranic commentary will say, “The scholars of interpretation have differed over the meaning of this verse,” just as one says, “The commentators have differed over this verse.” This usage is broader than the preceding one.

As for the term “interpretation” in the Quran, it denotes the reality signified by an expression—the reality existing in the external world. For speech is of two kinds: informative statements and commands. The interpretation of a statement is the reality it describes; the interpretation of a promise or threat is the very thing promised or threatened; and the interpretation of what Allah has stated concerning His attributes is their very reality as they actually are. The interpretation of a command consists in the commanded deeds themselves. As Allah Most High says:

“Do they await anything but its fulfillment? On the Day its fulfillment comes, those who had forgotten it before will say, ‘The messengers of our Lord certainly came with the truth.’” [al-Aʿrāf 53]

He also says:

“Rather, they have denied what they have not fully understood, and its fulfillment has not yet come to them.” [Yūnus 39]

Joseph, peace be upon him, said:

“O my father, this is the fulfillment of my earlier dream.” [Yūsuf 100]

Allah Most High says:

“Refer it to Allah and the Messenger, if you believe in Allah and the Last Day. That is better and best in outcome.” (59) [al-Nisāʾ 59]

We have discussed this at length in al-Qawāʿid (The Principles) and elsewhere.