Regarding His words, exalted is He, “seeking discord”: that is, seeking associationism, according to al-Rabi‘ and al-Suddi. Mujahid said: “Seeking dubious matters and confusion, by which they may lead their ignorant followers astray.” And regarding His words, “and seeking its interpretation”: that is, seeking its exegesis and knowledge. Evidence for this is His words, exalted is He: “I shall inform you of the interpretation of that which you could not bear patiently” (18:78). It has also been said that seeking its interpretation means seeking its outcome: namely, seeking to determine the appointed term of this community through calculating the numerical values of the letters. Evidence for this is His words, exalted is He: “That is better and fairer in outcome” (17:35)—that is, in consequence.

Regarding His words, exalted is He, “None knows its interpretation except Allah and those firmly grounded in knowledge”: the scholars differed over the syntactical arrangement of this verse. One group held that the “and” in “and those firmly grounded in knowledge” is conjunctive; that is, Allah knows the interpretation of the ambiguous verses, and those firmly grounded in knowledge know it as well, while, despite their knowledge, they say, “We believe in it.” This was the view of Mujahid and al-Rabi‘. According to this view, the words “they say” express their state—that is, those firmly grounded in knowledge say, “We believe in it.”

This is like His words, exalted is He, 53/b: “Whatever Allah restored to His Messenger from the people of the towns belongs to Allah, the Messenger, and the near relatives” (59:7). Then He says: “For the poor Emigrants who were driven from their homes” (59:8), until He says: “And those who had settled in the land and embraced faith before them” (59:9). Then He says: “And those who came after them” (59:10). This is conjoined to what came before. Then He says: “They say, ‘Our Lord, forgive us’” (59:10)—meaning that, although they are entitled to the fay’ (property acquired without fighting), they say, “Our Lord, forgive us,” that is, saying this as their state.

It is related that Ibn Abbas, may Allah be pleased with him, used to say concerning this verse: “I am among those firmly grounded in knowledge.” It is also related from Mujahid: “I am among those who know its interpretation.”

The majority held that the “and” in “and those firmly grounded in knowledge” introduces a new clause, and that the statement ends with His words: “None knows its interpretation except Allah.” This was the view of Ubayy ibn Ka‘b, Aishah, and Urwah ibn al-Zubayr, may Allah be pleased with them; it is also the narration of Tawus from Ibn Abbas, may Allah be pleased with him. It was likewise held by al-Hasan and most of the Successors, and was preferred by al-Kisa’i, al-Farra’, and al-Akhfash. They said: None knows the interpretation of the ambiguous verses except Allah. The Quran may contain an interpretation whose knowledge Allah has reserved exclusively for Himself, disclosing it to none of His creation, just as He has reserved for Himself the knowledge of the Hour, the time when the sun will rise from the west, the appearance of the Dajjal, the descent of Jesus, peace be upon him, and matters like these. People are required, with respect to the ambiguous verses, to believe in them; and with respect to the clear verses, to believe in them and act upon them.

Supporting this is Abdullah’s recitation: “Its interpretation is only with Allah, and those firmly grounded in knowledge say, ‘We believe in it.’” In Ubayy’s textual variant: “And those firmly grounded in knowledge say, ‘We believe in it.’”

Umar ibn Abd al-Aziz said: “In this verse, the knowledge of those firmly grounded in knowledge concerning the interpretation of the Quran ends where they say, ‘We believe in it; all of it is from our Lord.’” This view is more consistent with Arabic usage and closer to the apparent meaning of the verse.

Regarding His words, exalted is He, “and those firmly grounded in knowledge”: they are those deeply versed in knowledge, who have mastered it such that no doubt enters into what they know. Its origin is the firmness of one thing in another—that is, its being firmly established. Thus it is said: “Faith has become firmly rooted in so-and-so’s heart.” It has also been said that those firmly grounded in knowledge are the learned believers among the People of the Book, such as Abdullah ibn Salam