These, then, are three meanings contrasted with the definitive that should be borne in mind. In summary, “making firm” sometimes concerns revelation itself, in which case it is contrasted with what Satan casts forth. The definitive is what has been revealed from Allah and made firm by Him: He has distinguished it from anything with which it might be confused and separated from it whatever does not belong to it. For making something firm involves separation, distinction, differentiation, and delimitation, through which its identity is established and it is perfected. Hence its meaning includes prevention, just as delimitation does; prevention is part of its meaning, not its entire meaning.

At other times, “making firm” concerns keeping the revelation in force, according to those who contrast it with abrogation in the sense of repealing what has been prescribed. This is a technical usage. Alternatively—and this more closely accords with the usage of the early generations—it may be said that they called every removal “abrogation,” whether the removal of a ruling or of an apparent meaning.

What Satan casts into a person’s recitation may affect the very words of the one conveying it, what he hears, or his understanding, as Allah says:

“He sends down water from the sky, and the valleys flow according to their capacity”—to the end of the verse.

It is well known that when someone hears a text whose ruling, or one of whose implications, has been set aside, Satan casts into that recitation the suggestion that he should follow what has been abrogated. Allah then makes His verses firm through the abrogating text, by which the ruling is repealed and the intended meaning clarified.

On this understanding, it is valid to say: “The ambiguous is the abrogated,” in this respect. And Allah knows best.

At other times, “making firm” concerns interpretation and meaning: it consists in distinguishing the reality