intended from all others, so that it is not confused with anything else. In contrast to the definitive verses are the ambiguous verses, which resemble both one thing and another and thus admit either meaning. Ahmad ibn Hanbal said: “The definitive is that in which there is no discrepancy; the ambiguous is that which appears in one form in one passage and in another form elsewhere.”

Allah did not say of the ambiguous verses that no one knows their explanation and meaning except Him. Rather, He said:

“But no one knows its ta’wīl (interpretation) except Allah.”

This decisively settles the dispute between those who disagree on this matter, for Allah has stated that no one knows its ta’wīl except Him. Pausing at this point in the recitation is supported by much evidence and is the position held by the Companions of Allah’s Messenger, may Allah bless him and grant him peace, the majority of the Successors, and the overwhelming majority of the Muslim community.

Yet He did not deny their knowledge of its meaning and explanation. Rather, He said:

“A blessed Book which We have revealed to you, that they might reflect upon its verses.”

This includes both the definitive and the ambiguous verses. Something whose meaning cannot be understood cannot be reflected upon. He also said:

“Do they not reflect upon the Quran?”

He did not exclude any part of it by forbidding reflection upon it. Allah and His Messenger condemned only those who pursue the ambiguous, seeking discord and seeking its ta’wīl. As for those who reflect upon both the definitive and the ambiguous, as Allah has commanded, seeking to understand them and know their meaning, Allah has not condemned them. Rather, He has commanded this and commended it.

This is illustrated, with regard to ta’wīl, by the report that among the Jews who were in Medina during the lifetime of the Prophet, may Allah bless him and grant him peace, such as Huyayy ibn Akhtab and others, there were those who