the fabricators. He says:

“Rather, they have denied what they have not fully comprehended and whose fulfilment has not yet come to them.”

That is, they denied the Quran, which they had not fully comprehended and whose fulfilment had not yet come to them. He thus distinguishes between fully comprehending it and the coming of its fulfilment. It is therefore clear that people of knowledge and faith can fully comprehend it even though its fulfilment has not yet come to them, and that fully comprehending the Quran is not the same as its fulfilment coming to pass. Fully comprehending it means knowing the meanings of its words completely, whereas the coming of its fulfilment is the actual occurrence of what it relates. He distinguishes between knowing the account and knowing what it recounts: knowing the account means knowing the explanation of the Quran, while knowing what it recounts means knowing its fulfilment.

“The key point here” is that the meaning of an account has a mental representation that exists within the knower—in the human mind, for example—while that meaning also has an established reality outside the mind. The wording initially signifies the meaning in the mind, then serves as an intermediary for it or signifies the external reality. Its fulfilment is thus the external reality, whereas knowing its explanation and meaning is knowing the mental representation.

This is what we explained earlier: Allah revealed the Quran so that it might be known, understood, comprehended, contemplated and reflected upon—both its clear and its ambiguous passages—even if its fulfilment is not known.

This is further illustrated by what Allah says about the disbelievers:

“When you recite the Quran, We place between you and those who do not believe in the Hereafter a concealed barrier.”

“And We place coverings over their hearts lest they understand it, and deafness in their ears. And when you mention your Lord in