with falsehood, as in the words of the Prophet (may Allah bless him and grant him peace) in the hadith:

“What is lawful is clear, and what is unlawful is clear. Between them are doubtful matters whose status many people do not know.”

This indicates that some people do know their status. They are therefore not doubtful to everyone, but only to some people. This differs from that whose ta’wīl (interpretation) is known only to Allah, for all people share in not knowing its ta’wīl. Related to this is what is reported from the Messiah (peace be upon him), who said:

“Matters are of three kinds: those that are clearly right, so follow them; those that are clearly wrong, so avoid them; and those that are unclear to you, so leave them to whoever knows them.”

Thus, when something is unclear to some people, others may know the truth concerning it and explain the distinction between the two things being confused. This is what those who hold that people firmly grounded in knowledge know the ta’wīl intended: they regarded the ambiguous passages of the Quran as belonging to this category—things that are unclear to some people but not to others. There are distinctions between the two things that prevent their being confused, and some people recognize these distinctions. This understanding is sound in itself and cannot be denied. Undoubtedly, those firmly grounded in knowledge understand what is unclear to others.

This may be one reading of the verse, as discussed earlier concerning its admitting two readings. On this reading, however, the term ta’wīl means explanation. The reason is that they know its ta’wīl in general terms, just as they know the ta’wīl of the clear passages. Thus, they have a general knowledge of the Reckoning, the Balance, the Bridge, reward, punishment, and the other things about which Allah and His Messenger have informed us. They therefore know the ta’wīl—what takes place in external reality—in this general sense