knowledge say, ‘We believe in it; all of it is from our Lord.’”

They said: Moreover, if the intent were merely to describe them as having faith, He would not have singled out those firmly grounded in knowledge, but would have said: “And the believers say, ‘We believe in it.’” Every believer is obliged to believe in it. Since He specifically mentioned those firmly grounded in knowledge, it is clear that they were distinguished by knowing its interpretation. They knew it because they possessed knowledge, and believed in it because they had faith. Their belief in it, accompanied by knowledge, was thus a more perfect attribute. Immediately afterward, He said:

“None take heed except people of understanding.”

This indicates that there is a taking of heed here that is particular to people of understanding. If nothing more were involved than believing in words, there would be no taking heed of what shows them the intended meaning of the ambiguous passages.

A parallel to this is His statement in the other verse:

“But those among them who are firmly grounded in knowledge, and the believers, believe in what has been sent down to you and what was sent down before you.”

When He described them as firmly grounded in knowledge and as believing, He mentioned the believers alongside them. Had mere belief been intended here, He would have said: “And those firmly grounded in knowledge and the believers say, ‘We believe in it.’” This is just as, in that other verse, He mentioned both groups together when His purpose was simply to state their belief.

They said: As for the censure, it applies only to those who pursue the ambiguous passages, seeking discord and seeking their interpretation. This describes people with corrupt intentions who wish to discredit the Quran. They seek out only its ambiguous passages in order to corrupt hearts, thereby putting them to trial through it, and they seek its interpretation. Their pursuit of its interpretation is not for the sake of knowledge and guidance; rather, it is