Fourth: The ambiguous passages are those whose meanings are unclear, as Mujāhid said. This accords with the view of most scholars, all of whom discuss the interpretation of these ambiguous passages and explain their meaning.

Fifth: The ambiguous passages are those whose wording recurs. This was stated by ‘Abd al-Rahmān ibn Zayd ibn Aslam. He explained that the clear passages are the accounts of the prophets that Allah Most High relates in His Book, setting them out in detail and explaining them. The ambiguous passages are those whose wording differs when these accounts are repeated. Thus, in one passage concerning Noah, He says:

“Load into it,”

and elsewhere:

“Put aboard it.”

Concerning Moses’ staff, He says:

“And suddenly it was a snake, moving swiftly,”

and elsewhere:

“And suddenly it was a serpent, plain to see.”

The proponent of this view thus understood ambiguity as variation in wording while the meaning remains the same, as when someone who has memorized the Quran confuses one wording with another. Some scholars have written works on this kind of ambiguity: since the same account has a similar meaning in both passages, the reciter confuses one wording with the other. Such resemblance undoubtedly does not preclude knowing the meanings. Nor is it said of such passages that only those firmly grounded in knowledge know their interpretation. Thus, if this view is correct, it supports our position; if it is weak, it does not undermine it.

Sixth: It is whatever requires clarification, as reported from Ahmad.

Seventh: It is whatever admits multiple interpretations, as reported from al-Shāfi‘ī and Ahmad. It has also been reported that Abū al-Dardā’, may Allah be pleased with him, said: “You do not attain the full measure of