and it is reported that Ibn ‘Abbās said:

“Explanation of the Quran is of four kinds: an explanation that the Arabs know from their language; an explanation that no one is excused for not knowing; an explanation known to scholars; and an explanation known only to Allah. Whoever claims to know the last is a liar.”

It has also been reported from Mujāhid and others that those firmly grounded in knowledge know its interpretation. Mujāhid said:

“I went through the Quran with Ibn ‘Abbās from beginning to end, stopping him at every verse and asking him about its explanation.”

On careful examination, there is no contradiction between the two views, for differing terminological conventions have resulted in the term ta’wīl (interpretation) being used in three senses:

The first:

In the terminology of many later scholars discussing jurisprudence and its principles, ta’wīl means taking an expression in its less likely sense rather than its more likely sense, on the basis of accompanying evidence. This is what most later scholars meant when discussing whether to apply ta’wīl to the texts concerning Allah’s attributes or refrain from doing so, and whether this is praiseworthy or blameworthy, true or false.

The second:

Ta’wīl means explanation. This is its predominant usage among Quranic commentators, as when Ibn Jarīr and other authors of Quranic commentaries say, “The scholars of interpretation differed.” Mujāhid is a leading authority among Quranic commentators. Al-Thawrī said:

“If an explanation comes to you from Mujāhid, that is sufficient for you.”

Al-Shāfi‘ī, Ahmad, al-Bukhārī, and others rely upon his explanations. Thus, when he states that he knows the ta’wīl of what is not entirely clear, he means knowing its explanation.