of the Qur’an’s revelation, or are they present until the Day of Resurrection? Or is the knowledge of interpretation (taʾwīl) restricted to Allah alone, and is His saying, “and those who are firmly grounded in knowledge,” the opening of a new verse?

Answer: The scholars differ over where one should pause when reciting this verse. Should the stop be at the Divine Name—so that “and those firmly grounded in knowledge say: ‘We believe in it’” constitutes a new, independent sentence—or are “those firmly grounded in knowledge” conjoined to the Divine Name, making it unnecessary to pause there? The issue hinges on what is meant by taʾwīl.

1. If by taʾwīl one intends exegesis and comprehension of meaning, then linking “those firmly grounded in knowledge” to the Divine Name is correct, and the verse is read: “None knows its interpretation except Allah and those firmly grounded in knowledge.” In this reading, those firmly grounded in knowledge understand the meanings of the ambiguous passages, explain them, apply them to rulings, and refer them back to the clear verses.

2. However, if taʾwīl here refers to the ultimate reality of a matter—its actual state and manner as it truly is with respect to the unseen things Allah has informed of—then only Allah knows it, and one must pause at the Divine Name. Thus the verse is read: “None knows its interpretation except Allah,” meaning the reality to which a matter returns and the manner in which it truly exists. Concerning the unseen—His Essence, His Names and Attributes, and whatever awaits in the Hereafter of bliss or punishment—no one knows their manner or true nature except Allah, exalted is He. This conforms to His words: “Are they waiting for anything but its interpretation? The day its interpretation comes, those who had forgotten it before will say, ‘Indeed, the messengers of our Lord came with the truth’” (al-Aʿrāf 7:53).