Is your statement that there is nothing in the Qur'an whose meaning the Ummah does not know, is it absolute?
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The questioner : Your statement, may Allah reward you, that there is nothing in the Qur'an whose meaning the Ummah does not know, and the saying of Allah the Exalted, according to one of the two readings: [Ali 'Imran 3:7] No one knows its interpretation except Allah [Ali 'Imran 3:7], this indicates that there is in the Qur'an what the Ummah in its entirety does not know?
The Shaykh : This verse has two readings among the Salaf. The first reading is to pause at the phrase:[Ali 'Imran 3:7]. Based on this reading, the meaning of interpretation (ta'wil) is the unknown outcome, which is the realities of what Allah informed us about Himself and about the Last Day, because this is what is meant by interpretation in the Qur'an, as Allah the Exalted said: [An-Nisa 4:59]. As for the second reading, by some of the Salaf, it is to connect: [Ali 'Imran 3:7]. In this case, the firm in knowledge know its interpretation. For this reason, it was reported from Ibn Abbas (may Allah be pleased with him) his saying: "I am among the firm in knowledge who know its interpretation". And Mujahid read: "I read the Qur'an to Ibn Abbas twice, pausing at every verse and asking him about its meaning". It is clear.
The questioner : It is clear, but the issue remains standing on one of the readings.
The Shaykh : No, never. The reading with the pause has no issue, because interpretation means the outcome and the reality of things. For example: We know that Allah rose above the Throne means He is high, that is the meaning. But do we know the reality of this rising and its modality? We do not know it. This is known only by Allah. This is from the ambiguous verses. Therefore, if a questioner asks you: Are the verses of attributes from the ambiguous? You say: There is a detail. If you mean semantic ambiguity, they are not from it. If you mean the ambiguity of the reality as it is, then they are from it, because no one knows the modality of the hand of Allah (Mighty and Majestic), the modality of His rising, or the modality of His descending.
It is He who has sent down to you, [O Muhammad], the Book; in it are verses [that are] precise - they are the foundation of the Book - and others unspecific. As for those in whose hearts is deviation [from truth], they will follow that of it which is unspecific, seeking discord and seeking an interpretation [suitable to them]. And no one knows its [true] interpretation except Allah
هو الذي أنزل عليك الكتاب منه آيات محكمات هنّ أم الكتاب وأخرُ متشابهات فأما الذين في قلوبهم زَيغ فيتَّبعون ما تشابه منه ابتغاء الفتنةِ وابتغاء تأويله وما يعلم تأويله إلا اللهBut those firm in knowledge say, "We believe in it. All [of it] is from our Lord."
والراسخون في العلم يقولون آمنا به كلٌّ من عند ربِّناThe Shaykh : This verse has two readings among the Salaf. The first reading is to pause at the phrase:
And no one knows its [true] interpretation except Allah
وما يعلم تأويله إلا اللهrefer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result.
فردّوه إلى الله والرسوله إن كنتم تؤمنون بالله واليوم الآخر ذلك خيرٌ وأحسن تأويلاًAnd no one knows its [true] interpretation except Allah. But those firm in knowledge
وما يعلم تأويله إلا الله والراسخون في العلمThe questioner : It is clear, but the issue remains standing on one of the readings.
The Shaykh : No, never. The reading with the pause has no issue, because interpretation means the outcome and the reality of things. For example: We know that Allah rose above the Throne means He is high, that is the meaning. But do we know the reality of this rising and its modality? We do not know it. This is known only by Allah. This is from the ambiguous verses. Therefore, if a questioner asks you: Are the verses of attributes from the ambiguous? You say: There is a detail. If you mean semantic ambiguity, they are not from it. If you mean the ambiguity of the reality as it is, then they are from it, because no one knows the modality of the hand of Allah (Mighty and Majestic), the modality of His rising, or the modality of His descending.