Exegesis of the saying of Allah the Exalted: “And none knows its interpretation except Allah.”

Allah the Exalted said: The Salaf differed regarding the pause in this noble verse. Most of the Salaf paused at the phrase: and considered this pause obligatory, meaning it is obligatory to pause and say: then begin by saying: On this basis, the phrase: is for a new beginning (istinaf), is the subject, and the clause is the predicate of the subject. This is the position of the majority, meaning that the interpretation of this ambiguous matter is known only to Allah, Mighty and Majestic. As for those firmly grounded in knowledge who did not know it, they are not burdened with the fitnah of it; rather, they say: There is no contradiction or conflict in the speech of our Lord, so they submit the matter to Allah, Mighty and Majestic, because He is the One who knows what He intended. Thus, people are divided into two groups: .
Some of the Salaf connected the reading without pausing, meaning they read: so the conjunction (waw) is for coordination, and is coordinated with the Name of Allah, meaning: None knows its interpretation except Allah and those firmly grounded in knowledge, unlike those in whose hearts is deviation and who have no knowledge; these do not know. The reality is that the apparent meaning of both readings suggests a contradiction, because the first reading implies that none knows the interpretation of this ambiguous matter except Allah, while the second reading implies that Allah and those firmly grounded in knowledge know its interpretation. Thus, there appears to be a contradiction between the two statements. However, the correct view is that there is no contradiction between them, and this difference is based on the difference in the meaning of ta'wil (interpretation) in the phrase: If the intended meaning of ta'wil is tafsir (exegesis), then the connected reading is more appropriate, because those firmly grounded in knowledge know the exegesis of the Qur'an and the ambiguous matters, and nothing is hidden from them due to their firmness in knowledge and their reaching the depths of knowledge. For one who is firmly grounded in something is one who is established in it and secure in it. Thus, due to their security and firmness in knowledge and their depth in it, they know what is hidden from others. If we take ta'wil to mean tafsir, then the connected reading is more appropriate. However, if we take ta'wil to mean the outcome and the unknown end, then pausing at: is more appropriate, because the outcome of this ambiguous matter and what it leads to is unknown to all creation. If someone says: Now we seek two things: first, that ta'wil means tafsir, and second, that ta'wil means the unknown outcome that none knows except Allah? The answer to this is: Yes, this is necessary and it exists in the Qur'an. First, ta'wil as tafsir, such as the statement of the two prisoners of Yusuf (peace be upon him). One of them said: meaning: By the interpretation of this dream, what is its meaning? Yes? So he interpreted it for him. And from that is the saying of the Messenger (peace and blessings be upon him) to Ibn Abbas: meaning: the interpretation of the speech and knowing its meaning. As for ta'wil as the outcome, from that is the saying of Allah the Exalted: هل ينظرون إلا تأويله يوم يأتي تأويله يقولون الذين نسوه من قبل قد جاءت رسل ربنا بالحق فقوله: هل ينظرون إلا تأويله يعني: عاقبته، يوم يأتي تأويله يعني: تأتي عاقبته التي وعدوا بها يقول الذين نسوه من قبل قد جاءت رسل ربنا بالحق ومنه قوله تعالى: ذلك خير وأحسن تأويلا يعني: أحسن عاقبة ومآلا ، فتبين بهذا أن كلمة تأويل صالحة للمعنيين جميعا التفسير والعاقبة، فإذا جعلنا بمعنى التفسير فلا ريب أن الراسخين في العلم يعلمون تفسير القرآن ولا يخفى عليهم شيء، ولا يمكن بأي حال من الأحوال أن ينزل الله تعالى على عباده كتابا يسألهم عنه يوم القيمة وهم لا يعرفون معناه، أليس كذلك ؟ لا يمكن أبدا أن ينزل عليهم كتابا يسألهم عنه يوم القيمة وهم لا يعرفون معناها، صحيح أنه لا يعرفه البعض لكن الراسخين في العلم لابد أن يعلموه وإلا لبطلت الحجة، فلابد من معرفة هذا الكتاب المنزل على رسول الله صلى الله عليه وسلم، وأما إذا قلنا بأن التأويل ما آل إليه الأمر، وما كان عليه في نفس الواقع مما هو مجهول لنا فهنا يتعين الوقوف على قوله: وما يعلم تأويله إلا الله نعم . Do they wait for anything but its interpretation? The day its interpretation comes, they who used to forget it before will say: The messengers of our Lord have come with the truth. So his saying: Do they wait for anything but its interpretation means: its outcome. The day its interpretation comes means: the outcome they were promised comes. They who used to forget it before will say: The messengers of our Lord have come with the truth. And from that is the saying of Allah the Exalted: That is better and more beautiful in outcome, meaning: better in outcome and end. Thus, it is clear that the word ta'wil is suitable for both meanings: tafsir and outcome. If we take it to mean tafsir, there is no doubt that those firmly grounded in knowledge know the exegesis of the Qur'an and nothing is hidden from them. It is not possible in any way for Allah the Exalted to send down a book to His servants and ask them about it on the Day of Resurrection while they do not know its meaning, is it not so? It is absolutely impossible for Him to send down a book to them and ask them about it on the Day of Resurrection while they do not know its meaning. It is true that some do not know it, but those firmly grounded in knowledge must know it, otherwise the argument would be invalid. Therefore, it is necessary to know this book sent down to the Messenger of Allah (peace and blessings be upon him). As for if we say that ta'wil is what the matter ends up being, and what it is in reality, which is unknown to us, then here it is necessary to pause at the phrase: And none knows its interpretation except Allah. Yes.