Surah Al Imran ayat 7 Tafsir Quran 3:7

﴿هُوَ الَّذِي أَنزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُّحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ ۖ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ ۗ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ ۗ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِّنْ عِندِ رَبِّنَا ۗ وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ﴾
[ آل عمران: 7]

3:7 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. But those firm in knowledge say, "We believe in it. All [of it] is from our Lord." And no one will be reminded except those of understanding.

He it is Who revealed to you the Book wherein are verses that are clear lucid in proof forming the Mother Book the original basis for rulings and others allegorical whose meanings are not known such as the opening verses of some sūras. He God refers to the whole Qur’ān as 1 ‘clear’ muhkam where He says A Book whose verses have been made clear Q. 111 meaning that it contains no imperfections; and as 2 ‘allegorical’ mutashābih where He says A Book consimilar Q. 3923 meaning that its parts resemble each other in terms of beauty and veracity. As for those in whose hearts is deviation inclination away from truth they follow the allegorical part desiring sedition among the ignorant of them throwing them into specious arguments and confusion and desiring its interpretation its explanation and none knows its interpretation its explanation save God Him alone. And those firmly rooted established and capable in knowledge al-rāsikhūna fī’l-‘ilm is the subject the predicate of which is what follows say ‘We believe in it the allegorical part that it is from God and we do not know its meaning; all of the clear and the allegorical is from our Lord’; yet none remembers yadhdhakkar the initial tā’ of yatadhakkar has been assimilated with the dhāl that is none is admonished but people of pith possessors of intellect who when they see those following that allegorical part only also say

It is He who has revealed to you O Muhammad; the Quran with revelations that are precise and exactly defined. These constitute the essential part and the fundamental or groundwork of Allah’s system of faith and worship and unequivocal understanding and obedience from every intellectual being. Other revelations are allegorical. They describe a subject under the guise of some other comparable subject. Those with malignant and perverse hearts choose to follow only the allegories to interpret them as they please. Motivated by malice, they present the interpretation that causes dissension and includes discord when no one knows the exact interpretation but Allah. But those with well – founded knowledge, acquainted with the facts, declare their firm belief in the Quran and express their thoughts in words: It is all disclosed by Providence. But none reflect except those with sound minds

The Mutashabihat and Muhkamat Ayat Allah states that in the Qur'an, there are Ayat that are Muhkamat, entirely clear and plain, and these are the foundations of the Book which are plain for everyone.
And there are Ayat in the Qur'an that are Mutashabihat not entirely clear for many, or some people.
So those who refer to the Muhkam Ayat to understand the Mutashabih Ayat, will have acquired the correct guidance, and vice versa.
This is why Allah said, هُنَّ أُمُّ الْكِتَـبِ ( They are the foundations of the Book ), meaning, they are the basis of the Qur'an, and should be referred to for clarification, when warranted, وَأُخَرُ مُتَشَـبِهَـتٌ ( And others not entirely clear ) as they have several meanings, some that agree with the Muhkam and some that carry other literal indications, although these meaning might not be desired. The Muhkamat are the Ayat that explain the abrogating rulings, the allowed, prohibited, laws, limits, obligations and rulings that should be believed in and implemented.
As for the Mutashabihat Ayat, they include the abrogated Ayat, parables, oaths, and what should be believed in, but not implemented. Muhammad bin Ishaq bin Yasar commented on, مِنْهُ آيَـتٌ مُّحْكَمَـتٌ ( In it are verses that are entirely clear ) as "Containing proof of the Lord, immunity for the servants and a refutation of opponents and of falsehood.
They cannot be changed or altered from what they were meant for." He also said, "As for the unclear Ayat, they can ( but must not ) be altered and changed, and this is a test from Allah to the servants, just as He tested them with the allowed and prohibited things.
So these Ayat must not be altered to imply a false meaning or be distorted from the truth." Therefore, Allah said, فَأَمَّا الَّذِينَ فى قُلُوبِهِمْ زَيْغٌ ( So as for those in whose hearts there is a deviation ) meaning, those who are misguided and deviate from truth to falsehood, فَيَتَّبِعُونَ مَا تَشَـبَهَ مِنْهُ ( they follow that which is not entirely clear thereof ) meaning, they refer to the Mutashabih, because they are able to alter its meanings to conform with their false interpretation since the wordings of the Mutashabihat encompass such a wide area of meanings.
As for the Muhkam Ayat, they cannot be altered because they are clear and, thus, constitute unequivocal proof against the misguided people.
This is why Allah said, ابْتِغَآءَ الْفِتْنَةِ ( seeking Al-Fitnah ) meaning, they seek to misguide their following by pretending to prove their innovation by relying on the Qur'an -- the Mutashabih of it -- but, this is proof against and not for them.
For instance, Christians might claim that `Isa is divine because the Qur'an states that he is Ruhullah and His Word, which He gave to Mary, all the while ignoring Allah's statements, إِنْ هُوَ إِلاَّ عَبْدٌ أَنْعَمْنَا عَلَيْهِ ( He `Isa was not more than a servant.
We granted Our favor to him. ) 43:59, and, إِنَّ مَثَلَ عِيسَى عِندَ اللَّهِ كَمَثَلِ ءَادَمَ خَلَقَهُ مِن تُرَابٍ ثُمَّ قَالَ لَهُ كُن فَيَكُونُ ( Verily, the likeness of `Isa before Allah is the likeness of Adam.
He created him from dust, then (He ) said to him: "Be!" and he was.) 3:59. There are other Ayat that clearly assert that `Isa is but one of Allah's creatures and that he is the servant and Messenger of Allah ﷺ, among other Messengers. Allah's statement, وَابْتِغَآءَ تَأْوِيلِهِ ( And seeking for its Ta'wil, ) to alter them as they desire.
Imam Ahmad recorded that `A'ishah said, "The Messenger of Allah ﷺ recited, هُوَ الَّذِى أَنزَلَ عَلَيْكَ الْكِتَـبَ مِنْهُ آيَـتٌ مُّحْكَمَـتٌ هُنَّ أُمُّ الْكِتَـبِ وَأُخَرُ مُتَشَـبِهَـتٌ ( It is He Who has sent down to you the Book.
In it are verses that are entirely clear, they are the foundations of the Book; and others not entirely clear, ), until, أُوْلُواْ الأَلْبَـبِ ( Men of understanding ) and he said,
«فَإِذَا رَأَيْتُمُ الَّذِين يُجَادِلُونَ فِيهِ، فَهُمُ الَّذِينَ عَنَى اللهُ، فَاحْذَرُوهُم»
( When you see those who argue in it (using the Mutashabihat ), then they are those whom Allah meant.
Therefore, beware of them.)" Al-Bukhari recorded a similar Hadith in the Tafsir of this Ayah 3:7, as did Muslim in the book of Qadar ( the Divine Will ) in his Sahih, and Abu Dawud in the Sunnah section of his Sunan, from `A'ishah; "The Messenger of Allah ﷺ recited this Ayah, هُوَ الَّذِى أَنزَلَ عَلَيْكَ الْكِتَـبَ مِنْهُ آيَـتٌ مُّحْكَمَـتٌ ( It is He Who has sent down to you the Book.
In it are verses that are entirely clear, ) until, وَمَا يَذَّكَّرُ إِلاَّ أُوْلُواْ الأَلْبَـبِ ( And none receive admonition except men of understanding. ) He then said,
«فَإِذَا رَأَيْتِ الَّذِينَ يَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ؛ فَأُولئِكَ الَّذِينَ سَمَّى اللهُ، فَاحْذَرُوهُم»
( When you see those who follow what is not so clear of the Qur'an, then they are those whom Allah described, so beware of them. )" This is the wording recorded by Al-Bukhari. Only Allah Knows the True Ta'wil ( Interpretation ) of the Mutashabihat Allah said, وَمَا يَعْلَمُ تَأْوِيلَهُ إِلاَّ اللَّهُ ( But none knows its Ta'wil except Allah. ) Similarly, as preceded in what has been reported from Ibn `Abbas, "Tafsir is of four types: Tafsir that the Arabs know in their language; Tafsir that no one is excused of being ignorant of; Tafsir that the scholars know; and Tafsir that only Allah knows." Scholars of Qur'an recitation have different opinions about pausing at Allah's Name in this Ayah.
This stop was reported from `A'ishah, `Urwah, Abu Ash-Sha`tha' and Abu Nahik. Some pause after reciting, وَالرَسِخُونَ فِي الْعِلْمِ ( And those who are firmly grounded in knowledge ) saying that the Qur'an does not address the people with what they cannot understand.
Ibn Abi Najih said that Mujahid said that Ibn `Abbas said, "I am among those who are firmly grounded in its Ta'wil interpretation." The Messenger of Allah ﷺ supplicated for the benefit of Ibn `Abbas,
«اللَّهُمَّ فَقِّهْهُ فِي الدِّينِ وَعَلِّمْهُ التَّأْوِيل»
( O Allah! Bestow on him knowledge in the religion and teach him the Ta'wil (interpretation ).) Ta'wil has two meanings in the Qur'an, the true reality of things, and what they will turn out to be.
For instance, Allah said, وَقَالَ يأَبَتِ هَـذَا تَأْوِيلُ رُؤْيَـى مِن قَبْلُ ( And he said: "O my father! This is the Ta'wil of my dream aforetime!". ) 12:100, and, هَلْ يَنظُرُونَ إِلاَّ تَأْوِيلَهُ يَوْمَ يَأْتِى تَأْوِيلُهُ ( Await they just for it's Ta'wil On the Day (Day of Resurrection ) it's Ta'wil is finally fulfillled.)( 7:53 ) refers to the true reality of Resurrection that they were told about.
If this is the meaning desired in the Ayah above 3:7, then pausing after reciting Allah's Name is warranted, because only Allah knows the true reality of things.
In this case, Allah's statement, وَالرَسِخُونَ فِي الْعِلْمِ ( And those who are firmly grounded in knowledge ) is connected to His statement, يَقُولُونَ ءَامَنَّا بِهِ ( say: "We believe in it" ) If the word Ta'wil means the second meaning, that is, explaining and describing, such as what Allah said, نَبِّئْنَا بِتَأْوِيلِهِ ( (They said ): "Inform us of the Ta'wil of this") meaning its explanation, then pausing after reciting, وَالرَسِخُونَ فِي الْعِلْمِ ( And those who are firmly grounded in knowledge ) is warranted.
This is because the scholars have general knowledge in, and understand what they were addressed with, even though they do not have knowledge of the true reality of things.
Therefore, Allah's statement, يَقُولُونَ ءَامَنَّا بِهِ ( say: "We believe in it" ) describes the conduct of the scholars.
Similarly, Allah said, وَجَآءَ رَبُّكَ وَالْمَلَكُ صَفّاً صَفّاً ( And your Lord comes, and the angels, in rows. ) 89:22 means, your Lord will come, and the angels will come in rows. Allah's statement that the knowledgeable people proclaim, يَقُولُونَ ءَامَنَّا بِهِ ( We believe in it ) means, they believe in the Mutashabih. كُلٌّ مِّنْ عِندِ رَبِّنَا ( all of it is from our Lord ) meaning, both the Muhkam and the Mutashabih are true and authentic, and each one of them testifies to the truth of the other.
This is because they both are from Allah and nothing that comes from Allah is ever met by contradiction or discrepancy.
Allah said, أَفَلاَ يَتَدَبَّرُونَ الْقُرْءَانَ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللَّهِ لَوَجَدُواْ فِيهِ اخْتِلَـفاً كَثِيراً ( Do they not then consider the Qur'an carefully Had it been from other than Allah, they would surely have found therein many a contradiction. ) 4:82. Allah said in his Ayah 3:7, وَمَا يَذَّكَّرُ إِلاَّ أُوْلُواْ الأَلْبَـبِ ( And none receive admonition except men of understanding.
) meaning, those who have good minds and sound comprehension, understand, contemplate and comprehend the meaning in the correct manner.
Further, Ibn Al-Mundhir recorded in his Tafsir that Nafi` bin Yazid said, "Those firmly grounded in knowledge are those who are modest for Allah's sake, humbly seek His pleasure, and do not exaggerate regarding those above them, or belittle those below them." Allah said that they supplicate to their Lord, رَبَّنَا لاَ تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا ( Our Lord! Let not our hearts deviate (from the truth ) after You have guided us.) meaning, "Do not deviate our hearts from the guidance after You allowed them to acquire it.
Do not make us like those who have wickedness in their hearts, those who follow the Mutashabih in the Qur'an.
Rather, make us remain firmly on Your straight path and true religion." وَهَبْ لَنَا مِن لَّدُنكَ ( And grant us from Ladunka ) meaning, from You, رَحْمَةً ( Mercy ) with which You make our hearts firm, and increase in our Faith and certainty, إِنَّكَ أَنتَ الْوَهَّابُ ( Truly, You are the Bestower ) Ibn Abi Hatim and Ibn Jarir recorded that Umm Salamah said that the Prophet used to supplicate,
«يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِي عَلَى دِينِك»
( O You Who changes the hearts, make my heart firm on Your religion. ) He then recited, رَبَّنَا لاَ تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً إِنَّكَ أَنتَ الْوَهَّابُ ( "Our Lord! Let not our hearts deviate (from the truth ) after You have guided us, and grant us mercy from You.
Truly, You are the Bestower.") The Ayah continues, رَبَّنَآ إِنَّكَ جَامِعُ النَّاسِ لِيَوْمٍ لاَّ رَيْبَ فِيهِ ( "Our Lord! Verily, it is You Who will gather mankind together on the Day about which there is no doubt" ) meaning, they say in their supplication: O our Lord! You will gather Your creation on the Day of Return, judge between them and decide over what they disputed about.
Thereafter, You will reward or punish each according to the deeds they did in this life.

(3:7) It is He Who has revealed the Book to you. Some of its verses are absolutely clear and lucid, and these are the core of the Book. *5 Others are ambiguous. *6 Those in whose hearts there is perversity, always go about the part which is ambiguous, seeking mischief and seeking to arrive at its meaning arbitrarily, although none knows their true meaning except Allah. On the contrary, those firmly rooted in knowledge say: 'We believe in it; it is all from our Lord alone.' *7 No one derives true admonition from anything except the men of understanding.

It is He who has sent down meaning

*5).
Muhkam means that which has been made firmly and perfectly.
The muhkam verses mentioned here are those Qur'anic verses which are embodied in clear and lucid language and whose meaning is not liable to any ambiguity and equivocation.
The words of these verses are clear pointers to their true meaning and, therefore, it is difficult to subject them to arbitrary interpretation.
Such verses form the core of the Holy Book; they are the verses which fulfil the true purpose for which the Qur'an was revealed, and they invite the whole world to Islam.
They embody admonition and instruction as well as the refutation of erroneous doctrines and the elucidation of the Right Way.
They also contain the fundamentals of the true faith; teachings relating to belief, worship and morality, and mandatory duties and prohibitions.
These are the verses which will guide the genuine seeker after Truth who turns to the Qur'an in order to find out what he ought and ought not to do.

*6).
'Ambiguous' verses are those whose meaning may have some degree of equivocation.
It is obvious that no way of life can be prescribed for man unless a certain amount of knowledge explaining the truth about the universe, about its origin and end, about man's position in it and other matters of similar importance, is intimated to him.
It is also evident that the truths which lie beyond the range of human perception have always eluded and will continue to elude man; no words exist in the human vocabulary which either express or portray them.
In speaking about such things, we necessarily resort to words and expressions generally employed in connection with tangible objects.
In the Qur'an, too, this kind of language is employed in relation to supernatural matters; the verses which have been characterized as 'ambiguous' refer to such matters.
At best, such expressions may serve to either bring man close to or enable him to formulate some view of reality, even if it is a faint one.
The more one tries to determine the precise meaning of such verses, the more their ambiguities proliferate, and the more one is confronted with choosing between several plausible interpretations.
All this is likely to alienate one progressively further away' from the Truth instead of bringing one closer to it.
Those who seek the Truth and do not hanker after the satisfaction of their egocentric quest for exotic superfluities, will be satisfied with the dim vision of reality derived from these verses.
They will concentrate their attention instead on the clear and lucid 'core' verses of the Qur'an.
It will be left to those who are either out to make mischief and mislead people or who have an abnormal passion for superfluities to devote their attention to hair-splitting discussions about the contents of the 'ambiguous" verses.

*7).
This might give rise to an unnecessary problem: How can people believe in 'ambiguous' verses when the contents of these cannot be grasped?
The fact is that a reasonable person will believe that the Qur'an is the Book of God through his reading of its clear and lucid verses, rather than by learning fanciful interpretations of the ambiguous verses.
Once so convinced, he is not likely to be worried by doubts and anxieties caused by the ambiguities of the verses concerned.
One who seeks the Truth is satisfied with the obvious meaning of these verses, and wherever he encounters complications and ambiguities he abstains from pursuing their solution too far.
Instead of wasting his time splitting hairs, he is content to believe in the things laid down in the Book of God, without seeking to know them precisely and in detail.
He turns his attention, in the main, to questions of a practical nature.

 

The Mutashabihat and Muhkamat Ayat Allah states that in the Qur'an, there are Ayat that are Muhkamat, entirely clear and plain, and these are the foundations of the Book which are plain for everyone.
And there are Ayat in the Qur'an that are Mutashabihat not entirely clear for many, or some people.
So those who refer to the Muhkam Ayat to understand the Mutashabih Ayat, will have acquired the correct guidance, and vice versa.
This is why Allah said, هُنَّ أُمُّ الْكِتَـبِ ( They are the foundations of the Book ), meaning, they are the basis of the Qur'an, and should be referred to for clarification, when warranted, وَأُخَرُ مُتَشَـبِهَـتٌ ( And others not entirely clear ) as they have several meanings, some that agree with the Muhkam and some that carry other literal indications, although these meaning might not be desired. The Muhkamat are the Ayat that explain the abrogating rulings, the allowed, prohibited, laws, limits, obligations and rulings that should be believed in and implemented.
As for the Mutashabihat Ayat, they include the abrogated Ayat, parables, oaths, and what should be believed in, but not implemented. Muhammad bin Ishaq bin Yasar commented on, مِنْهُ آيَـتٌ مُّحْكَمَـتٌ ( In it are verses that are entirely clear ) as "Containing proof of the Lord, immunity for the servants and a refutation of opponents and of falsehood.
They cannot be changed or altered from what they were meant for." He also said, "As for the unclear Ayat, they can ( but must not ) be altered and changed, and this is a test from Allah to the servants, just as He tested them with the allowed and prohibited things.
So these Ayat must not be altered to imply a false meaning or be distorted from the truth." Therefore, Allah said, فَأَمَّا الَّذِينَ فى قُلُوبِهِمْ زَيْغٌ ( So as for those in whose hearts there is a deviation ) meaning, those who are misguided and deviate from truth to falsehood, فَيَتَّبِعُونَ مَا تَشَـبَهَ مِنْهُ ( they follow that which is not entirely clear thereof ) meaning, they refer to the Mutashabih, because they are able to alter its meanings to conform with their false interpretation since the wordings of the Mutashabihat encompass such a wide area of meanings.
As for the Muhkam Ayat, they cannot be altered because they are clear and, thus, constitute unequivocal proof against the misguided people.
This is why Allah said, ابْتِغَآءَ الْفِتْنَةِ ( seeking Al-Fitnah ) meaning, they seek to misguide their following by pretending to prove their innovation by relying on the Qur'an -- the Mutashabih of it -- but, this is proof against and not for them.
For instance, Christians might claim that `Isa is divine because the Qur'an states that he is Ruhullah and His Word, which He gave to Mary, all the while ignoring Allah's statements, إِنْ هُوَ إِلاَّ عَبْدٌ أَنْعَمْنَا عَلَيْهِ ( He `Isa was not more than a servant.
We granted Our favor to him. ) 43:59, and, إِنَّ مَثَلَ عِيسَى عِندَ اللَّهِ كَمَثَلِ ءَادَمَ خَلَقَهُ مِن تُرَابٍ ثُمَّ قَالَ لَهُ كُن فَيَكُونُ ( Verily, the likeness of `Isa before Allah is the likeness of Adam.
He created him from dust, then (He ) said to him: "Be!" and he was.) 3:59. There are other Ayat that clearly assert that `Isa is but one of Allah's creatures and that he is the servant and Messenger of Allah ﷺ, among other Messengers. Allah's statement, وَابْتِغَآءَ تَأْوِيلِهِ ( And seeking for its Ta'wil, ) to alter them as they desire.
Imam Ahmad recorded that `A'ishah said, "The Messenger of Allah ﷺ recited, هُوَ الَّذِى أَنزَلَ عَلَيْكَ الْكِتَـبَ مِنْهُ آيَـتٌ مُّحْكَمَـتٌ هُنَّ أُمُّ الْكِتَـبِ وَأُخَرُ مُتَشَـبِهَـتٌ ( It is He Who has sent down to you the Book.
In it are verses that are entirely clear, they are the foundations of the Book; and others not entirely clear, ), until, أُوْلُواْ الأَلْبَـبِ ( Men of understanding ) and he said, «فَإِذَا رَأَيْتُمُ الَّذِين يُجَادِلُونَ فِيهِ، فَهُمُ الَّذِينَ عَنَى اللهُ، فَاحْذَرُوهُم» ( When you see those who argue in it (using the Mutashabihat ), then they are those whom Allah meant.
Therefore, beware of them.)" Al-Bukhari recorded a similar Hadith in the Tafsir of this Ayah 3:7, as did Muslim in the book of Qadar ( the Divine Will ) in his Sahih, and Abu Dawud in the Sunnah section of his Sunan, from `A'ishah; "The Messenger of Allah ﷺ recited this Ayah, هُوَ الَّذِى أَنزَلَ عَلَيْكَ الْكِتَـبَ مِنْهُ آيَـتٌ مُّحْكَمَـتٌ ( It is He Who has sent down to you the Book.
In it are verses that are entirely clear, ) until, وَمَا يَذَّكَّرُ إِلاَّ أُوْلُواْ الأَلْبَـبِ ( And none receive admonition except men of understanding. ) He then said, «فَإِذَا رَأَيْتِ الَّذِينَ يَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ؛ فَأُولئِكَ الَّذِينَ سَمَّى اللهُ، فَاحْذَرُوهُم» ( When you see those who follow what is not so clear of the Qur'an, then they are those whom Allah described, so beware of them. )" This is the wording recorded by Al-Bukhari. Only Allah Knows the True Ta'wil ( Interpretation ) of the Mutashabihat Allah said, وَمَا يَعْلَمُ تَأْوِيلَهُ إِلاَّ اللَّهُ ( But none knows its Ta'wil except Allah. ) Similarly, as preceded in what has been reported from Ibn `Abbas, "Tafsir is of four types: Tafsir that the Arabs know in their language; Tafsir that no one is excused of being ignorant of; Tafsir that the scholars know; and Tafsir that only Allah knows." Scholars of Qur'an recitation have different opinions about pausing at Allah's Name in this Ayah.
This stop was reported from `A'ishah, `Urwah, Abu Ash-Sha`tha' and Abu Nahik. Some pause after reciting, وَالرَسِخُونَ فِي الْعِلْمِ ( And those who are firmly grounded in knowledge ) saying that the Qur'an does not address the people with what they cannot understand.
Ibn Abi Najih said that Mujahid said that Ibn `Abbas said, "I am among those who are firmly grounded in its Ta'wil interpretation." The Messenger of Allah ﷺ supplicated for the benefit of Ibn `Abbas, «اللَّهُمَّ فَقِّهْهُ فِي الدِّينِ وَعَلِّمْهُ التَّأْوِيل» ( O Allah! Bestow on him knowledge in the religion and teach him the Ta'wil (interpretation ).) Ta'wil has two meanings in the Qur'an, the true reality of things, and what they will turn out to be.
For instance, Allah said, وَقَالَ يأَبَتِ هَـذَا تَأْوِيلُ رُؤْيَـى مِن قَبْلُ ( And he said: "O my father! This is the Ta'wil of my dream aforetime!". ) 12:100, and, هَلْ يَنظُرُونَ إِلاَّ تَأْوِيلَهُ يَوْمَ يَأْتِى تَأْوِيلُهُ ( Await they just for it's Ta'wil On the Day (Day of Resurrection ) it's Ta'wil is finally fulfillled.)( 7:53 ) refers to the true reality of Resurrection that they were told about.
If this is the meaning desired in the Ayah above 3:7, then pausing after reciting Allah's Name is warranted, because only Allah knows the true reality of things.
In this case, Allah's statement, وَالرَسِخُونَ فِي الْعِلْمِ ( And those who are firmly grounded in knowledge ) is connected to His statement, يَقُولُونَ ءَامَنَّا بِهِ ( say: "We believe in it" ) If the word Ta'wil means the second meaning, that is, explaining and describing, such as what Allah said, نَبِّئْنَا بِتَأْوِيلِهِ ( (They said ): "Inform us of the Ta'wil of this") meaning its explanation, then pausing after reciting, وَالرَسِخُونَ فِي الْعِلْمِ ( And those who are firmly grounded in knowledge ) is warranted.
This is because the scholars have general knowledge in, and understand what they were addressed with, even though they do not have knowledge of the true reality of things.
Therefore, Allah's statement, يَقُولُونَ ءَامَنَّا بِهِ ( say: "We believe in it" ) describes the conduct of the scholars.
Similarly, Allah said, وَجَآءَ رَبُّكَ وَالْمَلَكُ صَفّاً صَفّاً ( And your Lord comes, and the angels, in rows. ) 89:22 means, your Lord will come, and the angels will come in rows. Allah's statement that the knowledgeable people proclaim, يَقُولُونَ ءَامَنَّا بِهِ ( We believe in it ) means, they believe in the Mutashabih. كُلٌّ مِّنْ عِندِ رَبِّنَا ( all of it is from our Lord ) meaning, both the Muhkam and the Mutashabih are true and authentic, and each one of them testifies to the truth of the other.
This is because they both are from Allah and nothing that comes from Allah is ever met by contradiction or discrepancy.
Allah said, أَفَلاَ يَتَدَبَّرُونَ الْقُرْءَانَ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللَّهِ لَوَجَدُواْ فِيهِ اخْتِلَـفاً كَثِيراً ( Do they not then consider the Qur'an carefully Had it been from other than Allah, they would surely have found therein many a contradiction. ) 4:82. Allah said in his Ayah 3:7, وَمَا يَذَّكَّرُ إِلاَّ أُوْلُواْ الأَلْبَـبِ ( And none receive admonition except men of understanding.
) meaning, those who have good minds and sound comprehension, understand, contemplate and comprehend the meaning in the correct manner.
Further, Ibn Al-Mundhir recorded in his Tafsir that Nafi` bin Yazid said, "Those firmly grounded in knowledge are those who are modest for Allah's sake, humbly seek His pleasure, and do not exaggerate regarding those above them, or belittle those below them." Allah said that they supplicate to their Lord, رَبَّنَا لاَ تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا ( Our Lord! Let not our hearts deviate (from the truth ) after You have guided us.) meaning, "Do not deviate our hearts from the guidance after You allowed them to acquire it.
Do not make us like those who have wickedness in their hearts, those who follow the Mutashabih in the Qur'an.
Rather, make us remain firmly on Your straight path and true religion." وَهَبْ لَنَا مِن لَّدُنكَ ( And grant us from Ladunka ) meaning, from You, رَحْمَةً ( Mercy ) with which You make our hearts firm, and increase in our Faith and certainty, إِنَّكَ أَنتَ الْوَهَّابُ ( Truly, You are the Bestower ) Ibn Abi Hatim and Ibn Jarir recorded that Umm Salamah said that the Prophet used to supplicate, «يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِي عَلَى دِينِك» ( O You Who changes the hearts, make my heart firm on Your religion. ) He then recited, رَبَّنَا لاَ تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً إِنَّكَ أَنتَ الْوَهَّابُ ( "Our Lord! Let not our hearts deviate (from the truth ) after You have guided us, and grant us mercy from You.
Truly, You are the Bestower.") The Ayah continues, رَبَّنَآ إِنَّكَ جَامِعُ النَّاسِ لِيَوْمٍ لاَّ رَيْبَ فِيهِ ( "Our Lord! Verily, it is You Who will gather mankind together on the Day about which there is no doubt" ) meaning, they say in their supplication: O our Lord! You will gather Your creation on the Day of Return, judge between them and decide over what they disputed about.
Thereafter, You will reward or punish each according to the deeds they did in this life.

( He it is Who hath revealed unto thee (Muhammad ) the Scripture) who sent you Gabriel with the Scripture ( wherein are clear revelations ) expositing the lawful and unlawful which are not abrogated and which are acted upon. ( They are the substance of the Book ) they are the foundation of the Book as they are the leading theme in each book. They are all acted upon. An example of this is the saying of Allah: ( Say: Come, I will recite unto you that which your Lord hath made a sacred duty for you ) [ 6:151 ]. ( And others (which are ) allegorical) vague in their meanings to the Jews, like the use of the letters of the alphabet according to their numerical value ( hisab al-Jumal ) in such instances as Alif. Lam. Mim, Alif. Lam. Mim. Sad, Alif. Lam Mim. Ra; and Alif. Lam. Ra; it is also said that ( others (which are ) allegorical) means: other verses that are abrogated and no longer acted upon. ( But those ) the Jews Ka’b Ibn al-Ashraf, Huyayy Ibn Akhtab and Judayy Ibn Akhtab ( in whose hearts is doubt ) scepticism, opposition and deviance from guidance ( pursue, forsooth, that which is allegorical seeking ) in the Qur’an ( (to cause ) dissension) pursuing disbelief, ascribing partners to Allah, and holding fast to the error they are in ( by seeking to explain it ) to determine the future of this nation so that dominion reverts back to them. ( None knoweth its explanation ) the future of this nation ( save Allah ). Here Allah interrupts His speech and then resumes it by saying: ( And those who are of sound instruction ) those who have a sound grasp of the knowledge of the Torah: ’Abdullah Ibn Salam and his fellow companions ( say: We believe therein ) in the Qur’an; ( the whole is from our Lord ) Allah has revealed both those verses which are clear and those which are ambiguous; ( but only men of understanding ) who have sound minds such as ’Abdullah Ibn Salam and his fellow companions ( really heed ) take admonition from the simile of the Qur’an.

It is He Who has sent down to you (Muhammad SAW) the Book (this Quran). In it are Verses that are entirely clear, they are the foundations of the Book [and those are the Verses of Al-Ahkam (commandments, etc.), Al-Fara'id (obligatory duties) and Al-Hudud (legal laws for the punishment of thieves, adulterers, etc.)]; and others not entirely clear. So as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof, seeking Al-Fitnah (polytheism and trials, etc.), and seeking for its hidden meanings, but none knows its hidden meanings save Allah. And those who are firmly grounded in knowledge say: "We believe in it; the whole of it (clear and unclear Verses) are from our Lord." And none receive admonition except men of understanding. (Tafsir At-Tabari).