The Quranic Verse — Surah Al Imran 3:7
“It is He who has sent down to you the Book; in it are verses [that are] precise [muhkamat] — they are the foundation [umm] of the Book — and others ambiguous [mutashabihat]. As for those in whose hearts is deviation, they will follow that of it which is ambiguous, seeking discord and seeking an [incorrect] interpretation. And no one knows its [true] interpretation except Allah. But those firm in knowledge [al-rasikhun fi al-‘ilm] say, ‘We believe in it. All of it is from our Lord.’” (3:7)
The grammatical crux: The Arabic waw (و — and) before al-rasikhun creates ambiguity:
- Reading 1 (Tafwid): “No one knows its interpretation except Allah. And those firm in knowledge say ‘We believe in it.’” — The rasikhun do NOT know the interpretation; they simply believe.
- Reading 2 (Ta’wil): “No one knows its interpretation except Allah and those firm in knowledge, who say ‘We believe in it.’” — The rasikhun share knowledge of interpretation with Allah (to the degree human knowledge can).
This grammatical question has massive theological consequences.
The Classic Mutashabihat — Divine Attributes
The most contested mutashabihat are the verses that attribute physical characteristics to Allah:
- “The hand of Allah is over their hands.” (48:10)
- “And your Lord comes…” (89:22)
- “[The Most Merciful] established Himself over the Throne.” (20:5 — istiwa’)
- “And We constructed the heaven with strength, and indeed, We are [its] expanders.” (51:47)
School 1 — Athari/Salafi (Tafwid): These verses are left as-is (bi-la kaif — without asking how). We do not interpret the hand, face, or istiwa’ as metaphors; we believe in them as befitting Allah’s majesty without specifying how.
School 2 — Ash’ari/Maturidi (Ta’wil): These verses are interpreted allegorically. “Hand” (yad) = power; istiwa’ = dominion (not physical sitting). The proof: literal anthropomorphism would violate the foundational principle “There is nothing like Him.” (42:11)
The Ismaili Ta’wil — The Imam’s Authoritative Interpretation
Ismaili theology takes a distinct position: the mutashabihat are precisely the esoteric dimension (batin) of the Quran — the verses whose zahir meaning is clear but whose deeper significance (ta’wil) is reserved for the Imam and transmitted through the da’wa hierarchy.
The rasikhun fi al-‘ilm are the Imams of the Ahl al-Bayt — those whose knowledge is so deeply rooted that they know the true interpretation. Ordinary Muslims follow the zahir; the initiated follow the ta’wil transmitted through the Imam’s authority.
This connects directly to the verse in Surah Zumar: “And those who disbelieve say, ‘Why was the Quran not revealed to him all at once?’ Thus [it is] that We may strengthen thereby your heart. And We have spaced it distinctly.” — The successive, layered revelation itself suggests layered meaning.
The Implications
The three positions produce radically different epistemologies:
- Tafwid: Human reason reaches its limit at the divine attributes; belief without comprehension is the virtue
- Ta’wil (Ash’ari): Reason is Allah’s greatest gift; allegorical interpretation preserves both text and theological coherence
- Ismaili batin: The Imam is the living ta’wil — the guide who unlocks what text alone cannot disclose
See also: Tawil Esoteric Interpretation, Quran Sciences, Tafsir Overview, Asbab Al Nuzul, Kalam, Tawhid Divine Unity, Asrar, Asma Al Husna