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هُوَ ٱلَّذِيۤ أَنزَلَ عَلَيْكَ ٱلْكِتَابَ مِنْهُ آيَاتٌ مُّحْكَمَاتٌ هُنَّ أُمُّ ٱلْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ فَأَمَّا الَّذِينَ في قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ٱبْتِغَاءَ ٱلْفِتْنَةِ وَٱبْتِغَاءَ تَأْوِيلِهِ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلاَّ ٱللَّهُ وَٱلرَّاسِخُونَ فِي ٱلْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِّنْ عِندِ رَبِّنَا وَمَا يَذَّكَّرُ إِلاَّ أُوْلُواْ ٱلأَلْبَابِ
-Âl ‘Imrân ( آل عمران )

Al Qushairi Tafsir

[3:7] He it is Who revealed to you the Book, wherein are verses [that are] clear, forming the Mother Book, and others allegorical. As for those in whose hearts is deviation, they follow the allegorical part, desiring sedition, and desiring its interpretation, and none knows its interpretation, save God. And for those firmly rooted in knowledge (al-rāsikhūn fī'l-ʿilm), say, 'We believe in it; all is from our Lord'; yet none remembers [yatadhakkaru], but people of pith.
He classified the [divine] speech for them; in its exoteric sense its revelation is clear (fa-min ẓāhirin wā?iḥu tanzīlihi) and in its obscure sense its interpretation is difficult (wa-min ghāmi?in mushkilu taÌwīlihi). The first portion is for explaining the Law and to guide the people of the exoteric sense. The second portion is to protect the disclosure of secrets from the viewing of outsiders. The way of the scholars (ʿulamāÌ) is to be firmly rooted (rusūkh) in seeking its meaning in conformity with the basic foundations (uṣūl) [of the religion], and what is attained by [this type of] inquiry meets with acceptance. They leave that which cannot be known by mental examination (fikr) to the world of the Unseen. The way of the people of allusion (ishāra) and understanding (fahm) is to listen with the presence of the heart (ḥu?ūr al-qalb). The glimmers of information that come to their understanding are based on the allusions of unveiling (kashf). If they have been asked to maintain the veil and conceal the secret, they feign dumbness. If they have been commanded to reveal and disseminate, they give voice to the explanation of the Real and speak of the information of the Unseen. Those who have been supported by the lights of insights are illuminated by the rays of the suns of understanding. Those who are clothed in the covering of doubt have been denied the subtleties of realization. Their states are fractured, conjectures assail them and they are swept away in torrents of doubt and deception. Their ignorance only increases their denial and their estrangement only increases their uncertainty.
And none knows its interpretation, save God: The faith of those who find their knowledge from God will not suffer from meandering thoughts permitting [questionable interpretation]. Rather [their faith will be based] upon clear statements of plain meaning and sincere articulations of certainty. As for those with awakened intellects, they are in the company of remembrance (tadhakkur) because of the appearance of demonstrative proofs and the careful examination of the principles of obtaining [knowledge].