مِنْ قَبْلُ هُدًى لِلنَّاسِ وَأَنْزَلَ الْفُرْقَانَ إِنَّ الَّذِينَ كَفَرُوا بِآيَاتِ اللَّهِ لَهُمْ عَذَابٌ شَدِيدٌ وَاللَّهُ عَزِيزٌ ذُو انْتِقَامٍ ﴿۴﴾ إِنَّ اللَّهَ لَا يَخْفَى عَلَيْهِ شَيْءٌ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ ﴿۵﴾ هُوَ الَّذِي يُصَوِّرُكُمْ فِي الْأَرْحَامِ كَيْفَ يَشَاءُ لَا إِلَهَ إِلَّا هُوَ الْعَزِيزُ الْحَكِيمُ ﴿۶﴾ هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُحْكَمَاتٌ 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 مِنْ عِنْدِ رَبِّنَا وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ ﴿۷﴾

﴾4﴿ Min qablu hudal linnaasi wa anzalal Furqaan; innallazeena kafaroo bi Aayaatil laahi lahum 'azaabun shadeed; wallaahu 'azeezun zun tiqaam
﴾5﴿ Innal laaha laa yakhfaa 'alaihi shai'un fil ardi wa laa fis samaaa'
﴾6﴿ Huwal lazee yusawwirukum fil arhaami kaifa yashaaa'; laa ilaaha illaa Huwal 'Azeezul Hakeem
﴾7﴿ Huwal lazeee anzala 'alaikal Kitaaba minhu Aayaatum Muh kamaatun hunna Ummul Kitaabi wa ukharu Mutashaabihaatun fa'ammal lazeena fee quloobihim zaiyghun fa yattabi'oona ma tashaabaha minhubtighaaa 'alfitnati wabtighaaa'a taaweelih; wa maa ya'lamu taaweelahooo illal laah; warraasikhoona fil 'ilmi yaqooloona aamannaa bihee kullum min 'indi Rabbinaa; wa maa yazzakkaru illaaa ulul albaab

﴾4﴿ Before the Qur'an, it was a guide for people (toward tawheed), and He sent down other scriptures as a criterion to distinguish between truth and falsehood. Surely those who disbelieve in the signs of Allah—for them is a severe punishment. And Allah is Almighty, capable of exacting retribution.
﴾5﴿ Surely nothing is hidden from Allah—neither in the earth nor in the heavens.
﴾6﴿ It is Allah alone who forms your shapes in the wombs of your mothers as He wills. There is no fulfiller of needs besides Him. He is Almighty and All-Wise.
﴾7﴿ It is Allah alone who has sent down to you the Book. In it are verses that are clear in meaning—these are the foundation of the Book—and others whose meanings are ambiguous. As for those in whose hearts is deviation, they follow what is ambiguous in it, seeking discord and seeking its interpretation. But none knows its true interpretation except Allah. And those firmly grounded in knowledge say, “We believe in it; all of it is from our Lord.” And none take heed except those of pure understanding.

[4] In this verse, there is a transmitted proof, as the Furqan refers to the earlier scriptures. Then it includes a warning about the Hereafter. (Hudan) — the purpose of this is to show proofs for the Oneness of Allah. (‘Azīz Dhū Intiqām) — this is a refutation of the Christians, for these attributes do not apply to Jesus and Mary (peace be upon them), and thus they cannot be taken as deities.
[5] This is also a rational proof and a refutation of attributing partners to Allah in knowledge. These attributes are not found in Jesus (peace be upon him) or Mary (peace be upon her).
[6] The mention of arḥām (wombs) is significant because Jesus (peace be upon him) was formed only in the womb—he had no father. This is also a rational proof along with its conclusion.
[7] This is the answer to a question. The question is: in the Gospel, the phrase "son of Allah" is mentioned for Jesus (peace be upon him), and similarly, in the Qur’an, the phrase “a spirit from Him” (wa rūḥun minhu) appears. From this, it might seem that Jesus (peace be upon him) is a part of Allah. The essence of the answer is that such expressions are among the mutashābihāt (ambiguous verses), whose true meaning is known only to Allah. Interpreting them in a way that contradicts the muḥkamāt (clear and decisive verses) is not permissible. The term “Umm al-Kitāb” (the foundation of the Book) refers to the muḥkamāt, because when the meaning of mutashābihāt is unclear, they must be understood in light of the muḥkamāt. Similarly, both beliefs and actions must be founded upon these clear verses. A narration from ʿĀʾishah (may Allah be pleased with her) states that if you see someone following the mutashābihāt, know that they are from the people of deviation. This verse mentions two kinds of verses: muḥkamāt and mutashābihāt, and two kinds of people of knowledge: those with deviation (ahl al-zaygh) and those firmly grounded in knowledge (rāsikhūna fī al-ʿilm). The people of deviation follow the mutashābihāt, while the firmly grounded follow the muḥkamāt. (Ibtighāʾ al-fitnah) refers to seeking misguidance, disbelief, shirk, and innovation. (Taʾwīlihī) here means twisting the meaning to support one’s own desires. (Wa mā yaʿlamu taʾwīlahu) — here, taʾwīl refers to the true reality, and according to most of the Companions and Followers, the stop (waqf) is at “illā Allāh” (only Allah knows its interpretation).