وَيَرَى ٱلَّذِينَ أُوتُوا۟ ٱلْعِلْمَ ٱلَّذِىٓ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ هُوَ ٱلْحَقَّ وَيَهْدِىٓ إِلَىٰ صِرَٰطِ ٱلْعَزِيزِ ٱلْحَمِيدِ
Wa yara'lladhīna ūtu'l-ʿilma'lladhī unzila ilayka min rabbika huwa'l-ḥaqqa wa yahdī ilā ṣirāṭi'l-ʿazīzi'l-ḥamīd
"Those who have been given knowledge see that what has been sent down to you from your Lord is the truth itself, and that it guides to the path of the Mighty, the Praiseworthy."
In the third verse there was a saying: qāla'lladhīna kafarū. In the sixth verse there is a seeing: yara'lladhīna ūtu'l-ʿilm.
| Verse | Who | Verb | What they do |
|---|---|---|---|
| 3 | Alladhīna kafarū | Qāla — said | They make a claim |
| 6 | Alladhīna ūtu'l-ʿilm | Yarā — sees | They identify |
The contrast is worth recording, and I give it as my own reading; its support is the kind of the two verbs: one side speaks, the other side sees. Speech is set against sight. And ruʾya here does not mean seeing with the eye but recognition with the heart — this use of the verb is common in Arabic.
أُوتُوا۟ ٱلْعِلْمَ — the verb is passive: "those who have been given knowledge". Knowledge, that is, is named not as something acquired but as something given. At Fāṭir 35/28 (innamā yakhsha'llāha min ʿibādihi'l-ʿulamāʾ) the link between those who know and awe was treated; I rely on that treatment, and record the difference here: in Fāṭir those who know feared; here they see.
And I issue no narrowing ruling as to who is meant in the verse. Per the method (Method): what the verse describes is an attribute — having been given knowledge — and whoever bears that attribute is included in it.
صِرَٰطِ ٱلْعَزِيزِ ٱلْحَمِيدِ — and the owner of the path is named with two names. The second must be recorded: al-ḥamīd. The sūra opened with praise in the first verse; in the sixth verse the root of praise returns as a name. This is a link that can be verified within the sūra.