I found this:

https://youtu.be/mMqfaeiIIDw?si=tpCUbWZ_OC0Agf1m

He explains it different. It makes more sense, i think.
I give you the translation:

He is the one who caused to be made accessible upon you the (message within the) scripture, from him (i.e., from Allah).

(All of it consists of) Ayats that are semantically crafted with precision, that are (of several types):

(Some of them are) The "mother of the scripture" (i.e., the contextual semantic bases, the authoritative sources of its meanings), and others that appear similar (to other to portions of corrupted versions of earlier scriptures, or other portions of the Qur'an). As for people who cores suffer diplopia (i.e., cannot focus on a single they follow that which is similar (i.e., they adopt the understanding from similar appearing portions in corrupted versions of earlier scriptures) instead of it (i.e., instead of the Qurān), seeking (to cause) tribulation, and seeking (the reputation of knowing) its
interpretation.

But no one truly knows its interpretation except Allah and those who are firmly grounded in evidence-based knowledge (from Allah).

(Those who are grounded firmly in evidence-based knowledge) They say: 'We believe in it (i.e., the Qurān).

'It (i.e., the Qur'an) is intra-dependent in its totality, dependent upon the direction, as allowed (in accordance with our Weltanschauung) by our lord.

And none (may) seek to sow (new inquiries into his Weltanschauung) except those with guided cores.

Salāmun alaikum

is here someone, who understands this Ayah:

3:7 هُوَ ٱلَّذِىٓ أَنزَلَ عَلَيْكَ ٱلْكِتَٰبَ مِنْهُ ءَايَٰتٌ مُّحْكَمَٰتٌ هُنَّ أُمُّ ٱلْكِتَٰبِ وَأُخَرُ مُتَشَٰبِهَٰتٌ فَأَمَّا ٱلَّذِينَ فِى قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَٰبَهَ مِنْهُ ٱبْتِغَآءَ ٱلْفِتْنَةِ وَٱبْتِغَآءَ تَأْوِيلِهِۦ وَمَا يَعْلَمُ تَأْوِيلَهُۥٓ إِلَّا ٱللَّهُ وَٱلرَّٰسِخُونَ فِى ٱلْعِلْمِ يَقُولُونَ ءَامَنَّا بِهِۦ كُلٌّ مِّنْ عِندِ رَبِّنَا وَمَا يَذَّكَّرُ إِلَّآ أُو۟لُوا۟ ٱلْأَلْبَٰبِ

it is He who has sent this Scripture down to you [Prophet]. Some of its verses are definite in meaning- these are the cornerstone of the Scripture- and others are ambiguous. The perverse at heart eagerly pursue the ambiguities in their attempt to make trouble and to pin down a specific meaning of their own: only God knows the true meaning AND Those firmly grounded in knowledge. They say, 'We believe in it: it is all from our Lord'- only those with real perception will take Heed.

In my understanding the ayat which are clear/definite are those in which the terms/words have the same meaning in all the quran.
An ambiguous (mutashābihah) verse is one where a single term is used in the Qur'an to refer to different concepts, resulting in the word having multiple interpretations.

Baraka Allahu feekum for your answers.

@Layth but when starts the year? When to begin with the cycle? When is exactly the leap month? Every 33 months, but when to Start to count with that? We cant decide this from our own. There must be a Proof in the quran.
With the method that the equinox Stays in Ramadan i can Proof it only with the name of laylatul qadr (qadr = Equal) and the oath of the 10 days.

Ok but every 3rd year is not Connected with observation in nature.

@Layth with which Proof? And when exactly? Which month?

So that the equinox Stays in Ramadan. The equinox is Laylatul-Qadr. Thats what i understand now.

Salām

Baraka Allahu feek. Subhanallah. If laylatul-qadr is in the Last Ten nights of Ramadan we must add a Leap month.

Salām

Ramadan cant be a Haram month, there is fasting (contradicting with hajj) and there was the battle of badr.

Salām,

Allah promises the hypocrites that He will expose them (9:64). Hypocrites are recognized by their hypocritical speech (47:30). Allah exposes the hypocrites with 63:1. This Shahada is therefore the Shahada of the hypocrites.

What the hypocrites say is hypocritical speech, because God truly knows that the Prophet is already His messenger, ...And God knows that you are truly His messenger...' (63:1). God doesn't need someone to confirm to Him what He already knows about His own messenger! The Quran says: "We have sent you as a messenger and God suffices as a witness..." (4:79).

This is exactly what the messenger told the people. There is no need to testify to the messenger, as God has already done so and it suffices. ...God repeats this important message again in 4:166.

And again, this is what the messenger told his companions: God suffices as a witness. God even denies attempts to testify to other messengers (28:44).

So, people cannot testify to the messengership of the messengers. We were not witnesses.

To repeat: God says, He will truly expose the hypocrites (29:11). God then says that the messenger can recognize them by the manner of their speech (47:30). If the hypocrites now come and insist on testifying to the messenger (63:1), they expose themselves as hypocrites.

God said that His own testimony suffices (6:19).

Salām,

I had a discussion with a Sunni about the Shahada, and he said regarding 63:1 that the hypocrites (Munafiqun) are lying, outwardly pretending to be Muslims, and thus this statement is correct, only that they reject it in their hearts. Do you understand? He says it's correct to say "wa ashhadu anna muhammadan rasulullah".

I said that one can't understand it that way. The hypocrites spread lies about Allah and Islam. That means this statement is false, and we shouldn't say it. In 33:12, the hypocrites also make a statement, and this can't be correct either.

In 9:67, we see that the hypocrites enjoin what is wrong.

In 9:73, we see that Muhammad knew the hypocrites, but in 9:101, we see that Muhammad didn't know them. What's correct now? Maybe both? Perhaps there are hypocrites who obviously spread lies and others who tell the truth but don't believe in it internally, just to be safe or gain power?

And what's the difference between polytheists (Muschrikun) and hypocrites (Munafiqun)? Is a hypocrite automatically a polytheist or vice versa?

From my understanding, all hypocrites and polytheists are disbelievers (Kuffar) because a disbeliever is one who doesn't believe in their heart. A polytheist is one who shows their disbelief in their actions by following other laws than Allah's laws. A hypocrite would then be one who invents a law and says it's Allah's law?

Baraka Allahu feekum for Answer.

I found this:

Fall "to the chins" in prostration ... It's the most humble type of prostration, where even your chin tucked in touching your upper chest, curled up in humility

If it said "on their chins" then yes that would be strange.

Their are prostrations of submission, repentance, reverence, inanimates, etc

Here it is about added humility "and they fall right to their chins weeping, and (He/it) increases them in humility"

Have you never seen a person praying and prostrating while really crying, shaking and balling their eyes out? They curl up into a ball in prostration almost into the foetal position.

Look at pictures of the foetal position, best description of it's humbled position is "chin tucked in" I think.

Anyway, that's what I believe the Qur'an is describing. This natural position of extreme humility and vulnerability.

As salamu alaikum, Baraka Allahu feekum for your answers.

We would then need to examine the other words.

• "to fall down" يخرّون (yakhruʿūna): In another context in the Quran, this word is also used to describe a mountain "collapsing" or "tumbling down" (19:90). It definitely describes something falling to the ground, and the specifics are described afterwards.
• "prostrating, in reverence" سجّدا (sujjadan): This is a clear word that describes a reverent or humble posture when one is on the ground.
• "towards their chins" لِلأذقان (lil-adh-qān): The لِ (li) prefix means "to" or "towards", so they fall "towards their chins" (plural). A similar combination is found in:

Yūsuf 12:100 "And they fell to him in prostration" (wa-kharru lahu sujjadan). Here, the preposition لِ is used again, and it doesn't mean they fell "on" Yūsuf, but rather "to" or "towards" him in reverence. However, what I don't understand is that one should only prostrate to Allah.

So, perhaps لِلأذقان means bowing one's head towards the chin.

As salamu alaikum

There are two verses with the word "للأذقان" in combination with prostration.

Al-Isrāʾ 17:107
قُلۡ ءَامِنُواْ بِهِۦٓ أَوۡ لَا تُؤۡمِنُوٓاْۚ إِنَّ ٱلَّذِينَ أُوتُواْ ٱلۡعِلۡمَ مِن قَبۡلِهِۦٓ إِذَا يُتۡلَىٰ عَلَيۡهِمۡ يَخِرُّونَۤ لِلۡأَذۡقَانِۤ سُجَّدࣰاۤ 
"Say, 'Believe in it or do not believe.' Indeed, those who were given knowledge before it - when it is recited to them, they fall upon their chins in prostration."

Al-Isrāʾ 17:109
وَيَخِرُّونَ لِلۡأَذۡقَانِ يَبۡكُونَ وَيَزِيدُهُمۡ خُشُوعࣰا۩ 
"And they fall upon their chins in prostration, weeping, and it increases them in humility."

So, how we know, that this word is clear or ambiguous? We look if the word "أذقان" is used in the quran in other Ayat.

Yā-Sīn 36:8
إِنَّا جَعَلۡنَا فِيٓ أَعۡنَٰقِهِمۡ أَغۡلَٰلࣰا فَهِيَ إِلَى ٱلۡأَذۡقَانِ فَهُم مُّقۡمَحُونَ
"Indeed, We have placed shackles around their necks, reaching up to the chin, so they are forced to hold their heads high."

Here we see that this Ayah describes the meaning of this word. So its clear and it means chin.

For me i understand that we must prostrate on our chins.

Sorry for my english, i am from germany.

Baraka Allahu feekum for your answers, if your agree or disagree.