as is well known from the positions of the scholastic theologians. These, in turn, divide into two sub-groups:

1. One sub-group re-interprets the passages and stipulates what they claim is meant, saying, for example, that istawā (“He rose”) means istawlà (“He took dominion”); or that it signifies exalted rank and station; or the manifestation of His light to the Throne; or that creation reaches its ultimate limit with Him—together with other contrived explanations of the speculative thinkers.

2. A second sub-group declares, “Allah knows best what He intended by them, but we are certain that He did not mean to affirm any attribute beyond the ones we already recognize.”

As for the two sub-groups who merely halt without affirming or denying:

• One of them maintains that it is possible the apparent meaning, in a manner befitting His majesty, is what is intended, while it is equally possible that the verse is not speaking of a divine attribute at all. This is the path taken by many jurists and others.

• Another group refrains from all such discussion, limiting themselves to reciting the Quran and reading