Then some of these people say:

“What is intended by these texts differs from their apparent meaning as ordinarily understood. None of the prophets, angels, Companions, or scholars knows what Allah intended by them, just as they do not know when the Hour will occur.”

Others say:

“Rather, these texts are to be read and understood according to their apparent meaning; nevertheless, only Allah knows their interpretation.”

They thus contradict themselves: they posit an interpretation that differs from the texts’ apparent meaning, yet maintain that the texts are to be understood according to that apparent meaning. This is what Ibn ‘Aqīl objected to in the position of his teacher, al-Qādī Abū Ya‘lā, in Dhamm al-Ta’wīl (Condemnation of Interpretation).

All these groups share the claim that the Messenger did not explain what was intended by the texts they regard as unclear or ambiguous. Consequently, each group regards a different set of his texts as unclear from those identified by the other groups.

Thus, someone who denies the divine attributes conveyed by revelation, saying that they cannot be known through reason, declares: “The texts concerning them are unclear and ambiguous.” By contrast, the attributes he considers knowable through his own reason have texts that he regards as clear and unequivocal.

Likewise, those who deny Allah’s highness and the vision of Him say: “The texts concerning these matters are unclear.”