And one who denies the divine attributes altogether regards the texts affirming them as unclear, but not those affirming Allah’s Most Beautiful Names. One who denies the meanings of these Names regards their texts as unclear. One who denies bodily resurrection and the descriptions of Paradise and Hell likewise regards these matters as unclear. One who denies divine decree regards the texts establishing that Allah is the Creator of everything as unclear; texts threatening punishment—indeed, even texts containing commands and prohibitions—are also regarded as unclear. Thus, each group may find unclear what another does not, then claim that the Messenger did not explain the meanings of the texts it finds unclear.

Some of them then say:

“He did not know their meanings either.”

Others say:

“Rather, he knew their meanings but did not explain them. Instead, he referred people to rational proofs and to those who strive to discover the interpretation of these texts.”

They therefore share the claim that the Messenger either did not know or did not inform others: either he was ignorant of their meaning, or he left the community ignorant of it, without intending that they should hold false convictions in their ignorance.

The other group, however, says:

“Rather, he intended to teach them ignorance coupled with false conviction, and corrupt beliefs.”

These people are known among the Muslim community for unbelief and heresy. By contrast, the former groups say:

“The Messenger did not intend to make anyone ignorant and convinced of falsehood.”

Yet their statements imply that the Messenger did not explain the truth in the verses and hadiths with which he addressed the community—either because he did not know it, or because he knew it but did not explain it.