those firmly grounded in knowledge know its interpretation, by which they mean explanation. They affirm the attributes and do not subscribe to the interpretation advocated by the Jahmiyyah who deny them—an interpretation that diverts texts from what they entail, signify, and mean.

As for the term “interpretation” in revelation, it means the reality to which the discourse ultimately refers: the actual realities of which Allah has informed us. Thus, the interpretation of what He has told us about the Last Day is what will actually take place on that Day, while the interpretation of what He has told us about Himself is His holy Self, possessed of His sublime attributes.

This is the interpretation that Allah alone knows. Hence the early generations used to say:

“Rising above is known, but its manner is unknown.”

They thus affirm that rising above is known. This is interpretation in the sense of explanation: knowing what the words mean so that they may be reflected upon, grasped, and understood. They also say:

“Its manner is unknown.”

This is the interpretation whose knowledge belongs to Allah alone: the reality that none but He knows.

As for interpretation in the sense of diverting a word from its more probable meaning to a less probable one—such as interpreting “rose above” to mean “gained dominion,” and similar interpretations—the early generations and the leading scholars regard this as false and devoid of reality. Rather, it is a form of distorting words from their proper places and deviating concerning Allah’s names and signs.