But if he says, “Where the apparent meaning is not intended, Allah has provided another statement that clarifies what is meant or rules out the false meaning,” the general body of scholars would not dispute this with him. For when the Quranic verses and transmitted reports are considered together, clarification from Allah and His Messenger is provided, and the proof is established against people through the message. People must believe in the entire Book, rather than believing in part of it and disbelieving in another.

Imam Ahmad, may Allah have mercy on him, has a well-known treatise on this subject, refuting those who cling to certain apparent meanings while disregarding the Quranic verses and transmitted reports that explain them. But this does not help his case concerning the divine attributes, as we shall explain, if Allah Most High wills.

Our aim here is not to discuss the validity or invalidity of reinterpretation in general, nor whether the apparent meaning must invariably be followed or departed from. These matters require distinctions and a discussion of terms with multiple meanings, as we have already discussed in our response to the Egyptian objections to the Hama Fatwa, and elsewhere. Our sole aim is to examine his statements and reject or accept them as warranted. We have also pointed out that not everything someone claims to be the apparent meaning of an expression is