“So I said: ‘I chose the word “distortion” rather than ta’wīl (interpretation), because distortion is a term condemned in the Quran. In this creed, I sought carefully to follow the Book and the Sunnah, so I ruled out the distortion that Allah condemned. I did not use the term ta’wīl, because it has several meanings, as I explained in the relevant discussion of principles. The meaning of ta’wīl in Allah’s Book differs from its technical meaning among later scholars of legal theory and jurisprudence, and also from its usage among many Quranic commentators and early scholars.’

“I also told them: ‘Among the things ruled out, I mentioned likening Him to creation, but did not mention resemblance, because Allah explicitly ruled out the former in His Book, saying:

“There is nothing like unto Him.”’

“They began discussing the rejection of resemblance and of attributing a body to Allah, speaking at length and alluding to accusations of this kind that some people make against us. I said: ‘My words, “without specifying how His attributes are or likening them to those of creation,” rule out every false notion. I chose these two terms because the rejection of specifying how His attributes are has been transmitted from the early scholars. Rabīʿah, Mālik, Ibn ʿUyaynah and others made the statement that scholars have accepted:

“Istiwāʾ is known; its manner is unknown; believing in it is obligatory, and asking about it is an innovation.”

‘These early scholars thus agreed that its manner is unknown to us. I therefore ruled out specifying it, following the early scholars of this community. It is also ruled out by scripture. For the ta’wīl of the verses concerning the attributes encompasses the true nature of