and defend that position in debate. All the leading authorities of the various groups—the Hanafīs, Mālikīs, Shāfiʿīs, Hanbalīs, Ashʿarīs, hadith scholars, and Sufis—agree with what I say.”

They asked him whether the apparent meaning was in agreement with this or not. He replied: “This is not in ‘The Creed,’ but I will volunteer an answer on behalf of most of those who have recounted the doctrine of the early generations—such as al-Khattābī, Abū Bakr al-Khatīb, al-Baghawī, Abū Bakr and Abū al-Qāsim al-Tamīmī, Abū al-Hasan al-Ashʿarī, Ibn al-Bāqillānī, Abū ʿUthmān al-Sābūnī, Abū ʿUmar ibn ʿAbd al-Barr, Judge Abū Yaʿlā, al-Sayf al-Āmidī, and others—concerning their rejection of modality and resemblance to created beings in relation to the attributes, and their statement that discussion of the attributes follows from discussion of the Essence: it follows the same approach and the same model. Thus, if affirming the Essence is an affirmation of existence for the purpose of affirming a modality, then affirming the attributes likewise is an affirmation of existence, not an affirmation of a modality.

“A group has reported . . . (1) (*) that the doctrine of the early generations is that the apparent meaning is not intended.”

He said: “These two reports can be reconciled by recognizing that ‘apparent meaning’ is an expression with more than one meaning. An apparent meaning befitting only a created being is not intended; whereas an apparent meaning befitting the majesty and greatness of Allah Most High is intended. This is the meaning intended in the names and attributes of Allah Most High, such as the Ever-Living, the All-Knowing, the All-Powerful, the All-Hearing, and the All-Seeing.”

Subtle discussions took place which only a few people could understand. It was explained that Allah Most High is above His Throne in a manner befitting His majesty; and I do not say