from among the early generations at His words:

“And no one knows its interpretation except Allah and those firmly grounded in knowledge.”

This is reported from Ibn ‘Abbās, Mujāhid, Muhammad ibn Ja‘far ibn al-Zubayr, Muhammad ibn Ishāq, Ibn Qutaybah, and others. Both views are correct in their respective senses, as we have explained at length elsewhere. Hence both views have been transmitted from Ibn ‘Abbās, and both are correct.

The third meaning is that ta’wīl is the reality to which the words ultimately refer—even when it accords with their apparent meaning. Thus, the ta’wīl of what Allah has told us about eating, drinking, clothing, and marital relations in Paradise, the coming of the Hour, and other matters consists of the actual realities themselves, not the meanings conceived in the mind and expressed in speech. This is “ta’wīl” in the language of the Quran, as Allah Most High relates that Joseph said:

“O my father, this is the fulfilment of my earlier dream. My Lord has made it come true.”

Allah Most High also says:

“Are they waiting for anything but its fulfilment? On the day its fulfilment comes, those who had forgotten it before will say, ‘The messengers of our Lord certainly came with the truth.’”

And Allah Most High says:

“If you disagree over anything, refer it to Allah and the Messenger, if you believe in Allah and the Last Day. That is better and best in outcome.”

This is the ta’wīl that Allah alone knows. The ta’wīl of the “attributes” is the reality whose knowledge belongs exclusively to Allah Most High. It is the unknown manner concerning which the early generations—such as Mālik and others—said: “Istiwā’ (rising over) is known, but its manner is unknown.” Thus, istiwā’ is known—its meaning is understood, explained, and translated into another language—and it is part of