some later scholars; none of the early generations ever used the word ta’wīl in this sense.

Then, when this usage became widespread among later scholars, they began to suppose that this was the ta’wīl meant in His Most High’s words:

“No one knows its interpretation except Allah.”

One group then said, “No one knows it except Allah,” while another said, “Rather, those firmly grounded in knowledge know it.” Both groups are mistaken, for this has no reality; rather, it is false, and Allah knows that it is unfounded and that He did not intend it. Such are the interpretations of the Qarmatian esotericists, the Jahmiyyah, and other proponents of heresy and religious innovation. These interpretations are false, and Allah did not intend them by His words. What He did not intend, we cannot say He knows to be His intended meaning, for this would be a lie against Allah, Mighty and Majestic.

Those firmly grounded in knowledge do not speak falsely about Allah, blessed and exalted is He, even though we know from what Allah, Mighty and Majestic, has told us about Himself—indeed, also through rational consideration of the fact that to Allah belongs the highest description—that Allah is described by attributes of perfection. He possesses life, knowledge, and power, and these are attributes of perfection. The Creator is more entitled to them than the created being. It is therefore impossible for the created being to possess attributes of perfection that the Creator does not possess.

Were it not that these names and attributes signify a shared, universal meaning, involving sufficient correspondence, agreement, and resemblance for these meanings to be understood and affirmed of Allah, we would have known nothing of Allah, nor would our hearts have contained any faith in Him, knowledge, recognition, or love