The second argument:

If it is said that these passages are ambiguous, or that some of them are—as it is reported that some of the imams described certain passages cited by the Jahmiyyah as ambiguous—the response is this: the Quran’s statement that none but Allah knows its interpretation refers either to the ambiguous passages or to the entire Book, as explained earlier. Denying knowledge of its interpretation does not mean denying knowledge of its meaning, as we have already explained concerning the Resurrection and its events.

This argument is strong if Ibn Ishāq’s report concerning the delegation of Najrān is authentic: that they argued against the Prophet, may Allah bless him and grant him peace, by citing the expressions “Indeed, We,” “We,” and the like. It is also supported by the established fact that the Quran contains ambiguous passages—that is, passages admitting two meanings. Some matters concerning the divine attributes fall into this category, just as matters concerning the Resurrection do—and all the more so. For the dissimilarity between Allah and His creation is far greater than that between what is promised in Paradise and what exists in this world.

The essential point of the answer, however, is what we stated at the outset: denying knowledge of the interpretation does not mean denying knowledge of the meaning. We further substantiate this by noting that Allah, glorified is He, says:

“We have certainly presented people with every kind of example in this Quran, so that they may take heed—an Arabic Quran, free from any crookedness, so that they may be mindful of Allah.”

Allah Most High also says:

“Alif Lām Rā. These are the verses of the clear Book. Indeed, We have sent it down as an Arabic Quran so that you may understand.”

Thus, He states that He sent it down for them to understand, and that He sought for them to take heed.

He also says:

“These examples We present to people so that they may reflect.”