Another illustration of the distinction between “meaning” and “interpretation” is that Sabīgh asked Umar about “those that scatter,” which is not a passage concerning the divine attributes. The Companions discussed its explanation. For example, when Ibn al-Kawwā’ asked Ali ibn Abī Tālib about it, Ali disliked his question because of the intention he perceived behind it. Ali’s subjects, however, were defiant toward him; he did not command the obedience Umar had enjoyed, which would have enabled him to discipline the questioner.

“Those that scatter,” “those that carry,” “those that glide,” and “those that apportion” contain ambiguity, because the wording could refer to winds, clouds, stars, angels, or other things: it does not name the things being described. The interpretation known only to Allah concerns the particular winds, their measure and characteristics, and when they blow; the particular clouds, the rain they carry, and when the rain falls. The same applies to “those that glide” and “those that apportion.” This is known only to Allah.

The same applies to His words “Indeed, We” and “We,” and similar designations of Allah that convey a plural sense—expressions such as the Christians pursued. Their referent is known: Allah, glorified is He. Yet a plural designation indicates a multiplicity of meanings, just as multiple names do, such as the All-Knowing, the All-Powerful, the All-Hearing, and the All-Seeing. The One named is one, while the meanings of the names are multiple. The same is true of a designation expressed in the plural.

As for the interpretation whose knowledge Allah has reserved to Himself, it is the reality of His Essence and attributes, as Mālik said: “The manner is unknown.” Thus, if they ask, “What is the true nature of His knowledge, power, hearing, and sight?” the answer is: “This is the interpretation known only to Allah.”