the attributes of the Lord was understood neither by him nor by anyone else—even though it is the speech of an unlettered Arab, revealed to him—then it will be said: “He would be even less likely to understand rationally discernible meanings concerning divine matters. In that case, this subject formed no part of his message, and no knowledge of it could be obtained from him, whether through revelation or reason.”

The heretics say: “Then it must be obtained through someone else.”

If these people tell them, “This is impossible for anyone,” they reject that claim and say: “The Quran only states that no one but Allah knows the meaning of that discourse. But on what basis do you claim that divine matters cannot be known through rational proofs that mere verbal exposition and reports cannot adequately convey?”

The heretics say that the messengers addressed people through imaginative representations; the speculative theologians say through expressions requiring figurative interpretation; and these literalists say through words whose meanings were left unknown. The errors of these three groups have been discussed at length. It has been explained that the Messenger brought the utmost knowledge and clarity, such that no human being could bring anything more perfect than what he brought—may Allah bestow blessings and abundant peace upon him. The most perfect thing he brought is the Quran, and people differ enormously in their understanding of it.

Ibn al-Sāʾib’s statement, “This belongs to what is concealed and is not explained,” implies that it has an explanation which the scholars know but conceal.