Likewise, the other early scholars, such as Ibn al-Mājishūn, Ahmad ibn Hanbal and others, explain that people do not know the manner of being of what Allah has told them about Himself. This manner of being is the ta’wīl known only to Allah. As for the meaning itself that Allah has explained, people understand it, each according to their capacity. They understand the meaning of hearing and the meaning of sight, and that these are distinct concepts. They also understand the difference between these and “the All-Knowing” and “the All-Powerful,” even though they do not know how His hearing and sight are. Indeed, they have a general understanding of the soul within them, yet do not know its manner of being. Likewise, they understand the meaning of rising over the Throne, and that it entails the Lord’s being above His Throne and His elevation over it, as the early scholars before them explained. This is the known meaning of the expression; linguistically, it admits no other meaning, as has been explained at length elsewhere. This is why Mālik said:

“The rising over is known.”

Anyone who says, “Isti wā’ has several meanings,” has spoken without making the necessary distinctions. For people say simply istawā, without attaching a preposition, and this has a particular meaning. They also use istawā with ‘alā (“over”), which has a particular meaning; with ilā (“toward”), which has a particular meaning; and with ma‘a (“with”), which has a particular meaning. Its meanings thus vary according to the words attached to it. As for istawā ‘alā something, it has only one meaning in the Quran and in established Arabic usage. Allah Most High says:

“Then strengthened it, so that it grew stout and stood upright on its stalks.”

And He says:

“And it came to rest on Mount Jūdī.”

And He says:

“So that you may settle upon their backs, then remember your Lord’s blessing when you have settled upon them.”

And He says:

“Then, when you have settled, you