among Muslims that their meaning can be known. As for those whose meaning people have disputed, the early generations condemned only the Jahmiyyah’s interpretations of them and denied that people know the manner of the attributes.

As Mālik said: “The meaning of rising over is known; its manner is unknown; belief in it is obligatory; and asking about it is an innovation.” The other imams of the Sunnah said likewise.

Thus, there is a distinction between the known meaning and the unknown manner. If the manner is called “interpretation,” it is permissible to say: “None but Allah knows this interpretation,” as we explained earlier.

But if understanding and explaining the meaning is called “interpretation,” just as understanding the other verses of the Quran is called “interpretation,” and it is claimed that the Prophet (may Allah bless him and grant him peace), Gabriel, the Companions, and the Successors did not know the meaning of His words:

“The Most Merciful rose over the Throne,”

nor the meaning of His words:

“What prevented you from prostrating to what I created with My two hands?”

nor the meaning of His words:

“Allah is angry with them,”

but that these were to them like speech in a foreign language that an Arab does not understand.

Likewise, if it is said that, to them, the words of the Most High:

“They have not accorded Allah His due reverence. The whole earth will be in His grasp on the Day of Resurrection, and the heavens will be rolled up in His right hand,”

and His words:

“Vision cannot encompass Him, but He encompasses all vision,”

and His words:

“Allah is All-Hearing, All-Seeing,”

and His words:

“Allah is pleased with them, and they are pleased with Him,”

and His words:

“That is because they followed what angered Allah and disliked what pleased Him,”

and His words:

“And do good; indeed, Allah loves those who do good,”

and His words:

“And say, ‘Act, for Allah will see your deeds, as will His Messenger and the believers,’”

and His words: