This is among the evidence that those firmly grounded in knowledge know the ta’wīl (interpretation). For everyone agrees that they know the interpretation of the clear verses, yet it is known that they do not know the manner of what Allah has said about Himself in those verses. This shows that not knowing the manner does not preclude knowing the interpretation—that is, explaining the words and clarifying their meaning. Rather, they know the interpretation of both the clear and the ambiguous passages, without knowing the manner of the Lord’s being in either case.

If it is said, “This undermines the distinction you have drawn between ta’wīl meaning explanation and ta’wīl as used in the Book of Allah Most High,” the reply is: It does not undermine that distinction. Knowing the explanation and meaning of an expression, and conceiving it in the mind, is different from knowing the reality existing outside the mind to which those words refer. A thing has an existence in external reality, an existence in the mind, an existence in speech, and an existence in writing. Speech consists of words bearing a meaning in the mind, and those words are recorded in writing. Understanding the words, conceiving their meaning in the mind, and expressing it verbally are distinct from the reality existing outside the mind. Not everyone who knows the former knows the particular reality of the latter.

An example of this is that the People of the Book know the descriptions and accounts of Muhammad—may Allah’s blessings and peace be upon him—contained in their scriptures. This is knowledge of the words, their meaning, and their explanation. Their ta’wīl, however, is Muhammad himself, who was sent as a messenger. Thus, knowing him as a particular individual is knowing the ta’wīl of