the Resurrection and what will take place on that Day.

This line of argument is compelling—provided that the report related by Ibn Isḥāq about the delegation of Najrān is sound—namely, that they challenged the Prophet, peace and blessings be upon him, by citing Allah’s words “Indeed We…” and “We…,” and similar plural expressions.

It is strengthened, moreover, by the fact—firmly established—that the Quran does contain mutashābih, that is, passages open to two possible meanings. Some of the verses dealing with the divine attributes fall into this category, just as certain verses about the Hereafter do—indeed, even more so, for negating any resemblance between Allah and His creation is far more imperative than negating any resemblance between the delights promised in Paradise and the things that exist in this world.

The nub of the reply, however, is what we stated at the outset: denying knowledge of the taʾwīl does not entail denying knowledge of the meaning. We may reinforce this with Allah’s words:

“We have surely set forth for mankind in this Quran every kind of parable, so that they may take heed” (Q 39:27).

“A Quran in clear Arabic, free from all distortion, so that they may be mindful” (Q 39:28).

He, the Exalted, also says:

“Alif–Lām–Rā. These are the verses of the clear Book” (Q 12:1).

“We have sent it down as an Arabic Quran so that you may reason” (Q 12:2).

Thus He has informed us that He revealed it so that people might understand it. He likewise says:

“Such parables We set forth for people so that they may reflect” (Q 59:21).

Accordingly, He urges reflection upon it, understanding it, exercising reason with it, remembering through it, and contemplating it—without exempting any portion of it. Indeed, several texts declare this comprehensively, such as His words,

“Do they not then ponder over the Quran, or are there locks upon their hearts?” (Q 47:24).