the term tawhīd (monotheism), in support of their own claims. For speech conveys meaning according to the speaker’s language and customary usage, not according to a language, usage, or terminology introduced by others after his era and that of those whom he addressed in his own language and customary manner had passed. As Allah Most High says:

“We never sent a messenger except in the language of his people, so that he might make things clear to them.” [Ibrāhīm: 4]

Rather, the terms (tawhīd, “monotheism”), (al-Ahad, “the One”), and (al-Wāhid, “the One”) found in the words of Allah and His Messenger indicate the opposite of their position: that He possesses positive attributes. As noted earlier, nothing is known to be designated as “one” in the Arabic language unless it possesses such attributes. Moreover, Allah has described this One with positive attributes and has, in numerous places, given Him names that convey positive meanings.

Even if the term (al-Wāhid, “the One”) were assumed to have multiple meanings and to be ambiguous, the Quran’s explanation that He possesses positive attributes would remove that ambiguity and multiplicity of meaning, supporting those who affirm the attributes rather than those who deny them.

The more a rational person reflects on these proofs, the more certain he becomes that those who deny the attributes contradict the Messenger: they stand on one side, and the messengers on the other. Their opposition is like that of the esoteric Qarmatians and their like. These deniers’ appeal to the prophets’ texts to support their negation is of the same kind as the Qarmatians’ appeal to the prophets’ texts to support their heretical religious law.

What further clarifies this is that the speech of Allah and His Messenger is true; indeed, the truest speech is the speech of Allah.

Truthful speech reports things as they actually are, not contrary to how they are. This is unlike false speech, whether