to knowledge of Allah and His attributes, out of fear of specious doubts and whims. Rather, the fundamental reason the early generations condemned a discourse was that it contained false propositions and unsound premises involving fabrication against Allah Most High, His Book, His Messenger, and His religion.

This, then, is discourse that is blameworthy in itself: false and unfounded discourse. As for discourse that is true and truthful, it is not blameworthy in itself. Rather, its speaker may sometimes be condemned because it involves incidental harm. For example, accusing someone of illicit sexual conduct is forbidden—even if the accuser is truthful—when he does not have four witnesses. Similarly, backbiting, tale-bearing, and comparable speech are forbidden: they may be truthful, yet they wrong others.

Discourse concerning religion is of two types: commands and statements. Discourse concerning the foundations of religion belongs to the second type.

There is no doubt that Allah Most High has made statements affirming certain things and negating others. Allah’s speech is the most truthful speech; whatever contradicts it is therefore falsehood and an untrue claim about Allah.

As Allah Most High says:

“O People of the Scripture, do not go to extremes in your religion, and say nothing about Allah except the truth.” [al-Nisā’: 171].

And Allah Most High says:

“Was not the covenant of the Scripture taken from them that they would say nothing about Allah except the truth?” [al-A‘rāf: 169].

And Allah Most High says:

“Indeed, those who took the calf for worship will incur wrath from their Lord and humiliation in the life of this world. Thus do We recompense those who fabricate falsehood.” [al-A‘rāf: 152].