a wise person who intends to make himself understood must, if he intends a meaning other than its unqualified sense, contain a contextual indication clarifying some of what is intended, or an indication clarifying the intended meaning. Through this indication, the wording becomes clear in its import—indeed, unequivocal—and admits no possibility of the other meaning. Thus, the other meaning, which the speaker did not intend, is not the more likely meaning; indeed, the wording does not even admit it. This is generally the case with the speech of scholars; how much more so with the speech of the Lord of all worlds! The meaning He intended is the one He made the wording signify. His speech does not signify a meaning He did not intend; indeed, it may contain something that rules it out.

This is like the expression “giving tidings”: when used without qualification, it means conveying news that brings joy, as in the Most High’s words, “bearers of good news and warners” [al-Baqarah 213], and similar passages. When qualified, however, it can mean conveying distressing news, as in: “So give them tidings of a painful punishment” (21) [Āl ʿImrān 21].

Likewise, when faith is mentioned without qualification, it means faith in Allah. When it is qualified by something else, as in His words, “Have you not seen those who were given a share of