If, then, the truth lies in denial rather than affirmation, while the Book, the Sunnah, and scholarly consensus indicate only affirmation and make no mention whatsoever of denial, it necessarily follows that the Messenger and the believers did not speak the truth on this matter. Rather, they spoke words indicating—either explicitly or through their apparent meaning—misguidance and error, contrary to guidance and truth. It is well known that whoever believes this about “the Messenger and the believers” has the fullest share in the warning contained in the words of the Most High:

“Whoever opposes the Messenger after guidance has become clear to him and follows a path other than that of the believers, We will leave him to what he has chosen and cast him into Hell. What an evil destination!”

For if someone says, “These texts were intended to mean something contrary to what is understood from them, or contrary to what they indicate; or they were not intended to affirm that Allah Himself is above His creation, but only His exalted status and the like”—as we have discussed at length elsewhere—the reply to him is:

He should, then, have explained to people the truth in which they must believe (inwardly and outwardly); indeed, he should also have explained what would show them that these words were not intended to convey their understood meaning and implications. For the most that can be supposed is that he spoke figuratively rather than literally, intending an inner meaning contrary to the apparent meaning.

All rational people agree that when someone addressing others to make something clear uses figurative language, he must accompany his words with an indication that the figurative meaning is intended. Thus, if the Messenger—who conveyed and explained the message, making clear to people what had been sent down to them—knew that the intended meaning of these words was contrary to their understood meaning and implications, then it was