and parallel usages both concern equivocal terms: they are parallel with regard to wording and have multiple senses with regard to meaning. Yet the matter is not as he claims. Rather, anyone who examines their words carefully will find that they explicitly support what we have said.

Those in whose hearts is deviation abandon the unambiguous passages, in which there is no uncertainty, such as:

“Your God is one God.”

“Indeed, I am Allah. There is no deity except Me, so worship Me.”

“Allah has not taken a son, nor is there any deity alongside Him.”

“He has not taken a son and has no partner in His dominion.”

“He neither begets nor is born.”

“Nor is anyone comparable to Him.”

Instead, they follow the ambiguous passages, seeking to cause discord—to lead people astray by applying them where they do not belong—and seeking their ta’wīl, meaning the reality of what they speak of.

This is because “speech is of two kinds”: non-declarative speech, which includes commands, and declarative speech. The ta’wīl of a command is the very act commanded. Thus, some of the early generations said that the Sunnah is the ta’wīl of the command.

‘Ā’ishah, may Allah be pleased with her, said:

“The Messenger of Allah, may Allah bless him and grant him peace, used to say when bowing and prostrating: ‘Glory be to You, O Allah, and praise be to You. O Allah, forgive me.’ He was thereby putting the Quran into practice.”

She meant His words:

“Then glorify your Lord with praise and seek His forgiveness. Indeed, He is ever Accepting of repentance.”

As for declarative speech, its ta’wīl is the very thing reported, when it comes to pass; its ta’wīl is not the understanding of its meaning.