The third principle: When the definite article al- is prefixed to descriptive terms or to generic nouns, it conveys totality in whatever it qualifies.

The scholars of legal theory and of the Arabic language have explicitly stated this, and the people of knowledge and faith have unanimously acted upon it.

Take, for example, His words: “Indeed, the Muslim men and Muslim women, the believing men and believing women … Allah has prepared for them forgiveness and a tremendous reward” (al-Ahzab 33:35). Every meaning contained in Islam, faith, devout obedience, truthfulness, and the rest enters under those descriptions. When these qualities are perfected, the promise attached to them—forgiveness and a mighty reward—is perfected for the one who possesses them; when they are deficient, his share is diminished; and when they are absent, the promise is forfeited. The same applies to every attribute upon which God has conditioned good, reward, and recompense.

Conversely, every trait that Allah has forbidden and upon which He has decreed punishment, evil, or deprivation brings upon its bearer a share of that consequence proportionate to the measure in which he embodies the trait.

Likewise, His saying: “Indeed, man was created anxious: when evil touches him, he panics, and when good touches him, he withholds” (al-Ma‘arij 70:19–21) is general for the whole human race; every person is so described except those whom Allah excludes in His words: “except those who pray …” (70:22 onward).

Similarly, His oath: “By Time! Indeed, man is in loss” (al-‘Asr 103:1–2) shows that every human being’s end is loss, “except those who believe and perform righteous deeds” (103:3). Such examples are many.

The greatest field in which this principle is to be considered is in