their predicates. Rather, in accordance with the rule, "A general statement can express or signify a particular (has) one with none of the three types of signification" (delâlât-i selâse), [^37] and the rule of logic, "The subject and predicate of a proposition may be conceived of in any form" it is established that the Qur'an does not denote them specifically; but it may accept them. That is to say, the above statements are theoretical or speculative (nazarî) statements. They may denote other things. They are open to interpretation and may be interpreted. Their being disputed by authoritative scholars shows that they are theoretical or speculative. But regretably, fancying that the answer should conform with the question in every respect and attaching no importance to the defects of the question, they garnered the essential and theoretical components of the answer from the questioner and the question, and became commentators. No, they became interpreters; no, they gave meanings at variance with the truth. No, they interpreted something that might possibly have confirmed the meaning as something inferred or understood. But as explained in the Third Premise, the literalists listened to them uncritically and accepted them as did the authoritative scholars, since they considered them to be trivial tales. If those specific statements are accepted as they are in the corrupted Torah and Gospels, it means opposing the infallibility (mâsumiyet) of the prophets, which is a doctrine of the Sunnis. the stories of Lot and David (Upon whom be peace) both testify to this. One may make independent judgements and interpretations concerning the matter and how it was. So seeking God's assistance, I say: Firm belief in what God and His Prophet intended is definitely obligatory, because belief in it is a religious obligation. But what they actually intended is disputed. It is as follows:

[^37]:The three types of signification (delâlât-i selase. Ar. al-dalālāt al-thalātha): delâlet-i mutabıkıye (Ar. al-dalāla al-muṭābiqiyya), delâlet-i tazammuniye (Ar. al-dalāla al-taḍammuniyya), and delâlet-i iltizâmiye (Ar. al-dalāla al-iltizāmiyya). These are said to refer respectively to the primary or literal meanings of words or phrases, the implied meanings, and figurative significations.