 Fârâbî also applies his groundwork from the Book of Letters to save the Qurʾânic attribute that God is “true” or “truth” [al-ḥaqq]. The First is “truth” [ḥaqîqa] in the sense in which the ḥaqîqa of X is the quiddity of X, i.e., the existence [wujûd] which specifies X as distinct from all other things, which might be expressed by the definition or the ultimate differentia of X; and, as Fârâbî has already argued, there is no distinction between the First itself and the existence by which the First is distinguished from other things. Also, if S thinks X in a way that corresponds to the way X is in itself, S’s thought of X can be called “true” [ḥaqq], and X can also be called true insofar as it corresponds to S’s thought of X. Since the First knows itself, it can be called “true” in this sense through itself, apart from any relation to anything outside itself; and because this is essential to it, the “truth” [ḥaqîqa] through which it is “true” in this sense is not anything other than itself (Walzer 1985, 74). For the First to be “truth” in this second sense seems to be equivalent to its being essentially intellectually cognized.