by comparison with its counterpart, applying both the analogy of direct extension and that of reversal. Thus it becomes plain to anyone who reflects on the matter that the adherents of the revealed religions are more entitled to truth, honesty, and goodness than others, even though those outsiders possess a measure of wisdom suited to their situation. Their philosophers are better than their common folk, and they in turn are superior to the outright deniers of the messengers—people in whom there is no good whatsoever. The benefit that the followers of the prophets have drawn from such philosophers therefore stands as evidence of the prophets’ veracity and as a signpost of their mission, for the effect points to its cause and the trace to the one who produced it.

In the same way, whoever examines the condition of the Muslims alongside that of the Jews and the Christians will see the preponderance of the Muslims’ state; this too counts among the proofs of Muhammad’s—may Allah bless him and grant him peace—prophethood and the hallmarks of his message.

Elsewhere we have shown that prophethood can be known through numerous avenues, and we have listed many ways of distinguishing the truthful prophet from the lying pretender, apart from the path of