and self-interest—even if this amounts only to accommodating the school whose terminology one uses, so as not to contradict its well-known positions. Perhaps both factors are present in such notions, which are expressed in intimidating language and invested by their adherents with great awe and imagined significance. These matters are discussed at length elsewhere.

The purpose here is simply to draw attention to the fact that the supposedly rational arguments they claim contradict the scriptural texts have no substance when properly examined. They amount merely to rattling old waterskins before children—and those who resemble children—who are frightened by such noise. When rational inquiry receives the thorough consideration it deserves, its findings prove to be clear demonstrations of the truth of what the Messenger conveyed, and of the validity of its necessary implications. Whoever denies these out of ignorance of the reality of the matter, and out of inward and outward fear, resembles someone who fears that the deities worshipped besides Allah might harm him, or who fears an enemy of Islam because of his weak faith.

Allah Most High said of Abraham, His intimate friend—may Allah’s blessings be upon him:

“His people argued with him. He said, ‘Do you argue with me about Allah when He has guided me? I do not fear what you associate with Him, unless my Lord wills something. My Lord encompasses all things in knowledge. Will you not then take heed? And how should I fear what you associate with Him, when you do not fear associating with Allah that for which He has sent down no authority to you? Which of the two parties has a greater right to security, if you know?’”
Al-Anʿām 80–81,