Others claim that they say such things on the basis of their own reason and opinion.

Allah has mentioned all these together in His words:

“And who is more unjust than one who invents a lie about Allah or says, ‘It has been revealed to me,’ when nothing has been revealed to him, or one who says, ‘I will reveal the like of what Allah has revealed’?” [al-An‘ām: 93]

Thus, He—glorified be He—mentions those who fabricate lies about Allah, those who say that revelation comes to them, and those who claim to produce words like the words Allah has revealed.

This principle, in its general sense, is necessarily known as part of the religion of the messengers: when Allah sends a messenger, only a disbeliever would utter words that contradict and oppose his words. What, then, of someone who gives his own words precedence over the messenger’s words? As for those who believe in what he brought, it is inconceivable that they should give their own statements precedence over his. Indeed, Allah has taught them proper conduct through His words:

“Do not put yourselves before Allah and His Messenger.” [al-Hujurāt: 1]

Religious innovations, however, derive from disbelief. Hence, opposing texts authentically transmitted from the prophets with human opinions is one of the branches of disbelief, even if the person who opposes these texts with such opinions believes in what the Messenger brought in matters outside the point of conflict.

Since opposing the divine scriptures with the statements of so-and-so is itself one of the foundations of disbelief, it follows that all such opposition is false.

This is something the believer ought to reflect upon, for if he calls himself to account in this regard, he will recognize its truth.

Further clarification of this is as follows: