There are many passages like these in the Quran.

Since this is so, we may say: concerning faith in Allah and the Last Day, the Messenger either spoke in terms that indicate the truth, spoke in terms that indicate falsehood, or said nothing that indicates either truth or falsehood.

It is evident that if we suppose someone said nothing concerning faith in Allah and the Last Day—neither truth nor falsehood, neither guidance nor misguidance—but remained silent about it, then he would not have guided people, brought them out of darkness into light, or clarified matters for them. Nor would he have possessed anything to illuminate the way for someone seeking guidance through evidence.

If we suppose that this person spoke in terms understood to mean the opposite of the truth, indicating the contrary of what is correct, and that the meaning of his words on this subject was demonstrably false according to the plain dictates of reason, then this person would have misled people through his words rather than guided them. Through those words, he would have brought his followers out of light into darkness, like the tāghūt of whom Allah says:

“As for those who disbelieve, their allies are the tāghūt, who bring them out of light into darkness.” [al-Baqarah: 257]

Whoever claims that the Book and Sunnah brought by the Messenger are contradicted by the plain dictates of reason, which must take precedence over them, has, in one respect, likened the Messenger to the second person, who misled people through his words. In another respect, he places him in the same position as does someone who regards him as having remained silent, neither misleading nor guiding.