And if he says, “I know that no impossibility follows from it,” he has offered no proof for this knowledge. What, then, is the proof that he knows no impossibility follows from it?

It thus becomes clear that anyone who allows that something established by unequivocal reason might contradict a report from Allah or His Messenger cannot believe the general body of what Allah and His Messenger have reported concerning the unseen. This is especially so because those to whom these reports are conveyed have no experience of these unseen matters that would enable them to establish by reason either the truth of what has been reported or the absence of every objection that minds might conceive against it.

Indeed, even matters perceived through the senses, and the rational knowledge built upon them, have been subject to numerous rational doubts that conflict with what is known through sense perception or reason. Many people—or most of them—find it difficult to resolve many of these sophistical doubts and explain precisely why they are unsound. In rejecting them, they rely only on the response: “This challenges what is known through sense perception or self-evident knowledge, and therefore does not merit an answer.” Their answer, then, is that these doubts contradict something known beyond question. They thus know in general that these doubts are false, even if their falsity is not demonstrated in detail.

If someone were to say, “These known matters cannot be established without answering the sophistical arguments that oppose them,” no one could have knowledge of anything, for there is no end to the sophistical arguments that arise in some people’s minds.

The same applies to believing the reports of Allah and His Messenger: it is known with certainty that such a report is true