, disbelief, and impossibility, and have neither made the truth clear nor guided creation; rather, people have come to know the truth through their own reason.”

The one who gives precedence to revelation says:
“Allah and His Messenger have clarified what was intended, guided His servants, and shown the path of right guidance. But those who oppose him have gone astray and led others astray. They are those of whom Allah says:

‘And indeed, those who differ over the Book are in extreme dissension.’
[al-Baqarah: 176]

“I therefore challenge what they have used to oppose the Messenger, cast the Book of Allah behind their backs, and contradict the Book, the Sunnah, and scholarly consensus. I do not challenge sound, clear rational proofs which establish that the Messenger is truthful and has conveyed the message clearly. These rational truths rule out the possibility that the Messenger could be as they have described him.”

This speaker has thus affirmed clear reason and authentic revelation, and accepted what rational and revealed evidence entails.

The other speaker, however, has not accepted what is entailed by the rational proof establishing the Messenger’s truthfulness, his conveyance and clarification of the message, and his guidance of creation. Nor has he abided by what the revealed evidence entails, whether its indication is explicit or apparent. Rather, he has challenged both what revelation indicates and what reason indicates—the reason that establishes the validity of revelation.

It is therefore clear that the one who gives precedence to revelation is the one who follows revelation and sound reason, unlike the other, who has neither revelation nor reason on his side.

This is further clarified by the following:
The evidence by which the truthfulness of the Messenger, may Allah bless him and grant him peace, is known in what he conveys from Allah Most High, and by which it is known that this contains neither falsehood nor error, establishes