experience any doubt about what the Messenger brought. Whoever allows that something the Messenger reported might be contradicted by clear reason remains in doubt as to whether what he reported is established. At most, he knows in general that the Messenger is truthful in what he reports; yet when he examines those reports, he does not know that any of their contents are established.

It is well known that the purpose of knowing that he is truthful is to believe his reports, and the purpose of believing those reports is to believe their contents. Thus, someone who does not believe the contents of the reports of the Messenger, may Allah bless him and grant him peace, is like someone who believes in the means but does not attain the intended end.

If a judge were to say, “These witnesses are truthful in everything to which they testify,” yet establish no right on the testimony of any of them, there would be no benefit in his attesting to their credibility. Whoever reflects on this matter will understand its true nature. And Allah knows best.

[The Thirty-Third Argument]

It may be said:

We know as a necessary truth of the Messenger’s religion that he required people to believe what he reported and to be certain that what he told them is established, and that anyone who is not like this does not believe in him. Indeed, if someone acknowledges that he is the Messenger of Allah and that he is truthful in what he reports, yet does not acknowledge the matters of the unseen that he reported—on the grounds that they might in fact be certain on the basis of evidence unknown to the hearer, and that what the Messenger affirmed through his report cannot be established until that is known—then such a person does not believe in the Messenger.