revealed texts against that light: whatever agrees with what they have witnessed through the light of certainty, they affirm; whatever conflicts with it, they reinterpret).

Another group went further, claiming that, through either spiritual unveiling or reason, they know the realities reported by the Messenger more fully than he himself knew them. Indeed, some claimed that the prophets and messengers derive knowledge of those realities from the lamp-niche of one of their own. Thus, the author of al-Fusūs claimed that the prophets and messengers derive knowledge of Allah from the lamp-niche of the one he calls the Seal of the Saints. He also claimed that he draws from the same source from which the angel who conveys revelation to the Messenger draws.

It is well known that these statements are among the worst utterances of those who disbelieve in the Messenger, not those who believe in him.

[The Thirty-Fourth Argument]

Those who set reason against revelation, give their own opinions precedence over what the Messenger reported, and say:

“Reason is the foundation of revelation; if we gave revelation precedence over it, this would entail