people make to know the truth through their reason, and then to strive to interpret the prophets’ words, in which they did not explain their intent.” Or: “We have come to know the truth through our reason, but the prophets did not know the meanings of these texts, just as they did not know when the Hour would come. Yet we have been commanded to recite them without reflecting upon them or understanding their meanings.”

Or they say:
“Rather, these matters cannot be known through either reason or transmitted revelation. Indeed, we are forbidden to seek knowledge of rational matters or to understand matters conveyed by revelation. The prophets and their followers neither know rational matters nor understand matters conveyed by revelation.”

[Section: The aim of this book is to demonstrate the invalidity of their corrupt rule]

Since explaining the Messenger’s intended meaning—may Allah bless him and grant him peace—in these matters requires refuting the opposing rational argument and establishing that it cannot be given precedence over the prophets’ texts, we have demonstrated in this book the invalidity of the corrupt rule by which they have turned people away from Allah’s path, from understanding the Messenger’s intent, and from believing what he reported. For any evidence adduced to explain the Messenger’s intent is of no avail if it is assumed that a conclusive opposing rational argument contradicts it. Rather, this becomes an attack upon the Messenger and upon whoever cites his words as evidence.

This is like the case of a sick person whose corrupt bodily humours prevent him from benefiting from food: food does him no good while those corrupt humours remain and spoil it. The same applies to a heart convinced that conclusive rational proof exists for denying the divine attributes, or some of them, or denying that He creates all things, or denying His commands and prohibitions, or establishing the impossibility of resurrection,