The initial aim was to demonstrate the contradictions of those who turn away from transmitted scriptural evidence concerning doctrinal matters, such as the divine attributes, prophethood, and the resurrection. Anyone who seeks knowledge of these matters through a path other than the divinely prescribed prophetic way holds contradictory and unsound views, with no consistent standard on which to rely. What, then, of someone who opposes that way with a contradictory path, relying on conflicting opinions that he considers rational demonstrations, visions, and communications from the Lord? These are nothing but corrupt imaginings and false delusions, as al-Suhaylī said:

“I seek refuge in Allah from philosophical syllogisms and Sufi imaginings.”

As for demonstrating the invalidity of this from the standpoint of the messengers and faith in them, we say:

[The Thirty-Seventh Argument]

We know as a self-evident matter, from the religion of the Prophet—may Allah bless him and grant him peace—and that of his believing community, that the necessary consequences of this position are false. The falsity of a necessary consequence establishes the falsity of the position that entails it. Indeed, we know as a self-evident matter that, according to his religion, the consequences of this position constitute some of the gravest forms of unbelief and heresy.

For the necessary consequence, reality, and substance of this position is that what the Messenger—may Allah bless him and grant him peace—reported concerning Allah Most High, His angels, His books, His messengers, and the Last Day contains neither knowledge, nor guidance, nor an illuminating scripture. Thus, no knowledge of these matters could be gained from him, nor any guidance by which truth could be distinguished from falsehood. The Messenger would neither have guided people nor conveyed the message clearly to them; he would neither have brought them out of darkness into light nor guided them to the path of the Almighty, the Praiseworthy.