they do not know the true nature of the unseen. For the bliss Allah has prepared for His devoted servants is something no eye has seen, no ear has heard, and no human heart has conceived. What He has disclosed in this sense is known only to Allah. Thus, if any of the early generations said that only Allah knows the interpretation of the ambiguous passages, intending this sense, that is true.

But whoever says that only Allah knows their interpretation in the sense of their explanation and intended meaning is opposed in this by the general body of the Companions and Successors, who explained the entire Quran and said that they knew its meaning.

As Mujāhid said, “I went through the Quran with Ibn 'Abbās from beginning to end, stopping him at every verse and asking him about it.”

Ibn Mas'ūd said, “There is no verse in Allah’s Book without my knowing what it was revealed about.”

Al-Hasan al-Basrī said, “Allah has revealed no verse without loving that people should know what He intended by it.”

For this reason, they regarded the Quran as encompassing all the religious knowledge one might seek. As Masrūq said, “Whatever we ask Muhammad’s Companions about, knowledge of it is in the Quran, but our knowledge falls short of it.” Al-Sha'bī said, “No people have introduced an innovation without its clarification being found in Allah’s Book.”

There are many similar reports transmitted through sound chains, which this is not the place to discuss at length.

[Innovated Rational Arguments Are Based on Ambiguous, Indeterminate Statements Containing Both Truth and Falsehood. The Seventeenth Argument]

Innovated rational arguments are based on ambiguous, indeterminate statements containing both truth and falsehood.

The Seventeenth Argument

It may be said: Those who oppose the Quran and Sunnah with what they call rational arguments—theological, philosophical, and the like—base their case solely on ambiguous, indeterminate statements that admit of