[The fourth ground]

It may be said: On this assumption, conflict between reason and revelation is impossible, since revelation has no apparent meaning that contradicts reason.

This was the central point of the discussion. We mentioned the question of Allah’s highness only as an example, because they discuss this issue in connection with it.

Thus, it may be said: Nothing in the apparent meaning of the Quran contradicts rational proofs—which is the point to be established.

[The fifth ground]

There is a strong desire and ample motivation to seek knowledge of these matters. They are among the most important fields of religious knowledge, and knowing them is either obligatory or strongly recommended.

For matters of this kind, it is inconceivable, both under the revealed law and in the normal course of events, that the Messenger would not clarify them, whether by denial or affirmation.

[The sixth ground]

Knowledge of these matters is either part of the religion or it is not.

If it is said, “This is not part of the religion, so that knowing these matters is no better than being ignorant of them,” this contradicts what is necessarily known in the religion of the Muslims and in every religion. For knowledge of Allah and the names and attributes that rightly belong to Him is undoubtedly something through which Allah grants some people superiority over others, to a greater degree than through other kinds of knowledge.

Undoubtedly, this knowledge entails praising and extolling Allah, magnifying Him, declaring His holiness and His freedom from imperfection, and proclaiming His greatness—such that it is known to be something Allah and His Messenger love.

Whether this is said to be obligatory or recommended, the point is that it is praiseworthy, good, and favored by Allah and His Messenger, and thus is part of the religion.

Allah Most High has said:

“This day I have perfected your religion for you, completed My favor upon you, and approved Islam as your religion.”

[Al-Mā’idah: 3].