religion and its rational proofs, through which whatever is accessible to reason may be known. He also informed them of the unseen, which they could not know through reason alone.

This is why al-Khattābī said:

“In addition to this were the traces of workmanship and signs of wisdom they found within themselves and in all other created things, testifying that these have a Maker who is wise, knowing, fully aware, perfect in power, and supreme in wisdom.”

He said:

“The Book drew their attention to this, called them to reflect upon it and contemplate it, and urged them to infer from it the reality of His Lordship. Thus He, mighty and majestic, said:

‘And in yourselves. Then will you not see?’”

He continued further on:

“And similar magnificent proofs and manifest arguments, which all people of reason recall, as do people generally who are subject to the divine address. Tracing and surveying these in full would take a lengthy discussion. Through these things, the existence of the Maker became established for them. They then demonstrated His oneness, knowledge, and power through what they observed of the wise coherence of His acts, their consistency along their courses, and their proceeding according to their idlāl. They then learned His remaining attributes through revelation from the Book....”—and so on to the end of his remarks.

[Al-Qādī ʿAbd al-Jabbār’s discussion in Tathbīt Dalāʾil al-Nubuwwa (Establishing the Proofs of Prophethood)]

This is acknowledged by speculative thinkers of every school—the Muʿtazilah, the Ashʿariyyah, the Karrāmiyyah, and others. Thus al-Qādī ʿAbd al-Jabbār said at the beginning of his work establishing the prophethood of our Prophet, peace and blessings be upon him:

“Praise be to Allah