prophethood.

“Those holding the third position accept sense perception, rational inquiry, and transmitted reports. These are the Muslim community. This is the position of our scholars, and we hold it too.”

I say:

People’s various positions are discussed in detail elsewhere. The Dahriyya do not reject rational knowledge altogether; rather, they reject objects of rational knowledge whose kind is not perceptible to the senses. This is discussed at length elsewhere. Their disbelief consists in their denial of the unseen matters reported by the messengers.

The philosophers likewise do not reject transmitted reports altogether; indeed, they accept mass-transmitted reports and others. However, they deny that knowledge of unseen matters can be gained through the prophets’ reports. They may revere the prophets—may Allah’s blessings be upon them—require adherence to their revealed laws, and command that anyone who departs from them be put to death. Yet they consider the purpose of these laws to be securing people’s worldly welfare through the justice prescribed by the prophets.

As for divine matters, the resurrection, and similar subjects, they claim that the prophets did not convey information about them that yields knowledge. Rather, they addressed people on these subjects through imaginative representations and parables beneficial to the general public.

Their position amounts to what al-Khattābī mentioned: they do not regard the prophets’ reports as a means of acquiring knowledge. We have quoted statements from some who profess affiliation with Islam and have joined them in adopting this corrupt premise, making its nature clear. We have also explained at length, in the appropriate place, the misguidance and falsehood in this position.