a layperson comes to know that he has a Creator. Upon reflecting on himself, he recognizes that he is a composite body, brought into being and fashioned, and that he is inherently unable to produce his own essence and attributes, for several reasons.

The simplest of these is that a maker must precede what he makes. Once this is established regarding himself and others of his kind, and he recognizes that the entire world shares these characteristics with him, this entails affirming a Maker other than these beings, who, by virtue of His true oneness, differs from them in not being subject to composition, and whose precedence fulfils this condition without limit.

This and similar reasoning are familiar to ordinary people and are not hidden from them, even if they sometimes cannot articulate an explanation. What is required of the person accountable under religious law is to understand and know this in a manner that dispels doubt, removes uncertainty, enlightens the intellect, and reassures the soul.

This is easy, and ordinary people are fully capable of understanding it. We therefore judge them to possess faith and knowledge. This is plain and clear.

Because this is true in itself and sound in its meaning, Allah has treated the learned and the layperson alike in His general rulings concerning this matter: being addressed by commands and prohibitions, having their marriage and sale contracts recognized as valid, and performing obligatory duties