As for answering them with a position contrary to that of most rational people, Muslim and non-Muslim alike, and making Allah’s creation of the heavens and the earth rest upon such a position offered in reply to their objection—neither reason nor any person of faith can accept this.

Rather, it should be understood that objections to the established teachings of Islam must receive a conclusive answer, free of any uncertainty. This is unlike the approach adopted by certain practitioners of speculative theology, who claim to establish knowledge and certainty through evidence and demonstrations, whereas anyone who examines their discourse gains only a multitude of doubts and misgivings. They themselves harbor doubts and misgivings about what they call “a conclusive proof.” Thus, one of them calls something a conclusive proof in one passage, then invalidates that same proof elsewhere.

Those who oppose what is established in the Quran and Sunnah with what they claim to be conclusive rational arguments oppose it only with untenable arguments of this kind.

Anyone who fails to debate the proponents of religious deviation and innovation in a manner that refutes them root and branch has not given Islam its due, fulfilled the demands of knowledge and faith, brought healing to hearts and tranquility to souls through his words, or imparted knowledge and certainty through his discourse.

Were it not that we have already discussed these matters at length elsewhere—and this is a place for brief observations and indications, not an extensive treatment—we would elaborate upon them here. Instead, we have briefly drawn attention to them.