The heretics among the Bātiniyya (esotericists), in turn, say that the messengers intended to convey to people what they imagine, even if it does not correspond to external reality. They liken this to what a sleeping person sees in a dream. Thus, their interpretation of the Quran resembles the interpretation of dreams whose meaning cannot be understood from their outward appearance, such as the dreams of Joseph and the king—unlike dreams whose outward appearance corresponds to their inner meaning.

As for the Muslim theologians who take the negationist position, although they declare those who say this to be unbelievers, they either offer interpretations which the Messenger self-evidently did not intend, or say, “We do not know what he intended.” They are therefore in a state of either simple or compound ignorance. All these positions rest on the claim that reason contradicts what the scriptural texts indicate.

The proponents of affirmation have shown that reason accords and agrees with what the scriptural texts report and indicate, rather than contradicting it. Our purpose here, however, is to explain that the Quran and Sunnah contain almost innumerable indications of this principle. Whoever understands the Book of Allah can infer from the texts cited those that have been left uncited. Whoever understands the true nature of the negationists’ position knows that the Quran contradicts it in a way they cannot evade, and that the Quran affirms whatever Allah has power over and wills, both His acts—which are not identical to created things—and things other than His acts.

Were it not for the ambiguity and lack of precision that have arisen in people’s discourse, there would have been no need to say: acts are a result that is not