judges whether something is to be affirmed or denied is different from the innate disposition by which it conceives that thing. The innate disposition responsible for assent would thus differ from the innate disposition responsible for conception. Yet it is well known that if the one who makes, knows, and articulates a judgment of assent is not also the one who knows, apprehends, and articulates the conception, his judgment is invalid. It would therefore follow that everything they have stated in divine science is invalid, since the one making judgments of assent in it is not the one forming the conceptions.

If, on the other hand, you say that it is through the same innate disposition by which these matters were known that their affirmation or denial is judged, then all that bluster collapses. It resembles the rattling of worn-out waterskins used to frighten children with things that have no real substance. It then becomes clear that everything by which you have opposed the innate disposition and revealed law is sheer babble—indeed, falsehood and calumny.

“Praise be to Allah, who has sent down the Book to His servant and has allowed no crookedness in it, {1} making it upright, to warn of severe punishment from Him and to give the believers who do righteous deeds the good news that they will have a fine reward, {2} in which they will remain forever; {3} and to warn those who say, ‘Allah has taken a son.’ {4} They have no knowledge of this, nor did their forefathers. Monstrous is the word that comes from their mouths! They speak nothing but a lie.” {5}
[Al-Kahf 1–5]

“Yet they have made the jinn partners with Allah, though He created them, and have fabricated sons and daughters for Him without knowledge. Glory be to Him! Exalted is He above what they ascribe to Him! {100} Originator of the heavens and the earth! How could He have a child when He has no consort? He created all things, and He has knowledge of all things. {101} That is Allah, your Lord; there is no god