clarity in the evidence or in the speaker’s explanation of his intent. Why, then, do you attribute this lack of knowledge to deficient clarification in the Quran rather than to deficient human understanding, when Allah Most High has described it as clear, unambiguous, guidance, light, and by other names indicating that through it He has clarified His intent, guided His servants, and shown the right way?

Moreover, we have seen that most people sometimes suspend judgment over the meaning of a verse or misunderstand what it indicates because of their limitations or negligence, just as happens to them with rational proofs and the words of scholars. This kind of confusion occurs frequently. But the existence of a verse whose intended meaning is confused with another, with no clarification whatsoever having been provided, is impossible. No one has been able to establish evidence that such a verse exists. Rather, for every alleged instance, if we show that its intended meaning has been clarified, the objection falls away. If we are unable to do so, it may belong to the category in which confusion and failure to discern the intended meaning arise from our own limitations, not from any deficiency in the clarification provided by Allah, Mighty and Majestic, and His Messenger, may Allah bless him and grant him peace. As has been said:

How many find fault with a statement that is sound,
When the fault lies in their own unsound understanding!