it contradicts what you maintain, is contrary to the explicit teachings of the Quran and Sunnah and to consensus, and is invalid in terms of both reason and revelation.

The sixth point: You previously stated that clear texts are of two kinds: unequivocal texts and texts with an apparent meaning. You defined an unequivocal text as wording assigned to a meaning that admits no other interpretation. Yet here you have maintained that no expression meets that description: every expression admits another meaning, and ruling out that alternative meaning can only be a matter of probability. Thus, at most, such expressions have an apparent meaning.

If you say, “An unequivocal text is one thought to admit only one meaning, whereas a text with an apparent meaning admits two meanings, one of which is thought more likely,” the answer is: In your view, none of this may be relied upon in these matters. Such texts would therefore be ambiguous rather than clear. This contradicts both your own position and the consensus of the Muslim community.

The seventh point: Allah, glorified and exalted be He, has stated that some verses of the Book are clear: they are the foundation upon which one builds, which one cites as evidence and follows, and to which ambiguous passages are referred. Accordingly, Muslim scholars say that the clear passages are the foundation and that ambiguous passages are referred to them. Yet you have designated as the foundation