have certainty—such as the details of reward and punishment and the meanings of some of the names and attributes—if there is no definitive evidence supporting either position, then to say, on the basis of the weight of the evidence, that this is the apparent and more probable meaning is fair and sound. Indeed, it is better than sheer ignorance. Moreover, some people cannot attain knowledge of every disputed matter or every subtle question. If a person speaks according to his ability and best judgment, Allah does not burden any soul beyond its capacity.

The twelfth point: If speaking on the basis of a probable judgment is impermissible, then speaking out of ignorance, lying, and making false statements are all the more impermissible. There is consensus that these are impermissible. What they present as so-called rational proofs for denying the attributes affirmed by the Quran and Sunnah are merely false assertions. Upon examination, they yield neither knowledge nor a probable judgment, but only compounded ignorance, as we have explained in several places. Thus Allah, Exalted is He, describes the condition of the disbelievers:

“As for those who disbelieve, their deeds are like a mirage on a level plain, which a thirsty person takes for water, until, when he reaches it, he finds nothing there. But he finds Allah there, who pays him his account in full. And Allah is swift in reckoning.”
(39)

[al-Nūr 39]

The thirteenth point: His statement, “If the wording of a verse or report has an apparent meaning, we may abandon that apparent meaning only on the basis of separate evidence, which cannot be textual.” The response is: This presupposes that such a situation actually occurs. Why, then, do you say that the reports are contradicted by