the Messenger. Allah’s message can only be conveyed in this way, and conveying it to non-Arabs may require translation for them; it is therefore translated for them as far as possible. Translation may require examples to give a clear conception of the meanings, and these then form part of a complete translation.

If, as is well known, most Muslims—indeed, most of those among them who claim scholarly learning—do not carry out the translation, interpretation, and explanation of the Quran, then others are all the more likely to be unable to translate and explain what they possess. For Muslims have a more complete understanding, their Book is more upright in its statements and finer in its discourse, and their language is more expansive. This is especially so when those meanings are not established as true, but contain much falsehood. Translating false meanings and giving a clear conception of them is difficult, because nothing true corresponds to them in every respect.

Thus, if we are asked about something they say, “Is it true or false? And how can the truth and falsehood within it be discerned?” we give a verbal reply supported by argument and evidence, just as the polytheists and the People of the Book used to ask the Messenger of Allah, may Allah bless him and grant him peace, about various questions or debate with him, and just as nations used to dispute with their messengers. For many people claim that the revealed Law agrees with philosophy.

An example of this is when they mention “the ten intellects” and “the nine souls,” and say that the first intellect is the first emanation from the Being whose existence is necessary in itself; that it is a necessary consequence of His essence and an effect caused by Him; that the second likewise emanates from the first; and that every celestial sphere has an intellect and a soul.