among them on this point. Disagreement arose only after people became divided by their inclinations and their opinions diverged; this had been virtually settled among them.

The eleventh proof (1): Hadiths in which Allah boasts of His servants, such as:

“Allah Most High descends every night to the lowest heaven, and on the afternoon of Arafah, when He boasts to His angels of the pilgrims. Likewise, He boasts to them of those who pray, saying: ‘Look at My servants: they have fulfilled one obligation and are awaiting another.’”

Both hadiths are in Sahīh Muslim. Such boasting can only be about those who are superior.

If it is objected that these reports were transmitted by individual narrators who are not well known, and that the reports themselves are not sufficiently widespread to establish knowledge, whereas this is a matter concerning knowledge, we reply:

First, who says that the absolute standard in this matter is certainty whose opposite is impossible? Rather, a strong presumption is sufficient here, and that has been attained.

Furthermore, what is meant by saying that it “concerns knowledge”? Do you mean that there is no knowledge? That is conceded. Yet every sound understanding founded on evidence constitutes knowledge, even though some people reserve the term “knowledge” for certainty that cannot be overturned. Allah Most High has said:

“Then if you know them to be believers.”

This has been discussed fully elsewhere. If, however, calling it a matter “concerning knowledge” means that certainty is required, this is an empty assertion unsupported by evidence. Were it true, one would have to refrain from discussing any matter not established as knowledge except on the basis of certainty—a manifest inconsistency.

Furthermore, we say: these reports, taken as a whole, with some reinforcing others, and transmitted through