is it permissible to say, “The rational evidence that this meaning cannot be intended is the contextual indication by which He enabled His addressees to understand,” for two reasons.

First: Nothing in reason contradicts that meaning. Rather, self-evident rational truths and rational demonstrations accord with what the Quran indicates, as He says:

“Those who have been given knowledge see that what has been sent down to you from your Lord is the truth.”

The rational arguments cited in opposition to what the Quran indicates are unsound specious arguments, as those well versed in rational matters recognize—not those who merely follow others in such matters without thorough examination.

Second: Even supposing that there were a rational proof contradicting what the Quran indicates, it would be obscure and subtle, involving lengthy, problematic, disputed premises, not one of which was agreed upon by rational people. For the rational proofs cited in opposition to what the Quran indicates are all unsound specious arguments, none belonging to this category. It is evident that if the One addressing people—who has declared that He has made things clear to them and that His speech is a clear communication and guidance for mankind—intended by His words something they neither indicate nor convey except through such a contextual indication, He would not have clarified or guided. Rather, He would have confused and misled. Muslims unanimously agree that Allah and His Messenger—indeed, the Companions and imams generally—must be held above such conduct.

Fourth: The Prophet’s words, may Allah bless him and grant him peace, in the hadith reported by both al-Bukhārī and Muslim:

“O Allah, to You belongs all praise. You are the Lord of the heavens and the earth and all who are in them. To You belongs all praise. You are the Sustainer of the heavens and the earth and all who are in them. To You belongs all praise. You are the Light of the heavens and the earth and those