a distillation of the sound methods found in the discourse of all rational thinkers—speculative theologians, philosophers, and others. Allah has kept it free of the unsound methods found in their discourse, and it contains sound methods entirely absent from human discourse.
The fourth point:
There is a subtle point here that deserves attention, for it is useful. A premise stated in a logical inference, which constitutes an example, has both an intrinsic attribute and a relational attribute. Its intrinsic attribute is that it either corresponds to reality and is therefore true, or does not correspond to reality and is therefore false. All the premises stated in the Quran’s examples are true. Praise be to Allah, Lord of all worlds.
As for its relational attribute:
Whether a premise is known to Zayd, regarded by him as probable, conceded by him, or not conceded is not something fixed. A premise may be certain to someone who knows it, yet unknown—let alone regarded as probable—to someone who does not know it. Thus, whether a premise is certain or uncertain, widely accepted or not widely accepted, conceded or not conceded depends on relative and relational considerations that arise according to a person’s awareness of it. Accordingly, what he regards as probable—or even what is unknown to him—may become certain and known; what he rejects may become conceded, and even what he concedes may become rejected. The Quran is Allah’s speech, through which He has warned all creation. He did not address it to one particular individual such that he would be addressed through premises that he personally regards as certain, widely accepted, or conceded.
Thus, in the premises of its examples, what is taken into account is their intrinsic attribute: their being true and sound