with anything else. Making what Satan casts a trial for those whose hearts are diseased and those whose hearts are hardened can only occur if it is outwardly expressed and heard by people, not merely concealed within the soul. The trial arising from this form of abrogation is of the same kind as the trial arising from the other form of abrogation.

This form provides even stronger evidence of the Messenger’s truthfulness—may Allah bless him and grant him peace—and his freedom from personal desire than the other form. For if he is believed when he commands one thing and then commands its opposite, both being from Allah, then his own declaration that the latter is from Allah and is the abrogating revelation, whereas the material Allah removed and abrogated was not from Him, provides still stronger evidence of his commitment to truthfulness and his speaking the truth. This is like the statement of ‘Ā’ishah, may Allah be pleased with her: “Had Muhammad concealed anything of revelation, he would have concealed this verse:

‘You concealed within yourself what Allah was going to reveal, and you feared people, whereas Allah was more deserving of your fear.’”

Do you not see that someone who falsely seeks to exalt himself wants to defend everything he has said, even when it is wrong? Thus, the Messenger’s explanation—may Allah bless him and grant him peace—that Allah made His verses firm and removed what Satan had cast provides still stronger evidence of his scrupulous truthfulness and freedom from lying. This is the very purpose of his mission, for he is the truthful one whose truthfulness is attested—may Allah bless him and grant him peace. For this reason, to declare him a liar is undoubtedly sheer disbelief.

As for protection from error in matters unrelated to conveying the message, scholars disagree over whether it is established by reason or by revelation. They also disagree over protection against major and minor sins, or against