authentic transmitted evidence. Yet many people err concerning one or the other. Whoever knows the Messenger’s words and what he intended by them knows the scriptural proofs; nothing established by reason contradicts transmitted revelation.

For this reason, the imams of the Sunnah held the position expressed by Ahmad ibn Hanbal, who said:

“Knowing hadith and understanding it are dearer to me than memorizing it.”

That is, “knowing it”—distinguishing its sound reports from its unsound ones—and “understanding it”—knowing what the Messenger intended and applying it to questions of religious fundamentals and subsidiary matters—are dearer to me than memorizing it without knowledge or understanding. Likewise, ʿAlī ibn al-Madīnī and other scholars expressed this view. Whoever cites as proof wording that is not reliably established from the Messenger, or wording that is reliably established from him but interprets it as conveying something it does not indicate, has only himself to blame.

Likewise, “sound rational arguments,” when their premises and logical structure are correct, can only yield truth and do not contradict anything the Messenger said. The Quran itself sets forth rational proofs through which the Creator, His oneness, His attributes, and the truthfulness of His messengers are known, and through which the possibility of resurrection is established.

The Quran explains the foundations of religion, whose premises are known through sound reason, in a manner unparalleled in anyone’s words. Indeed, the Quran presents the essence of most of the rational proofs advanced by accomplished thinkers, as well as proofs better than theirs. The Most High said:

“They bring you no argument without Our bringing you the truth and the best explanation.”

And He said:

“We have certainly presented to people in this Quran every kind of example.”

And He said:

“These are the examples We present to people so that they may reflect.”