based on reason within it, because they have come to think that the Quran provides evidence only through reports. They therefore consider it necessary first to establish prophethood and the truthfulness of the reports through reason, before relying on the reports of someone whose truthfulness has been rationally established.

Other matters cannot be known by anyone other than the prophets except through their reports. Their reports alone constitute transmitted evidence. Examples include the details they have conveyed concerning divine matters, the angels, the Throne, Paradise and Hell, and the details of what is commanded and prohibited.

As for establishing the existence of the Creator, His oneness, knowledge, power, will, wisdom, mercy and similar matters, these are not known through rational proofs, even though the proofs and signs brought by the prophets are the most complete rational proofs. Yet knowledge of these matters is not confined to reports alone, although the prophets’ reports alone also yield certain knowledge. Thus, these matters are known through the rational proofs to which they directed people, and through their reports alone, once their truthfulness has been established by the proofs, signs and demonstrations attesting to it.

People have differed concerning “knowledge of the resurrection and of the moral goodness and badness of actions.” Most people maintain that these can be known through reason as well as revelation. Those who hold that moral goodness and badness can be known through reason are more numerous than those who hold that the resurrection can be known through reason. Abū al-Khattāb said: “This is the position of most jurists and theologians.” Others maintain that the resurrection and moral goodness and badness can be known only through reports alone. This is the position of al-Ash‘arī