[in contrast to] (1) the condition of someone who lies about Allah, attributing to Him, on the basis of revelation or reason, what cannot rightly be attributed to Him, or denies the truth when it comes to him, branding as a liar anyone who brings truth established through revelation or reason. The Most High says concerning the people of the Fire:

“Had we listened or used our reason, we would not be among the companions of the Blaze.”

He thus states that, had they listened or reasoned, they would not have entered the Fire. The Most High also says:

“Have they not traveled through the land, so that they may have hearts with which to reason or ears with which to hear? For it is not the eyes that are blind, but the hearts within the breasts.”

And the Most High says:

“We will show them Our signs on the horizons and within themselves until it becomes clear to them that it is the truth.”

That is, that the Quran is true. He thus states that He will show His servants the visible, created signs until it becomes clear that the verses recited and heard are true.

One way to recognize the source of these two groups’ error is to examine their misunderstanding of motion, coming into existence, and what these terms designate. One group—such as Aristotle and his followers—said that it is inconceivable that motion, time, and occurrences, considered as kinds, should have come into existence; that the source of every motion and occurrence should have begun to bring them about after not doing so; or that time should have come into existence after not having existed, when “before” and “after” can only be within time. All these propositions hold true only of the kind as a whole, not of particular instances. Then they supposed that the particular motion—namely, the motion of the celestial sphere—is