and His attributes, the truthfulness of His Messenger, the Resurrection, and other matters that need to be known through rational proofs—indeed, even matters that can be demonstrated through rational proofs when such proofs are not necessary. Many matters are known through truthful reports, yet the Messenger also explained the rational proofs establishing them, thus combining both approaches: the transmitted and the rational.
We have explained that the Book and Sunnah establish the foundations of religion not merely through reports, as some among the speculative theologians, hadith scholars, jurists, Sufis, and others mistakenly suppose. Rather, the Book and Sunnah direct people and guide them to the signs, demonstrations, and proofs that clarify the foundations of religion. Those who mistakenly turn away from the rational proofs and conclusive demonstrations contained in the Quran fall into factions when writing about the foundations of religion:
One group begins its books by discussing rational inquiry, proof, and knowledge, maintaining that rational inquiry yields knowledge and is obligatory. They discuss inquiry, proof, and knowledge in general, mingling truth with falsehood. Then, when they reach what constitutes the foundation and proof for those who infer the temporal origination of bodies from the temporal origination of accidents, that argument is an innovation in religion and invalid according to reason.
The second group recognizes that this discourse is an innovation, that it necessarily entails contradicting the Book and Sunnah, and that it gives rise to the assertion that the Quran is created and that