(ج)

One of these is their supposition that revelation is sometimes conveyed through reports. This is not the case. Rather, the Quran sets forth rational proofs by which religious truths are known, the like of which cannot be found in the writings of the leading thinkers engaged in rational inquiry. These truths are thus established both by revelation and by reason.

Another is their supposition that the Messenger’s truthfulness can be known only through the particular method they have followed. They are certainly mistaken in limiting the ways of establishing his truthfulness to what they have mentioned. There are many ways of knowing that the Messenger is truthful, as has been explained at length elsewhere.

Another is their supposition that the method they have followed is sound, when it may be invalid.

Another is their supposition that what they invoke against revelation is known through reason. They are mistaken in this: when weighed on the correct scale, what contradicts the Quran and Sunnah proves to belong among things unknown, not among truths established by reason. This has been discussed at length elsewhere.

The point here is that some of “the attributes of Allah Most High” may be known through reason, just as it is known that He possesses knowledge, power, and life. His words direct us to this:

“Does He who created not know?”

Those engaged in rational inquiry who affirm the divine attributes agree that, according to the discerning scholars, it is known through reason that He possesses life, knowledge, power, and will. Likewise, hearing, sight, and speech are established