It faces north, looking toward the celestial pole; one may therefore use it to determine the cardinal points, and, conversely, use the points to locate it.
Objects whose duration is shorter than that of the Kaʿbah—such as city buildings or individual trees—serve as signs only for so long as they last. One might say, for example, “The mark of such-and-such a house is the tree by its door with such-and-such features”; the two remain linked for a limited span of time.
This and similar cases are simply inferring one of two concomitants from the other. Both items are concrete particulars, and such inference is not analogical reasoning (qiyās al-tamthīl).
Definition of evidence according to the dialecticians
For this reason Muslim dialecticians modified the philosophers’ approach and said: Evidence (dalīl) is that which guides to the desired conclusion, that which leads to the intended goal—namely, something whose very knowledge necessitates knowledge of what is sought.
Alternatively, it is anything that, when subjected to sound reflection, brings one to the sought conclusion; that is, proper consideration of it yields either certain knowledge or a preponderant belief.
They then disagreed, terminologically, over whether this second category should still be called “evidence” or instead be restricted to the term “indicator” (imārah). The majority apply the word “evidence” to both, whereas some theologians reserve it for the first alone.
The governing principle is that evidence must entail what it indicates. Whatever entails something else can serve as proof of it; and if the entailment is mutual, either member may be used to infer the other, so that one reasons from whichever of the two he knows to the one he does not.
When the entailment is certain, the evidence is conclusive; when it is only apparent and may sometimes fail, the evidence is probabilistic.
A conclusive proof is the way created beings point to their Creator—glorified and exalted be He—and to His knowledge, power, will, mercy, and wisdom. Their existence necessitates all of that, and their existence without it is impossible; thus they exist only as witnesses to it.
Likewise, the report of the Messenger proves the reality of what he conveys from God, for he does not speak about Him except—