Once it is recognized that their own philosophy requires them not to affirm the eternity of anything in the world, it becomes clear that they contradict explicit reason just as they contradict sound revelation. In their alteration of sound rational principles, they are akin to the Jews and Christians in their alteration of what the messengers brought. This is the point intended in this chapter.

Moreover, even supposing that (1) they possess no rational grounds by which to determine which of the two alternatives is true, the unanimous testimony of the messengers concerning the creation of the heavens and the earth and the origination of this world is sufficient. Sound philosophy, founded upon purely rational truths, requires them to believe the messengers in what they reported (2). It also demonstrates that the messengers knew this through a means beyond their capacity, and that the messengers were more knowledgeable than they about divine matters, the resurrection, and what brings souls (3) happiness or misery. It shows them that whoever follows the messengers will be blessed in the Hereafter, whereas whoever denies them will be wretched in the Hereafter; that even if a man acquired all the knowledge he possibly could of the natural and mathematical sciences but abandoned the religion of the messengers, he would be wretched; and that whoever obeys Allah and His Messenger to the best of his ability will be blessed in the Hereafter, even if he knows nothing of those sciences.

However, (4) their predecessors discussed these matters at great length because they did not possess teachings handed down from the messengers by which they could be guided to affirming Allah’s oneness, worshipping Him, and knowing what benefits one in the Hereafter, and because—