He mentions the visibility of God (according to the Ash'arites...

He mentions the visibility of God (according to the Ash'arites, God is visible, at least in the Hereafter) as an example for the first category and exclusiveness of creating movements to God for the second category. With respect to cases in which both intellect and naql (transmitted knowledge) have judgement, al-Ghazali adds that whenever we receive something from religious sources, we have to see what the rational judgement is.

If intellect allows us to do so we have to follow the religious sources. But if that thing is rationally impossible we have to interpret that text in another way, since there is no disharmony or contradiction between religion and intellect. Then, al-Ghazali adds that in cases in which intellect is silent again we have to accept and follow the demands of religious sources. He insists that rational permission for possibility of something is not required.

What is really required is to be free from rational impossibility. “There is a [subtle] difference between these two, which unintelligent people sometimes fail to recognise.” [Al-Iqtisaad fi al-I'tiqaad, (Arabic), p. 133] [^3]: Things which are understood through personal intuitions or mystical experiences are valid for the very person who has had these intuitions or experiences, and is certain about the truth and validity of them or beliefs which are based on them.

However, these are not included in our discussion here, partly because this sort of knowledge cannot be communicated through discussion or argumentation to others. The only way to learn and accept these issues is to undergo the same experiences. [^4]: Ussul al-Kaafi, Vol. 1, p.11. [^5]: Ibid., p. 13. [^6]: For example, we read in a divine saying (al-hadith al-qudsi) in Usul al-Kafi, the Book of Reason & Ignorance that “God rewards and punishes people in proportion to their reason”.

[^7]: Tabataba'i, Shi'ite Islam, Part II, “Outstanding Intellectual Figures of Shi'ism”. [^8]: Richard, p. 61. [^9]: M. R. Muzaffar in his commentary on reason says the following: We believe that Allah has endowed us with the faculty of the intellect ('aql), and that He has ordered us to ponder over His Creation, noting with care the signs of His Power and His Glory throughout the entire universe as well as within ourselves.