The belief in the One and Unique Creator who has the...

The belief in the One and Unique Creator who has the loftiest Attributes of Perfection – “To Allah belong the Best Names” [^5] – and in the abode of the Hereafter in which all human beings will receive the appropriate recompense of all their good or bad deeds, as well as the belief in the Divine plans conveyed by the prophets to the people so as for them to distinguish the right path from the wrong one are ideological foundations of all heavenly sharī‘ah s.

Yet, today, the only sharī‘ah which must be compatible with the Divine beliefs and precepts is the sharī‘ah of Islam, because the other sharī‘ah s have suffered from distortion and alteration, and incorrect beliefs such as the Trinity and extremism with respect to the prophets have crept in.

The beliefs which are introduced, therefore, as the spiritual doctrines in the religions with heavenly origin are devoid of originality and credibility, and one must look for these spiritual doctrines in the Islamic theology and not in those of Christianity and others. Islamic theology is nourished by two sources, viz. reason ( ‘aql ) and revelation ( waḥyi ).

Firstly, by citing axiomatic and definitive principles, reason proves the existence, knowledge, power, and wisdom of God, and on the basis of these rational theological doctrines, it also establishes the necessity for revelation and the infallibility of the prophets. And through revelation and prophethood ( nubuwwah ), it recognizes anew all the spiritual doctrines. Once again, by utilizing logical thinking, it embarks on elucidating and reinforcing those doctrines.

On this basis, although Islamic theology is also anchored in revealed ( wahyānī ) texts and facts, it utilizes the method of reflection and intellection in all cases, because through a certain medium revealed facts are also traceable to rational principles and foundations. Of course, the method of rational thinking can be demonstrative, falsification-oriented or dialectical. This is a sort of mission which is shouldered by the Muslim theologian and to which his endeavor and rhetoric is related.

Since he aims at acquiring formal and real knowledge of the spiritual beliefs, nothing will be acceptable except demonstrative proof, but if he aims at the enlightenment and teaching of the truth-seekers or the commitment and failure of the obstinate truth-evaders, he will adopt the methods of rhetoric and wholesome disputation.