The Harmony and Distinction between Proof and Revelation

While many unseen beings, as distinct personal entities, are beyond the reach of rational proof—similar to personal material beings—authentic transmitted evidence remains enlightening and guiding in this realm. However, matters upon which rational proof is established and that possess doctrinal, ethical, jurisprudential, or legal characteristics, influencing actions or omissions, fall under both rational guidance and the category of God’s signs (āyāt). Therefore, the comprehensive principle of signs includes these matters as well. This demonstrates that the terms “guidance” (hudā) and “Our signs” (āyātunā), as expressed on the two sides of the corresponding parts of the verse under discussion, can be in complete harmony.

Some suggest that the intended meaning of āyāt refers specifically to the heavenly books and prophets, or more broadly, to include both these and rational knowledge. They argue that the referent of both is essentially the same: the meanings contained in the heavenly books align with rational proofs, and the essences of the prophets correspond to the principles of that knowledge—the actualized intellects. Both are witnesses to the beauty and signs of God’s greatness and majesty, and rejecting or denying them results in punishment and retribution, leading to a fall from the degree of perfection.(248)