as it stands in the affair itself, or may he not do so, whether in the opponent's presence or absence? This is despite the judge's knowing who possesses the right.
It contains knowledge that the messengers' proofs, peace be upon them, do not arise from reflective consideration but from divine teaching; and knowledge of the messenger's share of messengerhood.
(Opposition and Abrogation)
It contains knowledge that only divine truth opposes divine truth. It is a meeting of likenesses, not things unlike. Although the opposition appears from the creature's side, truth appears only upon the creature's tongue.
God has not addressed His servants with the veil lifted, for He says, ‘None revises His ruling’ [al-Raʿd 13:41], while in this world a reviser occurs. That reviser must therefore be God and no other.
It is like abrogation within revealed Laws: He legislates and removes what He legislated through another Law He sends down. Both abrogating and abrogated come from God. Likewise is the world's affair concerning truth that comes through an indication, and what rejects that truth without an indication.
The knower of God knows that it comes from the Real. Truth follows truth. The time of one claim is not the time of the other claim rejecting it. In reality, if they do not share the same time, it is not opposition, so understand.
(The Nobility of Knowledge)
