must accept that this is so. Moreover, our trustworthiness must be successfully truth-connected, that is, the others must, in fact, be trustworthy and their trustworthiness must be truth-connected. We must accept this is so. In short, our acceptance of their testimony must be justified in a way that is not refuted or defeated by any errors that we make in evaluating them and their testimony. Undefeated or irrefutable justified acceptance of the testimony of others is knowledge.'(emphasis added) [5] Holland needs to answer the following questions if he wants his work to be taken seriously: Since authenticated testimony, which forms part of the Islamic historical tradition, is a valid source of knowledge, on what grounds do you reject this well-founded source of history? If you do reject authenticated testimony, are you willing to accept the philosophical and practical absurdities that follow from your unjustified skepticism? Holland's revisionist approach rests on the daring presupposition that authenticated testimony is not a valid source of knowledge. As explained above, this epistemological bias is unfounded and therefore Holland's entire revisionist argument breaks down. In this light, it appears that Holland was not even interested in a serious academic discussion, hence no mention of the Islamic Hadith tradition and its value. He didn't even present a valid reason for not considering the Islamic tradition as a historically valid source of information. Even the contemporary epigraphic evidence was ignored by Holland. Just because the Islamic tradition is religious in nature does not imply it is untrustworthy.