[Ibn Taymiyyah’s Commentary]
I say:

We have discussed elsewhere what is true and what is false in these remarks. The point here is that he includes among the things the knower needs whatever draws the faculties of imagination and estimation toward conceptions appropriate to the sacred order, such as worship, listening to melodies, and listening to exhortation. Yet if the sacred order is an abstract intelligible reality, neither within the world nor outside it, and the faculties of estimation and imagination are suited only to sensory things, not abstract intelligible realities, then these remarks contradict themselves.

Rather, the knower would have to turn away from the judgments of estimation and imagination in order to attain knowledge of the abstract intelligible sacred order, which contradicts the judgment of estimation and is not suited to imagination.

But what he mentions in his preliminaries concerning the knowers accords with innate human nature. When hearts seeking Allah are stirred by something that directs their desire upward and away from what is below, this accords with what they seek, desire, love, and worship. For Allah, who is the High, the Most High, is the One worshipped, loved, desired, and sought. Thus, when the soul is stirred by something that directs its faculties toward desiring Him, its faculties turn upward and away from what is below.

What clarifies this is that, by this estimative faculty and its activity—estimation—they do not mean ascribing to something what is not in it, which is false estimation.