toward imaginings suited to the holy realm, turning away from imaginings suited to the lower realm.

Third: refining the innermost being for awakening.

The first aim is aided by genuine asceticism.

The second is aided by several things: worship accompanied by reflection; then melodies that engage the soul’s faculties and make the words set to them acceptable to the estimative faculties.

Third: the admonitory words themselves, spoken by someone of pure character, with eloquent expression, a gentle, melodious voice, and upright bearing.

As for the third aim, it is aided by subtle reflection and chaste love in which the beloved’s qualities govern, not the power of desire.”

The reply is as follows: he has stated that the aspirant needs three things in spiritual discipline—which is called wayfaring—relating to intention, action, and knowledge.

As for intention, he must seek only the Truth, removing everything else from the path of his intention, so that he seeks Him alone.

This is true, but it is possible only by following the religion of the Messengers.

As for seeking Allah and loving Him to the exclusion of all else, this is not the path of these philosophers; indeed, it is impossible on the basis of their corrupt principles. Their asceticism is not that of the prophets. Rather, their asceticism serves to devote them wholly to the goal they regard as perfection, not to the worship of Allah.