a conception drawing the heart to Him alone unless it conceives something particular in a particular entity. This is what they call estimation.

This is their explicit acknowledgment that estimation consists in conceiving His attributes. Their simultaneous denial that this faculty can apprehend Him is therefore contradictory.

The second:

If the estimative faculty conceives things only within a particular entity, and a particular entity cannot be a universal, then this cannot be an intelligible if intelligibles are universals, as they may say. Moreover, they have no proof establishing any intelligible other than universals.

The third:

This entails that He is perceptible to the senses—that is, that He can be perceived by being seen, as it is established that He will be seen in the Hereafter. For estimation, according to them, consists in conceiving something imperceptible within something perceptible.

If He—glory be to Him—alone must be the object of loyalty and love, to the exclusion of all else, and this occurs through estimatively conceiving things suited to that estimation—which consists in conceiving something imperceptible within a particular perceptible entity—then He must be a particular perceptible entity.

The fourth aspect:

He identified three things that help bring the soul into submission: worship accompanied by reflection; then melodies that enlist the faculties of the soul and make the words sung to them acceptable to the estimative faculties.

The third:

The admonitory words themselves.

It is well known that worship requires intention and volition, and intention and volition