any direction,” or “He is not restricted,” or “He is not encompassed,” or similar ambiguous expressions intended to mean that He is not above, then he must redirect his innate nature, in both knowledge and will, away from its original disposition.

What he says about the stations of those who know Allah accords with the innate nature upon which Allah has fashioned all His servants. What he says there, by contrast, contradicts that innate nature, as explained previously.

The eighth aspect:

The divinely revealed laws accord with innate nature.

The ninth aspect:

The early generations of the Muslim community agreed upon this.

The tenth aspect:

Conclusive rational proofs establish this.

The eleventh aspect:

What they have stated entails that the Lord can only be worshipped if what they call estimation is directed toward Him. Whoever denies that estimation can apprehend a meaning pertaining to the Lord thereby nullifies His being loved and worshipped. Whoever then says, “These estimative propositions are not admissible in matters of divinity,” has denied that the Lord deserves to be worshipped and loved. This is the true import of their position. Thus, their position ultimately amounts to denying that the Lord exists, that He is sought, and that He is worshipped.

Their leaders held this position, including the esotericist Qarmatians, who carried their position through to its full implications, as well as the esotericist Sufis who agreed with them, such as the followers of Ibn ‘Arabī and Ibn Sab‘īn. Those who understood the true import of their position, such as al-Tilimsānī, were among those furthest