and imagine that matters are so. Even if this is a lie, it is a lie told for the benefit of the masses, since calling them and securing their welfare are possible only in this way.

Ibn Sīnā and others like him formulated their guiding rule on this basis, such as the rule he set out in his treatise al-Adhawiyya.

These people say:
“The prophets intended the apparent meanings of these expressions and intended the masses to understand them in that sense, even if those apparent meanings were, in reality, false, unfounded, and contrary to the truth. Thus, they intended to convey falsehood and untruth to the masses for their benefit.”

Some of them then say:
“The prophet knew the truth but presented its opposite for the sake of their welfare.”

Others say:
“He did not know the truth as the philosophical thinkers and others like them knew it.”

These people rank the perfected philosopher above the prophet, and likewise rank the perfected saint who possesses this vision above the prophet, just as Ibn ‘Arabī al-Tā’ī ranks the Seal of Saints—as he claims—above the prophets,