and equity. Allah Most High said:

“Those who were given the Scripture did not differ until after knowledge had come to them, out of transgression against one another.” [Āl ʿImrān: 19]

Allah Most High thus explained that the cause of disagreement is transgression, which is contrary to justice. Fallacious arguments are of this kind, and they are among the causes of disagreement after the Book and the Sunnah have clarified the known truth. As Allah Most High said:

“Those who have been given knowledge see that what has been revealed to you from your Lord is the truth.” [Sabaʾ: 6]

If any form of internal or external perception had its judgment rejected outright until another perception corroborated it, then that too would have been rejected, and this would have been explained just as its counterpart was explained. The need for such clarification concerning the very foundation of faith is many degrees greater than the need for it in lesser matters. Since what is forbidden is following conjecture and the desires of the soul, speaking about religion without knowledge, or saying what is untrue, He prohibited these things without distinguishing between external and internal perception, or between sense and reason. No one, therefore, may separate what Allah Most High has joined together or join together what Allah Most High has separated. Rather, one must follow the Book of Allah as it ought to be followed. And Allah knows best.

The Book indicates that if a person does not know what is established through sensory perception, imagination, reason, or other means, he may not speak about Allah. He may say nothing about Him except the truth, nor may he pursue anything of which he has no knowledge, whether concerning Allah or anyone else. As for singling out internal perception by forbidding one to conceive of divine matters through it, this is