and the jurists. Perhaps the source of their confusion in this regard—along with what he has related about them concerning the resurrection—is that they speak of “inward knowledge” and associate themselves with it. Yet this expression is vague and ambiguous.

When those Sufis who possess knowledge of Allah and enjoy an honorable reputation within the Muslim community speak of “inward knowledge,” “inward sciences,” or similar expressions, they do not mean anything that contradicts the outward teachings. Rather, they agree that anyone who claims an inward truth that contradicts the outward teachings of the Sharia is a heretic. They mean only the activity of a person’s inner self—that is, the heart—in such inward acts as knowledge, love, patience, gratitude, reliance upon Allah, contentment, and the like, which are