will not be accepted if it is sincere but not correct, nor will it be accepted if it is correct but not sincere, until it is both sincere and correct. Sincerity means that it is done for Allah, and correctness means that it accords with the Sunnah.”

There are many statements concerning this foundation from the shaykhs whom Abū al-Qāsim mentioned. For example, he related that Shaykh Abū Sulaymān al-Dārānī said, “An insight of the kind spoken of by the people of this path may occur to my heart and remain there for days, yet I do not accept it without two trustworthy witnesses: the Quran and the Sunnah.”

He related that his companion, Ahmad ibn Abī al-Hawārī, said, “Whoever acts without following the Sunnah, his deed is invalid.”

He related that Sahl ibn ‘Abd Allāh al-Tustarī said, “Every act a servant performs without following the prophetic example, whether obedience or disobedience, gratifies the self; every act he performs in accordance with that example is a torment to the self.”

He related that Abū Hafs al-Naysābūrī said, “Whoever does not continually weigh his actions and states against the Quran and the Sunnah, and does not question the thoughts that arise within him, do not count him among the ranks of true men.”

He related that al-Junayd ibn Muhammad said, “All paths are closed to creation except for those who follow in the footsteps of the Messenger, may Allah bless him and grant him peace.”

He also related that al-Junayd said, “Whoever has not memorized the Quran and written down hadith is not to be followed in this matter, for this knowledge of ours is bound by the Quran and the Sunnah.” And from Abū