and the Sunnah. Otherwise, mere approval based on spiritual taste and inward experience is misguidance unless supported by the Book and the Sunnah.

Through this door, many groups have gone astray. Since this is so, it is clear that none of this may be made a path to Allah, around which His servants are gathered, or recommended to those seeking His Face, because its harm to them far outweighs its benefit. Yet some of these things heard may happen to touch the innermost heart of someone who possesses truth, serving to remind and awaken him.

This is the meaning of al-Junayd’s statement: “Listening is a trial for whoever seeks it, but a relief for whoever happens upon it.”

As for the statement, “Listening is a true spiritual influx that impels hearts toward the Truth: whoever listens to it in truth attains truth, while whoever listens to it at the prompting of his lower self falls into heresy,” the listening described as a true spiritual influx that impels hearts toward the Truth is narrower in scope than the listening that may lead to heresy. On its face, therefore, the statement is contradictory: its speaker declares without qualification that it is a true spiritual influx that impels hearts toward the Truth, then says that whoever listens to it at the prompting of his lower self falls into heresy.

A true spiritual influx that impels hearts toward the Truth cannot lead to heresy. However, the speaker initially meant the listening sought by those whose aspiration is directed toward Allah’s Face. Although his wording is general, the definite article refers to something specific already understood: that is, it impels the hearts of those who have this aspiration toward the Truth. It prompts their efforts to weep and stirs their inner selves, so that their hearts move toward Allah, whose Face they seek. He is their God, the One they worship, the ultimate object of their love and the final goal of their quest.