I say: This statement is reported without a chain of transmission; he supplied none, so Allah knows best about it. If it has been reliably preserved from al-Shiblī, we have already pointed out that the leading authorities on the path of truth whose statements carry weight, just as those of the imams of guidance do, are men such as al-Junayd, Sahl, and their like. Their statements rest on a sound foundation, and they seek guidance in what they say.

As for al-Shiblī and others like him, their statements and states must be measured against authoritative proof. Whatever accords with the truth is accepted, and whatever does not is rejected. He would suffer episodes in which he lost his reason, to the point that he was taken to the hospital on more than one occasion. At other times, he would experience a lesser degree of mental confusion.

The statements and actions of someone in such a condition cannot be relied upon as guidance on the path of truth when they occur in these states. Nevertheless, he has good statements and actions whose goodness is established by evidence. These are accepted because they are good in themselves, even if he experienced other states in which he lost his reason, became confused, or did something improper.

It is well known that his teacher, al-Junayd, is the imam followed on this path. He stated that listening is a temptation for whoever seeks it out. Following al-Junayd in this is therefore more fitting than following al-Shiblī in his statement, “Its outward aspect is temptation, and its inward aspect is a lesson.” For al-Junayd is higher in rank, more virtuous, and more eminent, by the agreement of the Muslims. He stated without qualification that it is a temptation for whoever seeks it out. He did not mean that it is a temptation only outwardly, for al-Junayd characteristically speaks about the soundness of hearts