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Since many of those devoted to discourse and letters, and those devoted to practice and sound, have turned away from the Quran and faith, you find them following the approach of many speculative theologians in their treatment of reason: they make reason alone the foundation of their knowledge, give it an independent role, and make faith and the Quran subordinate to it. For them, rational concepts are the primary, universal principles, sufficient in themselves without faith or the Quran.

Many Sufis, by contrast, disparage reason and find fault with it. They hold that exalted spiritual states and lofty stations can only be attained in its absence, and they affirm things that sound reason rejects. They praise intoxication, madness, emotional derangement, and forms of insight and spiritual states that occur only when reason and discernment are lost. They also believe claims whose falsity is evident to sound reason, accepting them from someone whose truthfulness has not been established.

Both extremes are blameworthy. Rather, reason is a prerequisite for acquiring knowledge and for the perfection and soundness of deeds, and it brings knowledge to perfection