the prophets and the righteous, when in fact they were the work of devils. In this way, too, he misled the Christians and the people of innovation. They follow what is ambiguous and abandon what is clear and definitive. Likewise, they cling to ambiguous rational and sensory evidence: a person hears and sees things and supposes that they come from the Most Merciful, when in fact they are satanic. They abandon the plain truth in which there is no ambiguity.

Likewise, Satan did not hope to appear in the Prophet’s form and come to the aid of someone who appealed to him for help, or to convey to them a voice resembling his, because those who had seen him knew that this was shirk—associating partners with Allah—and was unlawful.

For this reason, too, Satan had no hope that any of them would say to his companions, whether during his lifetime or after his death, “If you have a need, come to my grave and appeal to me for help,” as has happened with many of those who came later.

Nor did Satan hope to come to any of them and say, “I am one of the men of the unseen, or one of the four, seven, or forty Pillars,” or tell him, “You are one of them.” They regarded this as falsehood with no reality to it.

Nor did Satan hope to come to any of them and say, “I am the Messenger of Allah,” or address him at the grave, as happened to many who came after them, at the Prophet’s grave, at other graves, and away from graves. Much the same happens to polytheists and the People of the Book: after the deaths of their revered spiritual leaders, they see them. Thus, the people of India see those whom they revere among their unbelieving spiritual leaders and others. Christians see those whom they revere among the prophets, the disciples, and others.

Those who have gone astray among the people who face the qiblah see those whom they revere: either the Prophet, may Allah bless him and grant him peace,