And likewise, al-Fārābī claims that the philosopher is more perfect than the prophet, and that the prophet’s only distinctive quality is his skill in representing truths through imaginative images. They proceed to forms of heresy and unbelief in which they align themselves with the Ismā‘īlīs, Nusayrīs, Qarmatians, and Bātinīs, and follow Pharaoh, Nimrod, and others like them who reject the prophetic missions, or both prophethood and divine lordship.

This is exceedingly common among both groups. Its cause is the absence from their hearts of a foundation: faith in Allah and the Messenger. If this foundation does not accompany the rational inquirer, the spiritual aspirant, and the seeker at every stage, he will suffer manifest loss. His need for it is like the body’s need for nourishment, or life’s need for the soul. Without life and nourishment, a person cannot subsist at all, nor can he be taught or teach.

Likewise, without faith in Allah and His Messenger, a person cannot attain knowledge of Allah or guidance to Him. Without being guided to his Lord, he can only be wretched and tormented. Such is the condition of those who disbelieve in Allah and His Messenger. With faith in Allah and His Messenger, however, when he reflects and reasons, his reflection rests on evidence and proof—namely, the established reality of divine lordship and prophethood. When he detaches and purifies himself, he possesses faith that he thereby tastes and experiences. This reflection and this spiritual tasting then bring him various further signs of the Lord and spiritual experiences relating to Him. Knowledge and spiritual experience are inseparable.

This is because the prophets and messengers knew Allah through revelation with true knowledge, and worshipped Him with the worship that is His due, according to what Allah Most High granted them. They differ in rank in this regard; yet they knew particular aspects of divine lordship that cannot be established by