I reply:

There is no doubt that reflection is valid in principle: reflecting upon evidence leads to knowledge of what it establishes, and reflecting upon Allah’s signs leads to faith in Him, which is the foundation of worship. Likewise, there is no doubt that worship and volition are valid in principle and that, when they follow the way of the prophets, they lead to Allah’s good pleasure. But you must distinguish between signs and syllogistic reasoning, as we have explained elsewhere.

A sign is an indication: it intrinsically entails what it indicates, without an intervening middle term through which a syllogism containing a universal premise is constructed. Thus, sunlight is a sign of the sun; likewise, vegetation in barren land is a sign of rain, and smoke is a sign of fire—even if no syllogism is formulated in the mind. Rather, the intellect itself knows the necessary connection between the two, so the presence of the sign establishes the presence of what it necessarily entails. Knowledge of this necessary connection may or may not be innate.

The sixth aspect:

Those two paths are not wholly false. Rather, each leads to some truth, but not the truth that one is obliged to attain; moreover, falsehood often accompanies it. Neither path, taken alone, therefore ensures the fulfillment of obligations or the avoidance of what is forbidden. Nor, after the Messenger has been sent, do they attain the goal in which the servant’s happiness lies: his salvation and bliss.

As for the method of speculative, syllogistic reasoning:

It necessarily involves inferring the Necessary Existent from contingent existence, the originator from what has come into being, or the mover from motion. This establishes a mighty agent in general terms. Likewise, the method of spiritual discipline and experiential perception brings the heart into submission and humility before the Maker