existence in external reality. The same applies to those who pursue Sufism and devotion according to their method, such as Ibn 'Arabī, Ibn Sab'īn, and others like them.

Moreover, the Jahmiyyah acknowledge the messengers and what they brought. Thus, in general, they acknowledge that Allah created the heavens and the earth, along with other teachings brought by the messengers—unlike the philosophers.

In short, the soul’s perfection does not lie in knowledge alone. Knowledge of Allah must be accompanied by love for Him, worship of Him, and turning to Him. These constitute the soul’s action and volition, and indicate its knowledge and understanding.

The second reason is that they supposed that the knowledge through which the soul attains perfection was their own knowledge, much of which is ignorance rather than knowledge.

The third is that they did not know the divine knowledge brought by the messengers. This is the highest knowledge, through which the soul attains perfection when it acts in accordance with its requirements.

The fourth is that they believe that, once they acquire that knowledge, the obligations of the religious law cease to apply to them and its prohibitions become permissible for them. This is the way of the esoteric sects among the Ismā'īliyyah and others, such as Abū Ya'qūb al-Sijistānī, author of al-Aqālīd al-Malakūtiyyah, and his followers. It is also the way of those heretical Sufis who agree with them and interpret His words:

“And worship your Lord until certainty comes to you.”

They take this to mean that you act until you acquire knowledge, and once you acquire knowledge, action is no longer required of you.

Al-Junayd was told that some people say they pray along the path of righteousness until obligatory duties cease to apply to them and forbidden acts become permissible for them—or words to that effect. He replied:

“Fornication, theft, and drinking wine are better than this.”