The same applies to “asceticism,” “heart-softening exhortations,” and “spiritual states.” In his Book of Asceticism, he relied on reports transmitted from the prophets—may Allah’s blessings be upon them—from Adam to Muhammad, and then on the way of the Companions and the Successors, without mentioning those who came after them. Likewise, he instructed the student of knowledge to record what was transmitted from the Prophet, may Allah bless him and grant him peace, then from the Companions, then from the Successors. In another version, he said: “Then, regarding the Successors, you have a choice.”

He also made statements concerning “speculative theology,” “juristic opinion,” “Sufi books,” and “Sufi listening practices,” which this is not the place to discuss. A precise treatment requires elaboration and an explanation of how his statements apply in some circumstances but not others. This rests on the principle we have already stated: good deeds may be accompanied by sins, whether forgiven or unforgiven. A spiritual wayfarer may find it impossible or difficult to follow the purely prescribed path without some newly introduced practice, because there is no one who upholds the prescribed path in knowledge and practice.

If pure light is unavailable, and the only light to be found is not pure, while a person would otherwise remain in darkness, one should not disparage or forbid a light mingled with darkness unless a light free of darkness is available. Otherwise, how many who turn away from this leave the light altogether when someone else turns away from it because of the darkness he has seen in people’s ways!