whether it is beloved to Allah or disliked by Him, and finds that his heart loves or dislikes it, this gives him grounds for preferring one course over the other. This is like receiving information from someone who is more often truthful than untruthful: when no other grounds for preference are available, giving preference on the basis of that person’s report rests on evidence recognized by religious law.

In sum, whenever something provides grounds for believing that one of two courses is more beloved to Allah and His Messenger, preferring it rests on evidence recognized by religious law. Those who categorically deny that inspiration can provide guidance are mistaken, just as those who unconditionally regard it as a means of guidance sanctioned by religious law are mistaken. However, if the spiritual wayfarer diligently examines the outward evidence of religious law and finds nothing that favors either course, then receives an inspiration favoring one of the two actions, while his intention is sound and his heart is filled with piety, such inspiration constitutes evidence for him. It may be stronger than many of the weak analogical arguments, weak hadiths, weak indications drawn from the apparent meanings of texts, and weak applications of the presumption of continuity invoked by many who discuss legal doctrine, juristic disagreement, and legal theory.

Al-Tirmidhī relates from Abū Saʿīd that the Prophet, may Allah bless him and grant him peace, said:

“Beware the believer’s discernment, for he sees by the light of Allah.” Then he recited the words of the Most High: “Indeed, in that are signs for those who discern.”

ʿUmar ibn al-Khattāb said: “Draw close to those who obey Allah and listen to what they say, for matters become clear to them