that he draws from the same source as the angel who conveys revelation to the Messenger. By “source” he means the intellect, and by “angel” he means imagination. Imagination is subordinate to the intellect. He claims to receive from that which is the origin of imagination, whereas the Messenger receives from imagination. Thus, in his own estimation, he ranks above the Prophet.

Even if a prophet’s distinctive quality were what they describe, he would not belong to the same category, let alone rank above him. How much less so when what they describe is attainable by individual believers, whereas prophethood lies beyond that! Although Ibn ʿArabī and his like claim to be Sufis, they are Sufis among the heretical philosophers, not Sufis among the people of knowledge, let alone masters of those who adhere to the Book and Sunnah, such as al-Fudayl ibn ʿIyād, Ibrāhīm ibn Adham, Abū Sulaymān al-Dārānī, Maʿrūf al-Karkhī, al-Junayd ibn Muhammad, Sahl ibn ʿAbd Allāh al-Tustarī, and their like—may Allah be pleased with them all.

Allah, glorified and exalted be He, has described the angels in His Book in terms that contradict these people’s claims. For example, the Exalted says:

“They say, ‘The Most Merciful has taken offspring.’ Glory be to Him! Rather, they are honoured servants.”

“They do not precede Him in speech, and they act at His command.”

“He knows what is before them and what is behind them. They intercede only for those He approves, and they stand in reverent fear of Him.”

“Whoever among them says, ‘I am a god besides Him,’ We will repay him with Hell. Thus do We repay the wrongdoers.”

The Exalted also says:

“How many angels there are in the heavens whose intercession avails nothing except after Allah has given permission to whom He wills and approves.”

And the Exalted says: “Say, ‘Call upon