from faulty analogy.

An analogy must involve something shared by the two things being compared, such as inspiration and descent in a general sense. For devils descend upon their allies and inspire them, as Allah says:

“Indeed, the devils inspire their allies to dispute with you.”

And He, glorified be He, says:

“Shall I inform you upon whom the devils descend? They descend upon every sinful liar. They pass on what is heard, and most of them are liars.”

The Most High also speaks in the Tā-Sīn surahs, each of which He begins with the account of Moses, Allah’s speaking to him, and his being sent to Pharaoh. This is the greatest of the accounts, as we have explained previously. Thus, in Surah al-Shu‘arā’, which recounts the stories of the messengers one after another—seven in all: Moses, Abraham, Noah, Hūd, Sālih, Lot, and Shu‘ayb—He then says concerning the Quran:

“Indeed, it is a revelation from the Lord of all worlds, brought down by the Trustworthy Spirit,”

through to His words:

“And they say what they do not do.”

He thus explained the distinction between the Messenger and those upon whom devils descend—soothsayers, claimants to prophethood, and the like—as well as the distinction between him and poets. A soothsayer may report something unseen in rhymed prose, while a poet likewise produces verse that stirs people’s souls. The devil’s companion draws his inspiration from the devil and assists the devil through his lying and wickedness. The poet draws his inspiration from within himself, though the devil may also assist him.

He therefore declares that devils descend only upon those who resemble them: those who lie in their speech and act wickedly, unlike those who are truthful and righteous; and that poets merely stir