, as when they appeal to a faulty analogy, a false report, or words addressed to them which they believe to be from Allah, though they were cast into their minds by Satan. These three are the mainstay of those who oppose the Sunnah on the strength of what they regard as proof and evidence.

A person may appeal to rational arguments, believing them to be demonstrations and conclusive proofs, when they are in fact fallacious objections composed of ambiguous expressions and equivocal meanings, whose truth he has not distinguished from their falsehood. This is found in all the arguments advanced by those who oppose the Quran and Sunnah: they construct their arguments from equivocal expressions, but once clarification and distinctions are sought, truth becomes distinguishable from falsehood. Such are the arguments based on reason.

If someone defending falsehood relies on evidence from transmitted sources, it will either be falsely attributed to the Messenger or fail to support the claim for which the advocates of falsehood invoke it. The objection therefore concerns either the chain of transmission or the text and its bearing on the claim made. Such is the evidence from transmitted sources; this is the evidence used by those versed in outward knowledge.

As for the evidence invoked by those who experience spiritual tasting, ecstasy, unveiling, and spiritual communications, those among them who follow the truth do receive sound inspirations that accord with reality. Thus, in the two Sahīh collections, the Prophet, may Allah bless him and grant him peace, said:

“Among the nations before you there were men who were inspired. If there is anyone like that in my community, it is ‘Umar.”

‘Umar used to say, “Draw near to those who are obedient and listen to what comes from their lips, for true matters are disclosed to them.” In al-Tirmidhī, it is reported from Abū Sa‘īd that the Prophet, may Allah bless him and grant him peace,