a true school of law. That is enough for me. And at least by admitting my inability to perform the worship in a way worthy of it, it leads me to seek refuge with divine compassion through humbly beseeching forgiveness and to meekly supplicating that my faulty actions be accepted.

Fifth Aspect

FIFTH ASPECT

In matters of belief, what occurs to one in the form of doubts are scruples. The unhappy man suffering from scruples sometimes confuses conceptions in his mind with imaginings. That is, he imagines a doubt that has occurred to his imagination to be a doubt that has entered his mind, and supposes that his beliefs have been damaged. Sometimes he supposes a doubt he has imagined to have harmed his belief. Sometimes he supposes a doubt he has imagined to have been confirmed by his reason. Sometimes he supposes pondering over a matter related to unbelief to be unbelief. That is, he supposes to be contrary to belief his exercising his ability to reflect while trying to understand the causes of misguidance, and his ability to study and reason in impartial fashion. Then, taking fright at these suppositions, which result from the whisperings of Satan, he exclaims: “Alas! My heart is corrupted and my beliefs spoiled.” Since those states are mostly involuntary, and he cannot put them to rights through his faculty of will, he falls into despair. The cure for this wound is as follows:

Just as imagining unbelief is not unbelief, neither is erroneously surmising unbelief, unbelief. And just as imagining misguidance is not misguidance, so too reflecting on misguidance is not misguidance. For both imagining, and surmising, and supposing, and reflecting, are different from confirmation with the reason and submission of the heart, they are other than them; they are free to an extent; they do not listen to the faculty of will; they are not included among the obligations of religion. But affirmation and submission are not like that; they are dependent on a measuring. And just as imagining, surmising, supposing, and reflecting are not affirmation or submission, so they cannot be said to be doubt or hesitation. But if they are repeated unnecessarily and become established, then a sort of real doubt may be born of them. Also, continually taking the part of the opposing side and calling it unbiased reasoning or being fair reaches the point where the person involuntarily favours the opposing side. His advocacy of the truth, which is incumbent on him, is spoiled. He too falls into danger. A state of mind becomes fixed in his head whereby he becomes an officious representative of Satan or the enemy.

The most serious of this sort of scruple is this: the person suffering from it confuses something that is actually possible with something which is rea-