sonably possible. That is, if he sees something which is of itself possible, he imagines it to be reasonably possible and reasonably doubtful. Whereas one of the principles of theology (kalām) is that something which is of itself possible is not opposed to certain knowledge and does not contradict the demands of reason. For example, the Black Sea sinking into the earth at this moment is of itself possible, but we judge with certainty that the sea is in its place, and we know this without doubting it, and the possibility which is actually possible causes us no doubt and does not damage our certainty. And, for example, of itself it is possible that the sun will not set today or that it will not rise tomorrow. But this possibility in no way damages our certainty that it will rise and gives rise to no doubt. Similarly, unfounded suspicions arising from possibilities of this sort about, for example, the setting of the life of this world and rising of the life of the hereafter, which are among the truths of belief, cause no harm to the certainty of belief. Furthermore, the well-known rule, ‘A possibility that does not arise from any proof or evidence is of no importance’ is one of the established principles of both the sciences of the principles of religion and the principles of jurisprudence (fiqh).

If you ask: “What is the wisdom and purpose in scruples being visited on us, which are thus harmful and an affliction for believers?”

The Answer: On condition they do not lead to excess or overwhelm a person, essentially scruples are the cause of vigilance, lead to seeking the best way, and give rise to seriousness. They banish indifference and repulse carelessness. Therefore, in this realm of examination and arena of competition, the Absolutely Wise One put them in the hand of Satan as a whip of encouragement for us. He strikes it at our heads. If it hurts excessively, one must complain to the All-Wise and Compassionate One, and say: “I seek refuge with God from Satan the Accursed.” ∗ ∗ ∗