Is Inspiration a Source of Knowledge?

Read-only question overview. Answers and scoring remain inside authenticated learner attempts.

• Which list correctly gives the three established means of knowledge?
• What is central to the definition of ilhām?
• Why is inspiration not a fourth general means?
• Why does the qualification “people in general” matter?
• What does ilzām ʿalā al-ghayr mean here?
• What balanced conclusion follows from “knowledge may occur through it”?
• Which inference from Qurʾān 91:8 is appropriate?
• What does the use of waḥy for the bee not entail?
• How should Qurʾān 39:22 be understood in this discussion?
• What is appropriate when a saying about the believer’s discernment is cited?
• What would need independent proof before an imam’s inward inspiration could be binding?
• What fundamentally distinguishes inspiration from prophetic revelation?
• Why is “knowledge of a thing” preferred to “knowledge of its correctness”?
• What is the objection to specifying ṣiḥḥah?
• How are ʿilm and maʿrifah used broadly here?
• In the composites/simples distinction, what may ʿilm designate?
• In the universals/particulars convention, what does maʿrifah concern?
• What do differing technical labels not necessarily change?
• Which assessment of a trustworthy solitary report is appropriate?
• Why distinguish following a jurist from demonstrative certainty?
• What is firm but reversible conviction?
• What chiefly distinguishes ẓann from decisive knowledge?
• What if a respected person’s alleged inspiration conflicts with an established duty?
• If two people claim conflicting inspirations, what is the first problem?
• What two matters are excluded by the restricted sense of knowledge here?
• What best explains the threefold restriction?
• The possibility of any individual ever learning something true through inspiration is categorically denied.
• Prophetic revelation and the ordinary individual’s inner inspiration do not have equal authority.
• Every scholarly tradition necessarily defines the distinction between ʿilm and maʿrifah in exactly the same way.
• Strong probability arising from solitary report or qualified juristic following may guide practice without amounting to decisive knowledge.