Ishaq explains that when God taught Adam the names of all things, Adam was commanded to teach the angels, as in sura 2 (Al-Baqara), ayah 33. Spiritual instruction therefore had its root in the Quran itself, however Satan, in his arrogance, refused to bow down before Adam. Instead he protested, "I am better than he. You created me from fire and him from clay." Thus the first to use deductive analogy was none other than Satan himself, by reasoning and challenging the command of God to prostrate. It was for this reason that Satan was punished for eternity and fell from favor until the final day. In Ismaili thought, therefore, the truth lay not in subjective opinion (ra’y) and analogy (qiyās), but rather in the teaching of the bearer of truth (muhiqq), that is, the Imam of the time. The supreme teacher therefore exists at all times for the imperfect human intellects to submit (taslīm) to, as is proclaimed in the divine dictate: Mu'tazilite interpretations Primarily being a school of theology and not jurisprudence, the Mu'tazila generally did not hold independent positions on such issues. The majority of the Mu'tazila, despite being a distinct sect from both Sunni and Shi'ite Islam, still preferred the juristic school of Abu Hanifa, with a minority following Al-Shafi'i's views. This resulted in the odd combination of being Mu'tazilite in creed but Sunni in jurisprudence, and consequently most of the Mu'tazila accepted analogical reason in addition to pure reason. Mu'tazilite scholar Abu'l Husayn al-Basri, a major contributor to early Muslim jurisprudence, said that in order for a jurist to perform analogical reason, they must possess a thorough knowledge of the rules and procedures for which allows the application of revealed law to an unprecedented case, in addition to basic knowledge of the Quran and prophetic tradition. Not all of the Mu'tazila followed Sunni jurisprudence. Al-Nazzam in particular denied the validity of analogical reason wholesale, preferring to rely on pure reason instead. Qiyas and the Inquisition (Mihna) The Inquisition that took place in the middle of the 9th century, which was initiated by the Mutazilite caliph al-Mamun, ensured the persecution of many scholars who did not agree with the caliph's rationalistic views. The most famous of these persecuted scholars is Ahmad ibn Hanbal, who maintained his view that the Quran was not created, but eternal. Wael Hallaq argues that the Mihna was not just about whether