—namely, the specific type they describe, which is nothing other than an affirmation of the foundational theses of kalām (speculative theology) that they themselves have formulated. Their real aim is to equate assent with knowledge itself, as is clear from the words of this author and others, and as they relate from Abū al-Ḥasan. At the very least, when they do not declare it to be identical with knowledge, they hold that it necessarily entails it.

Al-Naysābūrī said:

“Al-Ustāḏh Abū Isḥāq stated in the Mukhtaṣar (1): ‘Īmān, in both language and Sacred Law, is assent; this is realized only through knowledge and verbal confession, although a gesture or an act of submission may stand in place of verbal expression (2).’

He then added: ‘The true attainment of knowledge lies in acquiring and substantiating the issues we have set forth earlier in this book and realizing them.’

Al-Naysābūrī commented: ‘By “the book” he means the Mukhtaṣar, and by “what he has set forth in it” he is alluding [to] (3) the whole of the foundational doctrines he previously established.’

He further said: ‘And in this same book he wrote: “Īmān is knowledge, together with holding the conviction (4) that verbal confession will be made when needed, or that whatever serves in place of confession will be offered.”’

And he [also] said (5) in the Book of the Divine Names and Attributes (6): ‘They are unanimously agreed that—”