the sacred, along the branching paths of what ought to be preferred, has come to know true delight and turned toward it, pitying this man who has been diverted from sound guidance to its opposite, even though what he seeks through his toil is made available to him as promised.”

[Ibn Taymiyyah’s commentary]

It may be said in response:

A distinction should be drawn between a person’s loving and willing something and his knowing that he loves and wills it. Likewise, a distinction should be drawn between his hearing, seeing, and knowing, and his being aware of and remembering that he does so.

For example, no one knowingly performs a voluntary act without intending it. Thus, anyone who attends the mosque to offer the prayer currently due, knowing that it is the Friday prayer or the dawn prayer, cannot perform it without intending that prayer. Yet many people may think that they have no intention, or that their intention is not established until they express it verbally. They may even repeat those words, raise their voices, disturb those around them, and experience something akin to madness.

Likewise, knowledge of Allah is innate and self-evident, as has been explained at length in its proper place. Love for Allah and His Messenger is likewise present in every believer. This becomes evident when a believer is given a choice between his family and wealth, on the one hand, and Allah and His Messenger, on the other: he chooses Allah and His Messenger.