the teachings of the Mu‘tazilah. This position contradicts the consensus of the leading scholars of the religion, what has been transmitted through numerous independent reports from the foremost of the messengers, and indeed what is necessarily known to be part of his religion.

Even if we suppose that the first obligation is inquiry, knowledge, the two testimonies of faith, or whatever else has been proposed, a person is not required to fulfil it immediately upon reaching puberty unless he has not already fulfilled it beforehand. Someone who has done so before puberty is not required to do it a second time—particularly if inquiry necessarily entails doubt that contradicts the knowledge and faith he has already acquired.

The requirement would then amount to: “Disbelieve, then believe; become ignorant, then acquire knowledge.” Just as this is forbidden by Islamic law, it is also rationally impossible. Requiring someone who possesses knowledge to become ignorant is to require something beyond his ability. An ignorant person can become knowledgeable, so commanding him to acquire knowledge is feasible. Someone who already knows, however, cannot make himself ignorant, just as someone who has seen and heard something cannot be said not to know it. Thus, someone whom Allah has blessed and whose heart He has opened to Islam before puberty, so that he has acquired faith encompassing knowledge, cannot be commanded to undertake something that contradicts that knowledge, whether inquiry incompatible with it, doubt, or anything similar.

Indeed, commanding someone who already possesses knowledge and understanding to put that first and then acquire it is like requiring someone who already has the resolve and intention to pray to put that first and then form the intention.