could be attained only through rational inquiry by this method, and that such inquiry was the first obligation, said, when discussing the Prophet’s saying—may Allah bless him and grant him peace—

“Every child is born upon the natural disposition”:

The wording concerning the natural disposition is al-Qādī’s:

“What is meant here by the natural disposition? Two views have been transmitted from Ahmad:

[Al-Qādī Abū Ya‘lā on the meaning of the natural disposition]

The first is acknowledgment of Allah Most High. This is the covenant He took from them while they were in their forefathers’ loins, when He stroked Adam’s back and brought forth his descendants down to the Day of Resurrection, as tiny as ants. He made them testify concerning themselves: ‘Am I not your Lord?’ They said, ‘Yes.’ Thus, everyone acknowledges that he has a Maker and Governor, even if he calls Him by another name.

Allah Most High says:

‘If you ask them who created them, they will surely say, “Allah.”’

Every child is therefore born upon that original acknowledgment.”

He said: “The natural disposition here does not mean Islam, for two reasons:

The first is that the natural disposition means the beginning of creation. Hence His saying, Most High:

‘Originator of the heavens and the earth,’

meaning the One who brought them into being.

Since the natural disposition means the beginning, it must refer to what occurred at the beginning of creation and took place within the natural disposition as understood by reason: their being brought forth as offspring, for that was their initial state.

Moreover, if the natural disposition here meant Islam, then a child born to two unbelieving parents would necessarily neither inherit from them nor be inherited from by them while still a child, because he would be a Muslim, and a difference in