least because, even if there were no other objection to it, it contradicts all the other reports that place everyone on an equal footing regarding that acknowledgment.

Allah’s words:

“To Him has submitted whoever is in the heavens and the earth, willingly or unwillingly,”

refer only to the submission that occurs after their creation. He did not say that they submitted willingly or unwillingly at the time of the first covenant.

This is indicated by the fact that, according to those who affirm that initial acknowledgment, Allah made it evidence against them. Had any of them been unwilling, he could have said, “I did not say that willingly, but under compulsion,” and thus it would not constitute evidence against him.

As for Ishāq’s argument, may Allah have mercy on him, he cited Abū Hurayrah’s words: “Recite, if you wish:

‘The natural disposition upon which Allah created mankind. There is no changing Allah’s creation.’”

Ishāq said: “We say: There is no changing the constitution with which a person was endowed.”

There are two interpretations of this verse:

The first is that it conveys a prohibition, as mentioned earlier concerning Ibn Jarīr’s interpretation. That is: Do not change the religion of Allah upon which He created His servants. This is the view of several Quran commentators who mentioned no other interpretation, such as al-Tha‘labī and al-Zamakhsharī.

The second is what Ishāq stated: that it is a statement of fact, in accordance with its apparent wording, and that Allah’s creation