a matter of pure knowledge and faith. Indeed, [they] have no doubt that it is required by sound reason and direct observation, [nor] do they think it contradicts conclusive proofs.

For this reason, I used to say to their leading figures: “Were I to agree with what you say, I would be an unbeliever by deliberate choice—for I know that this is manifest unbelief—whereas you are not deemed unbelievers because you are ignorant of the realities of religion.”

This is why the early generations and the imams declared the Jahmiyyah unbelievers in general, unrestricted terms, yet might pray for a particular individual among them and seek forgiveness for him because he did not know the straight path. Knowledge and faith may be manifest to some people but not others, and in some places and times but not others, depending on how manifest the religion of the messengers is.

For this reason, I have cited what was stated by Abū Abd Allāh Muhammad ibn Umar al-Rāzī, known as Ibn Khatīb al-Rayy. His followers among the adherents of philosophy and speculative theology give him the unqualified title “the Imam,” rank him above all his predecessors of the same persuasion, and regard him as the renewer of Islam. They may even consider him a second al-Siddīq in his own time in this respect, because, in their estimation, he refuted the doctrines of