be spoken to by Allah except through revelation, or from behind a veil, or by His sending a messenger who reveals, by His permission, whatever He wills.”

It does not follow from this that such communication falls within the unqualified term “speech.” There is nothing whatsoever in their language to indicate that the unqualified terms “speech” and “saying” encompass what is within the self, let alone “affirmation” and “denial.” It is thus clear that someone who does not affirm with his tongue, despite being able to do so, is not called a believer in their language, as the early generations of this Ummah—the Companions and those who followed them in righteousness—agreed. Moreover, ‘Umar’s statement, may Allah be pleased with him, “I composed in my mind a statement that I intended to deliver,” is evidence against them.

Abū ‘Ubayd said:

“Tazwīr means refining and preparing speech.” He added: “Abū Zayd said: ‘Muzawwar and muzawwaq mean the same when used of speech: well-crafted and pleasing.’”

Another said:

“‘I composed in my mind a statement’ means that I prepared it in order to deliver it.”

His wording therefore indicates that he mentally formulated what he wanted to say but had not said it. It is thus clear that it becomes a saying only when it is uttered with the tongue. Before that, it was not a saying, but something formulated within the self with the intention of saying it. Likewise, a person may plan within himself to perform Hajj, pray, travel, or do other things. The words and deeds he intends thus have a mental form conceived within the self, but they are not called words and deeds until they actually occur, just as he is not performing Hajj or praying unless those actions actually take place.

For this reason, the forbidden words and deeds a person contemplates are not recorded against him until he says or does them. Any good words or deeds he intends are recorded for him as only one good deed. Once they become actual words and deeds, he is credited with ten