the Seal of the Prophets—may blessings and peace be upon them both. Rather, he possessed a degree of faith and Islam that others not of his standing could not attain and were not commanded to attain.

As for his statement, “Whoever neglects any of this does not cease to be called a Muslim or a believer, but is deficient in this compared with others,” the response is this: if he means that some Islam and faith remain with him, this is true, as the texts indicate, contrary to the Khawārij and the Muʿtazilah. But if he means that such a person is called a believer and a Muslim without qualification in a context of praise and the promise of Paradise, this contradicts the Book and the Sunnah. Were that so, such people would be included in His words:

“Allah has promised believing men and believing women gardens beneath which rivers flow,”

and similar passages in which they are promised Paradise without punishment.

Furthermore, the Prophet has denied them this designation on more than one occasion. Indeed, he said:

“Fighting a believer is disbelief.”

And he said:

“Do not become disbelievers after me, striking one another’s necks.”

If he cites His words:

“And if two groups of believers fight one another,”

or similar passages as evidence, the response is: all these people are called believers only with the qualification that they have committed these acts, so that the duties imposed on them and on others may be stated.

Likewise, regarding his statement, “The deficiency is not in their acknowledgment that Allah is the Truth and that what He says is truthful,” the response is: rather, deficiency does occur in the faith within their hearts, in their understanding and knowledge. Their knowledge and affirmation of Allah, His names and attributes, and what He has said by way of commands, prohibitions, promises, and warnings are not equal to the knowledge and affirmation of others—neither in general understanding and detailed knowledge nor in terms of