in the true sense at present, although they do make this a condition for deserving reward for it. This is the position of the Mu‘tazilah and the Karrāmiyyah, and the view preferred by Abū Ishāq al-Isfarāyīnī. Al-Qādī’s statements also indicate this.”

He said: “It is also the view preferred by our shaykh, Abū al-Ma‘ālī, who said: ‘Faith is certainly present now, beyond any doubt. However, the faith that marks success and signifies salvation is the faith with which one meets one’s Lord. The early generations therefore gave particular attention to it and qualified their profession of it with “if Allah wills,” without intending any doubt concerning their present faith.’”

He said: “Those who adopt this position say: ‘Faith is an attribute from which the designation “believer” is derived, and it consists of knowledge and assent, just as “knowledgeable” is derived from knowledge. When I recognize this in myself, I am certain of it, just as I am certain that I possess knowledge, recognition, and assent. If something occurs in the future that removes it, only then does one cease to merit this description. It is not to be said: “We have discovered that it was not the faith commanded of him.” Rather, it was faith deserving of reward, but it subsequently changed and became invalid. Saying “I am among the people of Paradise” is different, for that is hidden from him and is something he hopes for.’”

He said: “Those who adopt the first position appeal to several considerations. One is that faith is an act of worship extending throughout one’s lifetime and is therefore like a single act of obedience: the validity of its beginning depends upon its ending remaining sound, just as we say concerning prayer, fasting, and pilgrimage.

“They said: ‘There is no doubt that he cannot at present be called a friend of Allah, one of the blessed, or someone with whom Allah is pleased. Likewise, a disbeliever cannot at present be called an enemy of Allah or one of the wretched, except in the sense that the rulings applicable to Allah’s enemies presently apply to him because he outwardly displays their distinguishing mark.’”

I say: What they have asserted to be beyond doubt is the view of Ibn Kullāb and al-Ash‘arī