the first is conveying information. In this respect, acknowledgment resembles affirmation, testimony, and similar terms. This is the meaning of acknowledgment discussed by jurists in the Book of Admissions.

The second is entering into a binding commitment, as in the words of the Most High:

“He said, ‘Do you acknowledge this and accept My covenant on this basis?’ They said, ‘We acknowledge it.’ He said, ‘Then bear witness, and I am with you among the witnesses.’”

Here, acknowledgment does not mean merely conveying information, for He, glorified be He, said:

“And when Allah took the covenant of the prophets: ‘Whatever I give you of Scripture and wisdom, should a messenger then come to you confirming what is with you, you must believe in him and support him.’ He said, ‘Do you acknowledge this and accept My covenant on this basis?’”

This is a commitment to believe in the Messenger and support him. Likewise, the term “faith” conveys information, makes a binding declaration, and entails commitment, unlike mere affirmation. When a man is given a report that does not involve reassurance concerning the one reporting it, he is not said to “believe him,” unlike a report that does involve such reassurance. A person’s report may entail the listener’s obedience to him, or it may entail nothing beyond reassurance concerning his truthfulness. When it entails the listener’s obedience, the listener does not believe the speaker unless he commits himself to obeying him as well as affirming his truthfulness.

Indeed, the term “disbelief”—the opposite of faith—has been used for the very refusal to obey and submit. By the same reasoning, the term “faith,” like the term “acknowledgment,” may be used for the very commitment to obey and submit. Allah commanded Iblīs to prostrate before Adam, but he refused, acted arrogantly, and was among the disbelievers.

Furthermore, the term “affirmation” is used only in connection with conveying information, for affirmation is