The first is the religion common to all the prophets: worshipping Allah alone, without partner. All the prophets were sent with this religion, as the texts of the Quran and Sunnah establish that their religion was one.

The second is the religion, law, and way specific to Muhammad—the revealed law, the path, and the reality. This has two levels:

The first consists of outward words and deeds: the five pillars. The second is that these outward expressions accord with the inward state. The two verses in Allah’s Book and the two hadiths from the Messenger of Allah—may Allah bless him and grant him peace—use the first interpretation. In this sense, Islam is broader than faith: every believer is a Muslim, but not every Muslim is a believer.

The second interpretation is intended in His words:

“Indeed, the religion in the sight of Allah is Islam.”

And His words:

“And that is the upright religion.”

It is also intended in the Prophet’s words, “I command you to have faith in Allah,” which he explained through the practices of Islam. According to this interpretation, complete faith, religion, and Islam are equivalent. This is the only meaning understood by the Muʿtazilah.

A third meaning may also be intended: the perfection of Islam. This is expressed in his words:

“A Muslim is one from whose tongue and hand other Muslims are safe.”

He has thus made others safe—that is, safe from himself.

As for the term “faith,” it is said that its original meaning is assent—though it is not synonymous with assent. Rather, it must be assent concerning something unseen; assenting to a report about something directly witnessed is not faith. This is because the word derives from security, meaning reassurance. This applies only to the one conveying a report, about whom doubt may arise, whereas things directly witnessed admit no doubt, except on this basis—then it is either assent by the heart alone, as maintained by