without qualification for any firm intentions or the like within the soul, both disputants assuming that the particular intention in question had not manifested itself in word or deed. Both positions depart from the middle course. Once it is understood that, given the ability, firm will cannot fail to produce action except because of an incapacity, the person possessing such a will is treated, in terms of reward and punishment, as one who has fully performed the act. If, however, an act within his power does not follow from that will, then the act left undone was not firmly willed. Rather, it was merely a passing intention of the kind that has been pardoned. In this way, the scriptural texts and foundational principles are reconciled.

There are, moreover, “many questions” concerning conflicting intentions that coexist in the heart, just as conflicting beliefs may coexist: willing something and its opposite, for example, when the soul desires a sin while the heart hates it. Another example is inward thoughts containing disbelief when accompanied by some such aversion and by seeking refuge from them. Thus, the Companions of the Messenger of Allah, may Allah bless him and grant him peace, complained to him, saying:

“One of us finds within himself thoughts that he would rather be burned to a cinder, or fall from heaven to earth, than utter.”

He asked, “Have you indeed experienced this?” They replied, “Yes.” He said, “That is pure faith.”

Muslim narrated this from Ibn Masʿūd and Abū Hurayrah. It also contains the words:

“Praise be to Allah, who has reduced his scheming to mere whisperings.”

When I wrote this response, I did not have at hand any books that could be of assistance