he conceals what is in his heart, as did the believer from Pharaoh’s household. Yet his call to faith revealed something of the faith in his heart that is not revealed by someone who openly professes his faith among those who share it. This concerns the heart’s knowledge and affirmation.

Another aspect is the heart’s intention and resolve. If a person intends an act and resolves to perform it, while able to do what he intends, is it possible that nothing of what he intends and resolves upon should occur?

There are two views on this. The sounder view is that when firm intention is combined with ability, the intended act necessarily follows. Whenever a person does not do what he is able to do, this indicates that there is no firm intention. A firm intention may exist despite an inability to perform the intended act, but it will be accompanied by preliminary steps toward that act. The other view holds that complete resolve may exist without any outward manifestation.

This parallels the view of those who say the same about knowledge and affirmation. Both are among the views held by Jahm’s followers who defended his position on faith, such as the judge Abū Bakr and others like him. They defended his position and opposed the early generations, the leading scholars, and the Muslim groups at large.

This resolves the dispute over “holding a person accountable for an intention.” Some say that he is held accountable for it if it amounts to resolve, while others say that he is not held accountable for it. The correct understanding is that once an intention becomes resolve, it must be accompanied by speech or