Commenting on Allah’s words,

“We will surely question them all about what they used to do,”

Abū al-‘Āliyah said: “Everyone will be questioned about two matters: What did you worship? And how did you respond to the messengers?” The first concerns fulfilling the testimony that none has the right to be worshipped except Allah; the second concerns fulfilling the testimony that Muhammad is the Messenger of Allah.

The Sufis have based their approach on intent. This is indispensable, but only on condition that it be the intention to worship Allah alone in the manner He has commanded. The speculative theologians have based their approach on rational inquiry that yields knowledge. This too is indispensable, but only on condition that the knowledge concern what the Messenger, may Allah bless him and grant him peace, conveyed, and that the inquiry examine the proofs to which the Messenger directed people—namely, Allah’s signs. Both are indispensable.

Whoever seeks knowledge without intent, or intent without knowledge, is astray. Whoever seeks both without following the Messenger in either is also astray. Rather, as some of the early generations said:

“Religion and faith consist of words, deeds, and following the Sunnah.”

Those versed in the jurisprudence of outward actions discuss outward acts of worship. Those devoted to Sufism and asceticism discuss a person’s purpose and intent. Those engaged in rational inquiry and speculative theology, together with those who study matters of creed among the scholars of hadith and others, discuss knowledge, understanding, and assent—the foundation of intent. They say: “Worship necessarily requires intent, and intent cannot be sound without prior knowledge of the One intended and worshipped.” This is correct.