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The_Foundations_of_the_Islamic_Belief, page : 186
It is strange that Abu-Talib al-Makki should claim the support of the unaminous agreement of the
scholars for this position of his and yet relate the following prophetic saying: "No one would be
declared
an unbeliever unless he should deny what he has professed," and finds fault with the Mu'tazilites
because they insist that a person who commits a great sin will remain eternally in Hell fire. Yet
he who
holds such views holds the same views of the Mu'tazilites, since if he were asked whether or not a
person, who accepted Islam with his heart and testified with his tongue thereto and then died,
would be
in Paradise, he would say `Yes', thereby asserting that belief could exist without deeds.
We would then add another question and ask him whether or not that person, if he had lived until the
time of prayer had arrived, but neglected to perform his prayer and died immediately after, or if
he had
committed fornication and died, whether or not he would remain eternally in Hell fire? If he should
answer, `Yes', he would agree with the Mu'tazilites; but if he should say, `No', it would amount
to a
declaration that deeds are neither a part of belief itself nor a prerequisite for its existence.
Neither are
scholars for this position of his and yet relate the following prophetic saying: "No one would be
declared
an unbeliever unless he should deny what he has professed," and finds fault with the Mu'tazilites
because they insist that a person who commits a great sin will remain eternally in Hell fire. Yet
he who
holds such views holds the same views of the Mu'tazilites, since if he were asked whether or not a
person, who accepted Islam with his heart and testified with his tongue thereto and then died,
would be
in Paradise, he would say `Yes', thereby asserting that belief could exist without deeds.
We would then add another question and ask him whether or not that person, if he had lived until the
time of prayer had arrived, but neglected to perform his prayer and died immediately after, or if
he had
committed fornication and died, whether or not he would remain eternally in Hell fire? If he should
answer, `Yes', he would agree with the Mu'tazilites; but if he should say, `No', it would amount
to a
declaration that deeds are neither a part of belief itself nor a prerequisite for its existence.
Neither are