But withholding judgment may be understood in three ways:

First: that their fate is unknown, so nothing is said concerning them. This is the view of a group of those who identify with the Sunnah, and it may be said that Ahmad’s words indicate this.

Second: that it is possible for all of them to enter Paradise, and possible for all of them to enter the Fire. This is the view of a group of those who identify with the Sunnah, including speculative theologians and others among the followers of Abū al-Hasan al-Ash‘arī and others.

Third: that a distinction is made between them, as indicated by the Prophet’s saying, may Allah bless him and grant him peace:

“Allah knows best what they would have done.”

Thus, whoever Allah knows would obey if he reached maturity, He admits into Paradise; and whoever He knows would disobey, He admits into the Fire.

Some who hold this view say that He requites them solely on the basis of His knowledge concerning them, as is reported from Abū al-‘Alā’ al-Qushayrī al-Mālikī.

Most, however, say that He does not requite anyone on the basis of His knowledge of what will happen until it actually happens. He will therefore test them on the Day of Resurrection, and will also test all others whom the call did not reach in this world. Whoever obeys then will enter Paradise, and whoever disobeys will enter the Fire.