other than the first. Indeed, for some of them, most of their discourse is of this kind. Each of the two disputants may even claim immediate knowledge of the opposite of what the other claims.

As for the distinction between cases:

Where Allah requires knowledge and certainty, the knowledge and certainty He requires are obligatory, as in His words:

“Know that Allah is severe in punishment and that Allah is Forgiving and Merciful.”
[al-Māʾidah: 98]

And His words:

“So know that there is no deity except Allah, and ask forgiveness for your sin.”
[Muhammad: 19]

Likewise, one must believe in whatever Allah has required one to believe in. It is established in the Sharia that obligation is conditional upon the servant’s ability, as in His words, Most High:

“So fear Allah as much as you are able.”
[al-Taghābun: 16]

And the Prophet’s words, peace be upon him:

“When I command you to do something, do as much of it as you can.”

This was recorded in the two Sahīh collections.

Many of these subtle questions over which the Muslim community has disagreed may be unclear to many people, who cannot find evidence—scriptural or otherwise—that yields certainty. Such a person is not required to attain what lies beyond his ability. Nor must he abandon what he can attain—believing a position he judges most likely to be correct—because he is unable to attain complete certainty. Rather, that is what lies within his ability, especially when it accords with the truth. A belief that accords with the truth benefits the person who holds it: he is rewarded for it, and it discharges his obligation if he is unable to attain anything more.