So I answered their questions by explaining that, in my expression “the creed of the saved group,” I meant the group that the Prophet described as saved when he said:

“My nation will divide into seventy-three groups: seventy-two in the Fire and one in Paradise. That one consists of those who follow what I and my Companions follow today.”

This creed is what has been transmitted from the Prophet and his Companions, may Allah be pleased with them. They and those who follow them are the saved group. It is reliably established that more than one Companion said, “Faith increases and decreases.” Everything I mentioned concerning this has been transmitted from the Companions through reliable chains of transmission, in both wording and meaning. If those who came after them disagreed with them, that would not detract from this.

Then I told them: “Not everyone who disagrees with any part of this creed must necessarily be doomed. The person who disputes it may have exercised scholarly judgment but reached an erroneous conclusion, and Allah may forgive his error. He may not have received sufficient knowledge concerning the matter for the proof to be established against him. He may also have good deeds through which Allah erases his sins.

“If statements threatening punishment that encompass such a person do not necessarily apply to someone acting on an interpretation, a devout worshipper, someone whose good deeds erase his sins, someone who has been forgiven, or others in similar circumstances, then this statement is even less grounds for such a conclusion. Rather, what these words entail is that whoever holds this creed is saved with respect to this belief, whereas whoever holds the opposite may or may not be saved. This is like the saying, ‘Whoever remains silent is saved.’”

As for the second question, I first answered them by explaining that every expression I had used was transmitted from the Prophet, such as “above the heavens,” “upon the Throne,” and “above