some doctrinal matters—otherwise, he is not counted among them, even if his views on those matters are correct. Indeed, they disregard such matters altogether. For them, the fundamentals are … (1), and they call these fundamentals … (2).

A related point is that belief in doctrinal matters may be obligatory, or obligatory in some circumstances but not others, and for some people but not others. It may also be recommended rather than obligatory, or recommended for a particular group or in particular circumstances—just as with deeds. Knowledge of these matters may even harm some people, in which case it is not permissible to teach them such matters. As ‘Alī, may Allah be pleased with him, said:

“Tell people what they can understand, and leave aside what they would reject. Would you like Allah and His Messenger to be disbelieved?”

Ibn Mas‘ūd, may Allah be pleased with him, said:

“No man tells people something beyond their understanding without its becoming a trial for some of them.”

Likewise, when Ibn ‘Abbās, may Allah be pleased with him, was asked about the verse containing the words of the Most High:

“Allah is the One who created seven heavens,”

he replied: “What assurance do you have that, were I to explain its meaning to you, you would not disbelieve? Your disbelief would consist in denying it.”

When asked about the words of the Most High:

“The angels and the Spirit ascend to Him in a Day whose measure is fifty thousand years,”

he said: “It is a Day about which Allah has informed us; Allah knows best about it.” Many similar statements are reported from the early generations.

Thus, if knowledge “of these matters” may be beneficial, yet may harm some people, it becomes clear to you that a statement may be censured in one situation but not another, and when addressed to one person