on the Day of Resurrection, veiled from Him, it is clear that they will be veiled from Him even more completely in the Fire. He, glorified and exalted, says:

“Whoever is blind in this life will be blind in the Hereafter and even further astray.”

He also says:

“And We will gather him on the Day of Resurrection blind.”

Describing them without qualification as blind is incompatible with their “seeing Him,” which is the highest form of sight.

In short, my purpose in this treatise is not to discuss this question exhaustively, for the field of knowledge is vast. Rather, the aim is to explain that this “question” is not among the important matters that warrant extensive discussion and dissemination among the general public and the learned alike, until it becomes a rallying cry that divides hearts and sets people at odds.

Nor, to my knowledge, is this “question” one that warrants shunning one another and severing ties. Most of those before us who discussed it were people who adhered to the Sunnah and followed the transmitted teachings. People disagreed over it without shunning one another or severing ties, just as the Companions—may Allah be pleased with them—and those after them disagreed over whether the Prophet, may Allah bless him and grant him peace, saw his Lord in this world. They used strong language concerning it, as when the Mother of the Believers, ‘Ā’ishah, may Allah be pleased with her, said: “Whoever claims that Muhammad saw his Lord has uttered a tremendous lie against Allah.” Yet this disagreement did not lead them to shun one another or sever ties.

Likewise, Imam Ahmad debated some people of the Sunnah over “the question of testifying that the ten will be in Paradise,” until voices were raised during the debate. Ahmad and others held that this testimony should be given, yet they did not shun those who refrained from giving it. There are many other comparable questions.

Those who differ over this “question” are more deserving of being excused than others. As for the “majority,” their excuse