The seventh cause:

Afflictions through which Allah expiates sins in this world. It is reported in the two Sahīhs that he, may Allah bless him and grant him peace, said:

“No illness, fatigue, worry, sorrow, distress, or harm afflicts a believer—even the prick of a thorn—without Allah thereby expiating some of his sins.”

The eighth cause:

The trial, compression, and terror experienced in the grave, for these are among the things through which sins are expiated.

The ninth cause:

The terrors, anguish, and hardships of the Day of Resurrection.

The tenth cause:

Allah’s mercy, pardon, and forgiveness, without any cause on the part of His servants. Once it is established that blame and punishment may be averted from sinners through these ten causes, their claim that punishment for those who commit major sins can be averted only through repentance contradicts this.

Section:

These two views—the view of the Khawārij, who declare people disbelievers on account of sins as such and hold that they will remain in Hell forever; and the view of those who hold that they will remain in Hell forever, categorically assert that Allah will not forgive them unless they repent, and say that they possess no faith whatsoever—were adopted by none of the imams of the religion versed in jurisprudence and hadith. Rather, both are views well known to be held by the people of innovation.

Likewise, the view of those among the extreme Murji’ah who suspend judgment concerning people who commit major sins and say, “I do not know that any of them will enter Hell,” is also an innovated view. Rather, the early Muslim generations and the imams agree upon what the scriptural texts establish through numerous independent transmissions: some of those who face the qiblah in prayer will certainly enter Hell and then emerge from it. As for anyone who categorically asserts that none of