Even so, this can be known by the friend of Allah himself and by others, though such knowledge is rare, and they may not assert it categorically. As for someone whose friendship with Allah and place among the people of Paradise are established by a scriptural text—such as the Ten and others—the generality of Ahl al-Sunnah affirm for him what the text affirms.

As for someone whose good name is widespread throughout the Muslim community, such that the community unanimously praises him, should the same be affirmed for him? Ahl al-Sunnah differ on this, but the more likely correct view is that it should. This concerns the general rule. As for “certain exceptional individuals,” they may know the ultimate fate of particular people through what Allah has disclosed to them. This, however, is not something everyone is obliged to believe. Many who are thought to have received such disclosure are merely relying on conjecture that is of no avail against the truth.

Those who experience spiritual unveilings and communications are sometimes right and sometimes wrong, just like those who engage in reasoning and inference in matters open to scholarly judgment. They must therefore all hold fast to the Book of Allah and the Sunnah of His Messenger, may Allah bless him and grant him peace, and weigh their spiritual experiences, visions, opinions, and rational conclusions against the Book of Allah and the Sunnah of His Messenger, rather than relying on these experiences and conclusions alone.

For the foremost of the inspired men in this community, who receive spiritual communications, was Umar ibn al-Khattāb. Yet situations arose in which he was corrected by the Messenger of Allah, may Allah bless him and grant him peace, or by the Messenger’s friend, who followed him and learned from him, and who was more perfect than the inspired man whose heart spoke to him from his Lord. For this reason, everyone is obliged to follow the Messenger, may Allah bless him and grant him peace