[These are numerous, widely transmitted, mass-transmitted hadiths according to hadith scholars. Nor do they say, “We suspend judgment regarding unrestricted rulings.” Rather, we know that Allah admits to the Fire whomever He admits among those guilty of major sins] (1), while others do not enter it because of certain causes.

They disagreed, however, over whether those who enter do so because of a cause that necessitates it—such as the enormity (2) and multitude of their sins—while those who do not enter are spared because of a cause that prevents it, such as countervailing good deeds and the like; and whether He—Glorified and Exalted—is guided by wisdom and causes in what He does. Or may He distinguish between two people who are alike purely by His will, punishing one while forgiving another who is identical to him in every respect, purely by His will? They hold two views on this matter, and the revealed texts and statements of the Salaf accord with the first.

We may suspend judgment only concerning a particular individual: we do not attest that he belongs to Paradise or the Fire except on the basis of knowledge, because we cannot fully know his true inward state or the condition in which he died. We nevertheless have hope for the one who does good and fear for the one who does evil.

They hold three views concerning attesting that someone belongs to Paradise. Some attest this of no one except the prophets. This was the view of Muhammad ibn al-Hanafiyyah and al-Awzā‘ī.

The second is that one attests that every believer about whom an explicit text has been transmitted belongs to Paradise. This is the view of many hadith scholars.

The third is that one attests this of those people, as well as anyone for whom the believers testify. The Prophet—peace and blessings of Allah be upon him—said:

“You are Allah’s witnesses on earth” (3).

He also said, “You will soon