Likewise, if it is said:

“An existent is either eternal or originated, or neither eternal nor originated; and it is either necessary or possible, or neither necessary nor possible,” and other similar formulations.

These people fell into error because they supposed that the mere fact that the mind can conceive and posit something entails that it is possible in external reality. This is not so. Rather, the mind posits impossible things that cannot exist in external reality; such suppositions exist only in the mind, not in external reality.

These matters have been discussed at length elsewhere. Our purpose here, however, is to mention what people have disputed concerning blame and punishment. We have explained that the matter rests upon two principles:

The first is that, regarding every matter over which people disagree, can [every] (1) person exercise independent reasoning through which he may ascertain the truth? Or (2) are people divided into those capable of doing so and those incapable of it?

The second principle is this: Does Allah punish one who exercises independent reasoning but is unable to ascertain what is correct, or does He not punish a person who fears Allah to the best of his ability yet is unable to ascertain some of what is correct?

Once these two principles are understood, then, as for the Companions of the Messenger of Allah—may Allah’s blessings and peace be upon him—the greater part of [all] (3) the allegations made against them is false. Whatever is true amounts, at most, to a sin or an error. An error is forgiven, and there are numerous grounds on which a sin is forgiven. No one (4) can state with certainty that any one of them committed sins that necessitate the Fire