How can the Prophetic narrations regarding the fasting of the Prophet (PBUH) and the fasting of David (PBUH) be reconciled with the noble verse, "Indeed, in the Messenger of Allah you have a good example"? And does the verse "Indeed, We will support Our messengers" contradict the killing of prophets by the Children of Israel? And how can the verses of warning and punishment in the Qur’an and the Prophetic narrations be understood in light of some scholars’ saying that every Muslim will enter Paradise? And what is the correct version among the multiple narrations of the Abrahamic prayer? And is there any basis for describing the Throne of the Most Merciful as being made of red ruby?

There is no contradiction between the texts of divine revelation; rather, any perceived contradiction stems from a deficiency in knowledge or understanding.

1. The Prophet's not performing some deeds whose virtue he clarified: It is not necessary for the Prophet (peace be upon him) to perform every virtuous deed he clarifies. This could be a减轻 (alleviation) for the Ummah, out of fear of hardship, or because he was preoccupied with matters of greater importance. Examples: his clarification of the virtue of the Adhan (call to prayer), Umrah during Ramadan, and the fasting of David (peace be upon him), without him performing them himself. Sheikh Al-Uthaymeen said: "The Prophet and the Rightly Guided Caliphs were preoccupied with the welfare of the servants, and their leaving some deeds does not mean that their virtue is less." Ibn Al-Qayyim said: "The Prophet (peace be upon him) leaving some deeds that were beloved to him was a mercy to his Ummah and out of fear of imposing hardship on them." Ibn Hajar Al-Haytami said: "The Prophet (peace be upon him) did not fast continuously nor did he pray the entire night, so as not to impose hardship on his Ummah."

2. The verse "Indeed, We will support Our messengers" and the killing of some messengers: The support for messengers mentioned in the verse refers to the support of those who fight among them in battles against their enemies. Al-Shanqeeti said: "The triumph of prophets is of two types: triumph through argument and clear evidence (for all of them), and triumph through sword and spear (for those commanded to fight). The victory mentioned includes triumph by sword and spear for those commanded to engage in jihad."

3. The words of warning in the Quran and Sunnah: The sins and transgressions for which Allah has warned the perpetrators with "will not enter Paradise" or "will abide eternally in Hell" do not imply eternal damnation in Hell for Muslims. These sins are subject to forgiveness, and their perpetrators will not abide eternally in Hell. Scholars have said: "The eternity of disbelievers is perpetual, while the eternity of Muslims is a prolonged stay. The prohibition of Paradise for disbelievers is perpetual, while for Muslims it is temporary." The verse confirms: (Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills). Ibn Khuzaymah said: "Every threat against the people of Tawheed (monotheism) is conditioned by Allah's will regarding forgiveness."

4. Differences in narrations concerning a single act of worship (such as the Ibrahimiyah prayer): This has been explained previously in the answer to question number (4209).

5. A saying attributed to Ibn Abbas that the Throne is a red ruby: This saying has not been narrated from Ibn Abbas (may Allah be pleased with both of them). Nothing authentic has been reported in this regard from the Prophet (peace be upon him) or from any Companion. What is authentically reported from a Tabi'i (successor) is not an evidence in the religion of Allah the Exalted in matters of creed. Dr. Al-Tamimi said: "All chains of transmission for this narration are broken, and what comes from the Tabi'in is not an evidence in matters of creed."