of people, because unjust actions for people are only conceivable with regard to someone else's property, but God does not encounter someone else's property anywhere so that he could behave unfairly to him. The principle of predestination is God's mystery with regard to his creatures. No Archangel and no prophet is informed of this. Reflecting on predestination leads to destruction and is a step toward rebellion against God because He has hidden the knowledge about it from people. The Blessed and the Damned It is made easy for everyone for what they were created for. Blessed are whose who are saved by God's judgment (qaḍāʾ Allāh), condemned are whose who are condemned by the judgment of God. God created paradise and hell above all else; then he created the people who are worthy of them. He has designated some out of generosity (faḍlan) for paradise, the others out of justice (ʿadlan) for hell. God has always known the number of those who go to paradise and the number of those who go to hell. This number is neither increased nor decreased. When God creates the body of the embryo, he sends an angel to him who writes down his livelihood (rizq), the hour he dies, his deeds and whether he is a damned (šaqī) or a blessed (saʿīd). The Sunni believer does not doubt his belief. Humans neither know how they are registered by God (whether as believers or unbelievers), nor how it ends with them. God is also the converter of hearts (muqallib al-qulūb). Therefore it is recommended to say: ”A believer, if God is willing” or ”I hope that I am a Believer“. Such a way of expression does not make people into doubters, because by that, they only mean that their otherworldly fate and their end are hidden from them. The Sunnis do not speak to any of the people who pray to the Kaaba, to paradise or hell, because of a good deed or a sin he has committed. Sunni view of hadith The Quran as it exists today in book form was compiled by Muhammad's companions (Sahabah) within a handful of months of his death, and is accepted by all sects of Islam. Many matters of belief and daily life were not directly prescribed in the Quran, but were actions observed by Muhammad and the early Muslim community. Later generations sought out oral traditions regarding