narrated by ‘Amr ibn al-‘Ās and recorded by Ahmad and Muslim. If the unbeliever is pardoned because he has embraced Islam, which wipes away past sins—for good deeds erase evil deeds—and because withholding pardon would deter people from entering Islam by subjecting converts to burdens and shackles lifted through the pronouncement of this Prophet, may Allah bless him and grant him peace, then the same reasoning applies to repentance from ignorance and wrongdoing. Acknowledging the truth and returning to it is a good deed through which Allah erases evil deeds. Withholding pardon would greatly discourage repentance and impose heavy burdens and formidable shackles upon those who repent.

It is established in Sahīh Muslim, on the authority of Abū Dharr, that the Prophet, may Allah bless him and grant him peace, said:

“Allah replaces every evil deed of His repentant servant with a good deed.”

This accords with the apparent meaning of His words:

“Allah will replace their evil deeds with good deeds.”

If the evil deeds of which he repented have become good deeds, then no evil deed remains to his account after repentance. That taking of possession and that contract therefore fall within the scope of pardon, as does that omission. He is thus not treated as one who has neglected an obligation or committed a prohibited act. In this way, the scriptural evidence is reconciled.

For the Prophet, may Allah bless him and grant him peace, said:

“Whoever sleeps through a prayer or forgets it, let him pray it when he remembers it.”

People have differed concerning someone who deliberately omits prayer or fasting: must he make it up?