The same applies to “general judgments of unbelief” and “general threats of punishment.” Thus, the general threats of punishment in the Quran and Sunnah apply only when the necessary conditions are met and no impediments are present. By agreement of the Muslims, they do not apply to someone who repents of the sin, nor to someone whose good deeds erase his evil deeds, nor to someone for whom intercession is accepted or who is forgiven.

For the punishment of sins—namely Hell—is averted through repentance, good deeds that erase sins, and afflictions that expiate them—though these are themselves punishments in this world—as well as through hardships experienced in the intermediate state after death and on the gathering grounds of the Day of Resurrection. It is also averted through the supplications of believers, such as their funeral prayer for a person, and through the intercession of an intercessor whose plea is accepted, as when the foremost of intercessors, “Muhammad”—may Allah bless him and grant him peace—intercedes for someone.

Accordingly, whatever sin a person repents of, its consequence is removed. Whatever he does not repent of remains subject to the ruling applicable to unrepented sins. If hardship befalls him because of sins and he repents of some of them, his hardship is alleviated in proportion to what he has repented of, but not in respect of what he has left unrepented. His case differs from that of someone who repents comprehensively.

People generally do not repent comprehensively, despite their need to do so. Repentance is obligatory upon every servant in every circumstance, for he continually becomes aware of duties he has neglected or prohibitions he has transgressed. He must therefore continually repent. And Allah knows best.