and threatening punishment, just as they contain texts commanding and prohibiting. These texts explain and clarify one another. Just as the texts promising reward for righteous deeds are conditional upon the absence of disbelief that nullifies those deeds—for the Quran indicates that whoever apostatizes has rendered his deeds worthless—so too the texts threatening punishment for disbelievers and sinners are conditional upon the absence of repentance. For the Quran indicates that Allah forgives all sins for whoever repents, and this is agreed upon among Muslims. The same principle therefore applies to matters of dispute.

Through well-known texts, Allah has made clear that good deeds erase evil deeds; that whoever does an atom’s weight of good will see it, and whoever does an atom’s weight of evil will see it; that He answers the supplicant’s prayer when he calls upon Him; that worldly afflictions expiate sins; that He accepts the intercession of the Prophet, may Allah bless him and grant him peace, for those who have committed major sins; and that He does not forgive associating partners with Him, but forgives anything less than that for whomever He wills. Likewise, He has made clear that charity is nullified by reminders of generosity and hurtful conduct, that usury nullifies deeds, and that Allah accepts only from those who fear Him—that is, in the deed in question—and other such matters.

Thus, He has established things that remove the punishment for evil deeds, just as He has established things that may nullify the reward for good deeds. Yet nothing effaces all evil deeds except repentance, just as nothing nullifies all good deeds except apostasy.

This makes clear that we affirm that “Those who unjustly consume the property of orphans