Allah has gathered the bodies of those destined for the Fire into the Fire. This is a metaphor for the removal of sins from the Fire. The apparent meaning necessitates the forgiveness of sins.

The major and minor sins. And there are hadith in the Sahihayn that indicate this. This has also been narrated.

And in hadith that necessitate the expiation of major and minor sins, scholars differ. Some say: All of this is for minor sins, and the major ones are exempted, as stated in the hadith: "Except for the major sins." As for the major sins, they are not expiated except by repentance or the grace of Allah. This is the view of the scholars, such as Al-Bukhari, Ibn Abd al-Barr, Ibn al-Arabi, Iyad, Ibn Battal, and many others. He said: And it has been narrated from him that whoever abstains from evil is a heretic, and heresy is a bid'ah. From the Sunnah, it is that these hadith are for minor sins, and they are not expiated except by the saying of the Messenger of Allah, peace be upon him. As for what is exempted from major sins, and that major sins are not expiated except by repentance or the grace of Allah. This is not the view of the Mu'tazilah, but rather those who hold this view have taken these hadith in general terms, without any basis in Sharia. They have taken it from the blameworthy qualities in the branches of jurisprudence and the lengthy chains of narration, as stated by Ahmad and others. How can it be in the principles and beliefs? The correct view is to interpret the sins in the hadith as minor sins, and the people of the Sunnah rely on the qualified hadith. For example, the prayer is an expiation for what is between them, provided that major sins are avoided. And Ibn Abd al-Barr narrated from some of his contemporaries the generalization of expiation for sins by good deeds. He said: Good deeds erase evil deeds, and other verses and hadith that are apparent in this regard. And Ibn Abi Zayd al-Qayrawani was extreme in this regard, saying that there is no need for repentance. If good deeds suffice for sins, then there is no need for repentance. And according to this view, Al-Shafi'i stated in his book, saying that major sins are not expiated except by repentance or the grace of Allah Almighty.

And Ibn al-Arabi and others narrated the consensus on this, that major sins are only expiated by repentance. Ibn al-Daqiq al-Id said: And there is consideration in this. And Sheikh al-Juzayri said in the explanation of the Risalah, after mentioning it: And there is consideration in this. And the apparent meanings of the hadith necessitate otherwise. As for the hadith that Allah has forgiven the people of Arafat and guaranteed them their rights, it is a weak hadith. And others have explicitly stated that the expiation of major and minor sins by righteous deeds is by the grace of Allah. Among them is Ibn al-Mundhir, who narrated it. And al-Din al-Iraqi in the completion of the explanation of al-Taqrib by his father. And Abu al-Hasan al-Isfahani, whom Ibn Hajar mentioned in Fath al-Bari, interpreting the hadith of al-Tirmidhi and others, saying: "I ask Allah the Great, the One besides Whom there is no god, the Ever-Living, the Sustainer, and I repent to Him." His sins are forgiven, even if they were like the foam of the sea. And he mentioned this in Fath al-Bari as well. And so did al-Suyuti in his discussion of the hadith: "Whoever says 'There is no god but Allah' and dies upon it..." And al-Baji said in al-Muntaqa regarding the hadith of "Amin," and al-Qadi Iyad in al-Iswal, and he narrated the words of Abu Zayd al-Tha'alibi in the book Jami' al-Fawa'id, and he made it a basis for all that is mentioned.