The promise of the Quran and the Hadith, that they are not like the lies that entered the religion. He added in his interpretation in his book "Al-Ulum Al-Fakhira fi Umur Al-Akhira" the words of Imam Al-Fakhr Al-Razi regarding this. And he said, Al-Qurtubi also said in his understanding and narration, quoting Al-Baghawi, then he quoted the words of Ibn Al-Arabi to the contrary and refuted them. He said, "I say that the prevailing view is that of the Ash'aris, that it is permissible for major sins to be forgiven by repentance, and that it is sufficient for them to be forgiven by good deeds and Hadith." What the scholars have gathered is what he said, and Al-Shaykh Al-Nawawi narrated it in his book, and he agreed with it. I say, Ibn Al-Dhahabi and Al-Badr Al-Dimashqi also said this in their "Hawamid", and so did Al-Suyuti in his interpretation. This was also stated by Abu Al-Hasan Al-Sahlawi and Al-Baqli in their "Tafsir", and they mentioned the issue of major and minor sins. All of them agreed and quoted the texts of these scholars and others. He said, "And I say that what appears to the discerning mind is the second view, which is that major sins are like minor sins, and that all deeds are accepted." The scholars of the Sunnah and their principles are that Allah Almighty forgives whomever He wills, when He wills, without being bound by it. This is due to His grace and generosity, and it is a reason for whomever He wills among His obedient servants to be forgiven. As for the saying that it is not like the saying of the one who says, "All kinds of obedience are accepted, and all sins are forgiven." What is apparent from the Sharia in the Hadith, when opinions are mixed and sayings are confused, is that the rational evidence is not sufficient. It is as if the Hadith came to clarify the deeds that are forbidden, and then it clarified them. Then he mentioned the evidence for the forgiveness of sins, both past and present, and the words of the later scholars. He said, "And I do not accept all the Hadith that have been narrated in this regard, such as the Hadith, 'What the great ones have committed is not like what the minor ones have committed.' This is because it is not possible to restrict it to what is mentioned. He mentioned many Hadith that cannot be restricted. He said, "Some of them are authentic, and some are not. It is not possible to mention them." He said, "The Hadith, 'What the great ones have committed is like what the minor ones have committed,' is the origin of the authentic Hadith." It is not possible to restrict it, as mentioned. He mentioned the reasons for strengthening this view. He mentioned what has been narrated in many reports from the righteous, that they were forgiven. It is mentioned that they were forgiven after their death, and that each of them was forgiven for a specific reason, and that he died repenting. Then he mentioned many examples of this. He said, "And others have narrated this. They relied on dreams, even if they cannot be used as evidence for legal rulings, as stated by Imam Al-Qasimi, may Allah have mercy on him, in his "Muwafaqat", and also by Ibn Abd Al-Salam before him in his "Fatawa" and Al-Shaybi in his "Nukat Al-Tafsir". He said, "And they relied on them and hoped for forgiveness from Allah. May Allah grant him success, perhaps he will achieve the like of that, believing in the grace of Allah Almighty." This is the end. And what appears is that their understanding is not consistent.