'His saying, the Most High: "If you avoid the major sins of what you are forbidden, We will remove from you your evil deeds and admit you to a noble entrance." (p-532) "Avoid" means: you leave aside. Ibn Mas'ud and Ibn Jubair read, "If you avoid the major sin." Al-Mufaddal read from Asim, "He will remove," and "and He will admit you" with the sign of the absent. The others read with the 'n.' Both readings are good. Ibn Abbas read: "from you of your evil deeds" with the addition of "from." The seven, except Nafi', read "entrance" with a dammah on the meem, while Nafi' read "entrance" with a fatha. Abu Bakr also narrated this from Asim here and in Al-Hajj, and there was no disagreement in Surah Bani Isra'il regarding "entrance" and "a place of truth" that they are both with a dammah on the meem. Abu Ali said: "Entrance" with a fatha may be a source, and the acting verb in it is a verb indicated by the apparent meaning. The estimation is: and He will admit you, so you will enter an entrance. It may also be a place where the apparent verb acts. Likewise, "entrance" with a dammah on the meem is possible for both meanings. If the apparent verb does not act, then its second object is omitted. The estimation is: and He will admit you to Paradise. The scholars disagreed regarding "the major sins." Ali ibn Abi Talib said: "They are seven: associating partners with Allah, killing a soul, accusing chaste women, consuming the wealth of orphans, consuming usury, fleeing on the day of battle, and reverting to ignorance after migration." Ubaid ibn Umayr said: "The major sins are seven, and in each one of them is a verse in the Book of Allah, the Exalted." The judge Abu Muhammad, may Allah have mercy on him, said:

And he mentioned as Ali said, and he made the verse regarding apostasy his saying, exalted is He: ﴿Indeed, those who have turned back on their heels after guidance has become clear to them﴾ [Muhammad: 25] the verse. And it occurred in Sahih al-Bukhari, in the Book of Hudud, in the Chapter of Stoning the Chaste: "Beware of the seven destructive sins: associating partners with Allah, sorcery, killing a soul, consuming usury, consuming the wealth of orphans, turning away on the day of battle, and slandering chaste, unaware, believing women." And Abdullah ibn Umar said: "They are nine: associating partners with Allah, killing, fleeing, slandering, consuming usury, consuming the wealth of orphans, heresy in the Sacred Mosque, the one who practices sorcery, and the crying of parents due to disobedience." Abdullah ibn Mas'ud and Ibrahim al-Nakha'i said: They are in all that which has been prohibited from the beginning of Surah An-Nisa to thirty verses from it, and it is: "If you avoid." And Abdullah ibn Mas'ud said: "They are also four: associating partners with Allah, despairing of Allah's mercy, losing hope in Allah's relief, and feeling secure from Allah's plan." It was also narrated from Ibn Mas'ud: "They are three: despair, losing hope, and feeling secure from the prior plan." Ibn Abbas and others said: "The major sins are everything that has been threatened with fire, punishment, or curse, or something similar to that." A group from the scholars said: They are in this context types of shirk that do not allow for good deeds to be accepted with them. And a man said to Ibn Abbas: Inform me about the seven major sins. He said: "They are closer to seventy." And Ibn Abbas said: "Everything that Allah has prohibited is a major sin." Here enters adultery, drinking alcohol, falsehood, backbiting, and other things that have been explicitly mentioned in hadiths, and the enumeration of major sins is not intended to be exhaustive; rather, some of them were mentioned as examples. The scholars of rhetoric, the judge, Abu al-Ma'ali, and others said: It is only said: minor, in relation to something greater than it, while in itself it is a major sin in terms of disobedience, as all are one.

And this verse is supported by the hadith of the Messenger of Allah, blessings and peace be upon him, in the Book of Wudu from Muslim: "On the authority of Uthman, may Allah be pleased with him, he said: I heard the Messenger of Allah, blessings and peace be upon him, say: 'There is no Muslim who attends a prescribed prayer, and he perfects his wudu, humility, and bowing except that it serves as an expiation for what came before it of sins, as long as he does not commit a major sin, and that is throughout his life.'"

The scholars have differed in this matter. A group of the jurists and the people of Hadith believe that if a man avoids the major sins and fulfills the obligatory acts, his minor sins, such as looking and similar actions, are certainly expiated according to the apparent meaning of this verse and the apparent meaning of the Hadith. As for the usuliyyun, they said: it is not necessary to assert that the minor sins are expiated by avoiding the major sins. Rather, this is to be understood in terms of the predominance of hope and strong expectation, and the will is established. This is indicated by the fact that if we were to assert that the one who avoids the major sins and fulfills the obligatory acts has his minor sins expiated, it would be as if he were in the ruling of something permissible, which is certainly not subject to any obligation, and that would contradict the principles of the Shari'ah. The interpretation of major sins among the usuliyyun in this verse refers to types of disbelief, and the verse that restricts the ruling should be referred to regarding all these absolutes: His saying, 'And He forgives what is less than that for whom He wills' [An-Nisa: 48]. 'Kariman' implies the generosity of virtue and the negation of faults, as you say: a generous garment, and a noble lineage. This is a verse of hope. It has been narrated from Abdullah ibn Mas'ud that he said: Five verses from Surah An-Nisa are more beloved to me than the entire world: His saying, 'If you avoid' [the verse], and His saying, 'Indeed, Allah does not forgive that partners be associated with Him' [An-Nisa: 48], and His saying, 'And whoever does evil or wrongs himself' [An-Nisa: 110], and His saying, 'He will multiply it' [An-Nisa: 40], and His saying, 'And those who believe in Allah and His messengers' [An-Nisa: 152].