The question arose from the following verse: "If you avoid the heinous sins that are forbidden to you, We will acquit you of your evil deeds."131 According to Ibn Abbas, committing what is forbidden in the Qur'an is a major sin, and committing what is forbidden by the Sunnah is minor sin. Forgiveness mentioned in the above verse is concerned only with (saiyi'at) minor sins, so all major sins remain as giving a cause for 'threat', (waid).132

There are other verses concerning this question:

i) "Surely God forgives sins altogether...."133

In the first verse God did not stipulate any condition for forgiveness, and in verse iv He did not stipulate any condition for the abiding punishment for those who rebel against Him and His Messenger, so both verses provide a general statement on the question. But, in verse ii, and in verse iii, he imposed repentance as a condition for His forgiveness, and he also said, "Yet I am All-forgiving to him who repents."137

The difference of opinion over this problem arose with regard to the Will of God concerning forgiveness of sins lesser than polytheism (shirk). The opinion of Jabir b. Zaid was that "God has told us about His will regarding forgiveness. he said that He wills to forgive for repentance: 'Yet I am All-forgiving to him who repents.'"138 As the Qur'an states that those who rebel against God and His Messenger shall dwell forever in hell-Fire, there is no reason why they should not do so, unless they repent, as is explained above. For repentance only can save them from eternal Hell-Fire.

However, the Mu'tazilites adopted the same view and they were known for it by the title (ahl al-wa'd wa al-wa'id).

With regard to 'intercession' (shafa'ah), Jabir b. Zaid reported a number of Traditions from the Prophet concerning the people who deserve intercession. Jabir stated clearly that intercession is not for sinners who had not repented before death.139

As for the 'creation' of the Qur'an, Ibadhis, as has already been explained, held three different opinions, one of them being that the Qur'an is created. They regarded this problem as one of those on which they can differ, out of personal