"and we said: that is more appropriate for the interpretation of the verse because the evil deeds had already occurred with their inherent ugliness, and it is not permissible to change something that has already occurred with a certain characteristic to the opposite of what it was, except by altering its characteristic in another state. Therefore, if this were to be done, the polytheism of the disbeliever, which was polytheism in disbelief itself, would become faith on the Day of Judgment through Islam, and all his specific sins would become acts of obedience, and this is not something a person of reason would say." Shaykh ʿAlī al-Qārī (may Allāh have mercy on him) pointed to the problem in "al-Mirqāt" (5/272) and responded by saying: "It can be said: he committed sins after repentance for which he deserved punishment, or the transformation occurred for him as a favor from the Lord of lords, and the latter is more apparent." I said: If that were the case, he would not be punished and would not be the last to leave the Fire! It seems he took the second response from Ibn Ḥibbān's chapter on the ḥadīth, where he said: "Mention of transforming the evil deeds of those He loves among His servants on the Day of Judgment into good deeds." I say: This is only valid according to the narration of Abū Muʿāwiyah, which detailed and made the man whose evil deeds were transformed into good deeds different from the first man who is the last to leave the Fire. Thus, the problem is resolved from its root, and all praise is due to Allāh, by whose grace righteous deeds are completed. (Note): Abū ʿAwānah added in a narration at the end of the ḥadīth: "Then the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) recited: (Then those, Allāh will replace their evil deeds with good deeds)." And its chain of narration is as follows: Ibn Abī Rajāʾ al-Maṣīṣī narrated to us, saying: Wakīʿ narrated to us with the aforementioned chain