There are also in Mohammedanism certain other doctrines which seem to be part of the system, but which are not quite so fundamental as those that have been stated. Some of these are not quite plain: it is very difficult, for instance, to understand what was Mohammed’s teaching on the forgiveness of sins, and there is great confusion of thought on this point amongst his followers. Certainly an infidel becoming a Mussulman has his sins forgiven, though he does not expect to receive any peculiar strength for the future, but only a direction as to what God wants him to do and to avoid. After this the motives of his actions will be _khauf u jizā_, that is to say, the fear of Hell and the expectation of Heaven. He will have to be punished in Hell for his sins according to their assessed value, unless he has previously wiped them out, either by _savābs_, that is, by works of merit, or by repentance. Repentance of a real kind is supposed to have a certain value, though it is hard to state exactly what that value is. Formal repentance, which does not in the mind of the common Persian necessarily involve the giving up of such fruits of sin as stolen articles, has also a certain value. But the most efficient way of atoning for sin is by _savabs_. Finally no Mussulman, at any rate among the Shiahs, would consider it justifiable to hold himself free from the fear of Hell. Punishment in Hell according to the Mussulman idea is not necessarily everlasting, for most of the Persians believe that, by the intercession of Mohammed, all his people will finally get to Heaven. But in Heaven there are many grades, and the position of the individual will be determined by the relative weight of his _savabs_ and sins. Properly, a _savab_ is a work of supererogation considered as possessing merit; but the word is often used less exactly for any action which will be put to the account of a man as a good deed. I believe that Persian Mohammedans when using this word almost universally accept the view that the performance of a certain number of approved actions makes it less necessary to adhere to the path of duty. Also, to put it crudely, the good deed is not regarded as the gift of God to man, but as the gift of man to God; and I feel convinced that the word is bound up with the assumption that Heaven-seeking or the fear of Hell are the only possible motives for right behaviour. The ordinary Yezdi has no doubt that a non-Mussulman can do a _savab_, especially if he benefits a Mussulman; and the belief that such a man if he was a Jew or a Christian, could get to Heaven, would not be considered very heretical.[4] Some Yezdis might allow that idolaters could get to Heaven by _savabs_, but this would be considered a more dangerous doctrine. The fact is that there was in Mohammed’s essential teaching a very large amount of latitudinarianism, and this comes out in the common ideas of Mussulmans who are not repressed by a system such as that of the Sunnis.