On the authority of ibn Abbas (may allah be pleased with him): on the authority of the messanger of allah (may Allah’s blessing and peace be upon him) from among the sayings that he related from his Lord (glorified and exalted be He) is that He said: “Verily, Allah recorded the good deeds and the evil deeds. Then He clarified how [that recording should occur:] whoever decided to do a good deed but he did not do it, Allah records it with Him as a complete good deed. And if he decided to do it and actually did it, Allah records it with Him as ten good deeds up to seven hundred times up to many times over. If he decided to do an evil deed but he did not do it, Allah records it with Him as one complete good deed. If he decided to do it and he actually did it, Allah records it as one evil deed.” Recorded by al-Bukhari and Muslim in their two Sahihs with that wording.
Dear brother, may Allah guide us and you, look at Allah’s great kindness. Ponder over the wording [of this hadith]. His statement, “With Him,” indicates Allah’s great care for it. His statement, “complete” is for emphasis and extreme care for it. About the evil that one considers and then leaves, [He says,] “Allah records it with Him as one complete good deed,” and He emphasizes it with, “complete”. “If he does it, he records it as one evil deed.” He has emphasized its insignificance by saying, “one” and he did not stress it by saying, “complete.” And to Allah is all praise and graces. He is far above every imperfection. We cannot praise Him enough for His bounties. And all grace is from Allah.
- “Verily, Allah recorded the good deeds and the evil deeds.”
- “Then He clarified whoever decided to do a good deed but he did not do it
- “And if he decided to do it and actually did it
- “If he decided to do an evil deed but he did not do it
- “If he decided to do evil and he actually did it
- “Allah obliterates [that evil]. And Allah does not put anyone to destruction except for one who is to be destroyed
- Other Points Related to This Hadith:
General Comments About the Hadith: This hadith demonstrates both the great justice as well as the great grace of Allah. No one is wronged by Allah in any way. If a person does an evil, it is considered one evil. If a person does a good deed, it is rewarded handsomely by Allah. A believer should think about hadith of this nature. This information makes the person realize that Allah is truly the Compassionate, the Merciful. The response from the believer should be full devotion and love for his Merciful Creator.
1. “Verily, Allah recorded the good deeds and the evil deeds.”
Allah recorded and decreed which deeds are deserving of reward and which deeds are deserving of punishment. In some narrations of this hadith, it states that Allah is the one who recorded the good deeds and the evil deeds. In other narrations, it states that the angels record the deeds at the order of Allah. This second understanding is a very common understanding for this hadith. It helps one understand the following passage: “Allah ordered that the good and bad deeds be recorded and then Allah explained to the angels how the good and bad deeds were to be recorded.” According to ibn Uthaimeen, this recording by Allah implies two matters: One is the recording of the good and bad deeds by Allah in the Preserved Tablet. This is referred to in the verse, “And everything small and big is written down” (al-Qamar 53).
Allah recorded the good and bad deeds in the Preserved Tablet. This recording took place before any of the deeds were actually performed, according to Allah’s knowledge of what will occur. No one has knowledge of what is recorded therein. The second recording is when the person actually performs the deeds. At that time, they are recorded according to Allah’s justice, mercy and beneficence. In any case, the fact that all good and bad deeds are recorded should not be taken lightly. A person’s deeds are recorded, the good and the bad. Nothing escapes Allah’s knowledge, not even contemplating doing a bad or good deed.
2. “Then He clarified how [that recording should occur:] whoever decided to do a good deed but he did not do it, Allah records it with Him as a complete good deed”
Allah did not state what are the good deeds and the evil deeds that are recorded and how they are recorded. The explanation for that recording is in the words following it: deeds have been divided into four categories (doing good deeds, deciding to do good deeds and then not doing them, evil deeds, deciding to do evil deeds and then not doing them). These categories shall be discussed separately below. Baitaar explains this passage by saying, “Allah has legislated for mankind that such are good deeds and such are evil deeds and then he made that clear to them upon the tongue of His messenger. Therefore, after this explanation and clarification, this matter is not hidden to anyone.”
2.1 The Definition of Some Important Terms
In order to completely understand this hadith, one must understand what is the meaning of hamm (“considered, decided”) and what is the difference between it and other similar terms. Another important relevant word is al-haajis. This is a fleeting thought that occurs in one’s mind. It does not stay but a second. The person does not give the thought any consideration and it leaves the person’s mind quickly. This kind of thought can occur to anybody and its content can be quite evil. Satan may try to put many thoughts into a person’s mind. However, the person is not sinful in any way with respect to this type of thought, if he repels it and leaves it as no more than a fleeting thought.
The second concept is that of al-khaatir. This is also a thought that comes to one’s mind. However, in this case, the person gives the thought some consideration before it leaves his mind. This thought can also be quite evil, either coming from Satan or one’s soul. Once again, if the person does not act upon it nor give it any further consideration once it leaves him, he is not sinful or held responsible for that thought. The third notion is “the speech of the person to himself’. This goes beyond the above levels in that the person actually contemplates whether or not he should perform the act that he is thinking about. In the above cases, there was no such consideration. If the act that he thought about was an evil act and he did not follow it through, he will not be held responsible for this thought that occurred to him.
Again, by the mercy and grace of Allah, the person is not held responsible for any of the above types of thoughts that occur to his mind. When Allah revealed the verse, “To Allah belongs all that is in the heavens and all that is in the earth, and whether you disclose what is in your ownselves or conceal it, Allah will call you to account for it. Then He forgives whom He wills and punishes whom He wills. And Allah is able to do all things” (al-Baqara 284), the Companions found this very difficult. No human can control the thoughts that comes to his mind. This verse implies that a person will be held responsible even for those thoughts whose appearance he did not intend and cannot repel. The Companions stated that they are able to pray, fast and make jihad but this was beyond their means.
Then Allah revealed the verses correcting the above misunderstanding. Allah said, “Allah burdens not a person beyond his scope. He gets rewarded for that which he has earned, and he is punished for that [evil] which he has earned. ‘Our Lord, punish us not if we forget or fall into error. Our Lord, lay not on us a burden like that which You did lay on those before us. Our Lord, put not on us a burden greater than we have strength to bear. Pardon us and grant us forgiveness. Have mercy on us. You are our protector. Give us victory over the disbelievers‘” (al-Baqara 286). The Prophet (peace be upon him) mentioned that Allah has answered positively to all of those supplications mentioned in that verse. (Recorded by Muslim.)
Another hadith, recorded by al-Bukhari and Muslim, states, “Verily, Allah has overlooked for [the members of] my nation what their souls think about as long as they do not act on it or speak about it.” Although one is not held responsible for the above types of thoughts, if evil thoughts do come to one’s mind, the person should seek refuge in Allah from the accursed Satan. Those evil thoughts should then be repelled. However, there are times in which the person’s faith might be weak and he allows those thoughts to grow. Hence, he should immediately seek refuge in Allah from those evil thoughts in order not to allow them to blossom into anything more harmful. Allah has said, “And if an evil whisper comes to you from Satan, seek refuge in Allah. Verily, He is the All-Hearer, All-Knower” (al-Araaf 200).
The Messenger of Allah (peace be upon him) also said, “Satan comes to one of you and he says, ‘Who created this and who created that?’ until he says, ‘Who created your Lord?’ If he reaches that stage with a person, he [that person] should seek refuge in Allah and stop such thoughts.” (Recorded by al-Bukhari and Muslim.)
The next level is a “decision” or al-hamm, which is what is mentioned in this hadith of the Prophet (peace be upon him). This term is defined in the supplement to Lane’s Lexicon in the following manner, He purposed, or intended, a thing … He meditated, proposed to himself, purposed or intended to do the thing, he desired to do the thing … he endeavoured to do the thing … He intended it, meant it, desired it, or determined upon it, in his mind . . .
This is where the person thinks about doing a deed and makes the decision to do the deed rather than not do it. Hence, it is the actual first step in doing a deed. He might even take some step toward that act that he wants to perform. The intention and the want to do the act is present in the person’s mind. In this case, though, the decision is not so strong that the person necessarily fulfills what he has decided he is going to do. After al-hamm comes determination or al-azm. This is where the heart is completely determined to do a specific act. When a person reaches this level, it is only his incapability to do the act that could possibly keep him from doing it. Otherwise, if there are no barriers keeping him from doing this act, he does it.
2.2 What is the Meaning of ” Hamm(Decide )” in this Hadith?
According to al-Baaqilaani5, if a person is seriously considering the performance of a sin and he allows that thought to grow in his heart, he is considered sinful simply for that thought and consideration. In other words, even if he did not perform the act, he is still sinful. Al-Baaqilaani understands the word hamm in this hadith only to mean that it is simply a thought that occurs in a person’s mind although the person does not nurture it or truly consider it. He says that this is also called hamm and it is different from azm, where one has truly intended to do a certain deed. According to this interpretation, then, this hadith is more in reference to what was defined above as the first three types of thought for which all scholars agree that one is not held accountable or considered sinful.
Al-Baaqilaani’s opinion can be supported by other texts. For example, the Prophet (peace be upon him) stated, “If two Muslims meet with their swords, then both the killer and the killed are in the Hell-fire.” I [the narrator Abu Bakrah] said, “That is [obviously] for the killer but what crime did the killed commit?” He stated, “He was eager to kill his companion [the other person].” (Recorded by al-Bukhari and Muslim.) Qaadhi Iyaadh al-Yahsubi states that the majority of the early scholars and the scholars of fiqh and hadith are in agreement with al-Baaqilaani’s interpretation. Abdullah ibn al-Mubaarak asked Sufyaan, “Is one going to be held responsible for his hammah?” He replied, “If it is determination, he will be held responsible for it.”
Qaadhi Iyaadh further argues that there are many hadith that prove that one is held accountable for the actions of the heart. He states that continually thinking and determining to do a sin is a sin itself. If the person actually then does commit that sin, it will be recorded as one complete sin.2 If the person leaves it out of fear of Allah, it will be recorded as one good deed. The fighting against one’s soul and its evil inclinations is a type of jihad and is, in itself, a good deed. Then he states that the hamm that is not recorded against a person– in other words, the hamm that is mentioned in this hadith– is nothing more than what is defined above as khaatir and which passes quickly without any intention behind it.
Qaadhi Iyaadh stated that many of the jurists and scholars of hadith differ from al-Baaqilaani and follow the apparent meaning of this hadith. Indeed, it seems that al-Baaqilaani’s, al-Yahsoobi’s and al-Nawawi’s interpretations are untenable for a number ofreasons:
First, this interpretation is distorting the wording of the Prophet (peace be upon him) and choosing a lesser known usage for the word hamm.
Second, the hadith is “symmetric” in that it states that if a person has hamm concerning a good deed, he will be rewarded for that. Certainly, alBaaqilaani and the others did not mean to imply that if a thought of a good deed simply appears to a person’s mind and he does not even intend that deed, he will get the full reward of that deed for that fleeting thought. However, that is a necessary conclusion of their argument. If the necessary conclusion of an argument is false, then, in general, the argument itself must be considered false.
Third, the hadith about the killer and the killed being in the Hell-fire is irrelevant to the discussion at hand here. In that example, the person was trying to fulfill his intention but he was not able to do so. It was not the case that he decided not to do a bad deed. If he wills to do an evil deed but is simply not able to do it, he will be held responsible for it. If he decides to do an evil and then changes his mind and decides not to do it for the sake of Allah, he will be rewarded for that.
Fourth, there must be a difference between deciding to do an evil deed, due to some fleeting desire, and having a love and desire to that deed in the heart. The latter aspect one may be held responsible for but not the former. If a person, in his heart, continually has love for doing some evil deed and he likes that feeling in his heart, then he will be held responsible for that even if he never performed that evil deed. He will be held responsible for his continuance of that evil desire and love of something evil. This is consistent with how ibn al-Mubaarak is said to have explained Allah’s saying, “And those who, when they have committed illegal sexual intercourse or wronged themselves with evil, remember Allah and ask forgiveness for their sins- and none can forgive sins but Allah. And they do not persist in what they have done while they know” (ali-Imraan 1 35).
Allah also says, “Verily, those who love that lewdness should be spread among those who believe, they will have a painful torment in this world and in the Hereafter. And Allah knows and you know not” (al-Noor 1 9). Allah also warns about having evil thoughts and evil intentions in the heart when He says, “And know that Allah knows what is in your souls, so be aware of Him” (alBaqara 235).
Fifth, their interpretation runs counter to what is stated in another version of this hadith which is also found in Sahih al-Bukhari: “Allah says [to the angels,] ‘If my servant wants (araai) to do an evil deed, do not record it against him until he does it. If he does it, record it as it is. If he leaves it for My sake, record it as a good deed. If he wants to do a good deed and he does not do it, record it as one good deed. And if he does it, record for him ten like it up to seven hundred fold.” Ibn Rajab is one scholar whose conclusion agrees with this author’s assessment. He says that the hamm is not simply a thought that occurs to one’s mind and leaves. But it is the decision that is just short of a complete resolution to do the deed. Similarly, al-Bugha and Mistu say that hamm is the decision to do an act and it is greater than simply a contemplation that occurs in the heart. Sultaan also agrees with that assessment.
2.3 The Reward for Deciding to do a Good Deed even if One Does not Do it
When a person decides to do a good deed, even though he ends up not doing it, Allah records for him one good deed. Allah states that He records it “with Him”. This is a way of giving honor or prestige to that act. Furthermore, Allah stresses that it is a “complete” good deed, without any deficiency. That way, no one can imagine that there is a good deed recorded but it is not a complete good deed.
Al-Toofi stated that having the intention or deciding to do a good deed is in itself a good deed. This is because it is the first step that leads to doing a good deed. Therefore, Allah records it as one good deed. At this point, though, someone could ask: If deciding to do a good deed is a good deed in itself, why is it not multiplied like other good deeds, as in the verse,
“Whoever brings a good deed shall have ten times the like thereof’ (al Anaam 160)? The response is that this verse is talking about the actual physical deeds while the thought in the heart is an exception to that general ruling. Hence, the decision in the heart gets recorded as a good deed but the multiplication is only when the decision is actually acted upon.
However, this might still lead to another question: If this decision in the heart is enough to warrant the recording of one good deed, why is the simple decision to do an evil deed not enough to warrant the recording of one evil deed? The response is that when the person then decides not to perform that evil deed, he has done an additional act that expiates his evil decision and he has gone against his desires. This, in itself, is good on his part. Therefore, a good deed is recorded for him in that case too.
According to al-Qaari, the reward for deciding on a good deed is only in the case where the person wants to do the deed but is not able to do it. However, the apparent meaning of this hadith is that the person ends up not doing the good deed regardless of whether that was due to some preventing factor or not. Indeed, if it had been as al-Qaari concluded, one would expect the Prophet (peace be upon him) to have said, “If one decides to do a good deed but he is not able to perform it … “
According to ibn Hajr, the level of reward will be different depending on the reasons that the person did not perform the act. If the person is prevented from performing the deed due to external reasons beyond his control and, in addition, he is saddened by the fact that he could not perform the act, then his reward would be the greatest. However, if he decided not to do the act of his own volition, then his reward would be less than in the previous case. If the person does something opposite of what he was originally going to do, such as instead of giving a dollar in charity he spends it on something forbidden, then, according to ibn Hajr, he would not have a good deed recorded for him at all.
In another hadith, the Prophet (peace be upon him) said, “This world is made up of only four types of people: [First is] a servant [of Allah] whom Allah provided with wealth and knowledge. He fears his Lord concerning them and he keeps the ties of kin and he recognizes Allah’s rights in them. He is the person of the best station. Second is a person to whom Allah gave knowledge but did not give wealth. He is sincere in his intention when he says, ‘If I had wealth, I would have used it in the way that so and so [the first person] uses it. ‘ Due to his intention, the reward of the two of them will be the same. [A third person] is a servant to whom Allah gave wealth but He did not bless him with knowledge. He spends his wealth without knowledge, not fearing his Lord with respect to it, not keeping the ties of kin and not recognizing Allah’s right in it. He is in the worst station. And [the fourth] is a servant to whom Allah gave neither wealth nor knowledge. He says, ‘If I had wealth I would use it in the way that so and so [the third person] uses it. ‘ Those two are equal in their burden.” (Recorded by al-Tirmidhi)
This hadith gives the impression that the reward for the two (the one who did the act and the one who simply intended the act) would be the same. Therefore, it seems to contradict this present hadith from al-Nawawi’s collection. According to ibn Rajah, the two of them are equal in the essential reward for the deed. However, the multiplication of the deed is only for the one who actually performs the deed. In other words, the one who would like to do the act has recorded for him one complete good deed. With respect to that recording, he is equal to the one who did the deed. But the one who actually did the deed gets that recording plus the additional multiplication of the deed. Hence, there is no contradiction between these two hadith. Therefore, the one who actually does the deed gets a special reward (the multiplication of the deed).
Another example of this nature is found in the Quran: “Not equal are those who sit [at home], except for those who are disabled, and those who strive hard in the way of Allah with their wealth and their lives. Allah has preferred in grades those who strive with their wealth and lives over those who sit. Unto each, Allah has promised good, but Allah has preferred those who strive over those who sit by a great reward. Degrees of [higher] ranks from Him and forgiveness and mercy. And Allah is ever Oft-Forgiving and Most Merciful” (al-Nisaa 95-96). It is narrated from ibn Abbaas and others that those who strive are preferred to those who were not able to strive by one rank. And those who strove are preferred to those who did not strive, although they had no physical or material excuse, by many ranks.
Hence, there is a difference between those who would have striven if they had the ability to do so and those who actually did strive for the sake of Allah. Perhaps this is due to the real suffering and hardship that those who actually performed the act had to encounter. They are thereby deserving of grace or bounty in addition to those who would have performed the same deed if they had the ability to do so. Other than that one grace, they are equal in reward. That is the bounty of Allah that He bestows upon whom He wills.
3. “And if he decided to do it and actually did it, Allah records it with Him as ten good deeds up to seven hundred times up to many times over.”
Such is the mercy of Allah that when a person actually does perform a good deed, Allah does not record it for him as simply one good deed. Instead, Allah multiplies it a minimum of ten times. This is also confirmed by the Quranic verse, “Whoever brings a good deed shall have ten times the like thereof‘ (al-Anaam 160). But the deed could also be multiplied seven hundred times. One deed that is specifically multiplied seven hundred fold is the act of giving wealth for the sake of Allah. Allah says in the Quran “The likeness of those who spend their wealth in the way of Allah is as that of a grain [of corn]. It grows seven ears and each ear has a hundred grains. Allah gives manifold increase to whom He wills. And Allah is all-sufficient for His creatures’ needs, All-Knowing” (al-Baqara 26 1).
This verse implies a sevenhundred fold reward for spending in the way of Allah. Furthermore, there is the following hadith: On the authority of Abu Masood al-Ansaari who said: A man came with a camel and its reigns, saying, “This is for the sake of Allah.” The Messenger of Allah (peace be upon him) said, “For you, on the Day of Resurrection, will be seven hundred camels, all of them with their reigns.” (Recorded by Muslim.) The deed could also be multiplied so many times over that the total amount is known only to Allah. For example, the Messenger of Allah (peace be upon him) has said, “Every good deed that a human performs is multiplied ten times up to seven hundred. And Allah has said, ‘Except for the fast for it is done for My sake and I shall reward it [even more]. The person leaves his desires and food for My sake … “‘ (Recorded by al-Bukhari and Muslim)
Patience and perseverance is another deed that is rewarded by an amount that is known only to Allah. Allah has stated in the Quran, “Only those who are patient shall receive their reward in full without measure” (al-Zumar 10). The same deed may be performed by two different people and the manifold reward for each of them may be different. Tun Rajah states that the amount of the multiple of the reward is based on a number of factors. It is determined by the excellence of one’s Islam, the excellence of one’s sincerity and purity in the action, the excellence of the deed itself and the need for the deed done.
4. “If he decided to do an evil deed but he did not do it, Allah records it with Him as one complete good deed.”
If a person changes his mind and decides not to do an evil deed, a complete good deed is recorded for him, without any shortcoming in the nature of that good deed. Restraining oneself from committing an evil deed is, in itself, a good deed. Hence, the person deserves to have that act on his part counted among his good deeds. Based on other narrations, it is clear that this recording of a good deed is conditional upon the person leaving that good deed out of fear of Allah or for the sake of Allah. The narration from Abu Huraira in Sahih Muslim explicitly states this condition: “He left it only due to Me.” The act of changing one’s mind and deciding not to do an evil deed due to fear of Allah is definitely a good deed and, as such, it will be recorded as a good deed. Indeed, if a person makes this a common characteristic of his behavior, he, Allah willing, will be from among the inhabitants of Paradise. Allah says, “But as for him who feared standing before his Lord and restrained himself from impure evil desires and lusts, verily, Paradise will be his abode” (alNaaziaat 40-41 ).
Sometimes a person may decide not to perform an evil deed simply out of fear of others or for the sake of show. In this case, some scholars say that be will be held responsible for that intention as he gave preference to the fear of men over the fear of Allah or because he is intending to show himself as a pious person. Furthermore, if a person decides to do an evil deed and does what be can to perform it but be is simply not to able to do it, he will also be held accountable for that evil intention. This is like the case mentioned earlier of the killer and the killed both being in the Hell-fire because each did what he could to kill the other. In fact, in the hadith just quoted, praising the one who refrains from an evil deed, the word tarakaha (“left it”) is used. Al-Khattaabi pointed out that, in general, this word is only used for the person who has the ability to do something but he does not do it.
Some have questioned that since it is the case that when a person decides to do a good deed and it is counted as a good deed, shouldn’t his decision to do an evil deed be counted as an evil deed. The response is that this is part of the mercy and blessings from Allah. Allah records the evil deeds of people and holds them responsible for them as an act of justice on His part. And He forgives some deeds and disregards the decision to do evil as an act of
mercy on His part.
Furthermore, there may be a great wisdom behind this mercy from Allah. When a person commits a sin, the sin is not going to be multiplied. Now, if he is already going to be held sinful just for deciding to commit a sin, then he might as well go ahead and commit that sin. There is no incentive for him not to commit the sin as, if he does it or not, he will already be receiving one sin for his decision. However, by Allah’s mercy, if he changes his mind and decides not to commit that sin, not only will that not be held against him as one sin but, instead, it will be transformed into a good deed for him. On the other hand, when a person decides to do a good deed, he should not stop there simply because he has a good deed recorded for him. Instead, he should go forward and do that good deed as, when he actually does it, it will be multiplied for him. And all praises are to Allah.
5. “If he decided to do it and he actually did it, Allah records it as one evil deed.
Allah never wrongs any of His creatures in any way. If a person commits an evil deed, it is recorded as one deed and only one deed without any multiplication to it. This is also stated in the Quran where Allah says, “Whoever brings an evil deed shall have only the recompense of the like thereof, and they will not be wronged” (al-Anaam 160).
Note that when a person intends to do a good deed, that in itself is a good deed and the performance of that deed leads to it being multiplied a minimum of ten times. When a person intends on committing a sin, that is not recorded as a sin. But when he does the sin, it is recorded as one evil deed. He does not get one evil deed recorded for his intention and a second evil deed recorded for his actually performing the deed.
5.1 Evil Deeds are Not Multiplied But Their Magnitudes May Differ
This hadith makes it clear that the evil deeds are not multiplied by Allah. There is a narration from Mujaahid, a Follower, that states, “Sins committed in Makkah are multiplied, in the same way that the good deeds are multiplied.” Mujaahid’s statement is a very common notion. However, it may not be correct. Commenting on that notion, ibn Baaz wrote, As for sins, according to those scholars who researched this matter in detail, they are not multiplied with respect to their quantity although they may be increased with respect to their quality. But their quantity is never multiplied. This is because Allah has said, “Whoever comes with a good deed shall have ten like similar to it and who ever comes with an evil deed shall be recompensed only what is similar to it.” Therefore, sins are never multiplied, not during Ramadhan, not in the confines of the Noble Sanctuary nor at any other time [or place]. Certainly, one sin is always one sin and this is part of His mercy and grace.
In that passage, ibn Baaz has noted two important points: First, Allah never multiplies a person’s evil deed. One evil deed is always going to be one deed in the scale. Second, though, the evil deeds are not all of the same weight and gravity. Some deeds are much graver than others. For example, there are some sins that the Prophet (peace be upon him) called the destructive sins, these including associating partners with Allah, adultery, murder and so forth. At the same time, depending on numerous factors, one sin may be graver at one time than at another time. This could occur for a number of reasons, including:
(1) The sanctity of the time may increase the gravity of a sin. For example, according to Qataadah, dhulm (wrongdoing) committed during the Inviolable Months is a greater sin than when committed at other times. Dhulm at all times, he said, is unacceptable but Allah has the right to declare it a worse sin for whatever time He wills. This is based on the Quranic verse, “Verily, the number of months with Allah is twelve months, so was it ordained by Allah on the day He created the heavens and the earth. Of them, four are sacred. That is the right religion. So wrong (dhulm) not yourselves therein” (al-Taubah 36)
(2) The sanctity of the place may also increase the heinousness of the sin. Allah says about the Inviolable Mosque in Makkah “And whoever inclines to evil therein or to do wrong, him We shall cause to taste a painful torment” (al-Hajj 25). For this reason, many of the pious forefathers, including ibn Abbaas, Abdullah ibn Amr ibn al-Aas and Umar ibn Abdul Azeez, opted not to live in the confines of the Noble Sanctuary. Abdullah ibn Amr was quoted as saying that a sin committed therein is greater.
(3) The nobility of a person or the fact that he is taken as an example can also make a sin graver. For example, Allah threatened the Prophet (peace be upon him) with a very great and extreme punishment in the verse below This is because the referred to action is completely inexcusable from someone in the Prophet’s position. Allah has said, “And had We not made you stand firm, you would nearly have inclined to them [the disbelievers] a little. In that case, We would have made you taste a double portion [of punishment] in this life and a double portion after death. And then you would have found none to help you against Us” (al-Israa 74-75).
Allah also says concerning the Prophet’s wives, “O wives of the Prophet! Whoever of you commits an open illegal sexual intercourse, the torment for her will be doubled. And that is easy for Allah” (al-Ahzaab 30).
(4) Many of the early scholars noted that when a person belittles a sin, Allah considers it greater. Any sin is displeasing to Allah. Therefore, no believer should downplay his sins and consider them unimportant. Abdullah ibn Masood once said, “A believer sees his sins as if he is at the foot of a mountain and he fears that they will fall upon him. The evildoer views his sin like a fly that lands on his nose that he just swats at.” (Recorded by alBukhari.)
(5) A person showing pleasure at a sin he has committed is also considered a cause for the enormity of the sin to be greater. If a person, for example, brags and boasts about how he cheated somebody else in a business dealing, he is compounding the seriousness of that sin by his actions.
(6) A sin is also made greater by exposing it and spreading the news of one’s sins to others. The Prophet (peace be upon him) stated, “All of my Nation are to be forgiven except those who publicize their sins. Publicizing the sins includes a person doing something during the night and then in the morning, although Allah had kept that act concealed for him, he says, ‘O so and so, last night I did such and such. ‘ He spent the night being concealed by his Lord and in the morning he uncovered what Allah had kept concealed for him.” (Recorded by al-Bukhari and Muslim.)
(7) The enormity of a sin is also greater when there is less drive causing the person to commit that sin. In such cases, there is very little excuse for the person. He was not in a state where he was so overcome by desire that he could not control himself. This is what the Prophet (peace be upon him) stated, “There are three [categories of people] to whom Allah will not speak [any pleasing words], for whom Allah will not cleanse of their sins and at whom Allah will not look and they shall have a grievous punishment. [They are] an old man who commits illegal sexual intercourse, a lying king and an arrogant impoverished person.” (Recorded by Muslim.)
6. “Allah obliterates [that evil]. And Allah does not put anyone to destruction except for one who is to be destroyed.”
Another qudsi hadith in Sahih Muslim states, “Allah says, ‘ If anyone does a good deed, he gets ten like it or I increase that number. If anyone does an evil deed, its recompense is [one] similar to it or I forgive it. “‘ In this hadith, one sees how mercifully Allah deals with evil deeds. They are either to be counted as one evil deed, without any addition or multiplication of it, or Allah will forgive or wipe away those deeds. Allah wipes away evil deeds through various means, such as repentance, following up the evil deed wi_th a good deed and so forth.
If one considers how mercifully Allah deals with deeds, one will realize that the only ones who will be destroyed are those who destroy themselves and who truly deserve to be destroyed. Allah records every evil deed as just one. If a person decides to do an evil deed and then does not do it, it is recorded as one good deed. If a person does a good deed, it is multiplied for him. It is multiplied at least ten times to a multitude of times. If a person’s evil deeds outweigh his good deeds, then he must be doing great acts of evil or evil to the amount of at least ten times the good he does. If someone is of that nature, he is truly deserving to be destroyed by being sent to the Hell-fire. The Companion Abdullah ibn Masud is quoted to have said, “Woe to the one whose single [acts of evil] outweigh his ten time multiple [of a single good deed].
7. Other Points Related to This Hadith:
• Al-Tabari noted that this hadith is evidence that the recording angels even record what a person is determined to do in his heart. He said that there are some who claim that the recording angels only record the outward or visible deeds but this hadith is an argument against them
• This is another hadith, like Hadith #1 in this collection, that demonstrates the importance of having a good intention. A person will have recorded for himself good deeds simply because of his intention. Hence, once again, his good intentions can take him beyond what his actual deeds might be.
• Based on the previous point, a Muslim should try to always have the intention to do good. When he contemplates to himself, he should consider doing good things. When that contemplation turns into a decision to do the act, he will be rewarded for that decision even if he ends up not doing the act. Furthermore, the continually present intention to do good deeds should, Allah willing, turn into the actual doing of more good acts.
• Allah does not mention how much He may multiply deeds nor does He specify which deeds are multiplied by only ten or seven hundred or more than that. Al-Qaari states that, as a method of exhortation, it is wiser or more effective to leave the reward unknown to the doer. It is sufficient for the doer to know that there is a great reward but he does not have to know exactly what it is. This approach can be found in other hadith and in the Quran. For example, Allah says, “No person knows what is kept hidden for them of joy as a reward for what they used to do” (al-Sajdah 17)
• This hadith is further evidence that Allah’s mercy and His willingness to reward overrides His anger for the performance of evil. The Messenger of Allah (peace be upon him) said, “When Allah created the creation, He recorded [this] in His book and He prescribed for Himself and He placed it with Himself upon the Throne: ‘Verily, My mercy overrides My anger. “‘ (Recorded by al-Bukhari.) This fact is one of the greatest blessings for mankind. Every individual should think about how much mercy Allah has decreed for Himself- while no one is able to force Allah to make such a decree. This aspect alone should make anyone who has decided to commit an evil deed– which is displeasing to the Most Merciful- change his mind and not commit that deed as why should anyone want to do something displeasing to the Lord who is so merciful?
• Allah’s multiplication of one’s good deeds and His lack of multiplication of evil deeds is an obvious manifestation of Allah’s mercy and grace. In fact, al-Aini wrote, “If it were not for that great bounty and grace no one would enter Paradise for the servants’ evils deeds are greater than their good deeds. But Allah has been gentle to His servants and He multiplies for them their good deeds but not their evil deeds.”
• It seems, Allah knows best, that this hadith is in reference only to the physical acts that a person can perform, such as adultery, stealing and so forth. There is a consensus that there are some acts that are held against a person whether the person acted upon them or not. This would include acts such as pride, arrogance, envy, acting for show and so forth. Similarly, if a person is having doubts about Allah or the truthfulness of the Prophet (peace be upon him), even if he does not act upon those doubts, he will held accountable for them. In fact, such doubts and thoughts are tantamount to disbelief. Included in this category of sinful thoughts of the heart are loving what Allah dislikes or disliking what Allah has approved of.
• Allah’s grace which is brought forth in this hadith has also been alluded to in the following verse of the Quran, “Allah burdens not a soul beyond what it can bear. He gets reward for that [good] which he has earned. And he is punished for that [evil] which he has earned” (al-Baqara 286). In this verse, Allah has used the word kasaba for what the person earns and iktisaba for what will be held against the person. In most English translations, like the above from Khan and alHilaali, there is no distinction made between these two terms. However, there is a difference between the two words. The first word implies what one earns even with very little effort. This would include what a person decides to do and then he does not do it. He still has earned one good deed. The second word, which is what one is going to be held responsible for, implies more effort. In other words, as in this hadith, if a person simply decides to do an evil deed but he does not go out and do it, that will not be held against him at all.
Summary of the Hadith:
• Allah has decreed what the good deeds and evil deeds are. He has recorded the deeds of mankind or has ordered the angels to record the deeds of mankind in the manner described in this hadith.
• First, if a person truly decides to do a good deed and then ends up not doing it, Allah will have recorded for him one good deed.
• Second, if the person actually performs the good deed, it will be multiplied for him by a multiple of ten up to a multiple of whatever Allah, in His mercy and grace, wills.
• Third, if a person decides to do an evil deed and then, for the sake of Allah, he changes his way and does not do that deed, Allah will record for him one good deed.
• Fourth, if a person actually does perform the evil deed, Allah will only record one evil deed against him.
• Such is the mercy and grace of Allah. With this type of reckoning, only those who truly deserve to be destroyed and punished will be destroyed and punished.
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