. J; 1," (cont.)

In some narrations of this hadith, it states that Allah is the one who recorded the good deeds and the evil deeds.2 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 1 Cf., ibn Hajr, Fath, vol. 1 3, p. 1 2 1 . 2 There i s nothing in Islamic beliefs that should lead one to state that it i s impossible for Allah to be the one who records the deeds. Allah can record them and He records them in a way that is befitting His divinity. Unfortunately, some writers, such as Taataay (pp. 362-364) object to such a concept and insist that there must be another interpretation to this hadith. On the other hand, Ibn Hajr (Fath, vol. 13, p. 1 2 1 ), for example, finds no difficulty in accepting the fact that Allah has recorded the deeds. 1 107 Commentary on the Forty Hadith of al-Nawawi 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, rt.:"' .. l ௒ ,.. ,.. . ... ௓l௔,.. ർ ff=J ৗ u---J "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. 1 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. "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.2 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."3 1 Ibn Uthaimeen, Sharh Riyaadh, vol. l , p. 65. 2 According to al-Qaari (vol. 5, p. 1 59), the words, "then He clarified that" might be from the narrator and not form part of the text of the hadith. Al-Qaari, though, does not offer any evidence for that speculation. Ibn Uthaimeen (Sharh Riyaadh, vol. I , p. 65) states that the pronoun he refers to the Prophet (peace be upon him): "Then the Prophet (peace be upon him) explained that. . ." Al-Mudaabaghi (p. 263) also mentions that as one of the possible interpretations. Most commentators did not state who the "He" refers to. However, al-Aini (vol. 23, p. 79) and al­ Munaawi (vol. 2, p. 247) explicitly state that it is in reference to Allah. 3 Al-Baitaar, p. 236. 1 108 Hadith #37: "Allah recorded the Good Deeds . . . " The Definition of Some Important Terms In order to completely understand this hadith, one must understand what is the meaning of hamm rA ("considered, decided") and what is the difference between it and other similar terms. Another important relevant word is al-haajis (ƶ4-JI). 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. 1 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 (.).WI). 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.2 This thought can also be quite evil, either coming from Satan or one's soul.