. J; 1," (cont.)

" "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 (r-+11), which is what is mentioned in this hadith of the Prophet (peace be upon him). 1 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 . . . 2 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.3 After al-hamm comes determination or al-azm (i"Ja.ll). This is where the heart is completely determined to do a specific act.4 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. 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, 1 According to ibn al-Jauzi, al-hamm differs from the previous categories in that it is considered one of the actions of the heart. That is why the person is held responsible for this deed. Quoted in ibn Hajr, Fath, vol. 1 3, p. 1 25. 2 Lane, vol. 2, p. 3044. 3 Al-Sadlaan, al-Niyyah, vol. 1 , pp. 1 17-1 1 8. 4 Al-Sadlaan, al-Niyyah, vol. 1 , pp. l 08-1 1 0. 5 Quoted in al-Yahsoobi, vol. 1 , pp. 5 1 8-5 19. 1 1 1 1 Commentary on the Forty Hadith of al-Nawawi 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."1 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. 3 Qaadhi Iyaadh stated that many of the jurists and scholars of hadith differ from al-Baaqilaani and follow the apparent meaning of this hadith.4 Indeed, it seems that al-Baaqilaani's, al-Yahsoobi's and al-Nawawi's interpretations are untenable for a number ofreasons: 1 Quoted in al-Yahsoobi, vol. I , pp. 521 -522.