. J; 1," (cont.)

If someone is of that nature, he is truly deserving to be destroyed by being sent to the Hell-fire.1 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]. "2 Other Points Related to This Hadith • Al-Tabari3 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.4 • 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.5 • 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.6 • 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, ,,.. ,,.. ,,.. J. ,; / 0_;1::; 1)l5' ࣶ r-6T;,.. ͥi ͦ  · јi ஼ :,-l.f ц._1:; ૷ "No person knows what is kept hidden for them of joy as a reward for what they used to do" (al-Sajdah 17).7 • 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, 1 Cf., al-Yahsoobi, vol. 1 , p. 525. 2 Quoted in ibn Rajab, Jaami, vol. 2, p. 328. 3 In al-Nawawi, Sharh sahih, vol. 2, p. 1 5 1 , it states al-Tahaawi instead of al-Tabari. 4 Quoted in al-Yahsoobi, vol. 1 , pp. 525-6. 5 Cf., al-Qaari, vol. 5, p. 160. 6 Cf., al-Bugha and Mistu, p. 3 19. 7 Al-Qaari, vol. 5, p. 160. 1 125 - Commentary on the Forty Hadith of al-Nawawi ,,.. ,,. ,.. 0 rP ,.. /. "' 1;,. Ɏ0 " •. / /,/ ஻ 1;,. ঳ /,/ Q.)G$" . j ஹ /.1:, I\ ill\ /.1:, W Ǹ / ஺J J J // Ǹ . • J J /- / I,;>/ • ൨ ͠ ͡Ѫ7 ͢¶ 0ÃΩΪ\ "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 Himselfwhile 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 Mercifulchange 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." 1 • 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. 2 Similarly, if a person is having doubts about Allah or the truthfulness of the Prophet (peace be upon him),3 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.