قَالَ اللهُ عَزَّ وَجَلَّ: ﴿كَتَبَ عَلَى نَفْسِهِ الرَّحْمَةَ} (الأنعام: ١٢
Allah the Almighty says:
"He has ordained mercy upon Himself." (Al-An'am 6:12)
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ عَه : لَمَّا قَضَى اللَّهُ الْخَلْقَ كَتَبَ فِي كِتَابِهِ فَهُوَ عِنْدَهُ فَوْقَ الْعَرْشِ: إِنَّ رَحْمَتِي سَبَقَتْ غَضَبِي». وَفِي رِوَايَةٍ: «غَلَبَتْ غَضَبِي». مُتَّفَقٌ عَلَيْهِ.
Abu Huraira (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) said: "When Allah decreed creation, He wrote in a Book with Him above the Throne: 'My Mercy prevails over My Wrath.'" In another narration: "My Mercy overcomes My Wrath." [Agreed upon]
وَعَنْهُ (رضي الله عنه)، قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِنَّ لِلَّهِ مِائَةَ رَحْمَةٍ أَنْزَلَ مِنْهَا رَحْمَةً وَاحِدَةً بَيْنَ الْجِنِّ وَالْإِنْسِ وَالْبَهَائِمِ وَالْهَوَامِّ، فَبِهَا يَتَعَاطَفُوْنَ، وَبِهَا يَتَرَاحَمُوْنَ، وَبِهَا تَعْطِفُ الْوَحْشُ عَلَى وَلَدِهَا، وَأَخَرَ اللهُ تِسْعًا وَتِسْعِينَ رَحْمَةً يَرْحَمُ بِهَا عِبَادَهُ يَوْمَ الْقِيَامَةِ». مُتَّفَقٌ عَلَيْهِ. وَفِي رِوَايَةٍ لِمُسْلِمٍ عَنْ سَلْمَانَ نَحْوَهُ، وَفِي آخِرِهِ: قَالَ: فَإِذَا كَانَ يَوْمُ الْقِيَامَةِ أَكْمَلَهَا بِهَذِهِ الرَّحْمَةِ».
Abu Huraira (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) said: "Allah has one hundred mercies, of which He sent down one among the jinn, mankind, animals, and insects. Through it, they show compassion and kindness to one another, and through it, wild animals show tenderness to their young. Allah has reserved ninety-nine mercies with which He will show mercy to His servants on the Day of Resurrection." [Agreed upon]
In a narration by Muslim from Salman (may Allah be pleased with him), it adds: "On the Day of Resurrection, He will perfect these mercies with that one (additional mercy)."
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: لَوْ يَعْلَمُ الْمُؤْمِنُ مَا عِنْدَ اللهِ مِنَ الْعُقُوبَةِ مَا طَمِعَ بِجَنَّتِهِ أَحَدٌ، وَلَوْ يَعْلَمُ الْكَافِرُ مَا عِنْدَ اللهِ مِنَ الرَّحْمَةِ مَا قَنَطَ مِنْ جَنَّتِهِ أَحَدٌ». مُتَّفَقٌ عَلَيْهِ.
Abu Huraira (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) said: "If a believer knew the punishment Allah has, none would hope for His Paradise. And if a disbeliever knew the mercy Allah has, none would despair of His Paradise." [Agreed upon]
وَعَنِ ابْنِ مَسْعُوْدٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «الْجَنَّةُ أَقْرَبُ إِلَى أَحَدِكُمْ مِنْ شِرَاكِ نَعْلِهِ وَالنَّارُ مِثْلُ ذَلِكَ». رَوَاهُ الْبُخَارِيُّ.
Ibn Mas'ud (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) said: "Paradise is closer to any of you than the strap of his sandal, and so is the Fire." [Narrated by Bukhari]
Notes / الحواشي
1 The statement: To describe her to her husband as if he were looking at her. In Sharh Al-Akmal: Jurists have used this hadith as evidence for the permissibility of forward sales in animals, as it indicates that describing something makes it as if it were seen. Thus, it is something whose characteristics can be precisely defined and its quantity known, like something tangible and observed at the time of sale. Whatever can have its characteristics precisely defined and its quantity known is permissible for forward sale by consensus. I say: The Prophet’s (ﷺ) statements indicate that describing something makes it as if it were seen in what is observed, as evidenced by his saying: As if he were looking at her. The prohibition of forward sales in animals according to Abu Hanifah is not from this perspective, but because animals include internal characteristics that cannot be known by looking at them. Thus, it is something whose characteristics cannot be precisely defined, and what cannot have its characteristics precisely defined is not permissible for forward sale. This is stated in Al-Mirqat.
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «قَالَ رَجُلٌ لَمْ يَعْمَلْ خَيْرًا قَطُّ». وَفِي رِوَايَةٍ: «أَسْرَفَ رَجُلٌ عَلَى نَفْسِهِ»، فَلَمَّا حَضَرَهُ الْمَوْتُ أَوْصَى بَنِيهِ: إِذَا مَاتَ فَحَرَّقُوهُ، وَاذْرُوا نِصْفَهُ فِي الْبَرِّ وَنِصْفَهُ فِي الْبَحْرِ، فَوَاللهِ لَئِنْ قَدَرَ اللَّهُ عَلَيْهِ لَيُعَذِّبَنَّهُ عَذَابًا لَا يُعَذِّبُهُ أَحَدًا مِنَ الْعَالَمِينَ، فَأَمَرَ اللهُ الْبَحْرَ فَجَمَعَ مَا فِيهِ، وَأَمَرَ الْبَرَّ فَجَمَعَ مَا فِيهِ، ثُمَّ قَالَ: لِمَ فَعَلْتَ؟ قَالَ: مِنْ خَشْيَتِكَ وَأَنْتَ أَعْلَمُ، فَغَفَرَ لَهُ». مُتَّفَقٌ عَلَيْهِ.
Abu Huraira (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) said: "A man who had never done any good deed (or in another narration: 'A man who had sinned excessively') said to his sons at the time of his death: 'When I die, burn me, then scatter half my ashes on land and half in the sea. By Allah, if Allah has power over me, He will punish me as no one else in the worlds has been punished.' When he died, they did as he instructed. Allah commanded the sea to gather what was in it and the land to gather what was on it. Then He asked him: 'Why did you do this?' He replied: 'Out of fear of You, and You know best.' So Allah forgave him." [Agreed upon]
وَعَنْ أَبِي الدَّرْدَاءِ (رضي الله عنه) أَنَّهُ سَمِعَ النَّبِيَّ ﷺ يَقُصُّ عَلَى الْمِنْبَرِ، وَهُوَ يَقُوْلُ: ﴿وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ(الرحمن: ٤٦ قُلْتُ: وَإِنْ زَنَى وَإِنْ سَرَقَ يَا رَسُولَ اللهِ؟ فَقَالَ الثَّانِيَةَ: ﴿وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ ، فَقُلْتُ الثَّانِيَةَ: وَإِنْ زَنَى وَإِنْ سَرَقَ يَا رَسُولَ اللهِ؟ فَقَالَ الثَّالِثَةَ: ﴿وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ فَقُلْتُ الثَّالِثَةَ: وَإِنْ زَنَى وَإِنْ سَرَقَ يَا رَسُولَ اللهِ؟ قَالَ: «وَإِنْ رَغِمَ أَنْفُ أَبِي الدَّرْدَاءِ». رَوَاهُ أَحْمَدُ.
Abu Ad-Darda (may Allah be pleased with him) reported that he heard the Prophet (ﷺ) reciting on the pulpit: "But for those who feared the standing before their Lord are two gardens." (Ar-Rahman 55:46) I asked"Even if he committed adultery and theft, O Messenger of Allah?" He repeated the verse, and I asked again. He repeated it a third time, and I asked again. He replied"Even if he committed adultery and theft, despite Abu Ad-Darda's dislike." [Narrated by Ahmad]
وَعَنْ عُمَرَ بْنِ الْخَطَابِ (رضي الله عنه)، قَالَ : قَدِمَ عَلَى النَّبِيَّ ﷺ سَيِّ، فَإِذَا امْرَأَةُ مِنَ السَّبْيِ قَدْ تَحْلُبُ ثَدْيَهَا، تَسْقِي إِذَا وَجَدَتْ صَبِيًّا فِي السَّبْيِ أَخَذَتْهُ فَأَلْصَقَتْهُ بِبَطْنِهَا وَأَرْضَعَتْهُ، فَقَالَ لَنَا النَّبِيُّ : أَتُرَوْنَ هَذِهِ طَارِحَةً وَلَدَهَا فِي النَّارِ؟» قُلْنَا: لَا، وَهِيَ تَقْدِرُ عَلَى أَنْ لَا تَطْرَحَهُ، فَقَالَ: «اللَّهُ أَرْحَمُ بِعِبَادِهِ مِنْ هَذِهِ بِوَلَدِهَا». مُتَّفَقٌ عَلَيْهِ.
Umar ibn Al-Khattab (may Allah be pleased with him) reported: "A group of captives was brought to the Prophet (ﷺ), and among them was a woman frantically searching. When she found a baby among the captives, she took him, held him to her chest, and nursed him. The Prophet (ﷺ) asked us, 'Do you think this woman would throw her child into the Fire?' We said, 'No, by Allah, not if she can prevent it.' He said, 'Allah is more merciful to His servants than this woman is to her child.'" [Agreed upon]
Notes / الحواشي
1 The statement: “Except with her permission”: Due to these narrations mentioned in the book, Muhammad said: We adopt this, seeing no harm in coitus interruptus with a slave woman, but as for a free woman, it should not be done. In Rahmat al-Ummah: Coitus interruptus with a free woman, even without her permission, is permissible according to the preferred view in the Shafi‘i school, though it is discouraged, and it is better to avoid it. According to the three [Hanafi, Maliki, Ahmad], it is not permissible except with her permission. If the wife is a slave woman under a free man, Abu Hanifah, Malik, and Ahmad said: Coitus interruptus is not permissible except with the permission of her master, while Ash-Shafi‘i permitted it without his permission.
2 The statement: “Coitus interruptus is practiced with a slave woman”: Meaning with his slave woman, as she is fully owned in all her parts and rights, and her consent is not legally considered. Often, a man dislikes offspring from slave women, unlike a free woman, whose rights are legally considered. Similarly, if the wife is a slave woman of another man, her master’s rights are considered, so coitus interruptus is not permissible except with his permission, as stated in At-Ta‘liq al-Mumajjad. In Radd al-Muhtar: Permission for coitus interruptus, which is ejaculation outside the vagina, is required from the slave woman’s master, not her, because her right to intercourse is fulfilled by the act. As for the release of semen, its benefit is the child, and the right to that belongs to the master, so his permission is considered to forgo it. If he permits, there is no dislike in coitus interruptus according to most scholars, and this is the sound view, supported by numerous narrations.
۱قوله: إلا بإذنها ولهذه الآثار المذكورة في الكتاب. قال محمد وبهذا نأخذ لا نرى بالعزل بأسا عن الأمة، وأما الحرة فلا ينبغي أن يعزل وقال في رحمة الأمة والعزل عن الحرة ولو بغير إذنها جائز على المرجح من مذهب الشافعي، لكن نهى عنه، فالأولى تركه، وعند الثلاثة لا يجوز إلا بإذنها، والزوجة الأمة تحت الحر. قال أبو حنيفة ومالك وأحمد: لا يجوز العزل عنها إلا بإذن سيدها، وجوزه الشافعي بغير إذنه.
وَعَنْ عَبْدِ اللهِ بْنِ عُمَرَ (رضي الله عنهما)، قَالَ: كُنَّا مَعَ النَّبِيِّ ﷺ فِي بَعْضِ غَزَوَاتِهِ فَمَرَّ بِقَوْمٍ، فَقَالَ: «مَنْ الْقَوْمُ؟» فَقَالُوا: نَحْنُ الْمُسْلِمُوْنَ، وَامْرَأَةٌ تَحْصِبُ تَنُّورَهَا وَمَعَهَا ابْنُ لَهَا، فَإِذَا ارْتَفَعَ وَهَجُ التَّنُّورِ تَنَجَّتْ بِهِ ، فَأَتَتْ النَّبِيَّ ، فَقَالَتْ: أَنْتَ رَسُولُ اللهِ؟ قَالَ:نَعَمْ»، قَالَتْ: بِأَبِي أَنْتَ وَأُمِّي، أَلَيْسَ اللهُ بِأَرْحَمِ الرَّاحِمِينَ؟ قَالَ: «بَلَى» قَالَتْ: أَوَ لَيْسَ اللَّهُ بِأَرْحَمَ بِعِبَادِهِ مِنَ الْأُمِّ بِوَلَدِهَا؟ قَالَ: «بَلَى قَالَتْ: فَإِنَّ الْأُمَّ لَا تُلْقِي وَلَدَهَا فِي النَّارِ، فَأَكَبَّ رَسُولُ اللهِ ﷺ يَبْكِي، ثُمَّ رَفَعَ رَأْسَهُ إِلَيْهَا فَقَالَ: «إِنَّ اللهَ لَا يُعَذِّبُ مِنْ عِبَادِهِ إِلَّا الْمَارِدَ الْمُتَمَرِّدَ الَّذِي يَتَمَرَّدُ عَلَى اللهِ، وَأَبَى أَنْ يَقُولَ لَا إِلَهَ إِلَّا اللَّهُ». رَوَاهُ ابْنُ مَاجَه.
Abdullah ibn Umar (may Allah be pleased with him) reported: "During a military expedition, the Prophet (ﷺ) passed by some people and asked, 'Who are these?' They replied, 'We are Muslims.' A woman was kindling her oven with her child beside her. When the flames rose, she moved him away. She approached the Prophet (ﷺ) and asked, 'Are you the Messenger of Allah?' He said, 'Yes.' She said, 'By my father and mother, is Allah not the Most Merciful of the merciful?' He said, 'Yes.' She said, 'Is a mother not more merciful to her child than Allah is to His servants?' He said, 'Yes.' She said, 'A mother would never throw her child into the Fire.' The Prophet (ﷺ) bowed his head and wept, then raised it and said, 'Allah only punishes the defiant rebel who rejects Him and refuses to say, "There is no god but Allah."'" [Narrated by Ibn Majah]
وَعَنْ عَامِرٍ الرَّامِ (رضي الله عنه) قَالَ: بَيْنَا نَحْنُ عِنْدَهُ - يَعْنِي عِنْدَ النَّبِيِّ ﷺ - إِذْ أَقْبَلَ رَجُلٌ عَلَيْهِ كِسَاءٌ وَفِي يَدِهِ شَيْءٌ قَدْ الْتَفَّ عَلَيْهِ، فَقَالَ: يَا رَسُوْلَ اللهِ، مَرَرْتُ بِغَيْضَةِ شَجَرٍ، فَسَمِعْتُ فِيهَا أَصْوَاتَ فِرَاخِ طَائِرٍ، فَأَخَذْتُهُنَّ فَوَضَعْتُهُنَّ فِي كِسَائِي، فَجَاءَتْ أُمُّهُنَّ، فَاسْتَدَارَتْ عَلَى رَأْسِي، فَكَشَفْتُ لَهَا عَنْهُنَّ، فَوَقَعَتْ عَلَيْهِنَّ مَعَهُنَّ، فَلَفَفْتُهُنَّ بِكِسَائِي، فَهُنَّ أُولَاءِ مَعِي. قَالَ: «ضَعْهُنَّ عَنْكَ، فَوَضَعْتُهُنَّ وَأَبَتْ أُمُّهُنَّ إِلَّا لُزُومَهُنَّ، فَقَالَ رَسُوْلُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسلم: «أَتَعْجَبُوْنَ لِرُحْمِ أُمَّ الْأَفْرَاخِ فِرَاخَهَا؟ فَوَالَّذِي بَعَثَنِي بِالْحَقِّ، لَلهُ أَرْحَمُ بِعِبَادِهِ مِنْ أُمَّ الْأَفْرَاخِ بِفِرَاخِهَا، ارْجِعْ بِهِنَّ حَتَّى تَضَعَهُنَّ مِنْ حَيْثُ أَخَذْتَهُنَّ وَأُمُّهُنَّ مَعَهُنَّ، فَرَجَعَ بِهِنَّ رَوَاهُ أَبُوْ دَاوُدَ.
Amir Ar-Ram (may Allah be pleased with him) reported: "While we were with the Prophet (ﷺ), a man came wearing a cloak, carrying something wrapped in it. He said, 'O Messenger of Allah, I passed by a thicket and heard the chirping of fledglings, so I took them and wrapped them in my cloak. Their mother came fluttering over my head, so I uncovered them, and she settled with them. I wrapped them again, and here they are with me.' The Prophet (ﷺ) said, 'Put them down.' When he did, the mother refused to leave them. The Prophet (ﷺ) said, 'Are you amazed at this mother's mercy for her young? By the One who sent me with the truth, Allah is more merciful to His servants than this mother is to her fledglings. Take them back and return them where you found them, along with their mother.' So he did." [Narrated by Abu Dawud]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «لَنْ يُنَجِّيَ أَحَدًا مِنْكُمْ عَمَلُهُ». قَالُوا: وَلَا أَنْتَ يَا رَسُولَ اللهِ؟ قَالَ: «وَلَا أَنَا، إِلَّا أَنْ يَتَغَمَّدَنِي اللهُ بِرَحْمَةٍ، سَدِّدُوا وَقَارِبُوا، وَاغْدُوا وَرُوحُوا ، وَشَيْءٌ مِنَ الدُّلْجَةِ، وَالْقَصْدَ الْقَصْدَ تَبْلُغُوا». مُتَّفَقٌ عَلَيْهِ.
Abu Huraira (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) said: "None of you will be saved by his deeds alone." They asked, "Not even you, O Messenger of Allah?" He replied, "Not even me, unless Allah covers me with His mercy. Strive for righteousness, be moderate, worship in the early and late hours, and take some rest at night. Steadfastness, steadfastness! You will attain your goal." [Agreed upon]
وَعَنْ جَابِرٍ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «لَا يُدْخِلُ أَحَدًا مِنْكُمْ عَمَلُهُ الْجَنَّةَ، وَلَا يُجِيرُهُ مِنَ النَّارِ، وَلَا أَنَا إِلَّا بِرَحْمَةِ اللهِ». رَوَاهُ مُسْلِمٌ.
Jabir (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) said: "No one's deeds will admit them to Paradise or save them from the Fire, not even me, except by the mercy of Allah." [Narrated by Muslim]
وَعَنْ أُسَامَةَ بْنِ زَيْدٍ (رضي الله عنهما) عَنِ النَّبِيَّ ﷺ فِي قَوْلِ اللهِ عَزَّ وَجَلَّ: ﴿فَمِنْهُمْ ظَالِمٌ لِنَفْسِهِ، وَمِنْهُم مُّقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَاتِ} (فاطر: ۳۲) قَالَ: كُلُّهُمْ فِي الْجَنَّةِ». رَوَاهُ الْبَيْهَقِيُّ ففِي كِتَابِ الْبَعْثِ وَالنُّشُورِ».
Usama ibn Zayd (may Allah be pleased with him) reported that the Prophet (ﷺ) said regarding Allah's words: "Then some are wrongdoers to themselves, some are moderate, and some are foremost in good deeds by Allah's permission." (Fatir 35:32) "All of them will be in Paradise." [Narrated by Al-Bayhaqi in Al-Ba'th wa An-Nushur]
Notes / الحواشي
1 The statement: A Muslim does not inherit from a disbeliever, nor a disbeliever from a Muslim, As for the disbeliever, they do not inherit from a Muslim by consensus, supported by the hadith and the verse: And Allah will never grant the disbelievers a way over the believers [An-Nisa: 141]. Inheritance establishes a way for the disbeliever over the Muslim. As for whether a Muslim inherits from a disbeliever, most Companions said they do not, and this is the view of our scholars and Shafi’i. As for an apostate, they do not inherit from a Muslim by consensus. Regarding a Muslim inheriting from an apostate, there is disagreement. According to Malik, Shafi’i, and Ahmad, a Muslim does not inherit from them. Abu Hanifah said: What they earned during apostasy goes to the public treasury, and what they earned during Islam goes to their Muslim heirs. Abu Yusuf and Muhammad said: Both earnings go to their heirs. Shafi’i said: Both are spoils, as they died a disbeliever, and a Muslim does not inherit from a disbeliever, and their wealth is that of a belligerent with no protection, so it becomes spoils. Our view is that their ownership after apostasy remains, so it transfers upon their death to their heirs, based on their state before apostasy, as apostasy is a cause of death, making it inheritance from a Muslim to a Muslim. This basis is also necessary for the other three Imams, as Muslims taking it when there is no heir is by way of inheritance, which legally requires basing it on their state before apostasy; otherwise, it would be inheritance from a disbeliever to a Muslim. The hadith refers to an original disbeliever who never embraced Islam. In Al-Bada’i, it is argued that when Ali (may Allah be pleased with him) killed Al-Mustawrid Al-Ijli for apostasy, he divided his wealth among his Muslim heirs in the presence of the Companions without objection, making it a consensus.
وَعَنْ أَبِي سَعِيدٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِذَا أَسْلَمَ الْعَبْدُ فَحَسُنَ إِسْلَامُهُ يُكَفِّرُ اللَّهُ عَنْهُ كُلَّ سَيِّئَةٍ كَانَ زَلَفَهَا، وَكَانَ بَعْدَ ذَلِكَ الْقِصَاصِ الْحَسَنَةُ بِعَشْرِ أَمْثَالِهَا إِلَى سَبْعِ مِائَةِ ضِعْفٍ، وَالسَّيِّئَةُ بِمِثْلِهَا إِلَّا أَنْ يَتَجَاوَزَ اللَّهُ عَنْهَا. رَوَاهُ الْبُخَارِيُّ.
Abu Sa'id (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) said: "When a person embraces Islam sincerely, Allah forgives all his past sins. Thereafter, each good deed is rewarded tenfold to seven hundred times, and each bad deed is recorded as one unless Allah pardons it." [Narrated by Bukhari]
وَعَنِ ابْنِ عَبَّاسٍ (رضي الله عنهما) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «إِنَّ اللَّهَ كَتَبَ الْحَسَنَاتِ وَالسَّيِّئَاتِ، ثُمَّ بَيْنَ ذَلِكَ، فَمَنْ هَمَّ بِحَسَنَةٍ فَلَمْ يَعْمَلْهَا كَتَبَهَا اللَّهُ لَهُ عِنْدَهُ حَسَنَةً كَامِلَةً، فَإِنْ هُوَ هَمَّ بِهَا فَعَمِلَهَا كَتَبَهَا اللهُ لَهُ عِنْدَهُ عَشْرَ حَسَنَاتٍ إِلَى سَبْعِ مِائَةِ ضِعْفٍ إِلَى أَضْعَافٍ كَثِيرَةٍ، وَمَنْ هَمَّ بِسَيِّئَةٍ فَلَمْ يَعْمَلْهَا كَتَبَهَا اللهُ لَهُ عِنْدَهُ حَسَنَةً كَامِلَةً، فَإِنْ هُوَ هَمَّ بِهَا فَعَمِلَهَا كَتَبَهَا اللهُ لَهُ سَيِّئَةً وَاحِدَةً. مُتَّفَقٌ عَلَيْهِ.
Ibn Abbas (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) said: "Allah has decreed good and evil deeds. Whoever intends a good deed but does not perform it, Allah records it as one complete good deed. If he performs it, Allah records it as ten to seven hundred good deeds or more. Whoever intends an evil deed but does not perform it, Allah records it as one complete good deed. If he performs it, Allah records it as a single evil deed." [Agreed upon]
وَعَنْ عُقْبَةَ بْنِ عَامِرٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِﷺ: «إِنَّ مَثَلَ الَّذِي يَعْمَلُ السَّيِّئَاتِ ثُمَّ يَعْمَلُ الْحَسَنَاتِ، كَمَثَلِ رَجُلٍ كَانَتْ عَلَيْهِ دِرْعٌ ضَيِّقَةٌ قَدْ خَنَقَتْهُ، ثُمَّ عَمِلَ حَسَنَةً فَانْفَكَّتْ حَلْقَةً، ثُمَّ عَمِلَ حَسَنَةٌ أُخْرَى، فَانْفَكَّتْ حَلْقَةً أُخْرَى، حَتَّى تَخْرُجَ إِلَى الْأَرْضِ». رَوَاهُ فِي شَرْحِ السُّنَّةِ».
Uqbah ibn Amir (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) said: "The example of one who commits sins but then performs good deeds is like a man wearing a tight coat of armor that chokes him. When he does a good deed, a link loosens. When he does another, another link loosens until it falls off him entirely." [Narrated in Sharh As-Sunnah]
وَعَنْ ثَوْبَانَ (رضي الله عنه) عَنِ النَّبِيِّ ﷺ قَالَ: «إِنَّ الْعَبْدَ لَيَلْتَمِسُ مَرْضَاةَ اللهِ، وَلَا يَزَالُ بِذَلِكَ فَيَقُولُ اللهُ عَزَّ وَجَلَّ لِجِبْرِيلَ: إِنَّ فُلَانًا عَبْدِي يَلْتَمِسُ أَنْ يُرْضِيَنِي، أَلَا وَإِنَّ رَحْمَتِي عَلَيْهِ، فَيَقُولُ جِبْرِيلُ: رَحْمَةُ اللهِ عَلَى فُلَانٍ، وَيَقُولُهَا حَمَلَةُ الْعَرْشِ، وَيَقُولُهَا مَنْ حَوْلَهُمْ، حَتَّى يَقُولَهَا أَهْلُ السَّمَوَاتِ السَّبْعِ، ثُمَّ تَهْبِطُ لَهُ إِلَى الْأَرْضِ». رَوَاهُ أَحْمَدُ.
Thawban (may Allah be pleased with him) reported that the Prophet (ﷺ) said: "A servant may strive to please Allah, and Allah will say to Jibril, 'Indeed, My servant so-and-so seeks to please Me. Behold, My mercy is upon him.' Jibril will announce, 'Allah's mercy is upon so-and-so,' and the bearers of the Throne and those around them will repeat it until all seven heavens echo it. Then it descends to him on earth." [Narrated by Ahmad]