Is it true that if a person thinks about evil, he is not held accountable for it, and if he thinks about good, it is recorded for him?
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The Shaykh : Sunan an-Nasa'i 3435Sahih (Darussalam) .
The questioner : Yes, what is your opinion now regarding this statement: "If the thought is about evil, it is not recorded, and if it is about good, it is recorded"? Because if one of you intends a good deed, and also the hadith:Sahih Muslim 49a; knowing that he did not do it, and it was in his heart, he made it faith, meaning he was held accountable for what was in his heart. Also, Shaykh, the actions of the heart—he did not do them, they are only in the heart or on the tongue, but he did not speak them. Can we say this statement?
The Shaykh : What is the summary of this statement?
The questioner : The summary of the statement is that what a person thinks about in his heart regarding evil is not recorded, and if it is about good, it is recorded.
The Shaykh : It is not a thought of the self. If he intended, in the authentic hadith: It is not a fleeting thought; intention means that action follows it.
The questioner : Okay, Shaykh, can we cite the words you just said so that something becomes clear to me, Shaykh, regarding the hadithSahih Muslim 49a that it was in my heart, deep in my heart, I saw an evil and did not change it, but I rejected it in my heart, so I retained faith, it was considered faith for me, as the Prophet (peace and blessings be upon him) clarified. Can we say this? Also, the evidence for this statement, above this evidence, are the actions of the heart, Shaykh, such as fear and hope and the like.
The Shaykh : What is meant regarding enjoining good, which says: Yes, this is an action of the heart. And what is your question about it?
The questioner : I mean, in this hadith, that the intention of the self regarding good is recorded.
The Shaykh : My brother, the hadith is explicit. The hadith we told you is explicitSahih Ibn Hibban 6:75. You are returning to deduction, while the text is before us.
The questioner : So, does your statement, Shaykh, mean that if I intend good, it is recorded?
The Shaykh : A good deed is recorded.
The questioner : It is recorded even if I do not do it.
The Shaykh : Yes, because if...
The questioner : I mean, with respect, Shaykh, the one who hears the hadith about intention in the selfSahih al-Bukhari 2528 or as he (peace and blessings be upon him) said, is explained by the hadith of "whoever intends a good deed."
The Shaykh : No, my brother, may Allah guide you. The first hadith does not say "intended" (hamma), it says "thought" (hadatha).
The student : Intention (hamm) is more than...
The questioner : Thinking (takhadudh) is from the tongue.
The student : His self.
The Shaykh : The hadith says:Sahih al-Bukhari 2528, not that he did not intend.
The questioner : Okay, Shaykh, I think in my self, I may have also intended in my self.
The Shaykh : May Allah guide you. The scholars divided what comes to the heart of a person into many categories. First, the fleeting thought, and this is the thought of the self; it is neither for him nor against him.
The questioner : Not at all.
The Shaykh : Ah, if this fleeting thought takes hold in the heart of its owner and becomes an intention (hamm), after the intention, which you imagine is a rank between the two ranks, as is said in other contexts, is the resolve (azm), then after that comes the action. So, when the hadith says:Sahih Ibn Hibban 6:75 it is higher than the thought of the self, higher than the fleeting thought; therefore, there is no contradiction between the hadith: Sunan an-Nasa'i 3435Sahih (Darussalam); because here the Prophetic hadith speaks about the thought of the self and the fleeting thoughts that come to the mind of a person, even if it reaches the rank of intention, he is not held accountable for it, but the reward does not accrue from the thought of the self, but the intention is clear? Take your seats now.
The questioner : Now, I heard from the brothers a few days ago that a new book was published, and it seems to coincide with this "Istihalah" by Husayn 'Abd al-Mannan. We consider this response, Shaykh, as a response to that as well.
The Shaykh : It undoubtedly includes him and includes everyone like him among the distorters who deviate from the Sunnah and the methodology of the righteous Salaf. And I have just mentioned a group of the Imams whom the Salafi Muslims all follow, headed by Ibn Taymiyyah, Ibn al-Qayyim, al-Shawkani, and their like. And praise be to Allah, Lord of the worlds.
The questioner : May Allah preserve you, my Shaykh.
The Shaykh : May Allah keep you safe.
The questioner : This, Shaykh, can we now name the tape "Response to Istihalah" or how?
The Shaykh: Yes.
Allah, the Most High, has forgiven my Ummah for whatever enters the mind, so long as it is not spoken of or put into action.
إنَّ الله تجاوز لي عن أمَّتي ما حدَّثَتْ به أنفسها ؛ ما لم تتكلَّمْ أو تعمَلْ بهThe questioner : Yes, what is your opinion now regarding this statement: "If the thought is about evil, it is not recorded, and if it is about good, it is recorded"? Because if one of you intends a good deed, and also the hadith:
He who amongst you sees something abominable should modify it with the help of his hand; and if he has not strength enough to do it, then he should do it with his tongue, and if he has not strength enough to do it, (even) then he should (abhor it) from his heart, and that is the least of faith.
مَن رأى منكم منكرًا فليغيِّره بيده ، فإن لم يستطع فبلسانه ، فإن لم يستطع فبقلبه ؛ وذلك أضعف الإيمانThe Shaykh : What is the summary of this statement?
The questioner : The summary of the statement is that what a person thinks about in his heart regarding evil is not recorded, and if it is about good, it is recorded.
The Shaykh : It is not a thought of the self. If he intended, in the authentic hadith:
If My slave intends a good deed and does it, then write for him ten good deeds, up to a hundred good deeds, up to seven hundred, up to many multiples. And Allah multiplies for whom He wills. And if My slave intends an evil deed and does not do it, then do not write anything for him. And if My slave intends a good deed and does not do it, then write for him one good deed.
إذا هَمَّ عبدي بحسنة فعملها ، فاكتبوها له عشر حسنات ، إلى مئة حسنة ، إلى سبع مئة ، إلى أضعاف كثيرة ، والله يضاعف لِمَن يشاء ، وإذا هَمَّ عبدي بسيِّئة ، فلم يعملها ؛ فلا تكتبوها شيئًا ، وإذا هَمَّ عبدي بحسنة فلم يعمَلْها ؛ فاكتبوها له حسنةThe questioner : Okay, Shaykh, can we cite the words you just said so that something becomes clear to me, Shaykh, regarding the hadith
He who amongst you sees something abominable
مَن رأى منكم منكرًاThe Shaykh : What is meant regarding enjoining good, which says:
Whoever among you sees an evil, let him change it with his hand, and if he cannot, let him change it with his tongue, and if he cannot, let him change it with his heart; and that is the weakest of faith.
مَن رأى منكم منكرًا فليغيِّره بيده ، فليغيِّره بقلبه ؛ وذلك أضعف الإيمانThe questioner : I mean, in this hadith, that the intention of the self regarding good is recorded.
The Shaykh : My brother, the hadith is explicit. The hadith we told you is explicit
If My slave intends a good deed and does not do it, then write for him one good deed.
إذا هَمَّ عبدي بحسنة فلم يعملها ؛ فاكتبوها له حسنةThe questioner : So, does your statement, Shaykh, mean that if I intend good, it is recorded?
The Shaykh : A good deed is recorded.
The questioner : It is recorded even if I do not do it.
The Shaykh : Yes, because if...
The questioner : I mean, with respect, Shaykh, the one who hears the hadith about intention in the self
Allah has accepted my invocation to forgive what whispers in the hearts of my followers
إنَّ الله تجاوز لي عن أمَّتي ما هَمَّت به عن نفسهاThe Shaykh : No, my brother, may Allah guide you. The first hadith does not say "intended" (hamma), it says "thought" (hadatha).
The student : Intention (hamm) is more than...
The questioner : Thinking (takhadudh) is from the tongue.
The student : His self.
The Shaykh : The hadith says:
Allah has accepted my invocation to forgive what whispers in the hearts of my followers
إنَّ الله تجاوز لي عن أمَّتي ما حدَّثَتْ به أنفسهاThe questioner : Okay, Shaykh, I think in my self, I may have also intended in my self.
The Shaykh : May Allah guide you. The scholars divided what comes to the heart of a person into many categories. First, the fleeting thought, and this is the thought of the self; it is neither for him nor against him.
The questioner : Not at all.
The Shaykh : Ah, if this fleeting thought takes hold in the heart of its owner and becomes an intention (hamm), after the intention, which you imagine is a rank between the two ranks, as is said in other contexts, is the resolve (azm), then after that comes the action. So, when the hadith says:
If My servant intends a good deed but does not do it
إذا هَمَّ عبدي بحسنة فلم يعمَلْهاAllah, the Most High, has forgiven my Ummah for whatever enters the mind, so long as it is not spoken of or put into action.
إنَّ الله تجاوز لي عن أمَّتي ما حدَّثَتْ به أنفسها ؛ ما لم تتكلَّمْ أو تعمَلْ بهThe questioner : Now, I heard from the brothers a few days ago that a new book was published, and it seems to coincide with this "Istihalah" by Husayn 'Abd al-Mannan. We consider this response, Shaykh, as a response to that as well.
The Shaykh : It undoubtedly includes him and includes everyone like him among the distorters who deviate from the Sunnah and the methodology of the righteous Salaf. And I have just mentioned a group of the Imams whom the Salafi Muslims all follow, headed by Ibn Taymiyyah, Ibn al-Qayyim, al-Shawkani, and their like. And praise be to Allah, Lord of the worlds.
The questioner : May Allah preserve you, my Shaykh.
The Shaykh : May Allah keep you safe.
The questioner : This, Shaykh, can we now name the tape "Response to Istihalah" or how?
The Shaykh: Yes.
Source
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