Continuation of the reading of the commentary with the Shaykh’s annotations

The reader: " ... and the authentic hadith, which states that if he died upon his original faith, nothing of his righteous deeds would benefit him; rather, they would be like scattered dust. This indicates that the reward for his first deeds is recorded for him in addition to his second deeds. And by his saying (peace and blessings be upon him), when Aisha asked him about Ibn Judhan ... ". Judhan, O Shaykh?

The Shaykh : With an open fathah. It appears that he says it with a closed dammah.
The reader: He did not say that.

The Shaykh : They say some of them say it with a closed dammah and some with an open fathah.
The reader: " When she asked him about Ibn Judhan and the good he used to do, whether it would benefit him? He said:

as he did not ever say: O my Lord, pardon my sins on the Day of Resurrection.

إنه لم يقل يوما رب اغفر لي خطيئتي يوم الدين

Sahih Muslim 214

This indicates that if he had said it after he embraced Islam, what he did in disbelief would benefit him. His saying:

and after that starts the settlement of accounts

وكان بعد ذلك القصاص

Sahih al-Bukhari 41

means the recording of recompense in this world, and it is raised because it is the name of *kana*. It is also permissible for *kana* to be a complete verb, and the past tense was used to indicate the certainty of the occurrence, so it is as if it had already happened, like His saying (Glorified and Exalted is He):

And the companions of Paradise called out

ونادى أصحاب الجنة

. And his saying:

The good deed

الحسنة

is the subject, and

Ten times

بعشر

is the predicate, and the sentence is introductory. And his saying:

Up to seven hundred

إلى سبعمائة

is connected to an implied word, meaning ending. Al-Mawardi reported that some scholars took the apparent meaning of this limit and claimed that the multiplication does not exceed seven hundred. He was refuted by His saying (Glorified and Exalted is He):

And Allah multiplies [His reward] for whom He wills

والله يضاعف لمن يشاء

[Al-Baqarah 2:261]

The verse is susceptible to both meanings: it is possible that the intended meaning is that He multiplies that multiplication by making it seven hundred, and it is possible that He multiplies the seven hundred by increasing it. The explicit refutation of him is the hadith of Ibn Abbas, narrated by the author in the *Riqaq*, and its wording is:

the Glorious and Great Allah recorded ten to seven hundred virtues and even more to his credit

كتب الله له عشر حسنات إلى سبعمائة ضعف إلى أضعاف كثيرة

Sahih Muslim 131a

.".

The Shaykh : Authentic, the speech is clear.
The reader: " His saying: Except that Allah may pardon it ... ".

The Shaykh : ... What appears to me in the hadith is that his saying (peace and blessings be upon him): means if the disbeliever embraces Islam and his Islam is good, Allah will expiate for him all the evil deeds he had committed. This is clear from the Qur'an: .
, meaning after his Islam which he perfected, the recompense, because he became a Muslim. So if he does a good deed, it is ten times its like, and the evil deed is like it, and there is no problem in this. We only understood it this way to align with the apparent meaning of the verse in one aspect, and so that it is not said that merely a person's goodness causes Allah to expiate for him, while there are hadiths indicating that expiation is only by the addition of righteous deeds, such as the five daily prayers, Friday to Friday, and Ramadan to Ramadan, which are expiations for what is between them. Yes, Mansur.