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This world is more insignificant in the eye of Allah as dead lamb

Sahih Muslim :Book 042, Number 705

Jabir b. Abdullah reported that Allah’s Apostle (Sallalaahu Alaihi wa Sallam) happened to walk through the bazar coming from the side of ‘Aliya and the people were on both his sides.

There he found a dead lamb with very short ears. He took hold of his ear and said:

Who amongst you would like to have this for a dirham?

They said: We do not like to have it even for less than that as it is of no use to us.

He said: Do you wish to have it (free of any cost)?

They said: By Allah, even if it were alive (we would not have liked to possess that), for there is detect in it as its ear is very short; now it is dead also.

Thereupon Allah’s Messenger (may peace be upon him) said: By Allah, this world is more insignificant in the eye of Allah as it (this dead lamb) is in your eye.

Source:

Sahih Muslim –The Book Pertaining to Piety and Softening of Hearts (Kitab Al-Zuhd wa Al-Raqa’iq)

Related Links:

· Fear The Dunyah – Take Account of Yourself Before You Are Taken Account of – Read the transcribed lecture – by Hasan As-Somaalee
A fiery sermon delivered in Philadelphia, USA pertaining to the danger of attaching oneself to the worldly affairs and falling into sins and disobedience to Allaah.

· The Life of this World is Fleeting Enjoyment - by Ibn Kathir

Do not Run Away from Qur’aan

Source : Everyday Issues , Al-Istiqaamah Issue No.7 – Rabî’ ul-Awwal 1418H / July 1997

Fatwa from Shaik Ibn Baaz

[Q]: What is your advice – O Shaykh – for those who go without reading the Qur’aan for a month, or even many months, and who have no excuse for such behaviors? However, you will find some of them reading those magazines that contain no benefit for them, and following them up closely!

[A]: "It is recommended for every Believing man and woman to recite the Book of Allaah often, with due contemplation and understanding. This may be done by using a copy of the Qur’aan or from one’s memory. Allaah – the Most High – said: "This is a Book which We have sent down to you, full of blessings, that you may ponder over its Verses, and that men of understanding may remember." [Soorah Saad 38:29].And: "Indeed those who recite the Book of Allaah and offer the Prayer perfectly and spend in charity out of what We have provided for them – secretly and openly – hope for a sure trade-gain that will never perish. That He may pay them their wages in full and give them even more out of His Grace. Indeed, He is Oft-Forgiving, ready to appreciate good deeds." [Soorah Faatir 35:29-30].

The aforementioned recitation of the Qur’aan includes both reciting and acting upon it. The recitation is to be done with contemplation and understanding of it. Sincerity to Allaah is a means of complying with and acting upon the Qur’aan, and its recitation contains a great reward – as the Prophet sallallaahu ‘alayhi wa sallam said: "Recite the Qur’aan. For on the Day of Resurrection, it shall come as an intercessor for its companion." This was recorded by Muslim in his Saheeh (no.804). The Prophet sallallaahu ‘alayhi wa sallam also said: "The best of you is he who learns the Qur’aan and teaches it." This was Recorded by al-Bukhaaree in his Saheeh (3/66). Another narration states: "Whosoever reads one harf (letter) of the Qur’aan shall receive a good deed and ten good deeds similar to it. I do not say that Alif Laam Meem is a harf but Alif is a harf and Laam is a harf and Meem is a harf."12 The Prophet sallallaahu ‘alayhi wa sallam said to ‘Abdullaah ibn "Amr ibn al-’Aas: "Complete the recitation of the Qur’aan once a month." He said: I am able to do more than that. So he said: "Then complete its recital once in seven days."13 The Companions used to complete the entire Qur’aan once every seven days.

So I advise all the readers of the Qur’aan to increase in their reading of it, with contemplation and understanding it, along with sincerity to Allaah in this – with the purpose of learning and benefiting from the Qur’aan. They should read the entire Qur’aan once a month. If, however, they are able to do more than this without any difficulty, then they should complete it in less than this time. However, it is best not to complete it in less than three days, since this is the least amount of time that the Prophet sallallaahu ‘alayhi wa sallam mentioned to ‘Abdullaah ibn ‘Amr ibn al-’Aas. This is because if it is read in less than three days, the person becomes hasty and lacks thought and concentration …"14

12. Saheeh: Recorded by at-Tirmidhee (no.2912), who authenticated it, from the hadeeth of ‘Abdullaah ibn Mas’ood radiallaahu ‘anhu.
13. Recorded by al-Bukhaaree (no.5054).
14. Fataawaa al-Mar’ah (no.294)

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Mahr should be a small amount and that people should not compete

[Q]: I and many others have observed that many people are very excessive when it comes to the matter of the mahr (wedding dowry that is paid to the bride), and that they seek great amounts of mahr when it comes to the marriage of their daughters, and they stipulate as a condition the giving of other gifts to them, along with the mahr. This wealth that people demand in such cases, is it halaal (lawful) or haraam (unlawful)?

[A]: What is prescribed in the Sharee’ah is that the mahr should be a small amount and that people should not compete with each other in this regard, acting in accordance with the many ahaadeeth which are related about this. They should also help facilitate marriages and be keen in preserving the modesty and decency of the young Muslim men and women. And it is not permissible for the awliyaa (guardians of the brides-to-be) to demand and stipulate gifts for themselves, since they have no right at all in this matter. Rather the right belongs to the woman, and in some particular cases to the father. He may stipulate a condition as long as it does not harm the daughter, nor lead to the delaying of the marriage. However, if the father forgoes such a right then this is better and more preferable. Allaah – the One free from all defects – says: "And marry those amongst you who are single and also marry the pious of your male and female slaves. If they be poor, Allaah will enrich them out of His Bounty." [Soorah an-Noor 24:32].

In the hadeeth of ‘Uqbah ibn ‘Aamir radiallaahu ‘anhu, the Prophet sallallaahu ‘alayhi wa sallam said: "The best dowry is that which is easy." This was narrated by Abu Daawood and al-Haakim who authenticated it. And once a woman offered herself to the Prophet sallallaahu ‘alayhi wa sallam for marriage. However, one of his Companions desired to marry her, so the Prophet sallallaahu ‘alayhi wa sallam said [regarding the mahr]: "Bring something, even if it be an iron ring." So when he could not find even this, the Prophet sallallaahu ‘alayhi wa sallam married them for the dowry that the man would teach whatever of the Qur’aan he knew to her. 2

And the dowry of the Prophet sallallaahu ‘alayhi wa sallam’s wives was five-hundred dirhams, which is equivalent to one-hundred and thirty riyaals today. And his daughters were married for the mahr of four-hundred dinaars, which is equivalent to one-hundred riyaals today. Allaah – the Most High – said: "Indeed in the Messenger of Allaah you have a most beautiful example to follow." [Soorah al-Ahzaab 33:21].

So whenever the difficulties relating to marriage are lightened, then preserving the modesty and decency of young men and women becomes easier, shameful and evil deeds decrease, and the Ummah – as a result – will increase in number. However if this matter is made difficult, and people continue competing with each other with regards to the mahr (dowry), then the number of marriages will decrease, fornication will become more widespread and more young men and women will remain unmarried – except those whom Allaah saves.

So my sincere advice to all the Muslims, wherever they may be, is to facilitate the marriage process and to cooperate in this and make it easy. They should turn away from demanding excessive mahr and avoid unnecessary hardships and difficulties in the waleemah (wedding-feast). Rather, they should content themselves with a waleemah that is according to the Sharee’ah, in which the burdens and difficulties for the husband and wife are minimal. May Allaah improve and rectify all the affairs of the Muslims and may He give them the guidance and ability to cling to the Sunnah (Prophetic guidance) in all matters. 3

2. Related by Abu Daawood in his Sunan.
3. Al-Fataawa (1/168-169).

Source : Concerning Everyday Issues published Al-Istiqaamah . Check others by clicking on the below

Is clinging to the religion a cause of affliction?

Source : Al-Istiqaamah Issue No.7 – Rabî’ ul-Awwal 1418H / July 1997 – Everyday Issues

[Q]: There was a person in our city who was very firm in practicing the Religion, and was later afflicted with an illness. Some of the people started saying to him that the cause of him being afflicted with this illness is because of his adhering to the Religion. Being affected with this type of talk, the person then shaved off his beard and he neglected his Prayers. So is it permissible to say that the cause of his affliction was due to him clinging to the commandments of the Religion? And the one who says such a thing, is he considered a kaafir (disbeliever) because of such a saying?

[A]: ”Clinging on to the Religion is not a cause for his illness. Rather, it is a cause for every good, both in this life and in the Hereafter. And it is not permissible for any Muslim, that when some foolish and ignorant people utter words such as this, to give them any weight. Nor is it permissible to shave one’s beard or shorten it, or to neglect guarding the five obligatory Prayers in congregation. Rather, it is obligatory for such a person to remain steadfast upon the truth, and to keep away from all that Allaah has prohibited, and to beware of all that which angers Allaah and incurs His punishment – by obeying Allaah and His Messenger sallallaahu ‘alayhi wa sallam, Allaah – the One free from all defects said: "Whosoever obeys Allaah and His Messenger will be admitted into Gardens of Paradise, beneath which rivers flow, to dwell therein forever. That will be the greatest achievement. But whosoever disobeys Allaah and His Messenger and oversteps His limits, Allaah will cast him in the Fire, to abide therein; and he shall have a humiliating punishment." [Soorah an-Nisaa 4:13-14]. And Allaah – the Mighty and Majestic – said: "Whosoever has taqwaa (piety, fear and obedience) of Allaah, He will make a way out for him. And He will provide for him from places he could never imagine." [Soorah at-Talaaq 65:2-3]. And He – the Most Perfect – said: "Whosoever has taqwaa of Allaah, He will make his affair easy for him," [Soorah at-Talaaq 65:4]. And the verses with this meaning are plentiful.

As for the person who says that the cause for such affliction is due to being firm and steadfast upon the Religion – then such a person is ignorant. It is obligatory to censure such a person and to know that clinging to the Religion does not bring about anything except good. As for what occurs to a Muslim by way of a calamity that he dislikes, then this is a form of expiating his evil actions and a forgiveness for his sins. As regards to the issue of takfeer (declaring a Muslim to be a kaafir, a disbeliever) upon this person, then this requires detail, and is known from the chapters concerning the judgement upon a murtad (apostate) – which can be found in the books of Islaamic jurisprudence and understanding. And with Allaah is the power and ability."1

1. Al-Fataawaa (1/32-33).

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• The Praiseworthy Trial – By Shaykh ’Ali Hasan al-Halabi – al-Asalah magazine Issue No. 8

The Principle of Permissibility

Al-Istiqaamah Issue No.5 – Ramadân 1417H / January 1997

Source : Islamic Principles #1: The Principle of Permissibility

“The principle regarding acts of worship is one of prohibition, except if the Sharee’ah (Divinely Prescribed Law) relates a prescription for it. And the principle regarding customary behaviour is permissibility, except when the Sharee’ah relates a prohibition for it.” (Al-aslu fil-’ibaadat al-hadhru illaa ma waradah ‘anish-shar’ee tashree’ahu. Wal-aslu fil-’aadaat al-ibaahah illaa ma waradah ‘anish-shar’ee tahreemahu).1

The above principle is an important principle that Islaam teaches. Thus, with regards to matters of ‘aadaat (day-to-day actions), such as eating, drinking and wearing clothes, then everything is allowed in this regard, except if there is a clear and authentic evidence restricting or prohibiting its allowance. However, when it comes to ‘ibaadaat (acts of worship), then the opposite is the true. Here, nothing can be established as an act of worship, except if there is a clear and authentic text to allow it. So the basic principle for ‘aadaat is ibaahah (permissibility), whereas the basic principle for ‘ibaadaat is tahreem (prohibition).

Shaykhul-lslaam Ibn Taymiyyah (d.728H)- rahimahullaah – said:
“Peoples’ sayings and actions are of two kinds: ‘ibaadaat (acts of worship) by which their Religion is established, and ‘aadaat (customary practices) which are required for day-to-day living. From the principles of the Sharee’ah (Divinely Prescribed Islaamic Law) we know that acts of worship are those acts which have been prescribed by Allaah or approved by Him; nothing is to be affirmed here, except through the Sharee’ah. However, as far as worldly activities of people are concerned, they are necessary for everyday life. Here the principle is freedom of action; nothing may be restricted in this regard except what Allaah – the Mort Perfect – has restricted. This is the case because commanding and prohibiting are both in Allaah’s Hands. As far as worship is concerned, there has to be a command from Him concerning it. Thus, when it requires a command from Allaah to establish something, how can we say that something is restricted without His command? This is why Ahmad bin Hanbal (d.241H) and other jurists who base their judgements upon ahaadeeth (Prophetic narrations) say: In relation to acts of worship, then the principle is tawqeef (limitation); that is to lay, nothing can be legislated in this regard except what Allaah legislates. To do otherwise is to incur the risk of being included in the meaning of the Aayah (verse):

“Do they have partners with Allaah who prescribe for them in the Religion that for which Allaah has not given any permission.” [Soorah ash-Shooraa 42:21].

However, as far as living habits are concerned, the principle here is freedom, because nothing can be restricted in this regard except what Allaah has prohibited. To do otherwise is to be included in the meaning of His saying:

“Say: Do you see what Allaah has sent down to you for sustenance? Yet you have made some part of it halaal (lawful) and some part haraam (prohibited).” [Soorah Yoonus 10:59].

This is a great and beneficial principle, on the basis of which we can say that buying, selling, leasing, giving gifts, and other such matters are necessary activities for people, as are eating, drinking and the wearing of clothes. Thus, if the Sharee’ah (Divinely Prescribed Islaamic Law) says something about these day-to-day matters, it is in order to teach good behaviour. Accordingly, it has prohibited whatever leads to corruption, has made obligatory that which is essential, has disapproved of that which is superfluous, and has approved of that which is beneficial. All this has been done with due consideration of the magnitude and properties of the various types of activities involved. Since this is the position of the Sharee’ah, people are free to buy, sell and to lease just as they wish, just as they are free to eat and drink what they like – as long as it is not haraam (unlawful). Even though some of these things may be disapproved, they are still free in this regard, since the Sharee’ah does not go to the extent of prohibiting them – and thus the original principle (of permissibility) remains.”2

1. Minhaajul-Qaasideen Mukhtasar fee Usoolil-Fiqh (p.27) of Shaykh ‘Abdur-Rahmaan as-Sa’dee.
2. Al-Qawaa’idun-Nooraaniyyah al-Fiqhiyyah (p.112-113)

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Fatwas > Al-Muharram Fatwas > Congratulations on the new year or the occasion of Mawlid

The first question of Fatwa no. 20795

Q 1: Is it permissible to congratulate non-Muslims on the occasion of the new Gregorian year, the new Hijri (lunar) year, and the Mawlid (the Prophet’s birthday)?

A: It is not permissible to offer congratulations on such occasions; for it is not Mashru‘ (Islamically permissible) to celebrate them.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Permanent Committee for Scholarly Research and Ifta’
source : http://www.alifta.com/Fatawa/FatawaChapters.aspx?View=Page&PageID=151&PageNo=1&BookID=10

Greeting The Kuffaar On Their Festivals

Imaam Muhammad Ibn Saalih al-Uthaymeen (Rahimahu ‘Llah)
Source: Majmoo’ah Fataawa wa Rasaa’il

Greeting the kuffaar on Christmas and other religious holidays of theirs is haraam (forbidden), by consensus, as Ibn al-Qayyim – (Rahimahu ‘Llah) – said,

“Congratulating the kuffaar on the rituals that belong only to them is haraam by consensus, as is congratulating them on their festivals and fasts by saying ‘A happy festival to you’ or ‘May you enjoy your festival,’ and so on. If the one who says this has been saved from kufr, it is still forbidden. It is like congratulating someone for prostrating to the cross, or even worse than that. It is as great a sin as congratulating someone for drinking wine, or murdering someone, or having illicit sexual relations, and so on. Many of those who have no respect for their religion fall into this error; they do not realize the offensiveness of their actions. Whoever congratulates a person for his disobedience or bid’ah or kufr exposes himself to the wrath and anger of Allaah” [Ahkaam Ahl al-Dhimmah]

Congratulating the kuffaar on their religious festivals is haraam to the extent described by Ibn al-Qayyim because it implies that one accepts or approves of their rituals of kufr, even if one would not accept those things for oneself. But the Muslim should not accept the rituals of kufr or congratulate anyone else for them, because Allaah does not accept any of that at all, as He says, “If you disbelieve, then verily, Allaah is not in need of you, He likes not disbelief for His slaves. And if you are grateful (by being believers), He is pleased therewith for you…” [Soorah az-Zumar 39:7]

“…This day, I have perfected your religion for you, completed My favour upon you, and have chosen for you Islaam as your religion…” [Soorah al-Maa’idah 5:3]

So congratulating them is forbidden, whether they are one’s colleagues at work or otherwise.

If they greet us on the occasion of their festivals, we should not respond, because these are not our festivals, and because they are not festivals which are acceptable to Allaah. These festivals are innovations in their religions, and even those which may have been prescribed formerly have been abrogated by the religion of Islaam, with which Allaah sent Muhammad (sal-Allaahu ‘alayhe wa sallam) to the whole of mankind. Allaah says,
“Whoever seeks a religion other than Islaam, it will never be accepted of him, and in the Hereafter he will be one of the losers.” [Soorah Aal ‘Imraan 3:85]

It is haraam for a Muslim to accept invitations on such occasions, because this is worse than congratulating them as it implies taking part in their celebrations.
Similarly, Muslims are forbidden to imitate the kuffaar by having parties on such occasions, or exchanging gifts, or giving out sweets or food, or taking time off work, etc., because the Prophet (sal-Allaahu ‘alayhe wa sallam) said, “Whoever imitates a people is one of them.” [Narrated by Abu Daawood in al-Libaas, hadeeth 3512]

Shaykh al-Islaam Ibn Taymiyyah – (Rahimahu ‘Llah) – said,
“Imitating them in some of their festivals implies that one is pleased with their false beliefs and practices, and gives them the hope that they may have the opportunity to humiliate and mislead the weak.” [Iqtidaa’ al-Siraat al-Mustaqeem Mukhaalifat Ashaab al-Jaheem]

Whoever does anything of this sort is a sinner, whether he does it out of politeness or to be friendly, or because he is too shy to refuse, or for whatever other reason, because this is hypocrisy in Islaam, and because it makes the kuffaar feel proud of their religion.

Allaah is the One Whom we ask to make the Muslims feel proud of their religion, to help them adhere steadfastly to it, and to make them victorious over their enemies, for He is the Strong and Omnipotent.

“I saw you with my own eyes talking to him and greeting him”

Concerning the Imaam, the Shaykh – Muhammad ibn Saalih al-’Uthaymeen (rahima-hullaah), ‘Abdullaah ibn ‘Alee al-Matawwu’ narrates that he accompanied the Shaykh (from ‘Unayzah) to al-Badaa.i’ – which was a distance of 15 kilometres from ‘Unayzah – for a lunch invitation.

After lunch, on their return home they noticed a man with a red beard (possibly dyed with henna), and a peaceful look about him waving his hand. The Shaykh said:

“Slow down, we’ll take him with us.”

So the Shaykh said to him:

“Where do you want to go?”

He said: “Take me with you to ‘Unayzah.”

So the Shaykh said to him:

“On two conditions:

First, that you do not smoke, and second, you increase in the remembrance of Allaah.”

The man responded: “As for smoking, then I do not smoke, however, I was a passenger with a man who smoked and (because of this) I asked him to drop me off (here), and as for the remembrance of Allaah, there is no Muslim except that he remembers Allaah.”

So the man got in the car.

(It was apparent throughout the journey that) the man was not aware he was in the company of Shaykh Ibn ‘Uthaymeen. So when they arrived at ‘Unayzah, the man said:

“Direct me to the house of Shaykh Ibn ‘Uthaymeen, (as I have a question I need to ask him).”

So the Shaykh said to him: “Why did you not ask him when you met him in al-Badaa.i’?”

And the man said: “I did not meet him.”

The Shaykh said: “I saw you with my own eyes talking to him and greeting him.”

So the man said: “You are making fun of a man who is older than your father!”

The Shaykh smiled and said to him: “Pray the ‘Asr prayer at this (masjid) Jaami’ (Jaami’ ‘Unayzah) and you shall see him.”

The man then left without knowing he was talking to Shaykh Ibn ‘Uthaymeen himself.

After he finished praying the ‘Asr prayer, he saw the Shaykh in front having led the congregation in prayer. So he asked about him, and was informed that he is the Shaykh. So he approached the Shaykh and excused himself that he had not known (recognised) him (earlier), then asked his question. The Shaykh answered his question, and the man began to cry, supplicating for the Shaykh.

al-Jaami’ li-Hayaat al-‘Allaamah Muhammed ibn Saalih al-Uthaymeen – Page 38

source : Taken from fatwa online

Fatwas > Al-Muharram Fatwas >
Sacrificing an animal on the 10th of Muharram

Would the Servants be Accountable for What They Conceal in Their Hearts ?

Source : Tafsir Ibn Kathir : Surah List : Surah No.2 (Surah Al Baqarah)

(2.284. To Allah belongs all that is in the heavens and all that is on the earth, and whether you disclose what is in yourselves or conceal it, Allah will call you to account for it. Then He forgives whom He wills and punishes whom He wills. And Allah is able to do all things.)

Allah states that His is the kingship of the heavens and earth and of what and whoever is on or between them, that He has perfect watch over them. No apparent matter or secret that the heart conceals is ever a secret to Him, however minor it is. Allah also states that He will hold His servants accountable for what they do and what they conceal in their hearts. In similar statements, Allah said,

(Say (O Muhammad ): "Whether you hide what is in your breasts or reveal it, Allah knows it, and He knows what is in the heavens and what is in the earth. And Allah is able to do all things) ﴿3:29﴾, and,

(He knows the secret and that which is yet more hidden.)

There are many other Ayat on this subject. In this Ayah ﴿2:284﴾, Allah states that He has knowledge of what the hearts conceal, and consequently, He will hold the creation accountable for whatever is in their hearts. This is why when this Ayah was revealed, it was hard on the Companions, since out of their strong faith and conviction, they were afraid that such reckoning would diminish their good deeds.

Imam Ahmad recorded that Abu Hurayrah said, "When

(To Allah belongs all that is in the heavens and all that is on the earth, and whether you disclose what is in yourselves or conceal it, Allah will call you to account for it. Then He forgives whom He wills and punishes whom He wills. And Allah is able to do all things)

was revealed to the Messenger of Allah , it was very hard for the Companions of the Messenger . The Companions came to the Messenger and fell to their knees saying, `O Messenger of Allah! We were asked to perform what we can bear of deeds: the prayer, the fast, Jihad and charity. However, this Ayah was revealed to you, and we cannot bear it.’ The Messenger of Allah said,

(Do you want to repeat what the People of the Two Scriptures before you said, that is, `We hear and we disobey’ Rather, say, `We hear and we obey, and we seek Your forgiveness, O our Lord, and the Return is to You.)

When the people accepted this statement and their tongues recited it, Allah sent down afterwards,

(The Messenger believes in what has been sent down to him from his Lord, and (so do)the believers. Each one believes in Allah, His Angels, His Books, and His Messengers. (They say,) "We make no distinction between one another of His Messengers and they say, "We hear, and we obey. (We seek) Your forgiveness, our Lord, and to You is the return (of all).”)

When they did that, Allah abrogated the Ayah ﴿2:284﴾ and sent down the Ayah,

(Allah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned. "Our Lord! Punish us not if we forget or fall into error.”) until the end.”

Muslim recorded it with the wording; "When they did that, Allah abrogated it ﴿2:284﴾ and sent down,

(Allah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned. "Our Lord! Punish us not if we forget or fall into error”.)

Allah said, `I shall (accept your supplication),’

("Our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians)”)

Allah said, `I shall (accept your supplication),’

("Our Lord! Put not on us a burden greater than we have strength to bear. ”)

Allah said, `I shall (accept your supplication),’

("Pardon us and grant us forgiveness. Have mercy on us. You are our Mawla (Supporter and Protector) and give us victory over the disbelieving people.”)

Allah said, `I shall.”’

Imam Ahmad recorded that Mujahid said, "I saw Ibn `Abbas and said to him, `O Abu Abbas! I was with Ibn `Umar, and he read this Ayah and cried.’ He asked, `Which Ayah’ I said,

`(And whether you disclose what is in yourselves or conceal it.)’

Ibn `Abbas said, `When this Ayah was revealed, it was very hard on the Companions of the Messenger of Allah and worried them tremendously. They said: O Messenger of Allah! We know that we would be punished according to our statements and our actions, but as for what occurs in our hearts, we do not control what is in them.’ The Messenger of Allah said,

(Say, `We hear and we obey.’) They said, `We hear and we obey.’ Thereafter, this Ayah abrogated the previous Ayah,

(The Messenger believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allah), until,

(Allah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned.)

Therefore, they were pardoned what happens in their hearts, and were held accountable only for their actions.”’

The Group recorded that Abu Hurayrah said that the Messenger of Allah said,

(Allah has pardoned my Ummah for what they say to themselves, as long as they do not utter it or act on it.)

The Two Sahihs recorded that Abu Hurayrah said that the Messenger of Allah said,

(Allah said (to His angels), "If My servant intends to commit an evil deed, do not record it as such for him, and if he commits it, write it for him as one evil deed. If he intends to perform a good deed, but did not perform it, then write it for him as one good deed, and if he performs it, write it for him as ten good deeds.”)

Source link : Would the Servants be Accountable for What They Conceal in Their Hearts