To God belongs all that is in the heavens and the earth; and whether you reveal what is in your heart or conceal it, you will have to account for it to God who will pardon whom He please and punish whom He will, for God has the power over all things.
To Allah only belongs all whatever is in the heavens and all whatever is in the earth; and whether you disclose what is in your hearts or hide it, Allah will take account of it from you; so He will forgive whomever He wills and punish whomever He wills; and Allah is Able to do all things.
To God belongs all that is in the heavers and earth. Whether you publish what is in your hearts or hide it, God shall make reckoning with you for it. He will forgive whom He will, and chastise whom He will; God is powerful over everything.
Unto God belongs all that is in the heavens and all that is on earth. And whether you bring into the open what is in your minds or conceal it, God will call you to account for it; and then He will forgive whom He wills, and will chastise whom He wills: for God has the power to will anything.
Allah's is whatsoever is in the heavens and Whatsoever is in the earth, and whether ye disclose that which is in your soul or conceal it, Allah will reckon with you therefor, then He will forgive whomsoever He will, and torment whomsoever He will, And Allah is over everything Potent.
To Allah belongs all that is in the heavens and all that is on the earth, and whether you disclose what is in your ownselves 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.
To God belongs everything in the heavens and the earth. Whether you reveal what is within your selves, or conceal it, God will call you to account for it. He forgives whom He wills, and He punishes whom He wills. God is Able to do all things.
To Allah belongs whatever is in the heavens and the earth. " Allah will call you to account for what is in your minds whether you disclose it or hide it. He, however, had full authority to pardon or punish anyone He pleases, for Allah has complete power over everything.
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.
Unto Allah (belongeth) whatsoever is in the heavens and whatsoever is in the earth; and whether ye make known what is in your minds or hide it, Allah will bring you to account for it. He will forgive whom He will and He will punish whom He will. Allah is Able to do all things.
To Allah belongs whatever is in the heavens and the earth. Whether you disclose what is in your hearts or hide it, Allah will bring you to account for it. Then He will forgive whomever He wishes and punish whomever He wishes, and Allah has power over all things.
To Allah belongs all that is in the heavens and the earth. Whether you reveal what is in your hearts or hide it Allah will bring you to account for it. He will forgive whom He will and punish whom He will; He has power over all things.
To Allah belongs whatever is in the heavens and whatever is in the earth. Whether you show what is within yourselves or conceal it, Allah will bring you to account for it. Then He will forgive whom He wills and punish whom He wills, and Allah is over all things competent.
God belongs whatever is in the heavens and the earth. God will call you to account for all that you may reveal from your souls and all that you may conceal. God will forgive or punish whomever He wants. God has power over all things.
Whatever is in the heavens and whatever is in the earth is Allah's; and whether you manifest what is in your minds or hide it, Allah will call you to account according to it; then He will forgive whom He pleases and chastise whom He pleases, and Allah has power over all things.
Lill<u>a</u>hi m<u>a</u> fee a<b>l</b>ssam<u>a</u>w<u>a</u>ti wam<u>a</u> fee alar<u>d</u>i wain tubdoo m<u>a</u> fee anfusikum aw tukhfoohu yu<u>ha</u>sibkum bihi All<u>a</u>hu fayaghfiru liman yash<u>a</u>o wayuAAa<u>thth</u>ibu man yash<u>a</u>o wa<b>A</b>ll<u>a</u>hu AAal<u>a</u> kulli shayin qadeer<b>un</b>
All that the heavens and the earth contain belongs to God, whether you disclose what is in your minds or keep it hidden. God will bring you to account for it. He will forgive whom He will and punish whom He pleases: He has power over all things.
To Allah belongeth all that is in the heavens and on earth. Whether ye show what is in your minds or conceal it, Allah Calleth you to account for it. He forgiveth whom He pleaseth, and punisheth whom He pleaseth, for Allah hath power over all things.
لِّلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ وَإِن تُبْدُوا۟ مَا فِىٓ أَنفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِبْكُم بِهِ ٱللَّهُ فَيَغْفِرُ لِمَن يَشَآءُ وَيُعَذِّبُ مَن يَشَآءُ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
To Allah belongs everything that is in the heavens and earth: He created, owns and controls all of it. Whether you show or hide what is in your hearts, Allah knows about it and will call you to account for it. Then He will forgive whomever He wishes out of His grace and mercy, and He will punish whomever He wishes out of His wisdom and justice. Allah is able to do all things.
To Allah belongs everything that is in the heavens and earth: He created, owns and controls all of it. Whether you show or hide what is in your hearts, Allah knows about it and will call you to account for it. Then He will forgive whomever He wishes out of His grace and mercy, and He will punish whomever He wishes out of His wisdom and justice. Allah is able to do all things.
<p>Commentary</p><p>The earlier verse mentioned the injunction to reveal evidence and forbade its concealment. This verse is also a complement of the same subject. Here, warning has been given that it is haram (unlawful) to conceal evidence. 'If you concealed the truth of a matter knowingly, your Lord who is all-Knowing and all-Aware, will make you account for it' - this interpretation of the verse has been reported from Sayyidna Ibn ` Abbas, ` Ikrimah, Sha'bi and Mujahid ؓ (Qurtubi).</p><p>Taken in the general sense of the words, this verse is universal, and covers all articles of faith, modes of worship and mutual dealings (I` tiqadat اعتقادات ، ` Ibadat عبادہ and Mu` amalat معاملات ). This is exactly what Sayyidna ` Abdullah ibn ` Abbas ؓ has said in his well-known commentary on this verse.</p><p>The verse means that Allah Almighty will make all His created beings give an account of all their deeds. It will include deeds they have actually done, and those they were determined to do but kept them secret in their hearts and were never able to do. This conforms to the report of Sayyidna Ibn ` Umar ؓ appearing in Sahih al-Bukhari and Muslim: 'I have heard from the Holy Prophet ﷺ that the believer will be drawn near his most exalted Lord when Allah Almighty will make him recall his sins one by one and will ask him if he knew that he had committed those sins. The believer will confess. Allah Almighty will say: 'I concealed your sins in the life of the world and never allowed this to be known to others. Today, I forgive that.' He will be given the Book of Good Deeds, while the sins committed by disbelievers and hypocrites will be announced before everybody.</p><p>It appears in another hadith that Allah Almighty will say on the day of Doom (Qiyamah): 'This is the Day when hidden things will be surveyed and secrets concealed in hearts will be laid out in the open. And (forget not that) My angels charged with writing down your deeds wrote down only those visible on the outside, and I know what angels do not know, nor did they write those in your Book of Deeds. Now I tell you all about it and ask you to stand' and answer. I shall forgive anyone I will and I shall punish anyone I will.' True believers will then be forgiven and the disbelievers (kuffar کُفَّار) will be punished. (Qurtub)</p><p>Here a doubt may arise in view of the hadith in which the Holy Prophet ﷺ has been reported to have said:</p><p>اِن اللہ تجاوز عن امتی عما حدثت انفسھا مالم یتکلموا او یعملوا بہ</p><p>Allah Almighty has forgiven my ummah all that they thought of in their hearts unless they said or did it.</p><p>It shows that there is no punishment or wrath on the volition of the heart. Imam al-Qurtubi (رح) has said that this hadith relates to the worldly effects of an act. Divorce, freeing of slaves, sales, and gifts are not authentically concluded by a simple volition of the heart unless they are done verbally or practically. Since the verse refers to the effects of an act appearing in the Hereafter, there is no contradiction here. However, other ` ulama' have answered this doubt by saying that the hadith, in which forgiveness of things hidden in the heart has been mentioned, refers to the involuntary thoughts that enter the human heart without volition; in fact, they would still keep coming even if one tried to stop them. Allah Almighty has forgiven such involuntary thoughts for this ummah. The accounting that has been identified in the above-mentioned verse relates to what man intends and proposes with his choice and volition. It means that he not only nurses these in his heart, but also tries to put into them in practice. It does not matter if he is unable to act upon them due to accidental causes. He will still have to account for these firm intentions on the Day of Doom (Qiyamah). There from things rest with Allah Almighty. He, in His grace, may then forgive anyone He wills and punish anyone He wills, as it has already appeared in the hadith of al-Bukhari and Muslim referred to above.</p><p>Since a surface view of the words used in the verse under discussion includes both kinds of thoughts, be they voluntary or involuntary, the noble Companions got extremely worried when this verse was revealed. They asked themselves if involuntary thoughts too became subject to accounting and censure, who could escape and stay safe? When they carried their anxiety to the Holy Prophet ﷺ ، he instructed them all to firmly resolve to obey and act in accordance with the Divine imperatives, and say سَمِعْنَا وَأَطَعْنَا that is, we heard, and we obeyed. The noble Companions, may Allah be pleased with them all, did exactly what they were told to do, upon which the following statement of the Qur'an was revealed:</p><p>لَا يُكَلِّفُ اللَّـهُ نَفْسًا إِلَّا وُسْعَهَا :</p><p>Allah burdens not anyone beyond his or her capacity.</p><p>This verse clarified that involuntary thoughts will not be subjected to accounting and censure. This gave the noble Companions their peace of mind. This hadith has been reported in Sahih Muslim on the authority of Sayyidna Ibn ` Abbas ؓ (Qurtubi). The whole verse is coming next.</p><p>According to al-Tafsir al-Mazhari, out of the deeds made fard فرض (obligatory) or haram (unlawful) for human beings, some have a physical aspect. Included there are Salah, Sawm صوم ، Hajj and all dealings. Then there are injunctions and deeds that relate to man's heart, his inner dimension, his batin باطن . Everything concerning matters of belief and articles of faith ('Iman ایمان and I` tiqad اعتقاد ) belongs right there. As for kufr کفر and shirk شرک ، disbelief and polytheistic associationism, they are most unlawful and impermissible; and these too belong to the human heart. Also related to the heart are good morals, such as, humility, patience, contentment, generosity and many more. Similar is the case of bad morals, such as, arrogance, envy, grudge, greed and the craze for worldly gains and others of their kind. All these are absolutely haram (unlawful) in a certain degree. They too do not relate to man's outward physique - his limbs, his body parts. They belong to the heart, to the batin باطن ، the inner dimension.</p><p>In this verse, it has been made known that the way an accounting of outward deeds will be taken in Qiyamah, very similarly, inward deeds too will have to be accounted for. Even unintentional sins will be called to account. The placement of this verse at the end of Surah al-Baqarah has great wisdom behind it because Surah al-Baqarah is such an important and consequential Surah of the Holy Qur'an, that a fairly large part of Divine injunctions appears in it. It gives important fundamental and subsidiary instructions regarding life in this world and in the life to come. Then it holds within its fold details concerning Salah, Zakah, Sawm صوم ، Qisas قصاص (even retaliation), Hajj, Jihad, Taharah طہارہ (prescribed state of purity), Talaq (divorce), ` Iddah (waiting period), Khul' (divorcement sought by wife), Rad'ah (suckling), unlawfulness of liquor and interest and methods which are permissible or impermissible in matters of loans and deals. It is for this reason that, in hadith, this Surah has also been called	(Sinam al-Qur'an: the highest peak of the Qur'an).</p><p>Let us bear in mind that ikhlas or pristine sincerity is the essence behind what we do in carrying out all these injunctions. In other words, doing something or abstaining from something should both be for nothing but the pleasure of Allah Almighty. On no account should these be tainted with a desire for public recognition or some other selfish motives. It is obvious that ikhlas (sincerity) is related to human heart, the batin. If ikhlas is there, everything comes out right. It was for this reason that man was warned through this verse at the end of the Surah, by telling him that, in carrying out obligations or in abstaining from the prohibited, it was quite possible to dodge people around, to find an excuse and to get away with it. But, Allah Almighty is Alim العلیم and Khabir الخبیر (All-Knowing and All-Aware). Nothing is hidden from Him. Therefore, let one do what one must but let him be sure that there is someone there - his Raqib and Hafiz, the One Who is watching and guarding over him, and Who is recording all that is happening to him, externally and internally, and a full accounting of which has to be given on the day of Resurrection. The noble Qur'an, by cultivating this unique spirit in human beings, has posted on human hearts a sentry on guard, in the form of the fear of Allah and the concern of the Hereafter. So, before and after every law, the sentry whistles, as a result of which, they are scared of breaking any Divine Law even in the darkness of nights and the privacy of homes.</p>
CommentaryThe earlier verse mentioned the injunction to reveal evidence and forbade its concealment. This verse is also a complement of the same subject. Here, warning has been given that it is haram (unlawful) to conceal evidence. 'If you concealed the truth of a matter knowingly, your Lord who is all-Knowing and all-Aware, will make you account for it' - this interpretation of the verse has been reported from Sayyidna Ibn ` Abbas, ` Ikrimah, Sha'bi and Mujahid ؓ (Qurtubi).Taken in the general sense of the words, this verse is universal, and covers all articles of faith, modes of worship and mutual dealings (I` tiqadat اعتقادات ، ` Ibadat عبادہ and Mu` amalat معاملات ). This is exactly what Sayyidna ` Abdullah ibn ` Abbas ؓ has said in his well-known commentary on this verse.The verse means that Allah Almighty will make all His created beings give an account of all their deeds. It will include deeds they have actually done, and those they were determined to do but kept them secret in their hearts and were never able to do. This conforms to the report of Sayyidna Ibn ` Umar ؓ appearing in Sahih al-Bukhari and Muslim: 'I have heard from the Holy Prophet ﷺ that the believer will be drawn near his most exalted Lord when Allah Almighty will make him recall his sins one by one and will ask him if he knew that he had committed those sins. The believer will confess. Allah Almighty will say: 'I concealed your sins in the life of the world and never allowed this to be known to others. Today, I forgive that.' He will be given the Book of Good Deeds, while the sins committed by disbelievers and hypocrites will be announced before everybody.It appears in another hadith that Allah Almighty will say on the day of Doom (Qiyamah): 'This is the Day when hidden things will be surveyed and secrets concealed in hearts will be laid out in the open. And (forget not that) My angels charged with writing down your deeds wrote down only those visible on the outside, and I know what angels do not know, nor did they write those in your Book of Deeds. Now I tell you all about it and ask you to stand' and answer. I shall forgive anyone I will and I shall punish anyone I will.' True believers will then be forgiven and the disbelievers (kuffar کُفَّار) will be punished. (Qurtub)Here a doubt may arise in view of the hadith in which the Holy Prophet ﷺ has been reported to have said:اِن اللہ تجاوز عن امتی عما حدثت انفسھا مالم یتکلموا او یعملوا بہAllah Almighty has forgiven my ummah all that they thought of in their hearts unless they said or did it.It shows that there is no punishment or wrath on the volition of the heart. Imam al-Qurtubi (رح) has said that this hadith relates to the worldly effects of an act. Divorce, freeing of slaves, sales, and gifts are not authentically concluded by a simple volition of the heart unless they are done verbally or practically. Since the verse refers to the effects of an act appearing in the Hereafter, there is no contradiction here. However, other ` ulama' have answered this doubt by saying that the hadith, in which forgiveness of things hidden in the heart has been mentioned, refers to the involuntary thoughts that enter the human heart without volition; in fact, they would still keep coming even if one tried to stop them. Allah Almighty has forgiven such involuntary thoughts for this ummah. The accounting that has been identified in the above-mentioned verse relates to what man intends and proposes with his choice and volition. It means that he not only nurses these in his heart, but also tries to put into them in practice. It does not matter if he is unable to act upon them due to accidental causes. He will still have to account for these firm intentions on the Day of Doom (Qiyamah). There from things rest with Allah Almighty. He, in His grace, may then forgive anyone He wills and punish anyone He wills, as it has already appeared in the hadith of al-Bukhari and Muslim referred to above.Since a surface view of the words used in the verse under discussion includes both kinds of thoughts, be they voluntary or involuntary, the noble Companions got extremely worried when this verse was revealed. They asked themselves if involuntary thoughts too became subject to accounting and censure, who could escape and stay safe? When they carried their anxiety to the Holy Prophet ﷺ ، he instructed them all to firmly resolve to obey and act in accordance with the Divine imperatives, and say سَمِعْنَا وَأَطَعْنَا that is, we heard, and we obeyed. The noble Companions, may Allah be pleased with them all, did exactly what they were told to do, upon which the following statement of the Qur'an was revealed:لَا يُكَلِّفُ اللَّـهُ نَفْسًا إِلَّا وُسْعَهَا :Allah burdens not anyone beyond his or her capacity.This verse clarified that involuntary thoughts will not be subjected to accounting and censure. This gave the noble Companions their peace of mind. This hadith has been reported in Sahih Muslim on the authority of Sayyidna Ibn ` Abbas ؓ (Qurtubi). The whole verse is coming next.According to al-Tafsir al-Mazhari, out of the deeds made fard فرض (obligatory) or haram (unlawful) for human beings, some have a physical aspect. Included there are Salah, Sawm صوم ، Hajj and all dealings. Then there are injunctions and deeds that relate to man's heart, his inner dimension, his batin باطن . Everything concerning matters of belief and articles of faith ('Iman ایمان and I` tiqad اعتقاد ) belongs right there. As for kufr کفر and shirk شرک ، disbelief and polytheistic associationism, they are most unlawful and impermissible; and these too belong to the human heart. Also related to the heart are good morals, such as, humility, patience, contentment, generosity and many more. Similar is the case of bad morals, such as, arrogance, envy, grudge, greed and the craze for worldly gains and others of their kind. All these are absolutely haram (unlawful) in a certain degree. They too do not relate to man's outward physique - his limbs, his body parts. They belong to the heart, to the batin باطن ، the inner dimension.In this verse, it has been made known that the way an accounting of outward deeds will be taken in Qiyamah, very similarly, inward deeds too will have to be accounted for. Even unintentional sins will be called to account. The placement of this verse at the end of Surah al-Baqarah has great wisdom behind it because Surah al-Baqarah is such an important and consequential Surah of the Holy Qur'an, that a fairly large part of Divine injunctions appears in it. It gives important fundamental and subsidiary instructions regarding life in this world and in the life to come. Then it holds within its fold details concerning Salah, Zakah, Sawm صوم ، Qisas قصاص (even retaliation), Hajj, Jihad, Taharah طہارہ (prescribed state of purity), Talaq (divorce), ` Iddah (waiting period), Khul' (divorcement sought by wife), Rad'ah (suckling), unlawfulness of liquor and interest and methods which are permissible or impermissible in matters of loans and deals. It is for this reason that, in hadith, this Surah has also been called	(Sinam al-Qur'an: the highest peak of the Qur'an).Let us bear in mind that ikhlas or pristine sincerity is the essence behind what we do in carrying out all these injunctions. In other words, doing something or abstaining from something should both be for nothing but the pleasure of Allah Almighty. On no account should these be tainted with a desire for public recognition or some other selfish motives. It is obvious that ikhlas (sincerity) is related to human heart, the batin. If ikhlas is there, everything comes out right. It was for this reason that man was warned through this verse at the end of the Surah, by telling him that, in carrying out obligations or in abstaining from the prohibited, it was quite possible to dodge people around, to find an excuse and to get away with it. But, Allah Almighty is Alim العلیم and Khabir الخبیر (All-Knowing and All-Aware). Nothing is hidden from Him. Therefore, let one do what one must but let him be sure that there is someone there - his Raqib and Hafiz, the One Who is watching and guarding over him, and Who is recording all that is happening to him, externally and internally, and a full accounting of which has to be given on the day of Resurrection. The noble Qur'an, by cultivating this unique spirit in human beings, has posted on human hearts a sentry on guard, in the form of the fear of Allah and the concern of the Hereafter. So, before and after every law, the sentry whistles, as a result of which, they are scared of breaking any Divine Law even in the darkness of nights and the privacy of homes.
<h2 class="title">Would the Servants be Accountable for What They Conceal in Their Hearts</h2><p>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, </p><div class="text_uthmani arabic">قُلْ إِن تُخْفُواْ مَا فِى صُدُورِكُمْ أَوْ تُبْدُوهُ يَعْلَمْهُ اللَّهُ وَيَعْلَمُ مَا فِى السَّمَـوَتِ وَمَا فِى الاٌّرْضِ وَاللَّهُ عَلَى كُلِّ شَىْءٍ قَدِيرٌ </div><p>(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, </p><div class="text_uthmani arabic">يَعْلَمُ السِّرَّ وَأَخْفَى</div><p>(He knows the secret and that which is yet more hidden.) </p><p>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. </p><p>Imam Ahmad recorded that Abu Hurayrah said, "When </p><div class="text_uthmani arabic">لِّلَّهِ مَا فِي السَّمَـوتِ وَمَا فِى الاٌّرْضِ وَإِن تُبْدُواْ مَا فِي أَنفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِبْكُم بِهِ اللَّهُ فَيَغْفِرُ لِمَن يَشَآءُ وَيُعَذِّبُ مَن يَشَآءُ وَاللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ </div><p>(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) </p><p>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, </p><div class="text_uthmani arabic">«أَتُرِيدُونَ أَنْ تَقُولُوا كَما قَالَ أَهْلُ الْكِتَابَيْنِ مِنْ قَبْلِكُمْ: سَمِعْنَا وَعَصَيْنَا؟ بَلْ قُولُوا: سَمِعْنَا وَأَطَعْنَا غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ الْمَصِير»</div><p>(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.) </p><p>When the people accepted this statement and their tongues recited it, Allah sent down afterwards, </p><div class="text_uthmani arabic">ءَامَنَ الرَّسُولُ بِمَآ أُنزِلَ إِلَيْهِ مِن رَّبِّهِ وَالْمُؤْمِنُونَ كُلٌّ ءَامَنَ بِاللَّهِ وَمَلَـئِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لاَ نُفَرِّقُ بَيْنَ أَحَدٍ مِّن رُّسُلِهِ وَقَالُواْ سَمِعْنَا وَأَطَعْنَا غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ الْمَصِيرُ </div><p>(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 ـ and they say, "We hear, and we obey. (We seek) Your forgiveness, our Lord, and to You is the return (of all).") </p><p>When they did that, Allah abrogated the Ayah 2:284 and sent down the Ayah, </p><div class="text_uthmani arabic">لاَ يُكَلِّفُ اللَّهُ نَفْسًا إِلاَّ وُسْعَهَا لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ رَبَّنَا لاَ تُؤَاخِذْنَآ إِن نَّسِينَآ أَوْ أَخْطَأْنَا</div><p>(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." </p><p>Muslim recorded it with the wording; "When they did that, Allah abrogated it 2:284 and sent down, </p><div class="text_uthmani arabic">لاَ يُكَلِّفُ اللَّهُ نَفْسًا إِلاَّ وُسْعَهَا لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ رَبَّنَا لاَ تُؤَاخِذْنَآ إِن نَّسِينَآ أَوْ أَخْطَأْنَا</div><p>(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".) </p><p>Allah said, `I shall (accept your supplication),' </p><div class="text_uthmani arabic">رَبَّنَا وَلاَ تَحْمِلْ عَلَيْنَآ إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِن قَبْلِنَا</div><p>("Our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians)") </p><p>Allah said, `I shall (accept your supplication),' </p><div class="text_uthmani arabic">رَبَّنَا وَلاَ تُحَمِّلْنَا مَا لاَ طَاقَةَ لَنَا بِهِ</div><p>("Our Lord! Put not on us a burden greater than we have strength to bear. ") </p><p>Allah said, `I shall (accept your supplication),' </p><div class="text_uthmani arabic">وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَآ أَنتَ مَوْلَـنَا فَانْصُرْنَا عَلَى الْقَوْمِ الْكَـفِرِينَ</div><p>("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.") </p><p>Allah said, `I shall."' </p><p>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, </p><div class="text_uthmani arabic">وَإِن تُبْدُواْ مَا فِي أَنفُسِكُمْ أَوْ تُخْفُوهُ</div><p>`(And whether you disclose what is in yourselves or conceal it.)' </p><p>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, </p><div class="text_uthmani arabic">«قُولُوا: سَمِعْنَا وَأَطَعْنَا»</div><p>(Say, `We hear and we obey.') They said, `We hear and we obey.' Thereafter, this Ayah abrogated the previous Ayah, </p><div class="text_uthmani arabic">ءَامَنَ الرَّسُولُ بِمَآ أُنزِلَ إِلَيْهِ مِن رَّبِّهِ وَالْمُؤْمِنُونَ كُلٌّ ءَامَنَ بِاللَّهِ</div><p>(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, </p><div class="text_uthmani arabic">لاَ يُكَلِّفُ اللَّهُ نَفْسًا إِلاَّ وُسْعَهَا لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ</div><p>(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.) </p><p>Therefore, they were pardoned what happens in their hearts, and were held accountable only for their actions."' </p><p>The Group recorded that Abu Hurayrah said that the Messenger of Allah said, </p><div class="text_uthmani arabic">«إِنَّ اللهَ تَجَاوَزَ لِي عَنْ أُمَّتِي مَا حَدَّثَتْ بِهِ أَنْفُسَهَا مَالَمْ تَكَلَّمْ أَوْ تَعْمَل»</div><p>(Allah has pardoned my Ummah for what they say to themselves, as long as they do not utter it or act on it.) </p><p>The Two Sahihs recorded that Abu Hurayrah said that the Messenger of Allah said, </p><div class="text_uthmani arabic">«قَالَ اللهُ: إِذَا هَمَّ عَبْدِي بِسَيِّئَةٍ فَلَا تَكْتُبُوهَا عَلَيهِ، فَإِنْ عَمِلَهَا فَاكْتُبُوهَا سَيِّئَةً، وَإِذَا هَمَّ بِحَسَنَةٍ فَلَمْ يَعْمَلْهَا فَاكْتُبُوهَا حَسَنَةً، فَإِنْ عَمِلَهَا فَاكْتُبُوهَا عَشْرًا»</div><p>(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.") </p>
Would the Servants be Accountable for What They Conceal in Their HeartsAllah 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, قُلْ إِن تُخْفُواْ مَا فِى صُدُورِكُمْ أَوْ تُبْدُوهُ يَعْلَمْهُ اللَّهُ وَيَعْلَمُ مَا فِى السَّمَـوَتِ وَمَا فِى الاٌّرْضِ وَاللَّهُ عَلَى كُلِّ شَىْءٍ قَدِيرٌ (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, يَعْلَمُ السِّرَّ وَأَخْفَى(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 لِّلَّهِ مَا فِي السَّمَـوتِ وَمَا فِى الاٌّرْضِ وَإِن تُبْدُواْ مَا فِي أَنفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِبْكُم بِهِ اللَّهُ فَيَغْفِرُ لِمَن يَشَآءُ وَيُعَذِّبُ مَن يَشَآءُ وَاللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ (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, «أَتُرِيدُونَ أَنْ تَقُولُوا كَما قَالَ أَهْلُ الْكِتَابَيْنِ مِنْ قَبْلِكُمْ: سَمِعْنَا وَعَصَيْنَا؟ بَلْ قُولُوا: سَمِعْنَا وَأَطَعْنَا غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ الْمَصِير»(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, ءَامَنَ الرَّسُولُ بِمَآ أُنزِلَ إِلَيْهِ مِن رَّبِّهِ وَالْمُؤْمِنُونَ كُلٌّ ءَامَنَ بِاللَّهِ وَمَلَـئِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لاَ نُفَرِّقُ بَيْنَ أَحَدٍ مِّن رُّسُلِهِ وَقَالُواْ سَمِعْنَا وَأَطَعْنَا غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ الْمَصِيرُ (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 ـ 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, لاَ يُكَلِّفُ اللَّهُ نَفْسًا إِلاَّ وُسْعَهَا لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ رَبَّنَا لاَ تُؤَاخِذْنَآ إِن نَّسِينَآ أَوْ أَخْطَأْنَا(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, لاَ يُكَلِّفُ اللَّهُ نَفْسًا إِلاَّ وُسْعَهَا لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ رَبَّنَا لاَ تُؤَاخِذْنَآ إِن نَّسِينَآ أَوْ أَخْطَأْنَا(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),' رَبَّنَا وَلاَ تَحْمِلْ عَلَيْنَآ إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِن قَبْلِنَا("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),' رَبَّنَا وَلاَ تُحَمِّلْنَا مَا لاَ طَاقَةَ لَنَا بِهِ("Our Lord! Put not on us a burden greater than we have strength to bear. ") Allah said, `I shall (accept your supplication),' وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَآ أَنتَ مَوْلَـنَا فَانْصُرْنَا عَلَى الْقَوْمِ الْكَـفِرِينَ("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, وَإِن تُبْدُواْ مَا فِي أَنفُسِكُمْ أَوْ تُخْفُوهُ`(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, «قُولُوا: سَمِعْنَا وَأَطَعْنَا»(Say, `We hear and we obey.') They said, `We hear and we obey.' Thereafter, this Ayah abrogated the previous Ayah, ءَامَنَ الرَّسُولُ بِمَآ أُنزِلَ إِلَيْهِ مِن رَّبِّهِ وَالْمُؤْمِنُونَ كُلٌّ ءَامَنَ بِاللَّهِ(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, لاَ يُكَلِّفُ اللَّهُ نَفْسًا إِلاَّ وُسْعَهَا لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ(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, «إِنَّ اللهَ تَجَاوَزَ لِي عَنْ أُمَّتِي مَا حَدَّثَتْ بِهِ أَنْفُسَهَا مَالَمْ تَكَلَّمْ أَوْ تَعْمَل»(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, «قَالَ اللهُ: إِذَا هَمَّ عَبْدِي بِسَيِّئَةٍ فَلَا تَكْتُبُوهَا عَلَيهِ، فَإِنْ عَمِلَهَا فَاكْتُبُوهَا سَيِّئَةً، وَإِذَا هَمَّ بِحَسَنَةٍ فَلَمْ يَعْمَلْهَا فَاكْتُبُوهَا حَسَنَةً، فَإِنْ عَمِلَهَا فَاكْتُبُوهَا عَشْرًا»(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.") 