Al-An'am (The Cattle): (160) Whoever brings a good deed...

There are several issues in this verse:

Issue 1: The Meaning of "Good Deed" and "Evil Deed"

Some scholars have suggested that the "good deed" (al-hasanah) refers to the declaration of monotheism (Lā ilāha illā Allāh), and the "evil deed" (al-sayyi'ah) refers to polytheism (al-shirk).

This view is considered distant (unlikely). Rather, the terms must be understood generally, either by adhering strictly to the literal wording or because the ruling (reward/punishment) is linked to a quality that necessitates generality. Therefore, the ruling must be general because the underlying cause (the quality) is general.

Issue 2: The Grammar of "Ten Times Its Like"

Al-Wāḥidī (may God have mercy on him) stated that the tā' marbūṭah (the final 'h' sound) was omitted from 'ashr (ten) and the plural amthāl (likes/examples) is used because the singular mathal (like/example) is masculine, implying "ten good deeds like them" (ashr hasanāt amthālihā). The word al-hasanāt (the good deeds) was then omitted, and al-amthāl (which is its adjective) took its place. Omitting the described noun (al-mawṣūf) is common in speech. This is further supported by the reading of those who recite 'ashr amthālihā with the nominative case and tanwīn (indefiniteness).

Issue 3: The Nature of Reward and Grace (Tafḍḍul)

Our school of thought holds that reward (al-thawāb) is, in reality, a grace (al-tafaḍḍul) from God Almighty. Under this premise, there is no issue with the verse.

However, the Mu'tazilah differentiate between reward and grace:

• Reward (al-thawāb): The benefit that is deserved/due (mustaḥiqqah).
• Grace (al-tafaḍḍul): The benefit that is not deserved.

They differed among themselves regarding the interpretation of this verse while refuting their own doctrines:

1. Some (like Al-Jubbā'ī) said: The number ten refers to grace, and the reward is something else entirely. He argued that if one deed constituted the reward and the remaining nine constituted grace, it would imply that the reward is less in value and honor than the grace. This is impermissible because if grace could equal or surpass the reward in magnitude and honor, then religious obligations (al-taklīf) would have no purpose, rendering them futile and ugly. Since this is invalidated, we know that the reward must be greater in measure and esteem than the grace.
2. Others said: It is not impossible that one of these nine (in addition to the first) is the reward, and the remaining nine are grace, provided that this single deed (the reward) is far greater, more magnificent, and of a higher status than the remaining nine acts of grace.

Issue 4: Is the Number Ten Definitive?

Some scholars argue that specifying the number ten is not meant for strict limitation, but rather for general multiplication, similar to saying, "If you do me a favor, I will reward you ten times its like," or in threatening, "If you speak to me once, I will speak to you ten times," without intending a precise count.

The proof that it cannot be taken as a strict limit is found in the verse:

{The likeness of those who spend their wealth in the way of Allah is as the likeness of a grain (of corn); it grows seven ears, and in every ear is a hundred grains. And Allah multiplies for whom He wills.} (Al-Baqarah: 261)

Then the Almighty said:

{And whoever brings an evil deed, he will not be recompensed except the like of it.}

This means the recompense equals and balances the deed.

It is narrated from Abū Dharr that the Prophet (peace be upon him) said: "Indeed, God said: The good deed is ten times or more, and the evil deed is one, or it is forgiven. Woe to him whose ones outweigh his tens!"

The Prophet (peace be upon him) also said: "God says: When My servant intends a good deed, write it down for him as one good deed. If he performs it, multiply it by ten times. If he intends an evil deed, do not write it down. If he performs it, write down only one evil deed."

And His saying: {and they will not be wronged} means that nothing will be deducted from the reward of their obedience, nor will anything be added to the punishment of their evil deeds.

In this verse, there are two questions:

Answer: Because the disbeliever was resolved that if he had lived forever, he would have remained in that belief forever. Since that resolution was perpetual, he is punished with eternal punishment, unlike the sinful Muslim, who is assumed to be resolved to repent from that sin, so his punishment is necessarily finite.

Answer: Equality is established by the decree and ruling of the Lawgiver (al-Shar'a).

Answer: This is among the commands and decrees of the Law.

Answer: This is also among the decrees of the Sharia. And God knows best.

{ Say: Indeed, my Lord has guided me to a straight path, a firm religion, the religion of Abraham, inclining to truth, and he was not of the polytheists. }