Mishkat al-Masabih

Takhrij:
[صحيح بخاري 42],
[صحيح مسلم 336]

Fiqh al-Hadith
➊ How generous is the Noble Lord to His servants, that He grants Muslims tenfold reward for every good deed, and in fact, due to people’s intentions, He even grants some righteous individuals seven hundred times the reward.
➋ In the record of deeds of a sinner, only a single sin is written for committing a sin.
➌ The basis of the deeds that lead to Paradise and Hell is until death. After death, the acts of obligation (those acts for the performance of which a person is legally responsible, commanded, or compelled) are discontinued.

Explanation:
The esteemed Imam of the scholars of hadith, rahimahullah, based on his God-given insight, has here also affirmed the belief that Islam and iman (faith) are one and that increase and decrease in them is correct. As evidence, he has cited those noble ahadith from which it is clearly apparent that when the reward for a single good deed is written up to seven hundred times, then certainly, through this, iman increases. According to the Qur'an and Sunnah, this is the correct belief. Those who do not accept the increase and decrease of iman—if they deeply and thoroughly study the Qur'an and Sunnah—they will surely realize their mistake.

The meaning of Islam being better is that the commands and prohibitions (awamir wa nawahi) should always be kept in view; there should be complete distinction between the lawful (halal) and the unlawful (haram); the fear of Allah, desire for the Hereafter, and seeking refuge from Hell should always be sought; and through one’s beliefs, actions, and character, a true example of Islam should be presented. In this state, certainly, whatever good deed is performed, its reward will be increased up to seven hundred times.

May Allah the Exalted grant every Muslim this supreme felicity. Ameen.

Hadith Commentary:
➊
From this it is understood that the excellence (husn) of Islam is a quality, and there are ranks within excellence, the necessary result of which is that there will also be ranks within Islam. On this basis, there will be increase and decrease in it as well. Furthermore, this also serves as a refutation of those who categorically deny the necessity of actions for faith (iman), because the excellence of Islam is dependent on actions.
When adopting them is a cause of excellence, then abandoning them will be a cause of loss.
The relevance of this chapter to the previous one is that in the previous chapter it was stated, "Prayer is from faith," and from this chapter it is understood that the excellence in the religion of Islam also comes from prayer.
(‘Umdat al-Qari: 1/369)

➋
In one narration, it is also mentioned that if a disbeliever (kafir) sincerely becomes Muslim, then the good deeds from the days of disbelief will also be written in his record of deeds.
(Sunan al-Nasa’i, al-Iman, Hadith: 5001.
And al-Albani’s al-Sahihah, Hadith: 247)
From this it is understood that if a disbeliever becomes Muslim, he will also receive the reward for the good deeds done during the time of disbelief.
This is also supported by the narration of Hakim ibn Hizam radi Allahu anhu, who asked the Messenger of Allah sallallahu alayhi wa sallam whether he would benefit from the good deeds he did during the days of ignorance. The Messenger of Allah sallallahu alayhi wa sallam replied:
"You have accepted Islam along with your previous good deeds.
That is, by the blessing of Islam, all your good deeds remain established."
(Sahih al-Bukhari, al-Zakah, Hadith: 1436)

➌
Hafiz Ibn Hajar rahimahullah has written that the acts of obedience (ta‘at) performed during the time of disbelief are of two types:
(1)
Those for which intention (niyyah) is a condition, and the condition of intention is Islam; therefore, no act of a disbeliever can become worship (‘ibadah).
(2)
Qurbat:
Other good deeds besides acts of worship are included in qurbat (acts of drawing near to Allah).
These can be a cause of good reputation in this world and a cause of reduction in punishment in the Hereafter, because faith (iman) is a condition for salvation from punishment, as is mentioned in the ahadith regarding Abu Talib.
In any case, the acts of obedience and qurbat of a disbeliever cause a reduction in punishment if he dies upon disbelief; but if he dies upon Islam, then by the grace of Allah, due to the blessing of Islam, He will grant reward for those good deeds as well which were done in the state of disbelief.
(Fath al-Bari: 1/134)

➍
The principle of requital (qisas) means that if there is a good deed, then its reward will be increased at least tenfold, and this is not the final limit; rather, the degrees increase according to sincerity (ikhlas) until this increase reaches seven hundred, and in fact, the matter goes even beyond this, as is mentioned in the hadith:
"Allah, the Exalted, grants the reward of a good deed from ten up to seven hundred times, and even more than that."
(Sahih Muslim, al-Iman, Hadith: 338(131))
The condition in this is that ostentation (riya’) is not intended, but rather the good deeds are done with sincerity. As for the evil deeds (sayyi’at),
they are not written in an increased manner; rather, the recompense is written only to the extent of the evil deed committed.

➎
The meaning of the Islam being better is that its commands and prohibitions are always kept in view, a complete distinction is made between the lawful (halal) and the unlawful (haram), the fear of Allah is maintained, Paradise is sought, refuge is sought from Hell, and through one’s belief, actions, morals, and character, a true example of Islam is presented.
In this state, any good deed performed will be rewarded seven hundred times, or even more than that.

Hadith Commentary:
Vocabulary of the Hadith:
:
مِنْ جَرَّايَ:
For my sake,
or for my cause.

Benefits and Issues:
The difference in the levels of reward and recompense for good deeds depends on the motivation of the doer,
the sincerity of intention,
his circumstances, and the appropriateness of the occasion.
The greater the zeal and fervor for doing good within a person, and the higher his sincerity (ikhlas) and excellence (ihsan),
the more he demonstrates self-sacrifice and altruism, and the more suitable and deserving the occasion and recipient,
the greater the reward will be,
which can reach up to seven hundred times, or even beyond calculation.
And to the extent that these qualities are lacking, the reward will be less, decreasing until it remains at ten times.
And according to some:
These levels pertain to different types of deeds,
for example:
For bodily acts of worship, the reward is tenfold,
for charity and almsgiving, it is seven hundredfold,
and for patience, steadfastness, and self-restraint, it is beyond calculation and without limit.