سُوْرَةُ الْاَنْعَامِ
Surah Al-An'aam (6) — Ayah 160
مَن جَآءَ بِٱلْحَسَنَةِ فَلَهُۥ عَشْرُ أَمْثَالِهَا ۖ وَمَن جَآءَ بِٱلسَّيِّئَةِ فَلَا يُجْزَىٰٓ إِلَّا مِثْلَهَا وَهُمْ لَا يُظْلَمُونَ ﴿160﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Whoever brings a good deed (Islâmic Monotheism and deeds of obedience to Allâh and His Messenger صلى الله عليه وسلم) shall have ten times the like thereof to his credit, and whoever brings an evil deed (polytheism, disbelief, hypocrisy, and deeds of disobedience to Allâh and His Messenger صلى الله عليه وسلم) shall have only the recompense of the like thereof, and they will not be wronged.
Word by Word — Arabic, Transliteration & Meaning
مَن
man
Whoever
جَآءَ
jāa
came
بِٱلْحَسَنَةِ
bil-ḥasanati
with a good deed
فَلَهُۥ
falahu
then for him
عَشْرُ
ʿashru
(is) ten (times)
أَمْثَالِهَا ۖ
amthālihā
the like of it
وَمَن
waman
And whoever
جَآءَ
jāa
came
بِٱلسَّيِّئَةِ
bil-sayi-ati
with an evil deed
فَلَا
falā
then not
يُجْزَىٰٓ
yuj'zā
he will be recompensed
إِلَّا
illā
except
مِثْلَهَا
mith'lahā
the like of it
وَهُمْ
wahum
and they
لَا
lā
will not
يُظْلَمُونَ
yuẓ'lamūna
(be) wronged
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 160) ➊ { مَنْ جَآءَ بِالْحَسَنَةِ فَلَهٗ عَشْرُ اَمْثَالِهَا …… :} Allah Almighty, along with warning, also continues the series of glad tidings. Now, Allah Almighty’s statement about His grace upon those who do good and His justice upon those who do evil. The minimum increase in the good deeds of those who do good is tenfold; otherwise, it is increased from seven hundred times up to countless times, as Allah Almighty has mentioned regarding the example of spending in the way of Allah, that a single grain is increased up to seven hundred grains, and with His will, even more than that. See Surah Al-Baqarah (261) for the example of the ear of grain, and to understand its relation to jihad, see Surah Al-Baqarah (273) and Surah At-Tawbah (60). In addition to jihad, the reward for other good deeds being increased beyond seven hundred times is also mentioned in the Qur’an, as He said: «اِنَّمَا يُوَفَّى الصّٰبِرُوْنَ اَجْرَهُمْ بِغَيْرِ حِسَابٍ » [ الزمر : ۱۰ ] “Only those who are patient will be given their reward in full without measure.”
➋ { وَ هُمْ لَا يُظْلَمُوْنَ:} That is, the recompense for a single evil will not be given more than one.
➌ Ibn Abbas (may Allah be pleased with them both) narrates that the Messenger of Allah (peace and blessings be upon him) reported from Allah Almighty: “Whoever intends to do a good deed but does not do it, one good deed is written for him; if he does it, it is written from ten to seven hundred times, or even more. And whoever intends to do an evil deed but does not do it, a complete good deed is written for him; and if he intends evil and does it, Allah writes only one evil for him, or Allah, the Mighty and Majestic, erases it as well. And none is destroyed with Allah except one who is bent on destruction.” [ مسلم، الإیمان، باب إذا ھم العبد بحسنۃ …… :۱۳۱۔ بخاری : ۶۴۹۱ ] At this point, Hafiz Ibn Kathir (may Allah have mercy on him) has written a fine point: the one who refrains from evil and does not do it is of three types. Sometimes he leaves it for the sake of Allah Almighty; for this, one good deed is written, because refraining from evil for Allah’s sake is both an action and an intention, as is mentioned in some Sahih hadiths: “He left it for My sake.” Sometimes, due to heedlessness or forgetfulness, he does not do the evil; for this, there is neither sin nor reward, because his intention was neither for good nor for evil. And sometimes, despite his full effort, he is unable to do it; this is like the one who actually did the evil, as in the Sahih hadith: the Prophet (peace and blessings be upon him) said, “When two Muslims meet each other with their swords, both the killer and the killed are in the Fire.” The people asked, “O Messenger of Allah! This is the killer, but what about the one who was killed?” He said, “He too was eager to kill his companion.” [ بخاری، الإیمان، باب : «و إن طائفتان من المؤمنين اقتتلوا …… » : ۳۱۔ مسلم : ۲۸۸۸ ]
➋ { وَ هُمْ لَا يُظْلَمُوْنَ:} That is, the recompense for a single evil will not be given more than one.
➌ Ibn Abbas (may Allah be pleased with them both) narrates that the Messenger of Allah (peace and blessings be upon him) reported from Allah Almighty: “Whoever intends to do a good deed but does not do it, one good deed is written for him; if he does it, it is written from ten to seven hundred times, or even more. And whoever intends to do an evil deed but does not do it, a complete good deed is written for him; and if he intends evil and does it, Allah writes only one evil for him, or Allah, the Mighty and Majestic, erases it as well. And none is destroyed with Allah except one who is bent on destruction.” [ مسلم، الإیمان، باب إذا ھم العبد بحسنۃ …… :۱۳۱۔ بخاری : ۶۴۹۱ ] At this point, Hafiz Ibn Kathir (may Allah have mercy on him) has written a fine point: the one who refrains from evil and does not do it is of three types. Sometimes he leaves it for the sake of Allah Almighty; for this, one good deed is written, because refraining from evil for Allah’s sake is both an action and an intention, as is mentioned in some Sahih hadiths: “He left it for My sake.” Sometimes, due to heedlessness or forgetfulness, he does not do the evil; for this, there is neither sin nor reward, because his intention was neither for good nor for evil. And sometimes, despite his full effort, he is unable to do it; this is like the one who actually did the evil, as in the Sahih hadith: the Prophet (peace and blessings be upon him) said, “When two Muslims meet each other with their swords, both the killer and the killed are in the Fire.” The people asked, “O Messenger of Allah! This is the killer, but what about the one who was killed?” He said, “He too was eager to kill his companion.” [ بخاری، الإیمان، باب : «و إن طائفتان من المؤمنين اقتتلوا …… » : ۳۱۔ مسلم : ۲۸۸۸ ]
