—namely, the ḥadith of “the bankrupt,” which states: “A man will come on the Day of Resurrection with good deeds as massive as mountains (1), yet he has killed this one, seized the wealth of that one, and violated the honor of another; so this person will take from his good deeds, and that person will take from his good deeds” (2).
This ḥadith, which concerns people’s rights, shows that good deeds are deducted to settle injustices. When no good deed remains, sins are transferred from the wronged party and laid upon the oppressor.
The Prophet ﷺ also said: “If anyone has wronged his brother with respect to blood, property, or honor, let him seek his pardon today, before a Day comes on which there will be neither dinar nor dirham—only good deeds and evil deeds” (3).
This makes it clear that the one who is wrongfully killed will either take from the killer’s good deeds, or the killer will have some of the victim’s bad deeds placed upon him.
As one of Adam’s two sons said: “Indeed, I want you to bear my sin and your sin” (Q 5:29). Concerning this verse, two well-known explanations exist:
- “That you return laden with the sin of killing me and with your own sin that already rests upon your neck.” This view is transmitted from Ibn Masʿūd, Ibn ʿAbbās, Mujāhid, Qatādah, and al-Ḍaḥḥāk.
- “That you return laden with my sins—whatever wrongs I have committed—and with your own sin of killing me.” This is also reported from Mujāhid.
Ibn Jarīr said: “The sound report from Mujāhid supports the first opinion” (4).