Majmu' al-FatawaIbn Taimiya

The distinction to be made here is this: there is a difference between contemplating a deed and intending it.

“Contemplation” may be unaccompanied by any outward action; in that case, it incurs no punishment whatsoever. Indeed, if a person abandons it for Allah’s sake, as Joseph abandoned what he had contemplated, he is rewarded for doing so, just as Joseph was rewarded. Hence Ahmad said, “Contemplation is of two kinds: passing thoughts and persistent resolve.”

Thus, the Quran indicates that Joseph committed no sin whatsoever in this affair. Rather, Allah turned evil and indecency away from him, for he was one of His chosen servants. This was despite the attempts to seduce him, the lies, the enlistment of the women against him, his imprisonment, and the other circumstances under which scarcely any human being could patiently refrain from sexual immorality. Yet Joseph feared Allah and remained patient, so Allah, in His mercy, rewarded him in this world.

“And the reward of the Hereafter is better for those who believe and are mindful of Allah.”

As for “firm intention,” when a person has the ability to act, it must be accompanied by whatever action lies within his power—even a glance, a movement of the head, a word, a step, or a bodily movement. This clarifies the meaning of the Prophet’s saying, may Allah bless him and grant him peace:

“When two Muslims confront one another with their swords, both the killer and the one killed are in the Fire.”

The one killed intended to kill his opponent and fought as best he could, but was unable to achieve his aim. The same applies to the man who said, “If I had wealth like so-and-so, I would use it as he does.” He intended to do what lay within his power, namely speaking, but was unable to do that (*).

Likewise, whoever calls others to misguidance bears a burden of sin equal to that of those who follow him, without their burdens being diminished in the least. This is because he intended their misguidance and did what lay within his power by calling them to it, since that alone was within his power.

(*) Shaykh Nāsir ibn Hamad al-Fahd stated (p. 64): There appears to be an omission; the correct wording would be: “and he was unable to do anything beyond that.” And Allah Most High knows best.
وَالْفَصْلُ فِي ذَلِكَ أَنْ يُقَالَ: فَرْقٌ بَيْنَ الْهَمِّ وَالْإِرَادَةِ " فَالْهَمُّ " قَدْ لَا يَقْتَرِنُ بِهِ شَيْءٌ مِنْ الْأَعْمَالِ الظَّاهِرَةِ فَهَذَا لَا عُقُوبَةَ فِيهِ بِحَالِ بَلْ إنْ تَرَكَهُ لِلَّهِ كَمَا تَرَكَ يُوسُفُ هَمَّهُ أُثِيبَ عَلَى ذَلِكَ كَمَا أُثِيبَ يُوسُفُ وَلِهَذَا قَالَ أَحْمَد: الْهَمُّ هَمَّانِ: هَمُّ خَطِرَاتٍ، وَهَمُّ إصْرَارٍ وَلِهَذَا كَانَ الَّذِي دَلَّ عَلَيْهِ الْقُرْآنُ أَنَّ يُوسُفَ لَمْ يَكُنْ لَهُ فِي هَذِهِ الْقَضِيَّةِ ذَنَبٌ أَصْلًا بَلْ صَرَفَ اللَّهُ عَنْهُ السُّوءَ وَالْفَحْشَاءَ إنَّهُ مِنْ عِبَادِهِ الْمُخْلَصِينَ؛ مَعَ مَا حَصَلَ مِنْ الْمُرَاوَدَةِ وَالْكَذِبِ وَالِاسْتِعَانَةِ عَلَيْهِ بِالنِّسْوَةِ وَحَبْسِهِ وَغَيْرِ ذَلِكَ مِنْ الْأَسْبَابِ الَّتِي لَا يَكَادُ بَشَرٌ يَصْبِرُ مَعَهَا عَنْ الْفَاحِشَةِ وَلَكِنَّ يُوسُفَ اتَّقَى اللَّهَ وَصَبَرَ فَأَثَابَهُ اللَّهُ بِرَحْمَتِهِ فِي الدُّنْيَا. {وَلَأَجْرُ الْآخِرَةِ خَيْرٌ لِلَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ} . وَأَمَّا " الْإِرَادَةُ الْجَازِمَةُ " فَلَا بُدَّ أَنْ يَقْتَرِنَ بِهَا مَعَ الْقُدْرَةِ فِعْلُ الْمَقْدُورِ وَلَوْ بِنَظْرَةِ أَوْ حَرَكَةِ رَأْسٍ أَوْ لَفْظَةٍ أَوْ خُطْوَةٍ أَوْ تَحْرِيكِ بَدَنٍ؛ وَبِهَذَا يَظْهَرُ مَعْنَى قَوْلِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ {إذَا الْتَقَى الْمُسْلِمَانِ بِسَيْفَيْهِمَا فَالْقَاتِلُ وَالْمَقْتُولُ فِي النَّارِ} . فَإِنَّ الْمَقْتُولَ أَرَادَ قَتْلَ صَاحِبِهِ فَعَمِلَ مَا يَقْدِرُ عَلَيْهِ مِنْ الْقِتَالِ وَعَجَزَ عَنْ حُصُولِ الْمُرَادِ وَكَذَلِكَ الَّذِي قَالَ: لَوْ أَنَّ لِي مِثْلَ مَا لِفُلَانِ لَعَمِلْت فِيهِ مِثْلَ مَا يَعْمَلُ فُلَانٌ فَإِنَّهُ أَرَادَ فِعْلَ مَا يَقْدِرُ عَلَيْهِ وَهُوَ الْكَلَامُ وَلَمْ يَقْدِرْ عَلَى ذَلِكَ (*) وَلِهَذَا كَانَ مَنْ دَعَا إلَى ضَلَالَةٍ كَانَ عَلَيْهِ مِثْلُ أَوْزَارِ مَنْ اتَّبَعَهُ مِنْ غَيْرِ أَنْ يَنْقُصَ مِنْ أَوْزَارِهِمْ شَيْءٌ لِأَنَّهُ أَرَادَ ضَلَالَهُمْ فَفَعَلَ مَا يَقْدِرُ عَلَيْهِ مِنْ دُعَائِهِمْ إذْ لَا يَقْدِرُ إلَّا عَلَى ذَلِكَ.
(*) قال الشيخ ناصر بن حمد الفهد (ص ٦٤): ويظهر وقوع سقط، وأن صواب العبارة (ولم يقدر على غير ذلك) والله تعالى أعلم.

Company

  • About
  • Pricing
  • Why Translate?

Support

  • Contact us
  • Report a bug
  • Support us
  • Donate
  • AI combat arena

Follow us

© 2026 Kutub. All rights reserved.
Terms and conditionsPrivacy policyCookies