, I would do just as he did.” For merely expressing a wish to commit major sins does not incur the same punishment as committing them; something more is required. He did not say that the man would be punished for his words, but only that the two would bear an equal burden of sin.

Accordingly, his statement:

“Allah has pardoned my community for what crosses their minds, so long as they neither speak of it nor act upon it”

does not preclude punishment for a firm intention, which must necessarily be accompanied by action. A “firm intention” is one accompanied by whatever action lies within a person’s power. If it is not accompanied by such action, it is not firm. Thus, when someone intends and resolves to commit unlawful sexual intercourse, theft, or drink wine, if his intention is truly firm and resolute, it must be accompanied by whatever action he can take, even if this only brings him closer to the sin. Examples include a thief approaching the place where the property to be stolen is kept; someone intending unlawful intercourse looking at, listening to, and speaking with the intended partner; or someone seeking and trying to obtain wine, and similar acts.

A firm intention must therefore be accompanied by some preliminary action within the person’s power. Indeed, preliminary actions may occur even without a firm intention to carry out the deed, as the Prophet, may Allah bless him and grant him peace, said in the hadith recorded by both al-Bukhārī and Muslim:

“The eyes commit unlawful intercourse, and their unlawful intercourse is looking; the tongue commits unlawful intercourse, and its unlawful intercourse is speaking; the hand commits unlawful intercourse, and its unlawful intercourse is grasping; the foot commits unlawful intercourse, and its unlawful intercourse is walking. The heart wishes and desires, and the private parts either confirm this or deny it.”

Likewise, in the hadith of Abū Bakrah recorded by both al-Bukhārī and Muslim:

“When two Muslims confront one another with their swords, both the killer and the one killed are in the Fire. It was asked, ‘O Messenger of Allah, that applies to the killer, but what about the one killed?’