He replied, ‘He intended to kill his companion.’” In another version recorded by both al-Bukhārī and Muslim: “He was intent on killing his companion.”

His intention was firm, and he did whatever lay within his power; only his inability prevented him from killing his companion. This was neither a mere passing thought nor merely a resolve to perform some future act. He therefore deserved the Fire, as we explained earlier: someone who has a firm intention and does whatever is possible is treated like someone who fully carries out the deed.

As we have explained, a “complete intention” must be accompanied by whatever action lies within one’s power, or some of it. If a person refrains from an action he is capable of performing, his intention is not firm. Rather, it may be firm regarding what he does, but not what he refrains from doing despite being able to do it. An example is someone who engages in acts preliminary to unlawful sexual intercourse—touching, looking, and kissing—but refrains from the greater indecency itself.

Hence, in the authentic hadith of Abū Hurayrah, the Prophet said:

“The eye commits unlawful intercourse, the ear commits unlawful intercourse, and the tongue commits unlawful intercourse”—until he said—“and the heart wishes and desires.”

That is, it wishes for and desires intercourse. He did not say “intends.” Mere desire and wishing are not a firm intention, nor do they necessarily lead to action, so a person is not punished for them. Rather, he is punished when he has a firm intention together with the ability to act—a firm intention that the private parts confirm.

Another example is the hadith narrated from Ibn Masʿūd in both al-Bukhārī and Muslim:

“A man kissed a woman, then came to the Messenger of Allah, may Allah bless him and grant him peace, and mentioned this