Muhammad’s community in reality; rather, he is in the same position as the hypocrites. It does not therefore follow that he is pardoned for the words or deeds he contemplates inwardly. This is a clear distinction indicated by the hadith, and through it the scriptural evidence is reconciled.

This is like Allah’s pardoning this community for mistakes and forgetfulness, as indicated by the Quran and Sunnah. Those whose faith is sound are pardoned for mistakes, forgetfulness, and thoughts that pass through their minds, just as they will be brought out of the Fire. This is unlike someone who has no faith: the texts do not indicate that he will not be held accountable for what is within himself, his mistakes, or his forgetfulness. [Hence the report:

“A believer’s intention is better than his deed.”

Abū al-Shaykh al-Asbahānī narrated this report in Kitāb al-Amthāl (The Book of Proverbs) among the disconnected reports of Thābit al-Bunānī. Ibn al-Qayyim also mentioned it in his discussion of intention, through several chains traced back to the Prophet, peace and blessings be upon him, then judged those chains weak. Allah knows best. For a believer is rewarded for his intention alone] (*) and it counts as a deed when nothing but inability prevents him from acting upon it. This is possible for him with regard to good deeds in general, whereas bodily action is restricted by his ability and can be undertaken only to a limited extent.

For this reason, some of the early Muslims said:

“The believer’s strength is in his heart and his weakness in his body, while the hypocrite’s strength is in his body and his weakness in his heart.”

This principle is also indicated by the words of the Most High: “Whether you reveal what is within yourselves