good deeds and his good deeds were not weighed against his evil deeds, that would constitute an injustice from which Allah is declared transcendent (1), for He upholds justice.

Allah Most High has said:

“They will say, ‘Woe to us! What kind of record is this that leaves no deed, small or great, without recording it?’ They will find all that they did present before them, and your Lord wrongs no one.”

[Surah al-Kahf: 49]

Can it then be said that this negation means merely that He does not do to anyone what is impossible and beyond His power? Or does it mean that He does not deprive them of any of their good deeds, but records them all and rewards them (2) for them? This demonstrates that a servant is rewarded for his good deeds without anything being deducted from them, that he is punished only for his evil deeds, and that punishing him without sin and diminishing his good deeds would be an injustice from which the Lord—Blessed and Exalted—is declared transcendent (3).

Likewise, Allah Most High says:

“Shall We then treat those who submit like the wicked?”

[Surah al-Qalam: 35]

And He says:

“Should We treat those who believe and do righteous deeds like those who spread corruption in the land? Or should We treat the God-fearing like the wicked?”

[Surah Sād: 28]

And He says:

“Do those who commit evil deeds think that We will make them equal to those who believe and do righteous deeds—in their life and their death? Evil indeed is their judgment!”

[Surah al-Jāthiya: 21]

And there are other such verses.

This demonstrates that equating these two dissimilar groups is among the evil judgments from which He is declared transcendent; that it is reprehensible and may not be attributed to Allah Most High; and that whoever deems it permissible