Imām Muslim ibn Ḥajjāj (رحمه الله) reported in his Ṣaḥīḥ:

On the authority of ʿAbdullāh (رضي الله عنه) who said: A group of people once asked the Messenger of Allāh (صلى الله عليه وسلم) saying: “O’ Messenger of Allāh! Will we be taken to account for the evil we used to engage in during the (pre-Islamic) time of ignorance?” He replied: “As for those among you who have embraced Islām in an exemplary manner, they shall not be punished for such actions. As for those who engage in evil after embracing Islām, they shall be taken to account for their evil actions during the (pre-Islamic) time of ignorance and those occurring after their acceptance of Islām.”

Imām Muḥammad ibn ʿAlī ibn Ādam al-ʾIthyūbī comments:

On the authority of ʿAbdullāh: That is, Ibn Masʿūd (رضي الله عنه).

A group of people: In another narration of this ḥadīth, it is mentioned afterwards “We once said: “O’ Messenger of Allāh!”, and in Imām Bukhārī’s narration “A man once said: “O’ Messenger of Allāh!”. In consideration of these narrations, we can conclude the ʿAbdullāh ibn Masʿūd (رضي الله عنه) was among those who had posed this query to the Messenger of Allāh (صلى الله عليه وسلم).

Will we be punished for the evil we used to engage in at the time of ignorance?: The ‘time of ignorance’ here refers to the circumstances of the Arabs before embracing Islām. It is termed ‘time of ignorance’ in relation to their ignorance of Allāh—the Exalted in Might, His Messenger (صلى الله عليه وسلم) and Islamic legislations. Instead, among them were those who would treat others with arrogance and haughtiness in relation to their noble heritage, compelling and subjugating those they perceived as low-caste, while engaging in many other despicable, ignorant practices.

As for those among you who have embraced Islām in an exemplary manner: That is, by embracing Islām wholeheartedly and completely: outwardly with their actions and inwardly with their heart. For such is the command of Allāh:

يَا أَيُّهَا الَّذِينَ آمَنُوا ادْخُلُوا فِي السِّلْمِ كَافَّةً وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ ۚ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ

“O you who believe! Enter perfectly in Islām (by obeying all the rules and regulations of the Islamic religion) and follow not the footsteps of Shayṭān (Satan). Verily! He is to you a plain enemy.”
(Al-Baqarah, 2:208)

“They shall not be taken to account for such actions”: That is, they shall not be punished for any of the evil they used to engage in before their embracing of Islām. This is because embracing Islām grants one absolution from every act that precedes it, as the Glorified, the Most High said:

قُل لِّلَّذِينَ كَفَرُوا إِن يَنتَهُوا يُغْفَرْ لَهُم مَّا قَدْ سَلَفَ

“Say to those who have disbelieved, if they cease (from disbelief) their past will be forgiven.”
(Al-Anfāl, 8:38)

As for those who engage in evil after embracing Islām: That is, only embrace Islam outwardly, while their breasts have not opened in acceptance to it.

They shall be taken to account for their evil actions in the (pre-Islamic) time of ignorance and those occurring after their acceptance of Islām: This statement is inclusive of all their actions regardless of whether they have occurred before or after their acceptance of Islām.

The 1st Interpretation: “Exemplary Manner” Means Sincerity and “Evil After Islām” Means Hypocrisy

Al-Nawawī says: “The correct interpretation of this ḥadīth, as postulated by many of the most recognised, reputable scholars, is that entering into Islām “in an exemplary manner” here refers to embracing it wholeheartedly, both inwardly and outwardly. Such that the one who embraces Islām is considered Muslim in a true, legitimate, genuine sense. This person would have been granted absolution from every preceding evil act he ever engaged in while in a state of disbelief, as specifically evidenced by the (aforementioned) text of the grand Qurʾān (al-Anfāl, 8:38), the authentic ḥadīth: “Embracing Islām alleviates and destroys all that precedes it”¹, and the consensus (Ijmāʿ) of the scholars.

As for “those who engage in evil after embracing Islām”, it refers to those who do not genuinely enter into Islām, whose hearts are unaffected. Rather, they only display obedience and subservience outwardly, seemingly enacting the commandments of the two testifications (i.e. the shaḥadah) they made when they (outwardly) embraced Islām, while not actually believing it in their heart. Such an individual is considered a hypocrite and remains in his original state of disbelief. Thus, he shall be punished for all the evil he engaged in prior to his false outward masquerading of Islām, just as he will be punished for all the evil he engages in after the inception of his farce. This is because he is, in reality, persisting in disbelief.

As for the wording of the statement in this ḥadīth of “entering into Islām with excellence” or “engaging in evil after embracing Islām”, its usage and meaning is well-known in the Sunnah.”

Al-Qurṭubī further explains: “Embracing Islām with excellence” that is, embracing it in a correct, sound manner with sincerity and steadfastness, devoid of a reversal in state subsequent to one’s acceptance of it or apostation. As for the evil being alluded to in this ḥadīth, it is the form that opposes the aforementioned excellence; that is, disbelief and hypocrisy. The ‘evil’ mentioned here should not be interpreted as the perpetration of mere acts of disobedience or general sin. This is because if that was the true interpretation of the ḥadīth, it would necessitate that Islām does not alleviate or destroy all evil sins that precedes it except for the one who remains completely infallible—never engaging in a single sin—from the time they embrace Islam until death. This is, obviously, a complete impossibility which bolsters our aforementioned interpretation.

As for “taken to account for their evil actions”, it means to be punished for the evil they engaged in while claiming to be Muslim, and those that were done prior to their alleged Islām as in another narration “they will be taken to account for the preceding and the subsequent”. This is because their Islām was never correct and sincere to Allāh—the Most High— in the first place and, as such, would not have expiated or destroyed the evil that preceded it. Rather, the preceding evil is further reinforced by the transgression attributable to their newly-found hypocrisy and the evil it entails while they masquerade as Muslims. They are, therefore, most deserving of punishment. Considering this, we may also acknowledge the justification for the hypocrites being thrown into the lowest depths of the Fire, as Allāh—the Most High—said:

إِنَّ الْمُنَافِقِينَ فِي الدَّرْكِ الْأَسْفَلِ مِنَ النَّارِ

“Verily, the hypocrites will be in the lowest depths (grade) of the Fire.”
(Al-Nisāʾ, 4:145)”

Narrated by Ibn ʿAbd al-Malik al-Būnī who said: “Embraced Islām in an exemplary manner” that is, embraced Islām correctly and soundly, devoid of hypocrisy or doubt. “Engage in evil after embracing Islām” refers to those who embrace Islām to show off, or seeking fame, repute, or accolades”. This is also the view of al-Qurṭubī.

The 2nd Interpretation: “Taken to Account for Evil in the Time of Ignorance” Means Blame Not Punishment

Ibn Ḥajar says in Fatḥ al-Bārī narrating from al-Khaṭṭābī: “The apparent interpretation of this ḥadīth would seemingly contradict the consensus of the Muslim scholars that embracing Islām alleviates and destroys all transgression that precedes it, and the saying of the Most High (Al-Anfāl, 8:38 above). He continues: This ḥadīth proves that a disbeliever who embraces Islaā will not be taken to account for his past. Even if, while Muslim, he was to engage in the most vile acts, perpetrating the most severe forms of disobedience whilst still persisting upon Islām, he would still only be punished for those sins he engaged in after his embracing of Islām, while being deserving of blame [not punishment] for what he had done while in a state of disbelief. As if it is being said to him: ‘Did you not use to engage in these sins as a disbeliever? Has your embracing of Islām now not discouraged your persistent practice of such acts?’”

This opinion interprets “they shall be taken to account for their evil actions in the time of ignorance” to mean deserving of blame, rebuke and censure while “and those occurring after their acceptance of Islām” refers to actual punishment.

The 3rd Interpretation: “Exemplary Manner” Means to Die as a Muslim and “Evil After Islām” Means to Apostate

The opinion of other scholars is more befitting here which is that “those who engage in evil after embracing Islām” is referring to outright disbelief. This is because disbelief is the greatest form of evil and the most severe form of disobedience, such that if a person were to apostate and die as a disbeliever, his circumstance is the same as the one who never embraced Islām in the first place. Such a person would be punished for all the evil he engaged in, both before and after embracing Islām. This interpretation is implied by Imām al-Bukhārī in his Ṣaḥīḥ wherein he mentions this ḥadīth after the ḥadīth: “The greatest of all major sins is shirk [to associate partners with Allāh in worship]”², with both ḥadīth being included among the chapters that discuss apostation.

Ibn Baṭṭāl narrates from al-Muhallab who said: “The meaning of this ḥadīth is that “those among you who have embraced Islām in an exemplary manner” refers to those who continue and persist as Muslims, protecting their religion and abiding by its legislations. Such people shall not be taken to account for the evil they had perpetrated before Islām. As for “those who engage in evil after embracing Islām”: that is, showed disavowal in the agreement they had entered by abandoning tawḥīd, they will be taken to account for all that preceded their embracing of the religion”. Ibn Baṭṭāl said: “I presented this interpretation to several groups of scholars who, upon hearing it, said: “This ḥadīth possesses no other interpretation besides what you have mentioned. The disavowal and contemptible behaviour after Islām being referred to here must be interpreted as disbelief due to the agreement by scholarly consensus that no Muslim shall be taken to account for the evil they had engaged in before Islām”. This is also the view of al-Muḥibb al-Ṭabarī.

Ibn al-Tīn narrates from al-Dāwūdī that “embraced Islām in an exemplary manner” means to die as a Muslim, and “engage in evil after embracing Islām” refers to dying upon any way other than Islām [after previously embracing it].

Other scholars have also interpreted this “exemplary manner” to mean showing complete sincerity upon embracing Islām, then persisting in a state of belief until death. While “engage in evil after embracing Islām” refers to the exact opposite as the one who insincerely embraces Islām is a hypocrite, so he would not have gained absolution from his pre-Islamic evil actions. Instead, his recent hypocrisy is compounded by his previous disbelief, and he is punished for all of it inclusively.

Scholarly Consensus for the 2nd and 3rd Interpretations

Although the opinion espoused by al-Khaṭṭābī and Ibn Baṭṭāl is further bolstered by a narration from Imām Aḥmad who said: I heard that Abū Ḥanīfah used to say: “Anyone who embraces Islām will not be taken to account for the evil they perpetrated before it”. Then, his view was refuted by this ḥadīth of Ibn Masʿūd (رضي الله عنه) that any disbeliever who used to perpetrate a sin before Islām, but continues that sin even after embracing Islām will be held accountable for it [both before and after accepting Islām]. This is because by his continuation of it, he would not have repented from it in actuality. Rather, his repentance would only be from his disbelief. Therefore, the sin attributable to his disobedience still applies because his Islām has not curtailed his engagement with it. Some of the Ḥanbalī scholars have also interpreted the saying of the Most High: “Say to those who have disbelieved, if they cease (from disbelief) their past will be forgiven” to mean the evil from the past that they have completely ceased. Imām Aḥmad said: “The difference of opinion in this issue is related to the fact that true repentance from a sin entails regret from engaging in it, coupled with staunch avoidance of it and determination to never to return to it. So, if a disbeliever repents from disbelief but lacks the determination to never return to engaging in his pre-Islamic obscenities, he may not be considered truly repentant. As such, he must still be held responsible for those sins.

The scholarly majority answer this view saying: ‘The circumstance being referred to applies to a Muslim who engages in sin. As for a disbeliever who accepts Islām, his state differs from this and may be likened to the day his mother gave birth to him. This is evidenced by many narrations including the hadīth of Usāmah ibn Zayd (رضي الله عنه) in which the Prophet (صلى الله عليه وسلم) objected so strongly to his killing a person in battle who testified “there is nothing worshiped in truth except for Allāh”, until Usāmah said: “His objection to my act was so strong that I wished that I had only become Muslim that day”. And with Allāh—the Most High—belongs knowledge of its truest interpretation. To Him return all affairs, and the most excellent of returns. He is the One sought for aid, upon whom we put our trust.

Commensurating Between This Narration and Other Related Ones

Imām al-Nasāʾī authentically reported on the authority of Abū Saʿīd al-Khudrī (رضي الله عنه) who said: The Messenger of Allāh (صلى الله عليه وسلم) said: “If a servant of Allāh embraces Islām and achieves excellence in his embracing of it, then Allāh will record for him every righteous deed he had previously engaged in and wipe away every sin he had previously perpetrated. Then, he is subject to commensurate, legislative recompense for his actions. His good deeds may be multiplied ten to seven hundred times, while his sins shall only be recompensed the like thereof except if Allāh—the Exalted in Might—chooses to overlook them”.

This ḥadīth would appear to contradict the aforementioned ḥadīth of Ibn Masʿūd (رضي الله عنه) which proves that the one who continues engaging in sin after his embracing of Islām will be taken to account for his pre-Islamic sin. While the ḥadīth of Abū Saʿīd (رضي الله عنه) proves that the one who embraces Islām with excellence—by engaging in righteous good deeds after his acceptance of it—will be rewarded for his pre-Islamic good deeds.

In actuality, these two hadīth complete one another. We may understand from both of them that the one who embraces Islām with excellence by engaging in righteous deeds will be rewarded for all his preceding good, despite that good occurring before Islām. As for the one who perpetrates sin after embracing Islām, he will be taken to account for it and his pre-Islamic sin as well. Some of the scholars believe this interpretation to be contrary to fundamental legislation that pertains to the acceptance of one’s acts. Al-Māzirī said: “A disbeliever’s acts of righteousness are unacceptable before Allāh. Thus, he cannot be rewarded for the good he engaged in while in a state of polytheism or disbelief. This is because seeking closeness to Allāh by means of righteous acts has the prerequisite of the person knowing the One to whom he is seeking closeness. This prerequisite is obviously unfulfilled for a disbeliever.” This objection is further corroborated by al-Qāḍī ʿIyāḍ.

Al-Nawawī refutes and weakens this objection, saying: “The correct view in this matter—as postulated by the most renowned scholars, upon which scholarly consensus (ijmāʿ) has occurred—is that if a disbeliever engages in righteous acts such as charity or joining the ties of kinship before embracing Islām and then dying upon it, he will be rewarded for those righteous deeds. As for the claim that the granting of this reward is contrary to fundamental legislation that governs the acceptance of righteous acts, this objection is unacceptable. As some of the actions of the disbelievers in this worldly life are actionable including, for example, the expiation of Ẓihār³ as a disbeliever would not have to repeat it after embracing Islām.”

Al-Ḥafiẓ further clarifies this position, saying: “The truth in this matter is that the recording of a good deed for a person after his acceptance of Islām is done as a manifestation of Allāh’s blessings, kindness, and goodness to this person, but it does not necessitate acceptance of actions done in a state of disbelief. Rather, the ḥadīth only indicates that the reward for those actions of goodness has been recorded, not that the actions themselves have been accepted. There is also a possibility that the acceptance of these actions are predicated upon the person embracing Islām such that they become accepted and this person is rewarded for them only upon becoming Muslim. Otherwise, had he remained in his previous state of disbelief, he would not have been rewarded for it. This opinion is quite strong”. This view has been corroborated by al-Nawawī, Ibrāhīm al-Ḥarbī, Ibn Baṭṭāl, al-Qurṭubī, and Ibn al-Munayyar.

As Ibn al-Munayyar said: “The claim that his pre-Islamic good deeds are recorded for him is the point that is allegedly opposed to fundamental legislation. As for the claim that Allāh will supplement his good deeds while Muslim with the reward of the good he used to do in his pre-Islamic era—actions which he used to believe had merit—there is nothing to prevent his attainment of the reward for these actions. Just as Allāh may choose to reward a person without them actually engaging in righteous acts. For example, He may reward an elderly person for the righteous actions he consistently engaged in previously in his youth. For Allāh is fully able to do all things. Therefore, just as He may record for a person the reward of an act he never engaged in at all, He may similarly choose to record for a person the reward of acts he engaged in that did not fulfill certain prerequisites.” To this point, Ibn Baṭṭāl said: “Allāh may choose to bless His servants in accordance with His will and none shall oppose Him in this”.

While others evidence this claim using the fact that the People of the Book who accept Islām will be rewarded twice, as in the Qurʾān⁴ and authentic ḥadīth⁵. Even though, had this Christian or Jewish person died upon their previous faith, they would not derive any benefit from their righteous acts. Rather, their deeds will be like scattered dust particles. However, after their acceptance of Islam, their previous righteous acts are used to supplement the subsequent ones done in a state of Islām. This is also evidenced by the hadīth in which ʿĀʾishah (رضي الله عنها) asked the Prophet (صلى الله عليه وسلم) regarding Ibn Judʿān, and his many acts of goodness. The Prophet (صلى الله عليه وسلم) replied: “He never once said: ‘My Lord! Forgive me my sins on the Day of Recompense’”.⁶ This proves that, had he made such an invocation after his acceptance of Islām, it would have facilitated his derivation of benefit for the good he used to do while in a state of disbelief.”

Conclusion

In summary, the correct opinion, as agreed upon by the scholars, is that a person will be recompensed for his actions of goodness done while in a state of disbelief, and they will be recorded for him as a Muslim. This recording is done as a manifestation of Allāh’s—the Glorified, the High—blessings upon him in return for his embracing of Islām with excellence. This is the absolute truth, regarding which there is no doubt or hesitancy. The claim that this is contrary to fundamental legislation is unacceptable. For it should be said: ‘What exactly is meant by ‘fundamental legislation’?’ Are these rules and laws not derived from the legislative texts themselves [i.e., the Qurʾān and the Sunnah]. The One who has laid the foundation for these fundamentals, strengthened, and established them firmly is the One who has informed us regarding the recording of these acts. Therefore, there should be no justification for debate or argument in this matter. So after the truth, what else can there be, save error? So accept the truth and you shall attain safety and victory. And Allāh—the Most High—is most knowledgeable regarding the truth. To Him returns all matters, and the most excellent of returns. He is Sufficient for us, and He is the Best Disposer of affairs.

The benefits of this ḥadīth include:

1. Those whose embracing of Islām is not done in an exemplary manner will be taken to account for their evil actions before Islām.
2. The great blessings attributable to the religion of Islām such that actions of goodness done in a state of disbelief are accepted because of Islām.
3. The attentiveness of the companions (رضي الله عنهم), their intense strife and conscientiousness when asking regarding important religious matters.
4. The disbelievers are responsible for the adoption of both Islamic actions and responsibilities just as they are responsible for belief in its fundamentals and creed.

Endnotes:

[1] Authentic: narrated by Muslim:121.
[2] Authentic: narrated by al-Bukhārī: 6521.
[3] Ẓihār: For a man to declare his wife unlawful for him by saying: “You are for me like my mother’s back”. Its expiation is the freeing of a slave. If one is unable to do so, then fasting two consecutive months. If one is unable to do so, then feeding sixty poor people. See al-Mujādilah, 58:-2-4.
[4] Referencing al-Qaṣaṣ 28:52-54

الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ مِن قَبْلِهِ هُم بِهِ يُؤْمِنُونَ ‎﴿٥٢﴾‏ وَإِذَا يُتْلَىٰ عَلَيْهِمْ قَالُوا آمَنَّا بِهِ إِنَّهُ الْحَقُّ مِن رَّبِّنَا إِنَّا كُنَّا مِن قَبْلِهِ مُسْلِمِينَ ‎﴿٥٣﴾‏ أُولَٰئِكَ يُؤْتَوْنَ أَجْرَهُم مَّرَّتَيْنِ بِمَا صَبَرُوا وَيَدْرَءُونَ بِالْحَسَنَةِ السَّيِّئَةَ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ

“Those to whom We gave the Scripture [i.e. the Tawrāh (Torah) and the Injīl (Gospel), etc.] before it, – they believe in it (the Qurʾān). And when it is recited to them, they say: “We believe in it. Verily, it is the truth from our Lord. Indeed even before it we have been from those who submit themselves to Allāh in Islām as Muslims (like ʿAbdullah bin Salām and Salmān Al-Fārisī, etc.). These will be given their reward twice over, because they are patient, and repel evil with good, and spend (in charity) out of what We have provided them.

[5] Authentic: narrated by al-Bukhārī: 97 and Muslim: 154, on the authority of Abū Mūsá al-Ashʿarī (رضي الله عنه) who said: the Messenger of Allāh (صلى الله عليه وسلم) said: “Three categories of people shall be deserving of reward twice: A man from the People of the Book who believes in his prophet, then believes in me…”
[6] Authentic: narrated by Muslim: 214.

Source: Al-Baḥr al-Muḥīṭ 3:449-455
Translated by: Riyāḍ al-Kanadī