[Q]: There are many āyāt in the Qurʾān that cite the multiplying of rewards for acts of righteousness. Some of them mention those acts being multiplied up to ten times, while others even more. What is the reasoning behind this multiplying and how does it occur?

[A]: As for the multiplying of an act of righteousness ten-fold, this undoubtedly must occur for all acts of goodness, as the Most High said:

مَن جَاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالِهَا

“Whoever brings a good deed (deeds of obedience to Allāh and His Messenger (صلى الله عليه وسلم) accompanied by tawḥīd) shall have ten times the like thereof to his credit”.
(Al-Anʿām, 6:160)

The attainment of more than ten-fold reward for engagement in acts of goodness occurs in relation to other factors: either related to the performer of that act, the action being performed and its specific, noteworthy attributes, its overarching or far-reaching benefits, the time in which it took place, or the place of its occurrence.

The greatest, most magnanimous means of multiplying the reward for an act of righteousness is for the servant of Allāh to truly perform it sincerely for the One he directs all his worship towards, while emulating the example set forth by the Messenger (صلى الله عليه وسلم) when carrying out that act. The degree to which the reward of a particular act of righteousness is multiplied is directly proportional to the strength of sincerity and īmān one possessed when the act was carried out.

Also among the means towards the multiplying of this reward is for one to possess a belief and creed that is correct when carrying out that act, a belief that is salafī (i.e., based on the understanding of the pious predecessors), concordant with the Book of Allāh and the Sunnah. Even a paltry number of actions from a servant of Allāh whose belief is correct contains a greater allotment of blessings than frequent actions carried out by those that do not possess this correct belief.

Also among its means is to abstain from all obscenities and evil, wicked deeds that are desirable to one’s self, especially where circumstances that would facilitate the perpetration of such deeds are readily and easily available, where the evidence set forth by one’s īmān, his tawakkul (true reliance in Allāh) and sincerity prevents him from the perpetration of such acts.

Also among the means of multiplying the reward of good deeds is to engage in actions that proffer inherent far-reaching benefits to all Muslims, satisfying their needs and granting them sufficiency. Examples of this include fighting in the way of Allāh (to render Allāh’s word superior over all others at its appropriate time), struggling against the enemies of Islām with clear proofs and evidences when appropriate, and with the sword and spear when required (i.e. in a legislated war). As Allāh—the Most High—said regarding those who donate their wealth for the sake of Allāh:

مَّثَلُ الَّذِينَ يُنفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللَّهِ كَمَثَلِ حَبَّةٍ أَنبَتَتْ سَبْعَ سَنَابِلَ فِي كُلِّ سُنبُلَةٍ مِّائَةُ حَبَّةٍ ۗ وَاللَّهُ يُضَاعِفُ لِمَن يَشَاءُ ۗ وَاللَّهُ وَاسِعٌ عَلِيمٌ

“The likeness of those who spend their wealth in the way of Allāh, is as the likeness of a grain (of corn); it grows seven ears, and each ear has a hundred grains. Allāh gives a manifold increase to whom He pleases. And Allāh is All-Sufficient for His creatures’ needs, All-Knower.”
(Al-Baqarah, 2:261)

This is also inclusive of those who have embarked upon the path of either teaching or learning Islamic knowledge, as well as any other form of knowledge that leads to its facilitation. As in the ḥadīth: “Whoever embarks on the path seeking to gain knowledge (of Islām), Allāh will ease his path to Paradise”.¹

This also includes participating in charitable organisations whose work proffers an overarching benefit to all Muslims, whether it be a worldly benefit, one that relates to the hereafter, or whose benefit is perpetual and continuous. This is also inclusive of any act of charity that acts as an impetus that encourages other participants who emulate the first one to donate.

Also, any good deed that has a major effect whose benefit is great and widespread is deserving of being multiplied. This includes, for example, rescuing a person in distress or alleviating the effects of a disaster or catastrophe from those afflicted with them. For how many good deeds of this ilk have resulted in the complete culling of all the past sins of the servant of Allāh who engaged in it, facilitating his attainment of Allāh’s pleasure. Contemplate the example of this in the story of the prostitute who gave water to a dog that was on the brink of dying from thirst.²

Also among the means of multiplication of reward is the elevated station occupied by the one who engages in the act, and the lofty status he possesses before Allāh. As the Most High said:

‏ يَا نِسَاءَ النَّبِيِّ لَسْتُنَّ كَأَحَدٍ مِّنَ النِّسَاءِ ۚ إِنِ اتَّقَيْتُنَّ

“O’ wives of the Prophet! You are not like any other women. If you keep your duty (to Allāh)”.
(Al-Aḥzāb, 33:32)

And Allāh’s statement before this āyah:

وَمَن يَقْنُتْ مِنكُنَّ لِلَّهِ وَرَسُولِهِ وَتَعْمَلْ صَالِحًا نُّؤْتِهَا أَجْرَهَا مَرَّتَيْنِ

“And whosoever of you is obedient to Allāh and His Messenger (صلى الله عليه وسلم) and does righteous good deeds, We shall give her, her reward twice over”.
(Al-Aḥzāb, 33:31)

Also among the variety of good deeds most deserving of being multiplied is all forms of charity donated from pure, pristine wealth earned from ḥalāl means, given sincerely, seeking Allāh’s reward.

Also among the means towards multiplication of reward is to engage in acts of righteousness specifically in blessed times (like the month of Ramaḍan) and places (like Masjid al-Harām in Makkah or Masjid al-Nabawī in Madīnah).

Among the most important and greatest avenues towards multiplying the reward of good deeds is the actualisation of iḥsān when carrying out acts of worship to Allāh (to worship Him as if you can see Him, or at least with the recognition that He sees you). As in the ḥadīth: “You are not deserving of (the reward) for any portion of your ṣalāh except for that which you performed with true consciousness”.³ Thus, the many levels that separate the one performing ṣalāh, or reciting Qurʾān, or engaging in any form of Allāh’s remembrance with truly deep contemplation, possessing an undistracted, present heart, whose īmān is complete and free of deficiencies from the one who engages in mindless worship is so vast that the necks of riding animals will crane and stretch forth, breaking before appreciating the vastness in difference between the two (Arabic idiom used to communicate any goal that is utterly unattainable).

The various means towards multiplying the reward of good deeds are quite numerous, but we have mentioned their foundations here. We conclude with a means that is unanimously agreed upon among scholars who are rabbānī (learned men who preach and implement their knowledge) that there is no action that is even remotely comparable to those who are perpetually attributed to possessing sincerity for Allāh, while offering guidance and advice to the Muslims, desiring and loving goodness for all of them, while showing a keenness and fondness for Allāh’s remembrance. Those whose description is thus shall be found at the very forefront in the attainment of all blessings, goodness and reward, the reward attributable to their actions consistent with this. For it is the people of true sincerity, who conduct themselves with iḥsān, constantly engaged in Allāh’s remembrance that shall be al-Sābiqūn (the foremost to enter Paradise). Those will be the ones nearest to Allah, in the gardens of delight (Paradise).⁴

Source: Fawāʾid Qurʾāniyyah: 68-71
Translated by: Riyāḍ al-Kanadī