Retributions are in accordance of the types of actions perpetrated – How you treat others, is how you will be treated


May Allah be good to you virtuous Shaykh.

Is this speech correct:

“Whoever looks at the womenfolk of the people, his womenfolk will be looked at.”


“He who fornicates with the womenfolk of the people, indecencies would be perpetrated to his womenfolk.”

As a punishment to him?
Because “retributions are in accordance of the types of actions perpetrated” and “how you treat others, is how you will be treated”.


The fact that retributions are in accordance of  the types of actions perpetrated, good for good and bad for bad, then this is the way of Allah in regards to His creation.

And it’s what many legislative texts point towards.

From them is the statement of the Most High:

(هَلْ جَزَآءُ ٱلْإِحْسَٰنِ إِلَّا ٱلْإِحْسَٰنُ)

“Is there any reward for good other than good?”

And the Most High said:

(مَن يَعْمَلْ سُوٓءًا يُجْزَ بِه)

“whosoever works evil, will have the recompense thereof”

In Sahih Muslim, on the authority of Abu Hurayrah, may Allah be pleased with him, that the Messenger of Allah ﷺ said:

(مَنْ نَفَّسَ عَنْ مُؤْمِنٍ كُرْبَةً مِنْ كُرَبِ الدُّنْيا نَفَّسَ اللهُ عَنْهُ كُرْبَةً مِنْ كُرَبِ يَوْمِ القِيامَة ومَنْ يَسَّرَ عَلى مُعْسِرٍ يَسَّرَ اللهُ عَلَيْهِ في الدُّنْيا والآخِرَةِ ومَنْ سَتَرَ مُسْلِمًا سَتَرَهُ اللهُ في الدُّنْيا والآخِرَةِ واللهُ في عَوْنِ العَبْدِ ما كانَ العَبْدُ في عَوْنِ أَخِيهِ ومَنْ سَلَكَ طَرِيقًا يَلْتَمِسُ فِيهِ عِلْمًا سَهَّلَ اللهُ بِهِ طَرِيقًا إِلى الجَنَّةِ وما اجْتَمَعَ قَوْمٌ في بَيْتٍ مِنْ بُيُوتِ اللهِ يَتْلُونَ كِتابَ اللهِ ويَتَدارَسُونَهُ بَيْنَهُمْ إِلاَّ نَزَلَتْ عَلَيْهِمُ السَّكِينَةُ وغَشِيَتْهُمُ الرَّحْمَةُ وحَفَّتْهُمُ الْمَلائِكَةُ وذَكَرَهُمُ اللهُ فِيمَنْ عِنْدَهُ ومَنْ بَطَّأَ بِهِ عَمَلُهُ لَمْ يُسْرِعْ بِهِ نَسَبُهُ).

“If anyone relieves a believer from one of the worldy hardships, Allah will relieve him of one of the hardships of the Day of Resurrection. If anyone makes it easy for the one who is indebted to him (while finding it difficult to repay), Allah will make it easy for him in this worldly life and in the Hereafter, and if anyone conceals the faults of a Muslim, Allah will conceal his faults in this world and in the Hereafter. Allah helps His slave as long as he helps his brother.”

And there are many more besides this in the Book and the Sunnah, which establish this foundation.

Imām Ibn-Ul-Qayyim, may Allah have mercy upon him, said:

Actions are recompensed by its type, either good for good or bad for bad.

➖So whoever conceals the shortcomings of a Muslim, Allah conceals his shortcomings.
➖Whoever makes it easy for someone indebted, Allah will make it easy for him in the Dunya and the Hereafter.
➖Whoever relieves a believer of a wordly burden, Allah will relieve him of a burden from the burdens of the day of Judgement.
➖Whoever cancells a transaction of someone who regrets making it, Allah will cancel out his slip up on the day of Judgement.
➖Whoever seeks out the shortcomings of his brother, Allah will seek out his shortcomings.
➖Whoever brings harms to a Muslim, Allah will bring harms to him.
➖Whoever causes difficulty for him, Allah will cause difficulty for him.
➖Whoever forsakes a Muslim at a time he really needs assistance, Allah will forsake him at a time when he really needs assistance.
➖Whoever pardons, Allah will pardon him.

And those that have mercy, Ar-Rahmān will have mercy upon them, verily Allah only has mercy upon the merciful slaves.

Whoever spends, will be spent upon, whoever is miserly, will be dealt with as such, whoever forgives upon others his rights, Allah will forgive for His for him, whoever overlooks, Allah will overlook for him.

➖So the legislation of Allah and His Decree, and His revelation, and His rewards, and His Punishment, all of this stands upon this foundation.”

[I’lāml Muwaqi’ēn (1/150)]

And the wording -as far as I know- “Retribution is on account of the actions perpetrated” and “How you treat others, is how you will be treated” is not established from the Prophet ﷺ.

The first is not a hadīth, and the second its chains of narrations are feeble.

Answered by:
Shaykh Abu Hatim Yusuf Al-‘Inaabi Al-Jazaa’iree – may Allah preserve him.


Answered on:
14th, Rabē’l Ākhir, 1438H

Translated by:
Abu ‘Abdirrahman ‘Abdullaah bin Ahmed Ash-Shingaani.