Home > The 40 Hadith of Nawawi > Hadith 37 of Nawawi
Hadith number 37 of the collection of the 40 hadiths of Imam an-Nawawi, in a faithful English translation.
Updated on 10 September 2026 at 2:45 AM
📖 29 min readThis hadith belongs to the collection of the 40 hadiths of Imam an-Nawawi (may Allah have mercy on him), the most studied hadith compilation in the world: foundations of faith, worship and character, all authentic narrations.
The two authentic collections report from the hadith of Abu Hurayra, from the Prophet (peace and blessings of Allah be upon him): Allah says: "When My servant intends to commit a sin, do not write it against him until he commits it. If he commits it, write it against him as its like; if he leaves it for My sake, write him a good deed. And if he intends to do a good deed but does not do it, write him a good deed; if he does it, write it for him at ten times up to seven hundred times." That is the wording of al-Bukhari. And in a narration of Muslim: Allah, the Most High, says: "When My servant speaks of intending a good deed, I write it for him as a good deed so long as he does not do it; when he does it, I write it for him at ten times. And when he speaks of intending a sin, I forgive it for him so long as he does not commit it; when he commits it, I write it against him as its like." And the Messenger of Allah (peace and blessings of Allah be upon him) said: the angels said: Lord! Your servant intends to commit a sin, and he sees it clearly. He said: watch him; if he does it, write it against him as its like; if he leaves it, write him a good deed: he only left it out of regard for Me. And the Messenger of Allah (peace and blessings of Allah be upon him) said: "When one of you does well in his Islam, every good deed he does is written for him at ten times up to seven hundred times, and every sin he commits is written against him as its like, until he meets Allah, the Most High."
In the two authentic collections, from Abu Hurayra, from the Prophet (peace and blessings of Allah be upon him), who said: "Every deed of the son of Adam is multiplied: the good deed at ten times up to seven hundred times. Allah, the Most High, said: except fasting; it is for Me and I reward it: he leaves his desire, his food and his drink for My sake." And in a narration of Muslim, after his words "up to seven hundred times": "up to what Allah wills." And in the Sahih of Muslim, from Abu Dharr, from the Prophet (peace and blessings of Allah be upon him), who said: "Allah, the Mighty and Majestic, says: whoever does a good deed has ten like it, or more; whoever does a sin has its recompense like it, or he is forgiven." And in the same collection, from Anas, from the Prophet (peace and blessings of Allah be upon him): "Whoever intends a good deed and does not do it, a good deed is written for him; if he does it, ten are written for him. Whoever intends a sin and does not do it, nothing is written against him; if he does it, one single sin is written against him." And in the Musnad, from Khuraym ibn Fatik, from the Prophet (peace and blessings of Allah be upon him): "Whoever intends a good deed and does not do it, and Allah knows that he has made his heart feel it and has desired it, a good deed is written for him. Whoever intends a sin and does not do it, nothing is written against him; if he does it, one single is written for him, without multiplication. Whoever does a good deed, it is for him at ten times; and whoever spends a expenditure in the path of Allah, it is for him at seven hundred times."
In this meaning, other hadiths, many. These texts have thus contained the writing of good deeds and sins, and the intending of good deeds and sins: four types.
The first type: doing good deeds, and the good deed is multiplied at ten times up to seven hundred times, and up to many multiples. Multiplication at ten times is required for all good deeds, as the word of the Most High indicates:
"Whoever comes with a good deed has ten like it."
Al-An'am, 160
As for multiplication beyond ten, for whomsoever Allah wills to multiply, the word of the Most High indicates it:
"Those who spend their wealth in the path of Allah are like a grain that sprouted seven ears, a hundred grains in every ear; and Allah multiplies for whom He wills, and Allah is vast, knowing."
Al-Baqara, 261
This verse indicates that spending in the path of Allah is multiplied at seven hundred times. In the Sahih of Muslim, from Ibn Mas'ud: a man came with a she-camel in fetters and said: O Messenger of Allah! It is in the path of Allah. He said: "On the Day of Resurrection it will be for you seven hundred she-camels." And in the Musnad, by a chain with observation, from Abu Ubayda ibn al-Jarrah, may Allah be pleased with him, from the Prophet (peace and blessings of Allah be upon him): "Whoever spends a superabundant expenditure in the path of Allah, it is at seven hundred; and whoever spends on himself and his family, or visits a sick man, or restrains harm, the good deed is at ten times." And Abu Dawud reports from the hadith of Sahl ibn Mu'adh, from the Prophet (peace and blessings of Allah be upon him): "Prayer, fasting and remembrance are multiplied over spending in the path of Allah at seven hundred times." And Ibn Abi Hatim reports by his chain from al-Hasan, from Imran ibn Husayn, from the Prophet (peace and blessings of Allah be upon him): "Whoever sends an expenditure in the path of Allah and remains in his house has, for every dirham, seven hundred dirhams; and whoever raids with his own person in the path of Allah has, for every dirham, seven hundred thousand dirhams." Then he recited this verse:
"And Allah multiplies for whom He wills."
Al-Baqara, 261
And Ibn Hibban reports in his Sahih from the hadith of Isa ibn al-Musayyib, from Nafi', from Ibn Umar: when this verse was sent down,
"Those who spend their wealth in the path of Allah are like a grain that sprouted seven ears."
Al-Baqara, 261
the Messenger of Allah (peace and blessings of Allah be upon him) said: "Lord! Increase for my community." And Allah, the Most High, sent down:
"Who is he who lends to Allah a goodly loan, that He may multiply it for him many times?"
Al-Hadid, 11
He said: Lord! Increase for my community. And Allah, the Most High, sent down:
"Only the patient have their reward in full, without reckoning."
Az-Zumar, 10
Imam Ahmad reports from the hadith of Ali ibn Zayd ibn Jud'an, from Abu Uthman an-Nahdi, from Abu Hurayra, from the Prophet (peace and blessings of Allah be upon him): "Allah multiplies the good deed to two thousand thousand good deeds." Then Abu Hurayra recited:
"And if it is a good deed, He multiplies it, and grants from Himself a great reward."
An-Nisa, 40
And he said: "When Allah says: a great reward, who can measure its measure?" And it is reported from Abu Hurayra as a Companion's statement. At-Tirmidhi reports from the hadith of Ibn Umar, in raised form: whoever enters the market and says: "There is no deity but Allah alone, without partner: His is the dominion, His the praise; He gives life and death, and He is living, does not die; goodness is in His hand, and He is powerful over all things": Allah writes for him a thousand thousand good deeds, erases from him a thousand thousand sins and raises for him a thousand thousand degrees. And from the hadith of Tamim ad-Dari, in raised form: "Whoever says ten times: I bear witness that there is no deity but Allah alone, without partner, one deity, without partner, who took no consort nor child, and there is none like Him": Allah writes for him forty thousand thousand good deeds. In both chains there is weakness. At-Tabarani reports, by a weak chain also, from Ibn Umar, in raised form: "Whoever says: Glory to Allah! Allah writes for him a hundred thousand good deeds and twenty-four thousand good deeds."
His saying in the hadith of Abu Hurayra: "except fasting; it is for Me and I reward it" indicates that the measure of multiplying the fast's reward is known to none but Allah, the Most High, for it is the best kind of patience, and only the patient have their reward in full, without reckoning. This meaning is reported from a group of the predecessors, among them Ka'b and others. We have already mentioned, in the commentary of the hadith "part of the beauty of a man's Islam is leaving what does not concern him," that multiplying good deeds beyond ten is according to the beauty of one's Islam, as stated explicitly in the hadith of Abu Hurayra and others, according to the perfection of sincerity, according to the merit of that deed in itself, and according to the need for it. And we mentioned from the hadith of Ibn Umar that the word of the Most High "Whoever comes with a good deed has ten like it" was sent down concerning the Bedouins, and that His word "And if it is a good deed, He multiplies it, and grants from Himself a great reward" was sent down concerning the Emigrants.
The second type: committing sins, and the sin is written as its like, without multiplication, as Allah, the Most High, said:
"And whoever comes with a sin is recompensed only with its like, and they will not be wronged."
Yunus, 27
His saying: "one single sin is written for him" points to its not being multiplied. As another hadith states explicitly, the sin is sometimes magnified by the nobility of the time or the place, as the Most High said:
"The number of the months with Allah is twelve months in the Book of Allah, the day He created the heavens and the earth: four of them are sacred; that is the upright religion, so do not wrong yourselves in them."
At-Tawba, 36
Ali ibn Abi Talha reports from Ibn Abbas concerning this verse: His saying "do not wrong yourselves in them" applies to all of them, then He distinguished four of them, made them sacred, magnified their sanctities, and made the sin in them greater, and righteous work and reward greater. Qatada said concerning this verse: "Know that wronging in the sacred months is a greater sin and burden than otherwise, though wronging at all times is unbearable; but Allah, the Most High, magnifies of His affair what He wills, our Lord, the Most High." It is reported in two raised hadiths that sins are multiplied in Ramadan, but neither isnad is sound. And Allah, the Most High, said:
"The pilgrimage is in known months; whoever undertakes the pilgrimage in them shall have no unchastity, no wickedness and no disputing in the pilgrimage."
Al-Baqara, 197
Ibn Umar said: wickedness (fusuq): whatever is committed of Allah's disobediences, game or otherwise. And from him: wickedness is committing Allah's disobediences in the Sanctuary. And the Most High said:
"And whoever intends in it a deviation through wrong, We will make him taste a painful punishment."
Al-Hajj, 25
A group of the Companions avoided living in the Sanctuary for fear of committing sins in it, among them Ibn Abbas and Abd Allah ibn Amr ibn al-As. Umar ibn Abd al-Aziz did likewise. Abd Allah ibn Amr ibn al-As used to say: "The sin in it is greater." It is reported from Umar ibn al-Khattab, may Allah be pleased with him: "Committing seventy sins" (meaning outside Mecca) "is dearer to me than committing one sin in Mecca." From Mujahid: sins are multiplied in Mecca as good deeds are. Ibn Jurayj said: "It has reached me that a sin in Mecca equals a hundred sins, and the good deed likewise." Ishaq ibn Mansur said: I asked Ahmad, about a hadith: "Is a sin written as more than one?" He said: "No; we have only heard that concerning Mecca, for the nobility of the land: even if men intended it in Aden Abyan." Ishaq ibn Rahuwayh said as Ahmad. The phrase "even if a man intended it in Aden Abyan" is from Ibn Mas'ud's saying, and we shall mention it later, Allah willing.
Sins may also be multiplied by the nobility of their doer, the strength of his knowledge of Allah and his nearness to Him: whoever disobeys the ruler on his own carpet is greater in crime than one who disobeys him from afar. That is why Allah threatened His favored servants especially, upon disobedience, with multiplied recompense even though He had preserved them from it, to show them His favor upon them through their preservation, as the Most High said:
"Had We not confirmed you, you would nearly have inclined to them a little. Then We would have made you taste double of life and double of death."
Al-Isra, 74-75
And the Most High said:
"O wives of the Prophet! Whoever of you commits a manifest indecency, the punishment for her is doubled, and that is easy for Allah. And whoever of you is devoutly obedient to Allah and His messenger and does righteousness, We will give her her reward twice, and We have prepared for her a generous provision."
Al-Ahzab, 30-31
Ali ibn al-Husayn interpreted the wives of the Prophet (peace and blessings of Allah be upon him) as the family of the Prophet among Banu Hashim, because of their nearness to the Prophet (peace and blessings of Allah be upon him).
The third type: intending good deeds: a full good deed is written even without doing it, as in the hadith of Ibn Abbas and others. In the hadith of Abu Hurayra reported by Muslim, already cited: "When My servant speaks of intending a good deed, I write it for him as a good deed." The apparent meaning is that the discourse means the soul's discourse, which is the intention. And in the hadith of Khuraym ibn Fatik: "Whoever intends a good deed and does not do it, and Allah knows that he has made his heart feel it and has desired it, a good deed is written for him." This indicates that what is meant by intention here is the resolute determination accompanied by desire for the deed, not the mere passing thought that comes then dissolves without resolve or determination.
Abu al-Darda said: "Whoever goes to his bed intending to pray in the night, and sleep overcomes his eyes until morning, what he intended is written for him." It is also reported from him in raised form, and Ibn Majah reports it in raised form. Ad-Daraqutni said: the preserved version is a Companion's statement. Its meaning is reported from the hadith of Aisha, from the Prophet (peace and blessings of Allah be upon him). It is reported from Sa'id ibn al-Musayyib: whoever intends a prayer, a fast, a pilgrimage, an umra or a raid, and is prevented from it, Allah, the Most High, grants him what he intended. Abu Imran al-Juni said: an angel is called: "Write for so-and-so such and such." He says: O Lord, he did not do it. Allah says: "He intended it." Zayd ibn Aslam said: a man used to go around the scholars saying: "Who will point me to a deed I will never cease doing for Allah? I do not like an hour of night or day to come upon me without my doing something for Allah, the Most High." He was told: "You have found your need: do good as much as you can; when you weaken or leave off, intend the deed, for the one who intends a good deed is like its doer. And when intention is joined by word or striving, the reward is confirmed, and its owner becomes like the doer."
As Abu Kabsha reports from the Prophet (peace and blessings of Allah be upon him): "This world is only for four men: a servant granted by Allah wealth and knowledge, who fears his Lord in it, maintains kinship by it and knows Allah's due in it: he is in the best of stations. A servant granted knowledge but not wealth: he is sincere in intention, saying: were I to have wealth, I would do the deed of so-and-so: he is by his intention, and their rewards are equal. A servant granted wealth but not knowledge: he gropes blindly in his wealth without knowledge, does not fear his Lord in it, maintain kinship or know Allah's due: he is in the worst of stations. And a servant granted neither wealth nor knowledge, who says: were I to have wealth, I would do in it the deed of so-and-so: he is by his intention, and their burdens are equal." Imam Ahmad and at-Tirmidhi report it, the latter's wording being this, and Ibn Majah as well. The statement "their rewards are equal" is carried on their equality in the root of the deed's reward, not its multiplication: multiplication is specific to the doer of the deed, not the one who intended without doing, for were they equal in every respect, ten good deeds would be written for the one who intends a good deed without doing it, contrary to all the texts. The word of the Most High indicates it:
"Allah has given preference to the strivers, with their wealth and their persons, over those who remain behind, by one degree; and to each, Allah has promised the best; and Allah has given preference to the strivers over those who remain behind, by a great reward, degrees from Him."
An-Nisa, 95
Ibn Abbas and others said: those who remain behind preferred [over them] by one degree are those who remain behind among those with excuse; and those who remain behind preferred [over them] by degrees are those who remain behind without excuse.
The fourth type: intending sins without doing them. In the hadith of Ibn Abbas, a full good deed is written; likewise in the hadith of Abu Hurayra, Anas and others, a good deed is written. And in the hadith of Abu Hurayra he said: "He only left it out of regard for Me." This indicates that what is meant is one who had the power over the disobedience he intended and left it for Allah, the Most High: there is no doubt a good deed is written for him for that, for leaving disobedience with this intent is a righteous work.
But if he intended a disobedience and then left committing it out of fear of creatures or regard for them, it has been said that he is punished for leaving it with this intent, for preferring the fear of creatures to the fear of Allah is forbidden; likewise intending display before creatures is forbidden: when abandoning the disobedience is joined to that intent, he is punished for this abandoning. Abu Nu'aym reports, by a weak chain, from Ibn Abbas: "O companion of sin! Do not feel secure from its evil end, nor that a sin greater than it follows you if you commit it." Then he mentioned words and said: "your fear of the wind when it stirs the curtain of your door, while you are upon sin, and your heart is not disturbed by Allah's looking at you, [is greater] than the sin itself if you commit it." Al-Fudayl ibn Iyad said: they used to say: "Leaving the deed for the people is display, and doing it for them is association."
As for one who strove to obtain it with all he could, then destiny barred him from it, a group mentioned that he is then punished for it, by the Prophet's saying (peace and blessings of Allah be upon him): "Allah has overlooked for my community what their souls whisper, so long as they do not speak of it or act upon it." And whoever strove with his utmost for the disobedience then proved incapable has acted. Like the Prophet's saying (peace and blessings of Allah be upon him): "When two Muslims meet with their swords, the killer and the killed are in the Fire." They said: O Messenger of Allah! This is the killer; what of the killed? He said: "He was eager to kill his companion."
His saying: "so long as they do not speak of it or act upon it" indicates that the one who intends a disobedience and speaks it with his tongue is punished for the intending at that point, for he has committed a disobedience with his limbs, which is speaking with the tongue. The hadith of the one who said: "Were I to have wealth, I would do with it as so-and-so does," meaning one who disobeys Allah with his wealth, indicates it: "their burdens are equal." Among the later generations, some said: no punishment for speaking what one intends unless the disobedience intended is a forbidden utterance, like slander, backbiting and lying; as for what pertains to action by the limbs, no sin by the mere speaking of one's intent. This may be argued with the earlier hadith of Abu Hurayra: "And when he speaks of committing a sin, I forgive it for him, so long as he does not do it." But the meaning of the hadith here is the soul's discourse, joining it with His saying: "so long as they do not speak of it or act." Abu Kabsha's hadith indicates it explicitly: the word of the one who says "were I to have wealth, I would spend it in disobediences as so-and-so does" is not the committing of the disobedience he intended; he only informs of what he intends, whose concern is spending wealth on disobediences, though he has no wealth at all. Moreover, such speech is forbidden: how could it be excused, unpunished?
As for one whose intention dissolved and whose resolve weakened without cause from himself: is he punished for the disobedience he intended or not? This is of two kinds.
The first: the intending of disobedience is a passing thought whose owner does not dwell in it, to which his heart does not commit, but which he dislikes and recoils from: he is excused, and it is like the evil obsessions about which the Prophet (peace and blessings of Allah be upon him) was asked and said: "That is the clearest expression of faith." When the word of the Most High was sent down:
"Whether you disclose what is in your souls or conceal it, Allah will bring you to account for it; then He forgives whom He wills and punishes whom He wills."
Al-Baqara, 284
it was hard upon the Muslims, who thought these thoughts were included; the verse after it was then sent down, containing:
"Our Lord! Do not burden us with what we cannot bear."
Al-Baqara, 286
It was shown that what they cannot bear is neither reckoned against them nor charged to them. Ibn Abbas and others called this abrogation, meaning this verse removed the ambiguity that had fallen into souls from the first verse, and showed that the first verse concerns resolute determinations. This is what the predecessors called abrogation.
The second kind: resolute determinations that occur in souls, persist, and in which their owner dwells. They are of two types.
This too is of two kinds. The first: what is an independent deed in itself, among the deeds of the hearts, such as doubting the oneness of Allah, prophethood or resurrection, or any other foundation of disbelief and hypocrisy, or holding that these are lies: all of this is reckoned against the servant, and he thereby becomes a disbeliever or hypocrite. It is reported from Ibn Abbas that he carried the word of the Most High:
"Whether you disclose what is in your souls or conceal it, Allah will bring you to account for it."
Al-Baqara, 284
upon such. It is also reported from him carrying it upon concealing testimony, as in: "Whoever conceals it has a sinful heart." To this category belong all disobediences pertaining to the hearts: loving what Allah hates, hating what Allah loves, pride, self-conceit, envy, ill-thinking of a Muslim without cause; though it is reported from Sufyan, concerning ill-thinking: "if no word or deed results from it, it is excused." Likewise it is reported from al-Hasan, concerning envy. Perhaps this is carried, from their words, upon what a man finds and cannot repel: he dislikes it and pushes it from himself, and it is not pushed; otherwise upon what he dwells in and finds rest in, repeating the discourse of his soul with it and displaying it.
The second kind: what is not of the deeds of the hearts but of the deeds of the limbs, like fornication, theft, wine, killing, slander and the like, when the servant persists in wanting it, is determined upon it, and no outward trace appears from him at all: concerning his accountability, there are two famous opinions among the scholars.
The first: he is held accountable. Ibn al-Mubarak said: I asked Sufyan ath-Thawri: "Is the servant held accountable for the intent?" He said: "If it is a determination, he is seized by it." Many jurists, hadith masters and theologians, of our companions and others, preferred this view, citing the word of the Most High:
"And know that Allah knows what is in your souls; so beware of Him."
Al-Baqara, 235
and His word:
"But He will bring you to account for what your hearts have earned."
Al-Baqara, 225
and the Prophet's saying (peace and blessings of Allah be upon him): "Sin is what scratches in your breast, and you dislike that people should know of it." They carried his saying (peace and blessings of Allah be upon him), "Allah has overlooked for my community what their souls whisper, so long as they do not speak of it or act," upon the passing thoughts; what the servant dwells in and to which his heart commits is of his earning and doing, so it is not excused. Among these is he who says: he is punished in this world with worries and griefs; it is reported from Aisha as Companion's statement and in raised form, and its soundness has observation. And it has been said: rather the servant is brought to account for it on the Day of Resurrection, Allah censures him for it, then pardons him without punishing him: his punishment is the accounting. This is reported from Ibn Abbas and ar-Rabi' ibn Anas, and it is the choice of Ibn Jarir. It is argued with Ibn Umar's hadith on confidential discourse: "and that" therein has no generality. Moreover, it concerns sins concealed in this world, not the whispers of breasts.
The second opinion: no accountability for mere intention at all. It is attributed to al-Shafi'i's explicit statement, and it is the view of Ibn Hamid, of our companions who act by general rules. Al-Awfi reports from Ibn Abbas what supports such a view.
And there is a third opinion: he is not held accountable for intending a disobedience unless he intends to commit it in the Sanctuary, as as-Suddi reports from Murra, from Abd Allah ibn Mas'ud: "There is no servant who intends a sin and does not do it that it be written against him: had he intended to kill a man at the House while he is in Aden Abyan, Allah would make him taste a painful punishment." And Abd Allah recited: "And whoever intends in it a deviation through wrong, We will make him taste a painful punishment." Imam Ahmad and others report it. Shu'ba and Sufyan report it from as-Suddi: Shu'ba raises it, and Sufyan stops it at the Companion; Sufyan's word in stopping it is the view. Ad-Dahhak said: "A man may intend a sin in Mecca while on another land, and it is written against him though he does not do it." What supports such a view has preceded from Ahmad and Ishaq. The qadi Abu Ya'la narrates it likewise from Ahmad. Ahmad narrates this hadith of Ibn Mas'ud in the narration of al-Marwazi, then said: "Whoever intends in it a deviation." Ahmad said: "Had a man in Aden Abyan intended to kill a man in the Sanctuary: this is the word of Allah, the Most High: 'We will make him taste a painful punishment.' Thus said Ibn Mas'ud, may Allah have mercy on him."
Some reduced this to the heart-related disobediences mentioned before, and said: the Sanctuary must be honored, sanctified and magnified with the hearts: the punishment is for abandoning this obligation. This is not correct, for the sanctity of the Sanctuary is not greater than the sanctity of Him who sanctified it, the Most High; and determination upon disobeying Allah is determination upon violating His prohibitions. But had he determined upon it intending to violate the sanctity of the Sanctuary and belittle its sacredness, that would be as if he determined upon a deed of disobedience intending belittlement of the sanctity of the Creator, the Most High: he would disbelieve by that. Disbelief is only excluded from him if his intent in the disobedience is the mere attainment of his desire and his soul's aim, oblivious of the purpose of opposing Allah, of belittling His majesty and His regard. When deed is joined to intent, he is punished for it, whether the deed is later or earlier. Whoever commits a forbidden thing once, then determines to do it whenever he has the power, is persistent in disobedience, punished for this intention, even if he does not return to the deed for many long years. Ibn al-Mubarak and others explained persistence in disobedience so.
In any case, the disobedience is only written as its like, without multiplication: the punishment is for the disobedience, and the intent does not join it; for if the intent joined the disobedience, one would be punished for the deed of disobedience with two punishments. Nor can it be said: this necessitates its like in good deeds; for whoever does it after intending it is rewarded for the good deed, without the intent. We say: this is prevented, for whoever does a good deed has ten like it written for him, and some of these like-it deeds may be the reward of intending the good deed. And Allah knows best.
His saying in the hadith of Ibn Abbas, in Muslim's narration: "or Allah erases it" means that the committing of a sin is either written for its doer one single sin, or Allah erases it by whatever causes He wills, such as repentance, seeking forgiveness and the doing of good deeds. The discourse on what erases sins has preceded in the commentary of Abu Dharr's hadith: "Fear Allah wherever you are, and follow a sin with a good deed which erases it."
His saying afterwards: "and none perishes with Allah except one who perishes" means that, after this great grace of Allah and His vast mercy, in multiplying good deeds and overlooking sins, none perishes with Allah except he who perishes, throws his hands into perdition, dares upon sins, turns away from good deeds and shuns them. That is why Ibn Mas'ud said: "Woe to him whose single ones overcome his tens." Al-Kalbi reports, from Abu Salih, from Ibn Abbas, in raised form: "Perishes he whose one overcomes his ten." Imam Ahmad, Abu Dawud, an-Nasa'i and at-Tirmidhi report from the hadith of Abd Allah ibn Amr that the Messenger of Allah (peace and blessings of Allah be upon him) said: "Two traits no Muslim man neglects but he enters Paradise: they are easy, and few do them: glorifying Allah ten times after each prayer, praising Him ten times and magnifying Him ten times: that is a hundred and fifty on the tongue, and a thousand five hundred in the balance. And when you take your bed, glorify Him, magnify Him and praise Him a hundred times: that is a hundred on the tongue, and a thousand in the balance. Which of you does two thousand five hundred sins in a day and a night?" And in the Musnad, from Abu al-Darda, from the Prophet (peace and blessings of Allah be upon him): "Let none of you leave off doing for Allah a thousand good deeds every morning, saying a hundred times: Glory to Allah and praise be to Him: it is a thousand good deeds; he will not, Allah willing, do the like of that in sins in his day, and what he does of good besides that will be abundant."