How is it that a servant can commit a sin and enter Paradise because of it, while another performs a good deed and it becomes the cause of his destruction? This is one of the most profound insights preserved from the scholars of the Salaf — and it cuts to the heart of what Allah truly looks for in His servants.
This excerpt is drawn from the writings of Shaykhul-Islam Ibn Taymiyyah, rahimahullah, as quoted and expanded upon in classical scholarship. It connects deeply to what Ibn al-Qayyim, his student, described as the two wings of faith — a theme we explored in our article on True Belief Requires Surrendering and Contentment.
The Good Deed and the Bad Deed
When Allah intends some good for His servant, He opens for him the doors to repentance, remorse, abasement, humility, neediness, seeking Allah's help, seeking His true protection, perpetual humility, supplication, and drawing closer to Him by means of performing good deeds or avoiding sins — which becomes a means to Allah's mercy — until the enemy of Allah says: "O I wish I had left him without causing him to fall!"
This is what was meant by the statement of some of the Salaf:
"Indeed, a servant may commit a sin by which he enters Paradise, and he may perform a good deed by which he enters the Fire."
They asked: "How?"
He replied: "He commits a sin and continues to see it in front of him all the time — being afraid of it, crying out of regret, ashamed before his Lord, lowering his head and broken-hearted. So that sin becomes more beneficial to him than many good deeds, due to all that comes about as a result of it — until that one sin becomes the cause of his entering Paradise."
"Meanwhile, a servant performs a good deed and begins to count it as a favour upon his Lord, feeling arrogant, amazed at himself, saying: 'I did this, and I did that.' So that good deed leads him to arrogance, self-amazement, and pride — until it becomes the cause of his destruction."
The Two Wings
When Allah intends good for a servant, He tests him with something that breaks him — something that makes him humble and reduces his self-importance. But if He wishes otherwise, He leaves him to his arrogance and self-amazement, and this is the abandonment that leads to ruin.
The people of knowledge are unanimous that Divine Accord (tawfiq) is from Allah, and that abandonment (khidhlaan) is when Allah leaves you to rely on yourself alone.
So if Allah intends good for a servant, He opens for him the door to humility and lowliness — perpetually seeking refuge in Him, feeling in need of Him, and constantly watching his own faults, ignorance, and transgression. At the same time, he observes the bounty, kindness, and mercy of his Lord upon him.
The servant then travels to Allah on two wings — and neither wing alone is sufficient:
- Consciousness of his own sins — keeping him humble, broken, and turning to Allah
- Recognition of Allah's mercy — keeping him hopeful, grateful, and drawing near
If he loses either one, he is like a bird missing one of its wings.
Shaykhul-Islam Ibn Taymiyyah, rahimahullah, said: "The servant travels to Allah between recognising Allah's favours upon him, and constantly searching for his own faults in himself or his actions."
A Reflection
This is why the scholars have always said that sabr and shukr are the two pillars of the believer's journey. And it is why weakness of faith so often manifests not in obvious sin, but in subtle arrogance — in the servant who performs good deeds but forgets that they were only made possible by Allah's tawfiq.
The sin that breaks a person and sends them back to Allah in tears may do more for their akhirah than a lifetime of worship performed with pride. And the good deed performed with arrogance may do more damage than the sin ever could.
This is the wisdom of Allah. He does not look at the deed alone — He looks at the heart behind it.
Allah says: "Allah does not look at your forms or your wealth, but He looks at your hearts and your deeds." (Sahih Muslim)
Baarakallahu feekum — The Islamic Book Cafe | Portland, Oregon
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