The Holy Quran with Five Volume Commentary (Vol 1) — Page 437
PT. 3 AL-BAQARAH CH. 2 امَنَ الرَّسُولُ بِمَا أُنْزِلَ إِلَيْهِ مِنْ رَّبِّهِ This Messenger of Ours. 286 وَالْمُؤْمِنُونَ كُلٌّ آمَنَ بِاللهِ وَمَلَكَتِه ,revealed to him from his Lord believes in that which has been and so do the believers: all وَكُتُبِهِ وَرُسُلِهِ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِنْ of them believe in Allah, and in رُّسُلِهِ وَ قَالُوا سَمِعْنَا وَأَطَعْنَا His angels, and in His Books قت and in His Messengers, saying, of or on the basis of; (b) for or because of. Following the first meaning, the verse would mean "Allah will call you to account by means of it or on the basis of it", i. e. your actions will be judged on the basis of that which is in your hearts. They will be weighed from the point of view of your motives. This is another way of saying, in the words of the Holy Prophet, (i. e. Surely, the actions of men will be judged by the intention or the motive with which they are performed (Bukhārī). Following the second meaning of it, the verse would mean, "Allah will call you to account for it or because of it", i. e. no human thought will be lost, however hidden it may be and that it will be requited or pardoned as Allah may will it. In connection with the words, whether you keep it hidden, it should be remembered that God will not call man to account for passing or momentary thoughts that sometimes cross his mind, for they are beyond one's control. In 2:287 we read, "Allah burdens not any soul beyond its capacity", and it is certainly beyond our "capacity" to check the fleeting thoughts that occasionally flash across our minds. It is only the 437 evil thoughts that we cherish and harbour in our minds, such as malice, envy, etc. , and we shall be called to account for only the evil designs that we knowingly evolve and contemplate. The Holy Prophet is reported to have said that God has commanded the angels saying: "If a servant of mine thinks of doing an evil deed, do not write it down against him; but if he carries out his intention, then write it down. And if he intends to do a good deed, but abstains from doing it, write it down as one good act; and if he actually does a good deed then let it be noted as ten acts of virtue" (Tirmidhī). The expression, whomsoever He pleases, does not mean that God acts, as it were, arbitrarily without law or purpose. In the Quranic idiom the expression, "the will or pleasure of God," rather denotes the existence of a natural law (7:157). But as in the case of Allah it is His will which stands for His Law, therefore the Quran uses this expression to point out that (1) God is the final authority in the universe; and that (2) His will is the law; and that (3) His will manifests itself in a just and benevolent manner, for He is the possessor of perfect attributes (17:111).