Abbas - Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs
(Whoso bringeth a good deed) while confessing Allah's divine Oneness (will receive tenfold the like thereof, while whoso bringeth an ill deed) while ascribing partners to Allah (will be awarded but the like thereof) i.e. the Fire; (and they will not be wronged) their good deeds will not be diminished nor will their bad deeds be increased.
Whoso brings a beautiful deed shall have ten the like of it, and whoso brings an ugly deed shall be recompensed only with its like.
The former will be bounty and the latter justice.
O Lord, if You show bounty, Your bounty has no limit, and if You show justice, Your justice cannot be rejected. If You show bounty, let others be just or unjust! If You show justice, others' bounty is like the wind. If You show bounty, bounty is appropriate for You. If You show justice, not increasing is appropriate for You.
Part of His bounty is that one beautiful deed of the servant becomes ten, and by His bounty, ugly deeds change into beautiful deeds. God says, “Those-God shall change their ugly deeds into beautiful deeds” [25:70].
Abū Dharr narrates: “I said, 'O Messenger of God, teach me a deed that will bring me near to the Garden and keep me far from the Fire.'
“He said, 'When you do an ugly deed, follow it with a beautiful deed.'”
“I said, 'Is “There is no god but God” one of the beautiful deeds?' “He said, 'It is the most beautiful of the beautiful deeds.''
The beautiful deeds of the worshipers are one thing, the beautiful deeds of the recognizers something else. The worshipers are in the station of service, but the recognizers are on the carpet of witnessing in the station of nearness and the intimacy of contemplation.
Each one's beautiful deeds are in the measure of his traveling. The beautiful deeds of the renunciants are an aspiration greater than this world, the beautiful deeds of the desirers are an object of desire greater than the afterworld, the beautiful deeds of the sincerely truthful are a yearning to see the Patron. The renunciants have service according to the Sunnah, the desirers have recognition in contemplation, the sincerely truthful have laudation in the Reality. This is the end of the traveling of the wayfarers, the final goal of the levels of the sincerely truthful, and the beginning of the Real's attraction. MuṣṬafā was in this station when he opened the tongue of laudation and said in the attribute of confoundedness, “I do not number Thy laudations-Thou art as Thou hast lauded Thyself.”
Whoever brings a good deed, that is, [the affirmation of] ‘there is no god but God’, shall receive tenfold the like of it, that is, the reward for ten good deeds, and whoever brings an evil deed shall only be requited the like of it, that is, its [appropriate] requital; and they shall not be wronged, nothing shall be diminished from their [just] requital.
Whoever brings a good deed, shall receive tenfold the like of it, this being the least of the degrees of reward. For the good deed issues by the manifestation of the heart, while the evil deed by the manifestation of the soul. Thus the smallest degrees of the reward for it [the good deed] is that he should arrive at the station of the heart which comes after the station of the soul in terms of ascension in the way that the level of tens comes after that of ones in the context of numbers; and whoever brings an evil deed shall only be requited the like of it, since there is no station lower than the station of the soul and so he necessarily descends to it and finds his recompense at the station of the soul to be the like of [the deed]. From this it can be inferred that reward pertains to [God's] bounty, for its recipient is enhanced by it and his preparedness is illumined [thereby] and his receptivity to the effusion of the Truth is increased, strengthening him many times his deed, causing him to acquire rewards that multiply infinitely by the increased receptivity upon the performance of every good deed and the increase in capacity for, and love of, the good deed upon the increase of the effusion to an extent which only God knows, as He says after having mentioned its doubling up to seven hundred times: and God multiplies [the reward] for whom He will [Q. 2:261]. And [it can be inferred] that punishment pertains to [God's] justice, since justice entails equality and so the one who acts through his soul, but is not pardoned, is recompensed with the soul equally. Remember what is said in His statement, exalted be He for it is what it has merited and against it is what it has earned [Q. 2:286]. Virtue for man is essential, causing him ever to rise higher, while with vice, its darkness is accidental to the primordial nature. Thus as long as it [the vice] is not deliberate or intentional on the part of the person, or it is [so] but he does not persist in it, it is pardoned and does not veil him. But if it is [intentional] and he persists in it, he is recompensed at the station of the soul with the like of it.
The good deed and the evil deed mentioned here pertain to actions, for otherwise it may be that one man's evil deed be equal to another's good deed, as he [ʿAlī], peace be upon him, said, 'The good deeds of the pious are the evil deeds of those brought near by the existence of the heart at the witnessing, while the evil deeds of the pious are by the manifestation of the soul at the wayfaring; their good deeds are by the manifestation of the heart'. It may be that an evil deed results in an eternal veiling, as in the case of idolatrous belief, for example.
The Good Deed is Multiplied Tenfold, While the Sin is Recompensed with the Same
This Ayah explains the general Ayah;
مَن جَآءَ بِالْحَسَنَةِ فَلَهُ خَيْرٌ مِّنْهَا
(Whoever comes with good, then he will receive better than that.)28:84 There are several Hadiths that are in agreement with the apparent wording of this honorable Ayah. Imam Ahmad bin Hanbal recorded that Ibn `Abbas said that the Messenger of Allah said about his Lord,
(Your Lord is Most Merciful. Whoever intends to perform a good deed and does not do it, it will be written for him as a good deed. If he performs it, it will be written for him as ten deeds, to seven hundred, to multifold. Whoever intends to commit an evil deed, but does not do it, it will be written for him as a good deed. If he commits it, it will be written for him as a sin, unless Allah erases it. Only those who deserve destruction will be destroyed by Allah.) Al-Bukhari, Muslim and An-Nasa'i also recorded this Hadith. Ahmad also recorded that Abu Dharr said that the Messenger of Allah said,
(Allah says, `Whoever performs a good deed, will have tenfold for it and more. Whoever commits a sin, then his recompense will be the same, unless I forgive. Whoever commits the earth's fill of sins and then meets Me while associating none with Me, I will give him its fill of forgiveness. Whoever draws closer to Me by a hand's span, I will draw closer to him by a forearm's length. Whoever draws closer to Me by a forearm's length, I will draw closer to him by an arm's length. And whoever comes to Me walking, I will come to him running.') Muslim also collected this Hadith. Know that there are three types of people who refrain from committing a sin that they intended. There are those who refrain from committing the sin because they fear Allah, and thus will have written for them a good deed as a reward. This type contains both a good intention and a good deed. In some narrations of the Sahih, Allah says about this type, "He has left the sin for My sake.'' Another type does not commit the sin because of forgetfulness or being busy attending to other affairs. This type of person will neither earn a sin, nor a reward. The reason being that, this person did not intend to do good, nor commit evil. Some people abandon the sin because they were unable to commit it or due to laziness, after trying to commit it and seeking the means that help commit it. This person is just like the person who commits the sin. There is an authentic Hadith that states,
(Friday (prayer) to the next Friday (preayer), plus three more days, erase whatever was committed (of sins) between them. This is because Allah says: Whoever brings a good deed shall have ten times the like thereof to his credit) Abu Dharr narrated that the Messenger of Allah said,
(Whoever fasts three days every month, will have fasted all the time.) Ahmad, An-Nasa'i, and Ibn Majah recorded this Hadith, and this is Ahmad's wording. At-Tirmidhi also recorded it with this addition;
«فأنزل الله تصديق ذلك في كتابه»
(So Allah sent down affirmation of this statement in His Book, )
(Whoever brings a good deed shall have ten times the like thereof to his credit,)
«اليوم بعشرة أيام»
(Therefore, a day earns ten days.) At-Tirmidhi said; "This Hadith is Hasan''. There are many other Hadiths and statements on this subject, but what we mentioned should be sufficient, Allah willing, and our trust is in Him.
Maududi - Sayyid Abul Ala Maududi - Tafhim al-Qur'an
Though the address is directed to the Holy Prophet, yet all the followers of the True Religion are, through him, included in it. It means that the righteous people should not follow the ways of those who became sects by causing divisions in the True Religion, which has always been the same and is the same today. Its basic principles are that Allah alone is the Deity and Lord of the whole Universe. that none should be set up as His equal or partner in His attributes, powers or rights, that there shall be the next world, in which all human beings shall have to render the account of what they do in this world, and that they should mold their lives in accordance with those broad fundamental principles that have been taught by Allah through His Messengers and Books. This is the True Religion that had been given to mankind from the very first day of its creation. As regards the different religions and sects that came into existence afterwards, they were the result of the changes that were made in the True Religion by different people at different times. Some of them introduced new things into it, others made changes in it to suit their lusts; still others mixed things in it because of their exaggerated reverence. Then they tampered with its creed by mixing with it their whims, their speculations and their philosophies. They changed it also by adding to its commandments their innovations and their self-made laws and by corrupting its regulations by hair-splitting and exaggerating the differences in its details and by rendering important things unimportant and vice versa. They went to two extremes: they adored some Prophets too much and opposed and rejected others. In this way numerous new religions and sects came into existence and divided humanity into fighting groups. Therefore it is essential for a follower of the True Religion to have nothing to do with any of these sects and to keep his own path clear of them.