Summary of Sunni concepts | 43- Concepts about good morals

0:00 A summary of the concepts held by the Ahl al-Sunnah.

0:08 Ethical values are immutable.

0:12 Morality consists of fixed values.

0:14 They do not change with the shifting of circumstances, conditions, times, or places.

0:20 Justice, for example, is a fixed value.

0:23 It is an obligation owed by everyone to everyone, in every situation.

0:29 As Shaykh al-Islam Ibn Taymiyyah stated.

0:32 Say the same regarding truthfulness and trustworthiness.

0:35 And regarding honoring parents and maintaining kinship ties.

0:38 And so on.

0:42 Morality between the absolute and the restricted.

0:47 Sometimes "morality" (akhlaq) is used in a general sense.

0:52 This divides into one's conduct toward Allah, toward one's own self, and toward people.

0:58 In this sense, morality encompasses all aspects of the religion.

1:02 It enters into every chapter of the faith.

1:05 At other times, "morality" is used.

1:07 And it is intended to mean specifically how a person interacts with others.

1:11 This is the most common concept that comes to mind.

1:15 And it is what is intended in this chapter.

1:20 The relationship between worship, righteousness (birr), and good character.

1:26 Worship, in its comprehensive meaning as defined by Ibn Taymiyyah, was...

1:31 A collective term for everything that Allah loves and is pleased with.

1:35 From both outward and inward speech and actions.

1:39 For he defined "righteousness" (birr).

1:41 As a term applied to all goodness, benevolence, and virtue.

1:46 Or as a comprehensive word for all qualities of goodness.

1:50 Allah the Exalted said:

1:53 “It is not righteousness that ye turn your faces to the East and the West; but righteous is he who believeth in Allah and the Last Day and the angels and the Scripture and the prophets; and giveth wealth, for love of Him, to kinsfolk and to orphans and the needy and the wayfarer and to those who ask, and to set slaves free; and observeth proper worship and payeth the poor-due. And those who keep their treaty when they make one, and the patient in tribulation and adversity and time of stress. Such are they who are sincere. Such are the Allah-fearing.” (2:177)

1:58 “It is not righteousness that ye turn your faces to the East and the West; but righteous is he who believeth in Allah and the Last Day and the angels and the Scripture and the prophets; and giveth wealth, for love of Him, to kinsfolk and to orphans and the needy and the wayfarer and to those who ask, and to set slaves free; and observeth proper worship and payeth the poor-due. And those who keep their treaty when they make one, and the patient in tribulation and adversity and time of stress. Such are they who are sincere. Such are the Allah-fearing.” (2:177)

2:03 "...and the angels, the Book, and the prophets..."

2:07 "...and gives wealth, in spite of love for it, to the relatives, the orphans..."

2:11 "...the needy, the traveler, those who ask..."

2:15 "...and for freeing slaves..."

2:17 "...and establishes prayer and gives zakat..."

2:20 “It is not righteousness that ye turn your faces to the East and the West; but righteous is he who believeth in Allah and the Last Day and the angels and the Scripture and the prophets; and giveth wealth, for love of Him, to kinsfolk and to orphans and the needy and the wayfarer and to those who ask, and to set slaves free; and observeth proper worship and payeth the poor-due. And those who keep their treaty when they make one, and the patient in tribulation and adversity and time of stress. Such are they who are sincere. Such are the Allah-fearing.” (2:177)

2:24 "...and those who are patient in poverty and hardship and during battle."

2:29 “It is not righteousness that ye turn your faces to the East and the West; but righteous is he who believeth in Allah and the Last Day and the angels and the Scripture and the prophets; and giveth wealth, for love of Him, to kinsfolk and to orphans and the needy and the wayfarer and to those who ask, and to set slaves free; and observeth proper worship and payeth the poor-due. And those who keep their treaty when they make one, and the patient in tribulation and adversity and time of stress. Such are they who are sincere. Such are the Allah-fearing.” (2:177)

2:35 Thus, He mentioned the pillars of faith, both recommended and obligatory charity.

2:40 And prayer, fulfilling covenants, and patience.

2:44 Through this, righteousness combines creed, worship, and morality.

2:49 Thus, righteousness overlaps or is synonymous with worship in its comprehensive sense.

2:55 When the Messenger (peace be upon him) was asked about righteousness and sin.

3:00 He said, "Righteousness is good character."

3:04 Narrated by Muslim.

3:06 This is a specific meaning.

3:08 It restricts righteousness to the field of morality.

3:11 It is a rhetorical, additive restriction.

3:14 Its implication is that good character is a great pillar among the pillars of righteousness.

3:18 Not that it is the entirety of righteousness.

3:21 This is just as he (peace be upon him) said:

3:25 "The Hajj is Arafah."

3:27 His intent was that it is its greatest pillar.

3:30 Not that the Hajj is limited to it alone.

3:32 It is clear from this.

3:34 That good character is a great pillar among the pillars of righteousness and worship in its comprehensive sense.

3:41 Just as righteousness overlaps with worship in its comprehensive concept.

3:45 It also overlaps with piety (taqwa).

3:48 There is a relationship of general and specific between them.

3:51 If they are mentioned together.

3:53 Righteousness is directed toward performing acts of obedience.

3:56 And piety is directed toward avoiding prohibitions.

4:00 If they are mentioned separately, each includes the other.

4:05 Refining speech.

4:09 Be keen to refine your speech in all your circumstances.

4:15 For Allah the Exalted used a metaphor for sexual intercourse by using the word "touching."

4:19 In two verses of the rulings.

4:22 Even though the default in rulings is to be explicit.

4:26 For He the Exalted said in the two verses regarding tayammum:

4:29 "Or you have touched women."

4:32 The reality of truthfulness.

4:36 Truthfulness is broader and more comprehensive than being limited to truthfulness in speech.

4:42 Rather, it also includes.

4:44 Truthfulness in intentions and desires.

4:47 And truthfulness in actions.

4:49 For the Arabs say:

4:51 "They launched a truthful assault against the enemy."

4:54 If their intention was resolute and firm.

4:58 And it is said:

4:59 "So-and-so is truthful in love and affection."

5:03 And love is an action of the heart.

5:05 Not speech.

5:07 The Prophet (peace be upon him) said.

5:09 In the hadith regarding the eyes, ears, and so on.

5:13 "...and the private parts confirm that or deny it."

5:17 Agreed upon.

5:19 These are actions.

5:21 And not speech.

5:23 Truthfulness (al-siddiqiyyah).

5:26 "And the one who brings the truth and believes in it."

5:29 Allah the Exalted said:

5:32 “And whoso bringeth the truth and believeth therein - Such are the dutiful.” (39:33)

5:36 "Those are the righteous (al-muttaqun)."

5:39 And the one who brings the truth.

5:41 He who brings the truth.

5:43 Is the one who is truthful in his speech, actions, states, and intentions.

5:48 Whoever has perfected these matters.

5:51 Has reached the highest ranks of truthfulness.

5:54 His actions confirm his speech.

5:56 And his intention and sincerity confirm his speech and actions.

6:01 That is the state of truthfulness (al-siddiqiyyah).

6:04 Which has been defined as.

6:06 Perfection of submission to the Messenger.

6:08 With perfection of sincerity to the One who sent him.

6:11 And the truthful one (al-siddiq).

6:12 Is the one who knows the truth and acts upon it.

6:15 And calls people to it.

6:19 Truthfulness is higher than martyrdom in the path of Allah.

6:25 Truthfulness is living in the path of Allah.

6:28 It is more difficult and higher than the rank of martyrdom in the path of Allah.

6:33 Therefore, Allah the Almighty placed the truthful ones before the martyrs.

6:37 When mentioning those upon whom He bestowed His favor.

6:40 He said:

6:57 The difference between truthfulness and sincerity.

7:02 The difference between truthfulness and sincerity in the chapter of belief.

7:06 Is that the opposite of truthfulness is the total absence of the intention of seeking the Face of Allah through the deed.

7:11 Like someone who believes or prays while being a liar.

7:14 This is hypocrisy of the heart.

7:17 As for sincerity.

7:19 Its opposite is the absence of singling out Allah alone in intention and focus.

7:23 Like someone who believes and prays while directing that toward someone else along with Allah.

7:28 Among the things that distinguish truthfulness from sincerity is also.

7:33 That truthfulness is not restricted to belief alone.

7:36 Rather, it also exists in speech—which is the most common—and in actions.

7:41 Therefore, to the extent that a person realizes the branches of faith and its actions.

7:47 Is his share of truthfulness.

7:49 Until he reaches the rank of truthfulness (al-siddiqiyyah).

7:52 As for sincerity.

7:54 It is a beloved action of the heart.

7:57 And only its effects appear upon the limbs.

8:01 Despite that.

8:04 It is possible, with expansion and leniency.

8:07 To express one or its opposite in place of the other or its opposite.

8:12 So it is said of the hypocrite that he is not sincere to Allah.

8:16 Just as it is said of the polytheist that he is a liar in his faith.

8:22 Ambiguity contradicts truthfulness.

8:25 Ambiguity and lack of clarity in dealings between Muslims.

8:31 Leads in the end to departing from truthfulness and falling into explicit lying.

8:37 This, in turn, causes division and the loss of peace of heart.

8:42 And the removal of blessing from the one who deals with ambiguity.

8:46 The Prophet (peace be upon him) said:

8:49 "The two parties to a transaction have the option as long as they have not separated."

8:53 Or he said, "Until they separate."

8:56 "If they are truthful and disclose, then..."

8:59 "...their transaction will be blessed."

9:02 "But if they conceal and lie, the blessing of their transaction will be wiped out."

9:07 Agreed upon.

9:10 This, as it applies to sales, also extends to all other chapters of transactions.

9:16 From partnerships, leasing, and marriage.

9:19 To everything else, and cooperation in any joint work, whether worldly or religious.

9:27 There must be truthfulness and clarity when dealing with others.

9:31 Otherwise, whoever wants to conceal something.

9:35 Should not deal with others regarding it.

9:39 Let him keep it to himself instead of deceiving them and lying to them.

9:44 Just as one should not reveal the secrets of the Muslims to the enemies among the disbelievers and hypocrites.

9:51 Under the pretext of truthfulness.

9:54 Loving good for the Muslims.

9:58 And noble character.

10:00 Loving good for the Muslims.

10:02 The Prophet (peace be upon him) said:

10:05 "None of you truly believes until he loves for his brother what he loves for himself."

10:10 Agreed upon.

10:12 Among the requirements of this love.

10:14 Is that he dislikes for them what he dislikes for himself.

10:17 And the purification of the heart from hatred, malice, and envy toward any of the Muslims.

10:23 And loving the unity of the Muslims.

10:26 Especially the unity of the callers and the mujahidin.

10:30 Because of the general good that brings to all Muslims.

10:35 And rejecting bigotry and hateful factionalism.

10:38 This is among the Ahl al-Sunnah wal-Jama'ah.

10:42 Who are in agreement on the fundamentals.

10:44 And even if they differ in some subsidiary issues.

10:47 The difference in that should not necessitate conflict, division, and hostility.

10:54 As for the people of innovation and desires.

10:56 They are the ones who factionalize into sects.

10:59 And they are the people of division and disagreement.

11:02 The Ahl al-Sunnah distance themselves from them and do not ally with them, out of dissociation for the sake of their religion.

11:07 And to protect themselves from deviation and misguidance.

11:11 The Ahl al-Sunnah may need, in states of weakness.

11:15 To form alliances with the people of innovation from the people of the Qiblah.

11:20 [If there is a threat] to overrun the lands of the Muslims and erase the religion.

11:24 This is from sound fiqh.

11:27 Reconciling between people.

11:31 Reconciling between people has a great status in the chapter of noble character.

11:38 Allah the Exalted said:

11:40 "They ask you about the spoils of war..."

11:43 “They ask thee (O Muhammad) of the spoils of war. Say: The spoils of war belong to Allah and the messenger, so keep your duty to Allah, and adjust the matter of your difference, and obey Allah and His messenger, if ye are (true) believers.” (8:1)

11:47 “They ask thee (O Muhammad) of the spoils of war. Say: The spoils of war belong to Allah and the messenger, so keep your duty to Allah, and adjust the matter of your difference, and obey Allah and His messenger, if ye are (true) believers.” (8:1)

11:50 “They ask thee (O Muhammad) of the spoils of war. Say: The spoils of war belong to Allah and the messenger, so keep your duty to Allah, and adjust the matter of your difference, and obey Allah and His messenger, if ye are (true) believers.” (8:1)

11:55 So the command came in the verse to reconcile between people.

11:59 Surrounded by a general command before it to fear Allah.

12:03 "So fear Allah," and a general command after it.

12:07 "And obey Allah and His Messenger."

12:09 Then He followed that by stirring the emotions of faith in the hearts of the believers.

12:15 "If you are believers."

12:18 So He made reconciling between people a condition for the realization of faith.

12:23 The difficulty of reconciliation with the oppressor and the ignorant.

12:28 Reconciliation with the oppressor and the ignorant is precious and difficult.

12:34 For the oppressor does not want the whole truth.

12:37 Rather, he only wants from the reconciler what achieves his own benefit and interest.

12:43 And the ignorant person wants the truth.

12:45 But he misunderstands and misapplies it.

12:48 So he sees the reconciler as an enemy of the truth.

12:51 Brotherhood for the sake of Allah.

12:55 Hearts cannot unite except upon the methodology of Allah the Exalted and brotherhood for the sake of Allah.

13:03 Which casts aside historical grudges.

13:07 Or tribal vendettas.

13:09 Or personal greed and racist banners.

13:13 For it is the blessing of Allah that makes the Muslims brothers.

13:17 Holding fast to the rope of Allah the Almighty.

13:20 “And hold fast, all of you together, to the cable of Allah, and do not separate. And remember Allah's favour unto you: How ye were enemies and He made friendship between your hearts so that ye became as brothers by His grace; and (how) ye were upon the brink of an abyss of fire, and He did save you from it. Thus Allah maketh clear His revelations unto you, that haply ye may be guided,” (3:103)

13:25 “Remember Allah's grace upon you and His covenant by which He bound you when ye said: We hear and we obey; And keep your duty to Allah. Lo! He knoweth what is in the breasts (of men).” (5:7)

13:28 When you were enemies, and He brought your hearts together.

13:33 And by His grace, you became brothers.

13:37 Humility toward the believers.

13:41 There is no humiliation or disgrace in being humble toward the believers.

13:47 Rather, it is the brotherhood of Islam that breaks down barriers and removes formality.

13:53 It makes the believer compliant—not servile—toward his fellow believer, never defiant against him.

14:00 He is gentle, soft, accommodating, responsive, tolerant, and affectionate.

14:06 This is the humility toward the believers that Allah the Almighty has encouraged.

14:11 “O ye who believe! Whoso of you becometh a renegade from his religion, (know that in his stead) Allah will bring a people whom He loveth and who love Him, humble toward believers, stern toward disbelievers, striving in the way of Allah, and fearing not the blame of any blamer. Such is the grace of Allah which He giveth unto whom He will. Allah is All-Embracing, All-Knowing.” (5:54)

14:16 “O ye who believe! Whoso of you becometh a renegade from his religion, (know that in his stead) Allah will bring a people whom He loveth and who love Him, humble toward believers, stern toward disbelievers, striving in the way of Allah, and fearing not the blame of any blamer. Such is the grace of Allah which He giveth unto whom He will. Allah is All-Embracing, All-Knowing.” (5:54)

14:21 And the Prophet (peace and blessings of Allah be upon him) said:

14:24 "The Fire is forbidden to every gentle, soft, approachable, and easygoing person."

14:30 Consolation.

14:33 Consolation is a noble chapter among the chapters of virtuous character.

14:39 So let us learn to console others and strive to alleviate their distress.

14:44 Even while we are living through our own difficult moments.

14:48 For the Prophet (peace be upon him), while suffering the ordeal of hiding from the disbelievers in the cave,

14:55 Consoled Abu Bakr (may Allah be pleased with him) and said to him:

14:59 “If ye help him not, still Allah helped him when those who disbelieve drove him forth, the second of two; when they two were in the cave, when he said unto his comrade: Grieve not. Lo! Allah is with us. Then Allah caused His peace of reassurance to descend upon him and supported him with hosts ye cannot see, and made the word of those who disbelieved the nethermost, while Allah's Word it was that became the uppermost. Allah is Mighty, Wise.” (9:40)

15:02 Consolation is offered through one's person, status, wealth, knowledge, and kind words.

15:09 When is it permissible to violate the sanctity of a Muslim?

15:14 Islam only protects the sanctities of those who respect sanctities.

15:20 But it does not allow sanctities to be used as a shield for those who violate them,

15:26 Harm the righteous, incite the believers,

15:30 And commit every evil.

15:32 For Allah the Almighty has said:

15:35 “Allah loveth not the utterance of harsh speech save by one who hath been wronged. Allah is ever Hearer, Knower.” (4:148)

15:41 “Allah loveth not the utterance of harsh speech save by one who hath been wronged. Allah is ever Hearer, Knower.” (4:148)

15:44 Advising the Muslims.

15:47 Offering counsel to the Muslims is among the noble character traits.

15:52 Through it, the religion is perfected.

15:54 The Prophet (peace be upon him) said:

15:57 "The religion is sincere counsel."

15:59 We asked, "To whom?"

16:01 He said, "To Allah, His Book, His Messenger,

16:05 To the leaders of the Muslims, and their common folk."

16:09 Narrated by Muslim.

16:11 Counsel is the sincerity of advice.

16:14 When one advises another,

16:16 He guides him to what is in his best interest,

16:19 And warns him against what is harmful to him.

16:22 Jarir Ibn 'Abdullah al-Bajali (may Allah be pleased with him) said:

16:26 "I pledged allegiance to the Messenger of Allah (peace be upon him)

16:30 To establish prayer, pay zakat,

16:33 And offer sincere counsel to every Muslim."

16:36 Agreed upon.

16:38 However, advice has its etiquette.

16:41 Among the most important of these:

16:43 That it be done in private.

16:45 That it be based on knowledge, clarity, and evidence.

16:48 That it be delivered with gentleness and softness.

16:51 And at the appropriate time.

16:53 And that the advisor be patient with any harm that may come to him because of it.

16:59 The difference between advice and rebuke.

17:04 Advice is a kindness to the one being advised, involving mercy and compassion for him.

17:11 It is intended for the sake of Allah the Almighty.

17:14 Therefore, it must be done in private and with gentleness.

17:18 As for the one who rebukes the person he advises and exposes him in public,

17:22 He is insulting him by doing so.

17:24 This is defamation, not advice.

17:27 It is an insult, not an honor.

17:29 It is exposure, not concealment.

17:32 The motive for this may be the advisor's desire to avenge himself against someone he harbors enmity toward,

17:39 While cloaking it in the guise of advice and piety.

17:42 The sign of this is that if one of his own loved ones were to commit the same act he claims to be advising the other about,

17:51 He would not advise him,

17:53 But rather would seek excuses for him instead of exposing and defaming him.

17:58 The duty of advising in private

18:00 Does not apply to one who openly declares his sin and calls others to it.

18:04 Such a person is to be denounced publicly,

18:07 In compliance with the command to change evil.

18:11 The difference between advice for the sake of Allah and avenging oneself.

18:17 Advice for the sake of Allah the Almighty

18:21 Involves anger for His sake and the glorification of His sanctities.

18:24 The zeal here is zeal for Allah.

18:27 The intention is to glorify Him and His commands, may He be exalted.

18:32 As for the one who gets angry for his own sake and seeks vengeance for himself,

18:36 His goal is to aggrandize himself and seek to be the sole authority,

18:40 And to have his word prevail, even if he opposes the command of Allah with it,

18:44 And violates His sanctities.

18:46 This zeal is for his own self and the loss of his own interests.

18:50 The most dangerous and subtle form of this

18:54 Is when a person cloaks his vengeance for himself

18:57 In the garb of advice for the sake of Allah and zeal for Him, may He be exalted.

19:01 Like someone who denounces an evil committed by another,

19:04 But if the person being advised insults him or harms him personally,

19:07 The advisor flares up and rages,

19:10 Claiming anger for the sake of Allah because of the evil act,

19:13 While the reality of the matter is

19:16 His vengeance for himself when he was insulted and belittled.

19:19 This "alleged" advice has signs by which it is known.

19:23 Among them, firstly:

19:26 Defaming the person being advised and shaming him,

19:29 Especially if the person being advised is a person of knowledge and righteousness.

19:34 Secondly: Transgressing against the person being advised and failing to be fair to him,

19:38 Depriving him of his due by concealing his virtues and good deeds.

19:42 Thirdly: Hunting for mistakes and rejoicing in them,

19:46 And accepting rumors without verifying the matter.

19:51 Fourthly: Prevalent suspicion,

19:54 And accusing intentions and motives without evidence or proof.

20:00 Fifthly: Flattering the oppressors,

20:04 While attacking the reformers whom he claims to be advising.

20:09 Sixthly: The one who avenges himself is known for lying and a lack of piety.

20:16 Fulfilling covenants.

20:22 Fulfilling covenants is a fundamental virtue of Islamic ethics.

20:26 It is essential for establishing trust and tranquility in the relationships between individuals.

20:33 As well as in relationships between groups, states, and nations.

20:38 Allah the Almighty said:

20:40 “It is not righteousness that ye turn your faces to the East and the West; but righteous is he who believeth in Allah and the Last Day and the angels and the Scripture and the prophets; and giveth wealth, for love of Him, to kinsfolk and to orphans and the needy and the wayfarer and to those who ask, and to set slaves free; and observeth proper worship and payeth the poor-due. And those who keep their treaty when they make one, and the patient in tribulation and adversity and time of stress. Such are they who are sincere. Such are the Allah-fearing.” (2:177)

20:44 For without fulfilling covenants,

20:46 Everyone lives in fear and anxiety of treachery.

20:50 No one trusts a promise, and no one relies on a covenant.

20:54 Therefore, the Prophet (peace be upon him) forbade treachery and said:

20:59 "Every traitor will have a banner on the Day of Resurrection, raised for him in proportion to his treachery."

21:05 "And there is no traitor greater in treachery than a general leader."

21:10 Narrated by Muslim.

21:12 The Prophet (peace be upon him) mentioned treachery as one of the traits of the hypocrite, saying:

21:18 "And when he makes a covenant, he acts treacherously." Agreed upon.

21:22 Fulfilling covenants with people is based, fundamentally, on fulfilling the covenant with Allah.

21:28 Allah the Almighty said:

21:30 "And fulfill the covenant of Allah."

21:33 The covenant of Allah is to worship Him alone and follow His Messenger,

21:37 To act in obedience and avoid disobedience.

21:41 Whoever does not fulfill the covenant of Allah will not be faithful to his covenant with people.

21:47 Allah the Almighty commanded the fulfillment of covenants in general,

21:52 Whether with Him or with people.

21:55 And He clarified that everyone is responsible for that on the Day of Resurrection.

22:00 "And fulfill the covenant."

22:02 “Come not near the wealth of the orphan save with that which is better till he come to strength; and keep the covenant. Lo! of the covenant it will be asked.” (17:34)

22:06 The meaning of justice and its categories.

22:10 Justice is fairness and equity.

22:14 By it, the heavens and the earth were established.

22:17 For its sake, Allah sent the Messengers and revealed the Books.

22:21 Allah the Almighty said:

22:23 “We verily sent Our messengers with clear proofs, and revealed with them the Scripture and the Balance, that mankind may observe right measure; and He revealed iron, wherein is mighty power and (many) uses for mankind, and that Allah may know him who helpeth Him and His messengers, though unseen. Lo! Allah is Strong, Almighty.” (57:25)

22:26 “We verily sent Our messengers with clear proofs, and revealed with them the Scripture and the Balance, that mankind may observe right measure; and He revealed iron, wherein is mighty power and (many) uses for mankind, and that Allah may know him who helpeth Him and His messengers, though unseen. Lo! Allah is Strong, Almighty.” (57:25)

22:30 "That the people may maintain justice."

22:33 Justice is divided into three categories:

22:36 First: The greatest justice,

22:39 Which is the oneness of Allah the Almighty.

22:43 For this reason, polytheism is considered a great injustice that contradicts justice.

22:48 The Almighty said:

22:50 “And (remember) when Luqman said unto his son, when he was exhorting him: O my dear son! Ascribe no partners unto Allah. Lo! to ascribe partners (unto Him) is a tremendous wrong -” (31:13)

22:53 And the Almighty said:

22:55 "And the disbelievers are the wrongdoers."

22:59 Second: Justice toward one's own self,

23:02 Which is by binding it to the trust of religious obligation.

23:05 A person drives himself toward obedience and keeps himself away from disobedience.

23:10 Negligence in this is an injustice to the self,

23:13 Because it exposes it to destruction and loss in the Hereafter.

23:17 The Almighty said:

23:19 “Then We gave the Scripture as inheritance unto those whom We elected of Our bondmen. But of them are some who wrong themselves and of them are some who are lukewarm, and of them are some who outstrip (others) through good deeds, by Allah's leave. That is the great favour!” (35:32)

23:24 “Then We gave the Scripture as inheritance unto those whom We elected of Our bondmen. But of them are some who wrong themselves and of them are some who are lukewarm, and of them are some who outstrip (others) through good deeds, by Allah's leave. That is the great favour!” (35:32)

23:29 “Then We gave the Scripture as inheritance unto those whom We elected of Our bondmen. But of them are some who wrong themselves and of them are some who are lukewarm, and of them are some who outstrip (others) through good deeds, by Allah's leave. That is the great favour!” (35:32)

23:33 And He said regarding the owner of the two gardens:

23:36 “And he went into his garden, while he (thus) wronged himself. He said: I think not that all this will ever perish.” (18:35)

23:40 And the Almighty said regarding the glorification of the sacred months:

23:44 “Lo! the number of the months with Allah is twelve months by Allah's ordinance in the day that He created the heavens and the earth. Four of them are sacred: that is the right religion. So wrong not yourselves in them. And wage war on all of the idolaters as they are waging war on all of you. And know that Allah is with those who keep their duty (unto Him).” (9:36)

23:48 Third: Justice toward people,

23:51 Which applies to all dealings with them.

23:55 Justice toward people.

23:59 Justice toward people applies to everything,

24:03 With everyone, and in every situation.

24:07 Justice is in words and deeds,

24:10 Positions and judgments.

24:12 Allah the Almighty said:

24:14 "And give full measure and weight in justice."

24:18 "We do not charge any soul except with that within its capacity."

24:21 "And when you speak, be just."

24:24 So He mentioned justice in measure and weight,

24:27 And that is an action.

24:29 Just as He mentioned justice in speech.

24:31 Justice is to be practiced with everyone,

24:34 Even if they are enemies.

24:37 The Almighty said:

24:39 "O you who have believed,

24:41 Be persistently standing firm for Allah,

24:43 Witnesses in justice,

24:46 And do not let the hatred of a people

24:49 Prevent you from being just."

24:51 “O ye who believe! Be steadfast witnesses for Allah in equity, and let not hatred of any people seduce you that ye deal not justly. Deal justly, that is nearer to your duty. Observe your duty to Allah. Lo! Allah is Informed of what ye do.” (5:8)

24:54 Justice must also be practiced,

24:57 Even if the truth is against a relative,

25:00 Or parents, or one's own self.

25:02 "O you who have believed,

25:04 Be persistently standing firm in justice,

25:07 Witnesses for Allah,

25:09 Even if it be against yourselves

25:11 Or parents and relatives."

25:14 Justice toward the disbelievers.

25:18 Justice is practiced even toward the disbelievers.

25:22 This means that the relationship with them

25:25 Is according to their circumstances.

25:27 One does not treat the peaceful among them

25:30 The same as the belligerent in dealings.

25:32 Allah the Almighty said:

25:34 “Allah forbiddeth you not those who warred not against you on account of religion and drove you not out from your homes, that ye should show them kindness and deal justly with them. Lo! Allah loveth the just dealers.” (60:8)

25:37 “Allah forbiddeth you not those who warred not against you on account of religion and drove you not out from your homes, that ye should show them kindness and deal justly with them. Lo! Allah loveth the just dealers.” (60:8)

25:39 “Allah forbiddeth you not those who warred not against you on account of religion and drove you not out from your homes, that ye should show them kindness and deal justly with them. Lo! Allah loveth the just dealers.” (60:8)

25:42 “Allah forbiddeth you not those who warred not against you on account of religion and drove you not out from your homes, that ye should show them kindness and deal justly with them. Lo! Allah loveth the just dealers.” (60:8)

25:46 "Indeed, Allah loves those who act justly."

25:50 “Allah forbiddeth you only those who warred against you on account of religion and have driven you out from your homes and helped to drive you out, that ye make friends of them. Whosoever maketh friends of them - (All) such are wrong-doers.” (60:9)

25:53 "They fought you in the religion,

25:55 And drove you out of your homes,

25:57 And aided in your expulsion."

25:59 "That you take them as allies."

26:01 “Allah forbiddeth you only those who warred against you on account of religion and have driven you out from your homes and helped to drive you out, that ye make friends of them. Whosoever maketh friends of them - (All) such are wrong-doers.” (60:9)

26:06 So, the lack of allegiance to the disbelievers

26:08 Does not necessitate a lack of kindness

26:10 Toward the peaceful among them,

26:12 Especially if they are relatives and kin.

26:16 And if kindness toward them is encouraged and permissible,

26:20 Then, all the more so, dealing with them

26:22 In trade, buying and selling,

26:25 And in the field of worldly sciences,

26:28 Provided that this does not strengthen

26:31 The economy of the belligerent disbelievers.

26:34 However, showing kindness to those among them who are peaceful

26:37 does not mean flattering them or loving them,

26:40 nor does it mean fearing them, exalting them,

26:43 or prioritizing them over the Muslims.

26:45 Rather, we treat them with kindness and feel compassion for them regarding the Fire,

26:49 and we invite them to Islam,

26:51 and we ask Allah to guide them,

26:54 while maintaining disavowal of them and their polytheism.

26:57 Justice in Debate

27:01 The implication of the words of Allah the Exalted,

27:04 "Woe to those who give less [than due],"

27:06 “Those who when they take the measure from mankind demand it full,” (83:2)

27:11 “But if they measure unto them or weight for them, they cause them loss.” (83:3)

27:15 indicates that just as a person likes to receive in full

27:18 his due from people,

27:20 he must also give them their due in full.

27:24 This applies to all matters equally,

27:27 whether regarding wealth, transactions, arguments, or statements.

27:31 Therefore, a debater should, just as he is keen

27:34 to clarify his own argument and evidence,

27:37 also clarify for his opponent what might

27:40 serve as an argument for him if he has overlooked it.

27:43 Thus, they debate with objectivity, justice, and sincerity,

27:47 with the goal of knowing and grasping the truth.

27:50 Justice and Balance in Criticism and Evaluation

27:56 Evaluation encompasses two meanings:

28:00 The first is determining the value of a thing,

28:03 and the second is correcting what is not straight

28:07 and providing guidance.

28:09 A person should, when he intends

28:11 to evaluate something and critique it,

28:13 commit to justice in doing so.

28:16 He should not wrong his opponent when critiquing him

28:19 by publicizing all his faults and exaggerating them,

28:23 while belittling whatever good he possesses,

28:25 or by thinking ill of him and his intentions.

28:28 Likewise, he should not exaggerate in praising someone who aligns with

28:31 his own inclinations, or over-extolling him,

28:33 to the point of justifying all his mistakes

28:36 and overlooking them.

28:38 The middle, just position in this

28:41 is for a person to approach whoever he wishes

28:44 to evaluate, whether an individual or a group,

28:46 with fair and balanced study,

28:49 without excess in optimism or pessimism,

28:53 or in love or hatred.

28:55 Rather, he should mention what the person he is critiquing has

28:58 of virtues, so that they may be emulated,

29:00 and what he has of vices,

29:02 so that they may be avoided and rectified,

29:05 and he should advise the one who possesses those faults

29:07 with gentleness and affection.

29:11 Requirements of Justice with an Opponent

29:14 For justice to be realized with an opponent,

29:18 one must commit to the following:

29:21 First:

29:22 Sincerity to Allah the Almighty in critiquing the opponent,

29:26 and the intention to clarify the truth.

29:28 Second:

29:30 Fiqh regarding the types of disagreement,

29:32 what is permissible of it and what is not,

29:35 what pertains to the branches of the religion,

29:37 and what pertains to the fundamentals,

29:39 and so on.

29:41 Third:

29:42 Avoiding the magnification of the opponent's slips.

29:46 Fourth:

29:47 Not denying or neglecting the opponent's virtues.

29:51 You should bear witness to his correctness if he is right in a matter,

29:55 and consider the prevalence of his virtues if they are great and numerous,

29:59 such that his slips vanish in the sea of his good deeds.

30:03 Fifth:

30:06 Excusing the opponent due to his ignorance, his exertion of effort (ijtihad), or his interpretation,

30:11 or the existence of a doubt for him,

30:13 and the fact that the proof has not been established against him,

30:16 while striving to enlighten him in all of that.

30:19 Sixth:

30:21 Balancing between the benefit and the harm in critiquing the opponent,

30:25 and committing to wisdom and fair preaching in critiquing him and enlightening him with the truth.

30:32 Fairness in Addressing Mistakes

30:37 Whoever hears that a mistake has been committed by anyone

30:42 should deal with it in three stages:

30:46 First:

30:47 To verify first that the mistake was indeed committed by the one who erred.

30:51 Second:

30:52 If the occurrence of the mistake is proven,

30:55 ask the one who erred what led him to that,

30:58 for perhaps he has a legitimate excuse for committing it,

31:02 or there are reasons and circumstances that mitigate the gravity of the mistake.

31:06 Maryam, may Allah be pleased with her, said when the labor pains came to her,

31:12 “And the pangs of childbirth drove her unto the trunk of the palm-tree. She said: Oh, would that I had died ere this and had become a thing of naught, forgotten!” (19:23)

31:18 words spoken by a truthful, righteous woman in a moment of pain.

31:23 She was not blamed for the words spoken during difficult times.

31:28 Third:

31:29 If the occurrence of the mistake is proven,

31:31 and there was no convincing reason for committing it,

31:35 or if a reason was found

31:37 but it was not sufficient to erase the impact and gravity of the mistake,

31:41 move to the third stage,

31:44 which is weighing the mistake against the good deeds of the one who committed it.

31:48 For it might be submerged in the sea of his good deeds,

31:51 and thus the criticism or the penalty is removed or lessened.

31:55 All these stages were manifested

31:58 in the conduct of the Prophet, peace be upon him,

32:01 regarding the action of Hatib Ibn Abi Balta'ah,

32:04 when he sent word to the disbelievers of Makkah

32:06 warning them of the coming of the Prophet, peace be upon him, and his army,

32:12 and urging them to surrender to him.

32:15 The incident was confirmed by revelation from Allah the Exalted

32:19 to His Messenger, peace be upon him,

32:22 and that is the highest degree of verification.

32:25 At that point, the Messenger, peace be upon him, asked Hatib,

32:30 "What led you to do what you did?"

32:33 When he informed him that he wanted to thereby defend

32:36 his family and wealth,

32:38 by having a favor owed to him by them,

32:41 because he did not have a tribe like the rest of his Companions

32:45 to defend them,

32:47 the Prophet, peace be upon him, said then:

32:51 "He has spoken the truth; do not say anything but good."

32:55 So he excused him and forgave him for that

32:58 in light of him being one of the people of Badr.

33:01 And he said to 'Umar when he wanted to strike him,

33:04 "Is he not one of the people of Badr?

33:07 Allah looked upon the people of Badr and said,

33:11 'Do whatever you wish,

33:13 for Paradise has been guaranteed for you,'

33:16 or 'I have forgiven you.'"

33:19 Agreed upon.

33:21 Between Justice and Excellence (Ihsan)

33:25 Justice is the performance of rights fully and completely,

33:31 whether they are for Allah, for one's own self, or for the rest of creation.

33:35 This is the amount obligatory upon those who are accountable.

33:39 As for excellence (ihsan), it is a grace and an amount in excess of justice.

33:44 Excellence in the worship of Allah is to worship Him as if you see Him,

33:49 for if you do not see Him, He sees you,

33:52 as in the hadith of Jibril.

33:54 Excellence regarding creation is

33:56 benefiting them with an amount in excess of what is obligatory and due.

34:01 Justice is a duty, and excellence is a grace.

34:04 That is why Allah combined them in the command, saying:

34:08 “Lo! Allah enjoineth justice and kindness, and giving to kinsfolk, and forbiddeth lewdness and abomination and wickedness. He exhorteth you in order that ye may take heed.” (16:90)

34:12 urging people to ascend from the station of duty to the station of grace.

34:17 Therefore, a person is encouraged to be lenient regarding some of his rights,

34:22 especially with relatives,

34:24 out of preference for the affection of hearts

34:26 and to heal the rancor of breasts.

34:29 Excellence is encouraged in a general sense,

34:33 and especially with relatives,

34:36 at the head of whom are the parents,

34:38 then the children, brothers, and sisters.

34:41 The request for excellence is emphasized in three matters:

34:45 First:

34:46 Supplicating to Allah the Exalted to treat us with His grace and excellence, not His justice,

34:52 for if Allah were to treat creation according to the requirements of His justice,

34:55 all people would perish,

34:58 as their worship of Him does not fulfill the right of thanking Him for His blessings, nor even a portion of it.

35:04 Second:

35:05 Excellence toward parents,

35:08 for Allah the Exalted commanded it toward them, not merely justice.

35:13 He coupled that with the command to worship Him alone,

35:17 which indicates the greatness of this matter.

35:20 Allah the Exalted said:

35:22 “Thy Lord hath decreed, that ye worship none save Him, and (that ye show) kindness to parents. If one of them or both of them attain old age with thee, say not "Fie" unto them nor repulse them, but speak unto them a gracious word.” (17:23)

35:28 Third:

35:31 Excellence in the relationship between spouses,

35:34 as the interaction between them is based on good companionship, not merely justice.

35:40 For if the spouses were to interact with justice without grace,

35:44 and their souls were stingy regarding excellence,

35:47 each would hold a grudge against the other,

35:50 and perhaps companionship between them would become impossible.

35:53 That is only because of the intensity of the mixing and interaction between them,

35:58 which necessitates leniency and tolerance in many minor, recurring matters.

36:05 Allah the Exalted said:

36:07 “It is made lawful for you to go in unto your wives on the night of the fast. They are raiment for you and ye are raiment for them. Allah is Aware that ye were deceiving yourselves in this respect and He hath turned in mercy toward you and relieved you. So hold intercourse with them and seek that which Allah hath ordained for you, and eat and drink until the white thread becometh distinct to you from the black thread of the dawn. Then strictly observe the fast till nightfall and touch them not, but be at your devotions in the mosques. These are the limits imposed by Allah, so approach them not. Thus Allah expoundeth His revelation to mankind that they may ward off (evil).” (2:187)

36:12 That necessitates affection, tranquility, and mercy,

36:16 and overlooking, ignoring, and forgiving between them.

36:21 Allah the Exalted said:

36:23 “And of His signs is this: He created for you helpmeets from yourselves that ye might find rest in them, and He ordained between you love and mercy. Lo! herein indeed are portents for folk who reflect.” (30:21)

36:30 “And of His signs is this: He created for you helpmeets from yourselves that ye might find rest in them, and He ordained between you love and mercy. Lo! herein indeed are portents for folk who reflect.” (30:21)

36:35 Trustworthiness Realizes Security and Reassurance

36:39 Trustworthiness is a noble character trait and is necessary for the stability of societies.

36:46 The life of a Muslim society cannot be upright unless trusts are fulfilled and covenants are observed within it.

36:54 Then, every individual within it feels reassured of the availability of stability for the shared life among the members of society,

37:02 trust prevails among them, and security spreads.

37:06 Allah the Exalted said:

37:08 "And they who are to their trusts and their promises attentive."

37:12 The Muslim individual's adornment with trustworthiness in dealing with people

37:16 is linked to the great trust that man took upon himself,

37:21 I mean the trust of the obligation of worshipping Allah alone and of the commands and prohibitions.

37:28 Allah the Exalted said:

37:30 “Lo! We offered the trust unto the heavens and the earth and the hills, but they shrank from bearing it and were afraid of it. And man assumed it. Lo! he hath proved a tyrant and a fool.” (33:72)

37:35 "But they refused to undertake it and feared it."

37:39 “Lo! We offered the trust unto the heavens and the earth and the hills, but they shrank from bearing it and were afraid of it. And man assumed it. Lo! he hath proved a tyrant and a fool.” (33:72)

37:45 It is not, therefore, a luxury or merely a virtuous, recommended matter,

37:51 but it is a duty and an obligation upon everyone.

37:55 The Lifting of Trustworthiness at the End of Time

38:00 Although trustworthiness is originally ingrained in human nature,

38:05 because it stems from the trust of the obligation that man took upon himself,

38:11 it is one of the character traits that will be lifted from the hearts of people at the end of time,

38:17 as the Prophet, peace be upon him, informed us in a long hadith in which it came:

38:24 "Trustworthiness descended into the roots of the hearts of men."

38:28 Then he spoke about the lifting of trustworthiness and said:

38:32 "A man will sleep a sleep, and trustworthiness will be snatched from his heart,

38:37 so people will continue to trade, and hardly anyone will fulfill a trust,

38:43 until it is said, 'There is a trustworthy man among the tribe of so-and-so.'" The hadith is agreed upon.

38:52 So let every Muslim hold fast to fulfilling trusts,

38:56 and let him be keen to be among those who are pointed to for fulfilling them,

39:00 ...so that he may attain its merit and be spared the burden of neglecting it.

39:04 Gentleness and deliberation, and their meanings.

39:09 Gentleness and deliberation are two traits that Allah and His Messenger love.

39:15 As the Messenger (peace be upon him) said to Ashajj ‘Abd al-Qays:

39:21 They are the opposites of haste.

39:23 As in the hadith narrated by Anas (may Allah be pleased with him):

39:25 "Deliberation is from Allah, and haste is from the Shaytan."

39:30 Narrated by al-Bayhaqi and classified as hasan by al-Albani.

39:34 Allah the Exalted has condemned haste in His Book, saying:

39:39 "And man supplicates for evil as he supplicates for good."

39:44 "And man is ever hasty."

39:47 The intended meaning of gentleness and deliberation is:

39:50 Not rushing into matters before discerning the path of rectitude within them.

39:55 This is not to be confused with passivity or lethargy until the opportunity is lost.

39:59 Therefore, gentleness and deliberation should be accompanied by a firm resolve to achieve what is right once it has been discerned,

40:06 so that this opportunity for rectitude is not missed.

40:09 This is the essence of the Prophet’s (peace be upon him) supplication:

40:14 "O Allah, I ask You for steadfastness in all my affairs,"

40:18 "and the resolve to pursue what is right."

40:20 As he (peace be upon him) said:

40:24 "Deliberation is good in everything,"

40:26 "except in the deeds of the Hereafter."

40:29 For whenever the path of goodness and rectitude in a matter becomes clear,

40:33 one should hasten to it and not procrastinate.

40:36 It is famously said on the tongues of people:

40:38 "The best of righteousness is that which is done promptly."

40:41 The meaning of humility and its source.

40:45 The virtue of humility.

40:48 Humility encompasses humility before the Truth,

40:50 and humility toward creation.

40:53 The opposite of this is arrogance in both regards.

40:56 As the Prophet (peace be upon him) said:

40:59 "Arrogance is rejecting the truth and looking down upon people."

41:03 Recorded by Muslim.

41:05 Humility before the Truth

41:07 is to submit to it completely,

41:09 and not to oppose it with doubts or base desires.

41:13 Humility toward creation

41:15 is that one does not see himself as superior to others,

41:18 nor does he despise them, boast, or act haughtily toward them.

41:22 Humility stems from combining knowledge of Allah the Almighty,

41:28 and the attributes of His Majesty,

41:30 with loving and revering Him,

41:32 alongside a person’s knowledge of his own self and its flaws.

41:36 From this, humility is born,

41:39 which is the breaking of the heart before Allah,

41:42 and lowering the wing of humility and mercy toward His servants.

41:46 It is a virtue that Allah grants to those whom He loves and honors.

41:52 Moderation in walking.

41:55 Allah the Exalted says, recounting the advice of Luqman to his son:

42:00 "And be moderate in your pace."

42:02 This has been interpreted as humility in one’s gait,

42:06 without slowness or feigned lethargy.

42:09 For moderation is the just middle ground between two extremes.

42:13 It is, in this context, a humble walk,

42:16 the middle ground between the extreme of strutting and vanity,

42:19 and the extreme of lethargy and laziness.

42:22 Perhaps another meaning of moderation is

42:25 that a person should be purposeful in his journey toward a correct goal.

42:29 Whoever walks with a specific goal in mind

42:32 does not dawdle or lag behind,

42:35 nor does he act with vanity or strut.

42:38 Rather, he walks with simplicity and purpose.

42:44 Between covering the private parts and covering the hearts.

42:47 Allah legislated clothing to cover private parts and for adornment.

42:53 Allah the Exalted says:

42:55 “O Children of Adam! We have revealed unto you raiment to conceal your shame, and splendid vesture, but the raiment of restraint from evil, that is best. This is of the revelations of Allah, that they may remember.” (7:26)

42:58 “O Children of Adam! We have revealed unto you raiment to conceal your shame, and splendid vesture, but the raiment of restraint from evil, that is best. This is of the revelations of Allah, that they may remember.” (7:26)

43:02 Then He followed that by saying:

43:05 “O Children of Adam! We have revealed unto you raiment to conceal your shame, and splendid vesture, but the raiment of restraint from evil, that is best. This is of the revelations of Allah, that they may remember.” (7:26)

43:08 This indicates the correlation

43:10 between the clothing of the body and the clothing of piety.

43:13 Both are forms of clothing;

43:15 the first covers the body and adorns it,

43:18 while the second covers the heart and purifies it.

43:21 Whoever clothes his heart with piety

43:24 feels ashamed of nakedness and finds it repulsive.

43:27 And whoever strips himself of piety

43:30 allows his body to be exposed and his private parts to be revealed,

43:34 and persists in that

43:36 until he becomes one of those who call for the exposure of private parts.

43:39 That is a perversion of the natural disposition (fitrah).

43:43 Tolerance and pardon.

43:47 Adorning oneself with tolerance

43:50 prevents the ego from becoming arrogant and desiring

43:53 to meet evil with evil.

43:56 It also spreads calmness and tranquility

43:59 among those in conflict,

44:02 so that hostility and enmity turn

44:05 into intimate friendship.

44:08 Allah the Exalted says:

44:12 “The good deed and the evil deed are not alike. Repel the evil deed with one which is better, then lo! he, between whom and thee there was enmity (will become) as though he was a bosom friend.” (41:34)

44:15 “The good deed and the evil deed are not alike. Repel the evil deed with one which is better, then lo! he, between whom and thee there was enmity (will become) as though he was a bosom friend.” (41:34)

44:18 This noble character

44:22 is only attained by those who are patient and capable

44:25 of pardoning.

44:28 It is a grace and favor from Allah the Exalted

44:31 upon the one who adorns himself with it.

44:34 Allah the Exalted says:

44:37 “But none is granted it save those who are steadfast, and none is granted it save the owner of great happiness.” (41:35)

44:41 Conditions for tolerance and pardon.

44:44 For the pardoning of an aggressor,

44:49 three things are required:

44:52 First, that the tolerance be limited

44:55 to cases of personal grievance,

44:58 not aggression against the faith

45:01 or turning believers away from it.

45:04 For that requires defense and resistance

45:07 in every available and permissible form,

45:10 without changing that stance

45:13 until Allah fulfills a matter already ordained.

45:16 Second:

45:19 That the tolerance in personal matters

45:22 should not stem from the weakness of the one pardoning,

45:25 or an inability to claim his right.

45:28 Otherwise, it would be helplessness and cowardice,

45:31 not tolerance and pardon.

45:34 The intended effect would not be achieved in such a case;

45:37 tolerance then is merely a sign of the pardoner's weakness,

45:40 and it will not deter the aggressor from repeating the offense

45:43 or oppressing the one who pardoned him or others.

45:46 But if the pardon is granted

45:49 while one is capable of requiting the evil

45:52 with its like,

45:55 then it will have its weight and impact

45:58 in reforming both the aggressor and the one who pardoned,

46:01 alike.

46:04 His opponent, whom he pardoned, will see that he

46:07 is the superior one,

46:10 and the strong person who pardons

46:13 will have his soul purified and elevated.

46:16 Thus, pardon in that instance

46:19 is better for both parties.

46:22 Third, that the aggressor

46:25 has not made aggression against people a habit.

46:28 For such a person, pardon only increases his arrogance and aggression.

46:32 Strength and retribution.

46:36 Allah the Exalted says:

46:39 "And the retribution for an evil act is an evil one like it."

46:42 It should be known that whoever defends

46:45 himself without transgression or overstepping,

46:48 is permitted to do so,

46:51 and there is no blame, reproach,

46:54 or punishment upon him.

46:57 As Allah the Exalted says:

47:01 “And whoso defendeth himself after he hath suffered wrong - for such, there is no way (of blame) against them.” (42:41)

47:04 However, it is recommended to pardon and be tolerant,

47:07 and that is better for him,

47:10 and his reckoning and reward are with Allah.

47:13 As the remainder of the first verse states:

47:16 "But whoever pardons and makes reconciliation, his reward is with Allah."

47:19 “The guerdon of an ill-deed is an ill the like thereof. But whosoever pardoneth and amendeth, his wage is the affair of Allah. Lo! He loveth not wrong-doers.” (42:40)

47:22 How great and sweet it is that the

47:25 reward comes from Allah, the Munificent, the Generous.

47:28 Prohibition and accountability are only for the oppressors who transgress upon the earth without right.

47:36 For life cannot remain upright if there is an oppressor whom no one stops from his injustice and transgression.

47:43 Allah the Exalted says:

47:44 “The way (of blame) is only against those who oppress mankind, and wrongfully rebel in the earth. For such there is a painful doom.” (42:42)

47:55 In summary, the previous verses achieve moderation and balance between the paths of pardon and retribution.

48:04 We have three states of dealing with aggression:

48:07 Excellence (fadl), which is pardoning when capable;

48:10 Justice (adl), which is responding to aggression with its like;

48:14 and Injustice (jawr), which is responding to aggression with something harsher.

48:19 The verses are keen to protect the soul from hatred and rage,

48:23 from weakness and humiliation,

48:25 and from injustice and transgression,

48:27 and to attach the soul to seeking the pleasure of Allah in every situation.

48:32 The meaning of patience and its types.

48:36 The root of patience (sabr) in the language is "restraint."

48:40 Whoever restrains something has exercised patience over it.

48:44 It is of three types:

48:46 Patience in performing acts of obedience,

48:48 patience in refraining from sins,

48:50 and patience with the decrees of Allah.

48:53 Thus, patience

48:55 is restraining the soul to fulfill the obligations and acts of obedience to Allah,

48:58 restraining it from the prohibitions and disobedience of Allah,

49:02 and restraining it from panic, discontent, and complaining about the decrees of Allah.

49:07 Patience of choice and patience of necessity.

49:12 Patience of choice

49:15 is that which occurs when there are many distractions from it,

49:19 yet despite this,

49:20 one chooses it and prioritizes it over its opposite.

49:24 This includes patience in obedience

49:26 and patience in refraining from sins.

49:28 An example of this in obedience is

49:30 fasting,

49:32 where one restrains himself from food and drink by his own choice,

49:37 in compliance with the command and desiring its reward.

49:41 That is why the month of Ramadan is called the month of patience.

49:45 An example of this in refraining from sins is

49:47 the patience of Yusuf (peace be upon him) in refraining from committing indecency with the wife of al-Aziz,

49:53 despite the many urges toward it.

49:56 As for the patience of necessity,

49:58 it is patience regarding the decrees that befall a person without his choice,

50:03 so he has no option but to be patient with them.

50:06 An example of this is

50:08 the patience of Yusuf (peace be upon him) regarding his ordeal with the harm his brothers caused him,

50:13 and his time in prison.

50:14 The patience of choice is greater in reward than the patience of necessity,

50:19 because it is patience exercised while there are distractions from it,

50:22 and in both there is goodness and a great reward.

50:27 Beautiful patience (al-sabr al-jamil).

50:31 Allah the Exalted says:

50:32 "So be patient with beautiful patience."

50:36 Beautiful patience

50:37 is the patience that is not mixed with anything that contradicts its reality.

50:42 It is a patience that contains no distress, weariness, or boredom,

50:46 nor any complaint to anyone other than Allah.

50:48 It is a patience free from anxiety and free from any doubt regarding the truth of Allah’s promise.

50:54 It is the patience of one content with the decree of Allah,

50:56 who perceives His wisdom—glory be to Him—in every trial,

51:00 and who trusts in a favorable outcome.

51:03 The Prophet of Allah, Ya'qub (Jacob), peace be upon him,

51:06 exemplified this beautiful patience when he was tested regarding his son, Yusuf (Joseph), peace be upon him.

51:12 He said:

51:14 "So patience is most fitting."

51:16 “And they came with false blood on his shirt. He said: Nay, but your minds have beguiled you into something. (My course is) comely patience. And Allah it is Whose help is to be sought in that (predicament) which ye describe.” (12:18)

51:20 And when he was tested with his second son many years later,

51:25 he said:

51:26 "So patience is most fitting."

51:28 “(And when they came unto their father and had spoken thus to him) he said: Nay, but your minds have beguiled you into something. (My course is) comely patience! It may be that Allah will bring them all unto me. Lo! He, only He, is the Knower, the Wise.” (12:83)

51:32 "Indeed, it is He who is the All-Knowing, the All-Wise."

51:35 He reinforced his patience by turning to Allah, the Almighty and Exalted,

51:39 to keep him steadfast in his trial.

51:42 He said:

51:43 “And they came with false blood on his shirt. He said: Nay, but your minds have beguiled you into something. (My course is) comely patience. And Allah it is Whose help is to be sought in that (predicament) which ye describe.” (12:18)

51:47 His beautiful patience was confirmed a second time

51:49 by his steadfast reliance on the promise of Allah

51:52 and his realization of His wisdom—glory be to Him.

51:56 He said:

51:57 “(And when they came unto their father and had spoken thus to him) he said: Nay, but your minds have beguiled you into something. (My course is) comely patience! It may be that Allah will bring them all unto me. Lo! He, only He, is the Knower, the Wise.” (12:83)

52:01 "Indeed, it is He who is the All-Knowing, the All-Wise."

52:06 Patience and complaining to Allah:

52:10 Complaining to Allah does not contradict patience;

52:13 rather, what contradicts it is complaining to created beings.

52:16 For the Prophet of Allah, Ya'qub, peace be upon him, despite his beautiful patience,

52:21 said:

52:22 “And he turned away from them and said: Alas, my grief for Joseph! And his eyes were whitened with the sorrow that he was suppressing.” (12:84)

52:25 And when he was reproached for that and it was said to him:

52:28 “They said: By Allah, thou wilt never cease remembering Joseph till thy health is ruined or thou art of those who perish!” (12:85)

52:35 He said:

52:36 “He said: I expose my distress and anguish only unto Allah, and I know from Allah that which ye know not.” (12:86)

52:40 "And I know from Allah that which you do not know."

52:46 What aids in patience:

52:49 The most important thing that aids the servant in patience

52:52 is that his patience be for the sake of Allah, by the help of Allah, and in accordance with the guidance of Allah.

52:57 There are means that assist in patience and realize it, the most important of which is:

53:02 First:

53:03 Knowing the names of Allah the Almighty and His sublime attributes,

53:07 and realizing true faith in them.

53:09 For this yields steadfastness of the heart and composure of the soul,

53:14 and patience in the face of trials and calamities.

53:17 How could one not be patient who realizes that his Lord is Merciful and Kind,

53:22 All-Wise and All-Knowing,

53:23 Compassionate and Bestowing,

53:25 Loving and Forgiving,

53:27 and so on?

53:29 Thus, he entrusts his affairs to Him,

53:31 and is content with what Allah chooses for him,

53:34 making his patience for the sake of Allah and by the help of Allah,

53:37 in a matter for which Allah loves patience.

53:41 Second:

53:42 Preparing the soul for calamities before they occur,

53:46 so that they become lighter and easier when they do happen.

53:49 And that a person should take refuge at that time with the words:

53:52 “Who say, when a misfortune striketh them: Lo! we are Allah's and lo! unto Him we are returning.” (2:156)

53:56 Allah the Almighty said:

53:58 “And surely We shall try you with something of fear and hunger, and loss of wealth and lives and crops; but give glad tidings to the steadfast,” (2:155)

54:07 "And give good tidings to the patient."

54:09 “Who say, when a misfortune striketh them: Lo! we are Allah's and lo! unto Him we are returning.” (2:156)

54:12 “Who say, when a misfortune striketh them: Lo! we are Allah's and lo! unto Him we are returning.” (2:156)

54:17 Third:

54:19 Among the things that also strengthen patience

54:22 is the person’s certainty that what has afflicted him is either an expiation for his sins,

54:27 or a means to elevate his rank,

54:28 or to attain a blessing that cannot be reached except through trial.

54:35 The fruit of patience and the reward of the patient:

54:39 Just as the aforementioned verses of Surah al-Baqarah prepared the soul for calamities,

54:44 and called for patience regarding them,

54:47 they also gave glad tidings to the patient.

54:49 The glad tidings were:

54:51 “Such are they on whom are blessings from their Lord, and mercy. Such are the rightly guided.” (2:157)

54:56 "And it is those who are the [rightly] guided."

54:59 So, the fruit in this world, then,

55:01 is the attainment of the mercy of Allah and His guidance—glory be to Him.

55:05 What a great medicine patience is, by which a trial is transformed into a gift,

55:10 and panic and distress are turned into mercy and guidance.

55:15 Patience also has a great fruit in the Hereafter that cannot be limited by any count.

55:21 The Almighty said:

55:23 “Say: O My bondmen who believe! Observe your duty to your Lord. For those who do good in this world there is good, and Allah's earth is spacious. Verily the steadfast will be paid their wages without stint.” (39:10)

55:28 "Full payment" (al-tawfiya)

55:29 means giving something in full, complete, and perfect measure.

55:33 And the reward is from Allah,

55:35 the recompense in the Hereafter,

55:37 as is the terminology of the Qur'an.

55:39 And His saying "without account"

55:42 means it does not fall under any limit, boundary, or count.

55:46 It is a great reward in the Hereafter whose magnitude cannot be grasped.

55:56 *Mudarat* (gentle diplomacy) is a praiseworthy character trait that is permitted,

56:00 and it may even be obligatory at times,

56:02 unlike the forbidden *mudahana* (hypocritical compromise).

56:05 *Mudarat* originates from the root *dar'*, meaning to push away,

56:09 meaning to repel [harm] with gentleness.

56:11 The Almighty said:

56:12 "And they repel evil with good."

56:16 The one who practices *mudarat* is gentle with his counterpart until he extracts the truth from him,

56:21 or turns him away from falsehood.

56:23 He may concede something of his worldly interests or his honor

56:27 to preserve, by doing so, his religion, his worldly life, or both together.

56:32 As for *mudahana*,

56:33 it is from *dihan* (varnish or paint),

56:35 which is something that appears on the surface while concealing what is beneath it.

56:39 Meaning, the one who practices *mudahana* shows the opposite of what he conceals,

56:43 or *mudahana* is a form of excessive softness and sycophancy.

56:47 The one who practices *mudahana* plays along with the one he is compromising with,

56:50 and concedes something of his creed or hides it to please him.

56:55 He is gentle with him while affirming his falsehood,

56:59 and leaves him to his whims,

57:01 doing so only to preserve his worldly interests.

57:04 His action is forbidden,

57:06 as the Almighty said:

57:08 "So do not obey the deniers.

57:11 They wish that you would compromise (soften), so they would compromise (soften)."

57:14 In summary:

57:16 Both *mudarat* and *mudahana* are subject to the principle of "blocking the means" (*sadd al-dhara'i'*).

57:22 Whatever serves as a means to preserve the religion and its people

57:25 is *mudarat*, which is permitted,

57:28 and may even be obligatory.

57:31 And whatever serves as a means to damage or diminish the religion

57:35 is *mudahana*, which is forbidden and prohibited.

57:40 Verification before taking positions and issuing judgments:

57:46 Verification is a fundamental virtue of Islamic ethics.

57:51 Verification is most apparent in news and reports,

57:55 as the Almighty said:

57:57 “O ye who believe! If an evil-liver bring you tidings, verify it, lest ye smite some folk in ignorance and afterward repent of what ye did.” (49:6)

58:03 “O ye who believe! If an evil-liver bring you tidings, verify it, lest ye smite some folk in ignorance and afterward repent of what ye did.” (49:6)

58:07 “O ye who believe! If an evil-liver bring you tidings, verify it, lest ye smite some folk in ignorance and afterward repent of what ye did.” (49:6)

58:11 And in one reading: "So verify."

58:15 But verification is not limited only to that;

58:19 rather, it applies to everything:

58:22 news and phenomena,

58:24 sciences, conclusions, and judgments,

58:27 and so on.

58:29 One should not judge anything based on conjecture,

58:32 as the Almighty said:

58:34 “O ye who believe! Shun much suspicion; for lo! some suspicion is a crime. And spy not, neither backbite one another. Would one of you love to eat the flesh of his dead brother? Ye abhor that (so abhor the other)! And keep your duty (to Allah). Lo! Allah is Relenting, Merciful.” (49:12)

58:39 “O ye who believe! Shun much suspicion; for lo! some suspicion is a crime. And spy not, neither backbite one another. Would one of you love to eat the flesh of his dead brother? Ye abhor that (so abhor the other)! And keep your duty (to Allah). Lo! Allah is Relenting, Merciful.” (49:12)

58:42 The motivation for this verification and its universality in all things

58:47 is the saying of Allah the Almighty:

58:49 “(O man), follow not that whereof thou hast no knowledge. Lo! the hearing and the sight and the heart - of each of these it will be asked.” (17:36)

58:53 “(O man), follow not that whereof thou hast no knowledge. Lo! the hearing and the sight and the heart - of each of these it will be asked.” (17:36)

59:00 For the trust of the limbs, the senses,

59:03 the intellect, and the heart

59:05 is that they should not judge except by what they know,

59:08 because they are responsible for everything they produce.

59:11 Therefore, the tongue should not utter a word or narrate an incident,

59:16 nor should the intellect pass a judgment,

59:19 nor should a person conclude a matter or take a stance,

59:23 except after knowledge and verification.

Summary of Sunni concepts | 43- Concepts about good morals | Concepts (695-739)

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