How can a man who is a believer and performer of prayer be a hard-hearted person, who does not encourage him to do good? On the other hand, we find Christian people who have reached a great extent of humanity and mercy. What is the motive for kindness of soul and heart? My mother is from God, and the evil one will remain malicious. And the other question: How could Umar ibn al-Khattab, after what was rude and malicious in the soul and heart, turn, because of Shahada and Islam, into a just and merciful ruler whose eyes overflow from God’s fear? These questions represent a large part of my confusion, and what is the character of a person who is merciful, rough, kind, and evil?
Of the origins of the religion of Islam; That everything is a measure, and nothing is excluded from this.
God Almighty said: Indeed, we created everything by the magnitude of the moon 49:49 .
Ibn Katheer, may God Almighty have mercy on him, said:
“And he said: (I’m everything we have created as much), such as saying: (and created everything ability recognition), and Kcolh: (exalt the name of your Lord Supreme., Who created Yousef., Which as a gift), ie as much, and Huda creations to him; This is evidenced by this The noble verse, the Sunnah imams, is to prove the predestination of God before his creation, which is his knowledge of things before they were, and his writing of them before his innocence. End quote from “Tafseer Ibn Katheer” (7/482).
Among this is: good manners. God Almighty guides whoever he wills to the best of them, and spends whomever He wills from them. That is why one of the supplications of the Prophet, may God bless him and grant him peace, was: I guide me to the best of manners. He does not guide me to the best of her. . Narrated by Muslim (771).
Good morals are a gift from God Almighty to the servant, without action from the servant, and it may be the result of the servant’s striving for himself in order to create good manners, and God Almighty will grant her success.
Muslim (24) narrated that the Prophet, may God’s prayers and peace be upon him, said to one of his companions, who came with the delegation of Abd al-Qais: In you are the two attributes that God loves: Dream and long-suffering. He said: Indeed, God blessed you upon them . He said: Praise be to God, who made me with two moles that God and His Messenger love.
Ibn al-Qayyim said in “Madaraj al-Salekeen” (2/315):
If I say: Is it possible for creation to take place as a gain or is it something outside of earnings?
I said: He can fall into a profit through creation and impiety, until he becomes a self-esteem and queen, and the Prophet said to Ashaj Abd al-Qais, may God be pleased with him: (There are two creatures in you that God loves: dream and patience. God be upon them. He said: Praise be to God, who has made me two creatures that God and His Messenger love.)
It indicates that from the creation: what is nature and form, and what is acquired. End quote.
Just as God appreciated these morals, so He appreciated their causes. As we see it in the lived reality, God Almighty is the destiny of the family and society, and the person himself has a role in the formation of his morals, just as man is born on common sense, and then society has a role in preserving it, or in corrupting it.
From Abu Hurayrah , may Allah be pleased with him, said: The Prophet peace be upon him: every child is born on instinct, Vobouah Ehudanh, or a Christian, or Imjdzisanh Narrated by al – Bukhaari (1385) and Muslim (2658).
The Prophet, may God bless him and grant him peace, made the parents a role in changing their child’s instinct.
But this does not mean that the bad man does not bear responsibility for his bad manners, rather he is enjoined to strive to correct himself and not fail to take the reasons, and that includes preserving the establishment of the prayer with its reverence and perfection.
God Almighty said: Follow what has been revealed to you from the Book, and make the prayer .
Abu Hurayrah, said: ” A man came to the Prophet , peace be upon him, he said: So and so pray at night . If he becomes stolen, he said , he Sinhah what it says . ” Narrated by Imam Ahmad in ” the predicate” (15/483), and corrected isnaad investigators The predicate.
But the mere act of prayer does not require good manners unless it is performed in its complete manner, and that is: complete reverence in it, for this is what the peasant follows in this world and the hereafter.
God Almighty said: The believers have succeeded * Those who in their prayers humble the believers 2-1 .
Sheikh Abd al-Rahman al-Saadi, may God Almighty have mercy on him, said:
And it is (that prayer is forbidden for immoral and evil).
And immorality: everything that magnifies and abhors the sins that souls desire.
And the evil: Every sin is denied by minds and mushrooms.
The reason for the fact that prayer forbids immorality and evil is that the resident slave who completes its pillars, conditions and reverence, enlightens his heart, purifies his heart, increases his faith, strengthens his desire for good, and reduces or disappears his desire for evil. Concerning immorality and evil, this is one of its greatest aims and fruits … “End quote from Tafseer Al-Saadi (p. 632).
If he finds a slave who is praying but is hard-hearted and has a bad attitude, he continues to do bad deeds, then this means that his prayer is not perfect, and that he does not perform it in the manner that God Almighty wanted.
But in any case, it is good, and it is maintaining prayer, and it is better in any case for one who does not pray.
The transformation of the human soul and its characteristics after Islam to the best image, this is a reality. And his statement in terms of:
The first aspect: God Almighty does not wrong people anything, so whoever loves goodness after knowing it, wants it and is keen on it, then God will guide it to it.
Ibn al-Qayyim, may God Almighty have mercy on him, said:
“As the Almighty said: (If Sura was revealed, some of them say you is this belief either compounded by those who believe it will add faith and they rejoice * But those in whose hearts is a disease only addeth to their wickedness, and they die while they are disbelievers).
And he said: (And we will send down from the Qur’an what is healing and mercy for the believers, and the wrongdoers only increase in loss).
Failure to convert is due to not accepting the place at times, and the non-instrument of guidance at times, and the non-action of the doer which is the guidance at times, and the guidance does not obtain the truth except when these three things are combined.
And he, may He be glorified, said: (And if God had known about them with good, he would have listened to them, and if he had listened to them, he would have turned to them and they were not in it. The inclination towards him, the request for him, his love and concern for him, and the joy of winning him … End quote from “Iqhat al-Lahfan” (2/911).
The second aspect: that God Almighty breaks down his creation on the basis that their actions and actions follow their perceptions and beliefs, so whoever believes his belief is correct and is strong in a matter, he acts in accordance with it. Then he will act according to the strength of this faith. Rather, sin will occur due to weakness in faith and a stroke of ignorance.
God Almighty said: Indeed, repentance is upon God for those who do evil out of ignorance and then repent from close to you .
And God Almighty said: Then your Lord is to those who did evil in ignorance, and then repented after that and was reformed .
Sheikh al-Islam Ibn Taymiyyah, may God have mercy on him, said:
“Whoever acts contrary to the truth is ignorant, and if he knows that it is contrary to the truth, as the Almighty said: (Rather repentance is on God for those who do evil in ignorance).
The reason for this is that true knowledge firmly established in the heart refrains from making with it anything that contradicts it in terms of saying or deed, so when a disagreement is issued, then the heart must be ignorant of it, or its weakness in the heart by resisting what it opposes, and these conditions contradict the truth of knowledge, and it becomes ignorance of this consideration. “Iqtiarat al-Siraat al-Mustaqim” (1/257).
And it is determined from the biography of Al-Faruq Omar, may God be pleased with him, that he has reached a great amount of faith, so what he knew of fear and piety followed him