power or strength except through Allah.

This principle also explains why the Prophet (may Allah bless him and grant him peace) left ‘Abdullāh ibn Ubayy and similar leaders of hypocrisy and wickedness alone, because of their supporters. Eliminating his wrongdoing through some form of punishment would necessarily have cost a greater good, by provoking his people’s anger and tribal zeal, and by driving people away when they heard that Muhammad was killing his companions.

Thus, when he addressed the people as he did concerning the slander, asking them to acknowledge his justification for taking action against him, and Sa‘d ibn Mu‘ādh gave his commendable response, Sa‘d ibn ‘Ubādah was stirred by tribal zeal to defend him, despite the soundness of his faith.

The underlying principle is that a person’s love of right and hatred of wrong, his desire for the former and aversion to the latter, should accord with Allah’s love and hatred, will and aversion, as expressed in His revealed law. His pursuit of what is loved and his efforts to avert what is disliked should be within his strength and ability. Allah does not burden any soul beyond its capacity, and He has said:

“So fear Allah as much as you are able.”

As for the heart’s love and hatred, desire and aversion, these should be complete and resolute. Any deficiency in them can only be due to deficient faith. Bodily action, however, is according to one’s ability. Whenever the heart’s desire and aversion are complete and wholehearted, and the servant acts accordingly to the extent of his ability, he is granted the reward of one who performs the deed fully, as we have explained elsewhere.

Some people’s love and hatred, desire and aversion accord with their own personal likes and dislikes, not