and their subjugation of the rulers of Transoxiana and Khurāsān lay in something of this kind.

Whoever humbles himself before Allah has truly honored himself, and whoever willingly renders what is due from him has ennobled himself. For the noblest of people in Allah’s sight are those most mindful of Him. Whoever seeks honor through wrongdoing—by withholding others’ rights and committing sins—has degraded and debased himself. Allah Most High says:

“Whoever desires honor—all honor belongs to Allah.”

He also says of the hypocrites:

“They say, ‘If we return to Medina, the mightier will surely expel the lowlier from it.’ Yet honor belongs to Allah, His Messenger, and the believers, but the hypocrites do not know.”

Describing people of this kind, Allah Most High says:

“Among people is one whose words about worldly life please you, and he calls Allah to witness what is in his heart, yet he is the fiercest of adversaries.”

“When he turns away, he strives throughout the land to spread corruption in it and destroy crops and livestock. And Allah does not love corruption.”

“When he is told, ‘Fear Allah,’ pride drives him to sin. Hell is enough for him—what an evil resting place!”

Rather, anyone whose protection is sought must support the person seeking it if he has been wronged. His having been wronged is not established merely by his own claim: many a man complains when he himself is the wrongdoer. Instead, the person offering protection must investigate his case by hearing from his adversary and others. If he is the wrongdoer, he must restrain him from wrongdoing gently if possible, whether through reconciliation or a just judgment; otherwise, by force. If each of them is both a wrongdoer and a victim of wrongdoing, as with those driven by partisan passions among Qays and Yaman