because they consist either of doing what is commanded or refraining from what is forbidden. Refraining itself has positive existence: a person’s abstaining from something upon recognizing that it is sinful, disliking it, and restraining himself from it are all things that actually exist. It is only for refraining in this manner that one is rewarded. The Prophet, may Allah bless him and grant him peace, counted hatred for Allah’s sake among the firmest bonds of faith, and this is the basis of refraining. He also counted withholding for Allah’s sake as part of complete faith, and this too is the basis of refraining. Likewise, the disavowal by Allah’s intimate friend of his polytheistic people and their objects of worship was not mere abstention; rather, it sprang from hatred and enmity.

As for evil deeds, they arise from wrongdoing and ignorance. In truth, they all ultimately stem from ignorance; if a person had full knowledge of them, he would not commit them, for this is the distinctive function of reason. Yet overpowering desire may make him heedless of all this. Heedlessness and desire are the root of evil, as Allah Most High says:

“And do not obey one whose heart We have made heedless of Our remembrance and who follows his own desires”—to the end of the verse.

Seventh: Allah’s trying a person with sins is a punishment for his failure to do what he was created for and innately disposed to do.

Eighth: The causes of the good and blessings that reach a person through Allah’s favor are countless. He therefore turns to Allah for them and places his hope in Him alone. Allah deserves the fullest gratitude, which none besides Him deserves. Whatever thanks another person deserves is in return for what Allah has made possible through him. Yet this does not extend to thanking him by disobeying Allah, for Allah bestows blessings that no created being can grant, and the blessings bestowed by created beings