78. "Al-Muta`ali"
Allah has said, "[He is] the One Who knows the unseen and the seen, the Great, the Most High" (Qura'n, 13:9).
The root word of "al-Muta`ali" is `uluww, height, sublimity, loftiness. Its verb also means one who feels proud, or even arrogant, with regard to someone else, and this usage is for humans. We have already discussed the Attribute "al-`Aliyy", which is also derived from the same root word. Al-Muta`ali is Exalted in His Greatness and Honours, an Exaltation which nobody reaches besides Him. His Honour is above what any of His creation can conceive or comprehend, above what His creation describe, measure, compute, or define. Al-Muta`ali is Sublime and is above everything due to His might or perfection. He, Glory to Him, is Most High due to His Greatness. It also means He is high above deficiencies or shortcomings, or above being conceived by anyone's imagination. He is very, very High above all His creatures. He does not need any of what He creates or what He did not create; He created them out of His Munificence. His Compassionate Attribute is surely gloriously manifesting itself to all what He has created. He does not need the worship of those who worship Him; He makes His grace available to all those who strive to attain it.
Al-Muta`ali is above the falsehood of the conceited, by necessity is Lofty and Sublime. His rank is the Most High; He has the authority all of it. He is Proud and Great. His Glory is too High to be comprehended or conceived by His creation.
One who keeps remembering the Attribute "al-Muta`ali" ought to fashion his conduct according to it by his determination to worship none but Allah. One who adorns his manners as such will then remember the persecuted and the downtrodden and does his best to help them, so their condition will hopefully improve. According to one tradition, "A wretch indeed is a servant of Allah who fancied himself and became conceited, forgetting the Great One, al-Muta`ali."
Our second Imam, al-Hasan ibn `Ali, says that his grandfather, the Messenger of Allah, had taught him a few supplications to recite during his witr prayers such as this one: Lord! I plead to You to guide me among those whom You have guided, to grant me good health among those whom You have granted, to befriend me among those whom You have befriended! I further implore You to bless what You have granted me, to shun from me the evil of what You have decreed in my regard, for You decree while none can force his decree on You! Surely none can humiliate those whom You have befriended; Blessed, Lord, are You and Exalted exceedingly.

79. "Al-Barr"
Allah has said, "Surely He is the Benign One, the Merciful" (Qura'n, 52:28).
Al-Barr is one of Allah's Attributes derived from barr, the doer of goodness; birr means the doing of benevolent deeds. "Al-Barr," then, is an inclusive word containing all attributes of goodness, benevolence and charity. One who is barr to his parents is very gracious and benevolent to them. Those who are barr are those from whom deeds of goodness are expected. Birr also means ties, links, or connections. A person who is barr regarding his kin means he maintains good ties with them. The Holy Qura'n states this verse in Surat al-Mumtaana: "Allah does not forbid you regarding those who have not made war against you on account of (your) religion and have not driven you out of your homes that you show them kindness and deal with them justly; surely Allah loves the doers of justice" (Qura'n, 60:8). And in Surat Ali-`Imran, we read, "By no means shall you attain righteousness until you spend (benevolently) out of what you love" (Qura'n, 3:92). A pilgrimage that is blessed and free of any prohibited acts is called "hajj mabroor" the reward for which is no less than Paradise according to hadith. Birr also means piety, which in turn means the doing of whatever brings one closer to Allah, a word that combines qualities very highly commendable and praiseworthy.
The birr is the best of what is in the life of this world and that of the hereafter. The best of this life is whatever Allah makes available to any of His servants such as guidance, bounties, and enjoyable things. The best of the life to come is the eternal bliss which is residence in Paradise; may Allah enable us to enjoy both blessings by His mercy and grace, Allahomma ameen. The Messenger of Allah has said, "Uphold telling the truth, for it shall lead you to birr."
Birr means goodness, a word which combines all good attributes. It implies whatever good deeds bring one closer to Allah, the Honoured One, the Most Exalted. The well of Zamzam is called barra due to the abundance of its benefits and of its water.
Al-Barr does not do anything ugly or abominable. He has been Gracious unto those who seek His pleasure by showing them the way how to, and unto the worshippers by His Favours and the granting of success to them. Al-Barr is kind unto those who seek His benevolence and His giving, unto the worshippers by beautifully rewarding them. He never ceases giving benevolently because of one's disobedience to Him.
A servant of Allah may be described as barr. A servant of Allah can be barr according to the extent of his deeds of righteousness, to his being the first and the foremost to observe the right of his parents, teachers, and mentors.
One of the ways wherein a servant of Allah can fashion his conduct after following the light of this Attribute is to befriend the believers who are sincere in their belief, who are acquainted with the secrets of belief. When someone mentions this Attribute quite often, his conduct will then personify it, and love for all servants of Allah will then be planted in his heart, and all people will love him with sincerity.
Allah has combined all the aspects of birr in one of the verses of Surat al-Baqarah when He said:
It is not righteousness that you turn your faces towards the east and the west, but righteousness is this: that one should believe in Allah and the last day and the angels and the book and the prophets and give away wealth out of love for His sake to those near in kin, to the orphans, the needy, the wayfarer, the beggars, and for (the emancipation of) the slaves, and keep up prayers and pay the zakat, and those who fulfill their promise when they promise, and those who persevere when in distress and affliction and during the time of conflict: these are they who are true (to themselves), and these are they who guard (themselves against evil) (2:177).
One to whom Allah is barr will be protected from committing what displeases Allah, and He, in turn, will please him with many beautiful things; He will make his path in life full of success; He will make his objectives always good. He will make him independent through Favours from Him, and He will protect him against committing anything which He deems unlawful.

80. "Al-Tawwab"
The Glorified and Exalted One has said, ... except those who repent and amend and make (the truth) manifest: to these do I turn (mercifully), and I am the oft-Returning (to mercy), the Most Merciful. (2:160)
"Al-Tawwab" is an Attribute whose root word is tawbah, repentance, which means: returning to Allah. It means that He accepts His servants' repentance, that is, He resumes bestowing His grace upon them, enabling them to repent, making it easy for them to do so. Al-Tawwab, then, accepts repentance. He says in the Holy Qura'n, "... then He turned to them (mercifully) so that they might turn (to Him); surely Allah is oft-Returning (to mercy), the Most Merciful" (Qura'n, 9:118). It is known, hence, that if Allah does not accept the repentance of one of His servants, the latter is not considered repentant, for the initiation of repentance in all reality is from Allah Who concludes it with His acceptance thereof.
Al-Tawwab facilitates repentance for His servants, time and over again, by the Signs which He manifests for them, and the warning whereby He warns them; so, when they become familiar with the penalty of their sins, they become frightened, and they return to repentance, and Allah's favour returns to them when He accepts their repentance.
Al-Tawwab accepts the repentance of His servants and forgives their sins. He accepts the repentance of one who disobeys Him then returns to obeying Him. And if he commits a sin then returns to Him, He welcomes him back. He forgives the one who slips from the right path then apologizes to Him and overlooks his sin. As long as the servant of Allah seeks tawbah, the Lord remains Forgiving.
The light inspired by this Attribute is that one who accepts the apologies of criminals as well as friends and relatives time and over again derives his conduct from this Attribute. So that we may model our conduct after it, we ought to repent and seek His acceptance of our repentance; we should go to Him in every circumstance. Also, repetition of repentance prepares a servant of Allah for Allah's love for him, which is the greatest honour and status, for repentance is admission of one's deficiency and shortcoming, and the standing at the threshold of the Most Knowing most humbly. For this reason, the Messenger of Allah used to repent quite often in order to show us the path to happiness. It is also one of the good manners of a believer who repeats this Attribute quite often to forgive those who wrong him, to be benevolent to those who mistreat him, and to accept the apologies of others.
The Messenger of Allah has desired very much that those who believe in him should always seek Allah's forgiveness. He once said, "By Allah! I seek forgiveness of Allah, and I repent to Him, every day more than seventy times." Allah has forgiven all the faults of our master Muhammed, yet he seeks His forgiveness and repents to Him more than seventy times a day, nay, even a hundred times a day! So, what can we say about how often should Muslims repent to Him and seek His forgiveness?
Anas ibn Malik has said that he had heard the Messenger of Allah quoting his Lord saying, "O son of Adam! So long as you invoke Me and place all your hope on Me, I shall forgive you, and I do not mind. O son of Adam! Even if your sins were to pile up and reach the skies, then you seek My forgiveness, I shall forgive you. O son of Adam! If you come to Me after having committed as many sins as would fill the earth, believing in Me, associating no partners with Me, I shall grant you their equal in forgiveness."

81. "Al-Muntaqim"
Allah, subhanahu wa ta`ala, has said, "Therefore do not think Allah (to be One) failing in His promise to His prophets; surely Allah is Mighty, Lord of retribution" (Qura'n, 14:47).
Al-Muntaqim, the Avenger, splits the spines of those who deviate from His path, Who increases the penalty of those who oppress in the land, after alerting them and repeatedly warning them, and after enabling them to amend, giving them a respite. It implies a much more severe penalty than merely an immediate one.
The word "al-Muntaqim" is derived from the noun intiqam, avenging or seeking revenge against someone. A penalty is not called as such unless the following conditions are met:
1. Clemency reaches the limit of extreme outrage. Allah has said, "On the Day when We seize them with the most violent of seizing; surely We will (then) inflict retribution" (Qura'n, 44:16).
2. A punishment is affected after a period of respite. The Glorified and Exalted One has said, "... and whoever returns to (committing) it, Allah will inflict retribution on him, and Allah is the Mighty, the Lord of Retribution" (Qura'n, 5:95).
3. Such a punishment must require a sort of feeling of spiteful gratification upon seeing one being hurt, something which never happens in the case of the Creator, but it does happen in the case of vicious and spiteful humans. The intiqam, revenge, of a servant of Allah is held commendable only if it is inflicted on His foes (those who deny or disbelieve in Him). The worst of all foes of mankind are their own insinuating selves, the nafs, which is within each and every one of us. There is no doubt that he has to seek revenge against such nafs.
The Attribute "al-Muntaqim" manifests itself in the body: in the means for its natural defense system when a germ violates the sanctity of the body. These means will then kill the germ as a penalty for such a violation, and they will then purge the body from it. Al-Muntaqim, then, facilitates getting rid of what is bad, harmful, or dangerous.
The discussion of "revenge" occurs in the Holy Qura'n: In Surat al-Ma'ida we read: "O you who believe! Do not kill (any) game while you are on pilgrimage, and whoever among you kills it unintentionally, the compensation (for it) is the like of what he killed from the cattle, as two just persons among you shall judge, as an offering to be brought to the Ka`ba, or the expiation (of it) is the feeding of the poor or the equivalent in fasting, so that he may taste the unwholesome result of his deed; Allah has pardoned what is gone by, and whoever returns (to it), Allah will inflict retribution on him, and Allah is the Mighty, the Lord of Retribution" (Qura'n, 5:95).
The "We" in the phrase "We inflicted retribution" is meant, of course, as a reference to Allah Almighty. It also occurs in several other places throughout the text of the Holy Qura'n such as the following: We, therefore, inflicted retribution on them and drowned them in the sea... (7:136) So We inflicted retribution on them, and they are both, indeed, on an open road (still) pursued. (15:79) ... then We punished those who were guilty, and helping the believers is ever incumbent upon Us. (30:47) So We inflicted retribution on them, then see how the end of those who rejected was. (43:25) Then when they displeased Us, We inflicted retribution on them. (43:55) He has revealed to you the Book with the truth, verifying what is before it, and He revealed the Torah and the Gospel aforetime, a guidance for people, and He sent the Furqan (Qura'n). Surely those who disbelieve in the signs of Allah shall have a severe chastisement, and Allah is the Mighty, the Lord of retribution. (3:3-4) ... and Allah is the Mighty, the Lord of retribution. (5:95) Do not, therefore, think Allah (to be) failing in His promise to His Messengers; surely Allah is the Mighty, the Lord of Retribution. (14:47) And whoever Allah guides, there is none that can lead him astray; is not Allah the Mighty, the Lord of Retribution? (39:37) And who is more unjust than one who is reminded of the signs of his Lord then he turns away from them? Surely We will punish the guilty. (32:22) But if We should take you away, still We shall inflict retribution on them. (43:41) On the Day when We seize them with the most violent of seizing, surely We will (then) inflict retribution. (44:16)
Al-Muntaqim intensifies His penalty against the oppressors, causing the criminals to be subjected to His retribution. He sends His messengers supported by His signs and miracles to warn people; so, if warning does not benefit someone, He will surely then inflict His penalty and revenge against him.
Once a person comes to realize that there is nothing small nor big except that there is a penalty for it equal in size and kind, he will certainly fear his Lord and remain alert regarding his wishes and desires for fear of falling into transgression.

82. "Al-`Afuww"
Allah has said, It may be that Allah will pardon them, and Allah is Pardoning, Forgiving. (4:99)
"Al-`Afuww" is derived from the root word "`afuw" and permits several meanings: When used as a verb, it means to go somewhere to receive something, to give without being asked, to increase, to wipe out something. As a noun, it means the wiping out of sins in their entirety. One may supplicate and say, "Lord! I implore You to grant me `afuw and `fiya," that is, not to punish me for my sins, and to make me safe and secure with regard to Your torment. As an adjective, it means what is halal, lawful.
Al-`Afuww has removed, by His Mercy, from the souls the darkness of slipping away from the right path, and of the loneliness of forgetfulness from the hearts through His Greatness. It is also said that He removes the sins from the records and replaces loneliness with beautiful things from Him.
Al-`Afuww wipes out the traces of sins, removing them by the winds of His forgiveness. He wipes out the sins from the records kept by His guardian angels. He even wipes them out from their (angels') memory and the memory of those who committed them. He abandons punishing the sinners, Who does not remind you of your shortcomings; He is Gracious when He forgives. He protects the heart of the doer of evil against loneliness, sparing him the feeling of shame, and He does not remind him of the evil of what he had done.
We notice that in the text of the Holy Qura'n, the Attribute [indeed a Most Beautiful one] al-`Afuww occurs side by side with another Attribute which is al-Ghafoor as many as four times, and once side by side with the Attribute "al-Qadeer" as the following verses demonstrate: ... surely Allah is Pardoning, Forgiving. (4:43) It may be that Allah will pardon them, and Allah is Pardoning, Forgiving. (4:99) ... most surely Allah is Pardoning, Forgiving. (22:60, 58:2) If you do good openly or secretly or pardon an evil act, then surely Allah is Pardoning, Powerful. (4:149)
The Messenger of Allah has always enjoined us to wipe out our evil deeds with good ones, saying, "Fear Allah wherever you may be, and follow your evil deed with a good one in order to wipe out the first, and treat people in the best conduct." He addressed one of his uncles once saying, "O `Abbas, uncle of the Messenger of Allah! Plead to Allah for `afuw and `fiya in the life of this world and in the life to come." The Commander of the Faithful Imam `Ali ibn Abu Talib called upon one of his slaves once but he did not respond. He repeated his call, and the slave again neglected to respond. Then he repeated it a third time, and no response was there either, so he stood up and looked for him and found him lying down. He asked him, "Did you hear me calling you?" He answered, "Yes, I did." The Imam asked him, "Then what stopped you from responding?" He answered, "My confidence in your clemency and my reliance on your forgiveness," whereupon the Imam said, "Then I set you free seeking the Pleasure of Allah." The Imam did so on account of the firm conviction on the part of that slave.
One who wishes to receive a glimpse of the light inspired by this Attribute should first forgive those who have committed a wrong deed against him or dealt with him unjustly. One who remembers this Attribute ought to wipe out from his heart any ill feeling towards anyone who has wronged him, and to treat beautifully those who mistreated him.

83. "Al-Ra'oof"
Allah, the Glorified and the Exalted One, has said, ... so that He may bring you out of utter darkness and into the light. (57:9)
Linguistically, this Attribute is derived from ra'fa, intense mercy or compassion which is the ultimate limit of rahma. When applied to the Almighty, it means His warding off all types of evil.
The Attribute "al-Ra'oof" refers to the One Who does not cease being kind and compassionate to the sinners by accepting their repentance, and to His friends by protecting them from committing sins. It conveys the same meaning conveyed by the Attribute "al-Rahim" with an intensification of the meaning embedded in the latter. Among the manifestations of His mercy towards His servants is that He protects them against committing what incurs His penalty. Such a protection from slipping from the right path carries a stronger sense of mercy than His forgiveness for sins already committed. He may be Merciful unto one of His servants by outwardly exposing him to hardship, but inwardly there may be a great deal of bliss and blessing hidden for him in such hardship, while he does not know it. How often has a servant of Allah been pitied by people for the harm from which he suffers, the harm of poverty, want, and misery, while in reality he is enjoying a blessing for which the angels envy him?
The Most Exalted One has advanced the Attribute "al-Ra'oof" over that of "al-Rahim," preferring "ra'fah" over "rahmah" and giving precedence to the first over the latter in the following glorious verses: Most surely Allah is Affectionate, Merciful, to people. (2:143) ... and We put in the hearts of those who followed him kindness and mercy. (57:27) ... to the believers he is compassionate, merciful. (9:128)
This Attribute is derived from "mercy" and "compassion." This requires us to distinguish between both of these words. Also, whenever the Almighty uses both of these words, He mentions the Attribute "al-Ra'oof" before "al-Rahim;" therefore, we have to explain the difference between both of them and the reason for such a preference.
The Messenger of Allah was travelling once as he happened to pass by a woman baking bread. Her young son was with her. She was told that the Messenger of Allah was passing by, so she came to him and said, "O Messenger of Allah! It has come to my knowledge that you have said, `Allah is more Compassionate towards His servants than a mother towards her son.' Is this the correct statement which you have spoken?" He answered her in the affirmative, whereupon she said, "A mother does not hurl her son in an oven like this one." Having heard her say so, the Messenger of Allah wept, then he said, "Allah does not torment anyone by the fire [of hell] except one who is too arrogant to bear witness that there is no god but He."
If a servant of Allah wishes to model his conduct after the inspiration of this Attribute, he has first to remember and mention it quite often, hence the light of al-Ra'oof will manifest itself to his heart, so much so that he will become compassionate towards all people, the commoners as well as the elite, always remembering the saying of the Messenger of Allah, "Be merciful unto the people of the earth so that the people of the heavens may be merciful to you."

84. "Malikul-Mulk"
Allah has said: Say: O Allah, Master of the Kingdom! You give the kingdom to whomsoever You please and take the kingdom away from whomsoever You please, and You exalt whomsoever You please and abase whomsoever You please; in Your hand is goodness; surely You have power over all things. (3:26)
Malikul-Mulk affects His will in His kingdom however He pleases, letting some live and others perish. The mulk in this context means the kingdom, and the Malik is the Omnipotent, the Most Powerful. All things in existence are included in His kingdom, so His is one kingdom because all things in it are somehow connected to one another. Although they may be regarded as many, they constitute one entity, one kingdom.
Malikul-Mulk fares with His kingdom as He pleases, and none can revoke His judgment, nor can anyone appeal or repeal it. All things in existence, in all their degrees and levels, constitute one kingdom owned by One: Allah, the Most Exalted.
Malikul-Mulk is the true King Who deals with His kingdom as He pleases, bringing things into existence in it or ending the existence of some of its beings, chastising some and accepting the repentance of others, without anyone sharing the authority with Him or prohibiting Him from doing whatever He pleases.
"Malikul-Mulk" occurs in the original Arabic text of this verse: "Say: O Allah, Master of the Kingdom!" (Qura'n, 3:26). Another derivative is "al-malakoot" which exists in "Glory to the One in Whose hand is the kingdom of all things, and to Him you shall be brought back" (Qura'n, 36:83).
... and a hard Day shall it be for the unbelievers. (25:26) To Whom does the kingdom belong this Day? To Allah, the One, the One Who subdues (all). (40:16) And Allah's is the kingdom of the heavens and the earth, and to Allah is the eventual return. (24:42)
The Messenger of Allah is quoted saying that Allah's Greatest Name, the one because of which He will respond if thereby invoked, exists in the verse saying, "Say: O Allah, Master of the Kingdom!" (Qura'n, 3:26).
The Commander of the Faithful Imam `Ali ibn Abu lib was asked once by Ababah ibn Rab`i al-Asdi about "ability." The Commander of the Faithful asked Abadah, "Do you have it without Allah or with Him?" Ababah could not answer, so he told him to say something. "What shall I say, O Commander of the Faithful?!" asked Ababah. He answered, "You should say that you have it by permission of Allah Who has full control over it without your help. If He opts to grant it to you, then it is a boon which He gives you. And if He takes it away, it is a trial from Him. He is the real Owner of what you own, and the One Who owns what He enables you to possess. Have you not heard about seeking His help and might by saying, `Surely there is no help nor might except through Allah'?" The man asked him, "And what does it mean, O Commander of the faithful?" He said, "It means: We do not stay away from committing acts of disobedience to Allah except if He protects us against disobeying Him, and we have no strength to obey Him except if He grants us His help," whereupon the man leaped and kissed his hands and feet.
The kingdom of each and every servant of Allah is his own body. If it affects his will regarding his heart and senses, he will then be the owner of his kingdom according to the extent of his control over it.

85. "Thul-Jalali wal Ikram"
Allah has said: Blessed is the name of your Lord, the Lord of Glory and Honour! (55:78)
Thul-Jalali wal Ikram is a glorious Attribute that combines glory and beauty, for there is an awesome Glory and Beauty of the Almighty; no servant of Allah can achieve knowledge except if he becomes familiar with Thul-Jalali wal Ikram. This Attribute surely combines in it anticipation, awe, hope and fear.
The Almighty monopolizes the qualities of jall, greatness, and ikrm, honour. All greatness is His, and honour is from Him; Glory to Him; there is no glory except that He is its fountainhead, while honour is always His. Glory has originated from Him and overwhelmed His creation, and the norms of His honouring His creation are countless, immeasurable; therefore, He, and only He, is worthy of being Glorified by His creatures. They should express their respect for His Greatness, show appreciation for His favours and grace, and recognize His signs and bounties.
"Thul-Jalali wal Ikram" means: the One Who has all Greatness. There is no distinction, nor glory, nor prominence, except if Allah permits it; in all reality, it is His, from Him, and by Him. Glory and Exaltation are His, the One Who is the source and fountainhead of all glory, perfection, honour, dignity and greatness. There is neither greatness nor favour nor bliss nor goodness except that it springs from His ocean.
Ma`ath ibn Jabal is quoted saying that the Messenger of Allah once passed by a man who was repeating "O One with the Glory and Honours!" so he said to him, "Your plea will be honoured; so, proceed and state it."
The Messenger of Allah has said, "Uphold Thul-Jalali wal Ikram," that is: "follow His path and remain steadfast in doing so and repeat this Attribute of His in your supplications." If a servant of Allah keeps repeating this Attribute, and its light will eventually shine in his innermost, he will become highly regarded among the nations. Whoever realizes the Greatness of Allah will become very humble before Him.
One of the signs of the good conduct of a servant of Allah is that he seeks nearness to Him by attaching himself to Him, by becoming very humble, by expressing his humility before Allah. He must realize that all Greatness and perfection belong to Him, and that He honours His servants by granting them His favours.

86. "Al-Muqsit"
Allah, Glory and Exaltation are due to Him, has said, Allah testifies that there is no god but He, and (so do) the angels and those who have knowledge, maintaining His creation with justice. (3:18)
Meanings of variations of this Attribute's root word is qist, equity or fairness, are as follows: qasata means implemented justice; qasata means became inequitable or unfair; qasit is an unfair or inequitable person, an oppressor; muqsit is one who is fair in his judgment or decision, and qist means share, lot, or portion of something. Qasitoon is plural: they are those who deviate from justice and about whom the Almighty says, "As to the deviators, they are the fuel of hell" (Qura'n, 72:15).
Qist means the implementing of justice by taking what one unlawfully has acquired and giving it back to its lawful owner. Iqsat means that one is given his own lawful share which someone else has unlawfully taken [forcefully or otherwise]; it is also called insaf, carrying out equity. Qasata means someone became inequitable, and aqsata means that he became fair and just. Al-Muqsit is the Almighty Who is fair and equitable in all His decisions and decrees, Who deals with everyone according to a system. Al-Muqsit comes to the rescue of the oppressed and brings about justice. The perfection in His doing so is the fact that He adds to pleasing the oppressed His own pleasing of the oppressors as well, which is the ultimate end of equity, something which nobody can do other than Allah, Glory to Him, Who has said, "... and if you judge, then judge between them with equity; surely Allah loves those who judge equitably" (Qura'n, 5:42).
According to a Qudsi tradition, while the Prophet was sitting once, he smiled to the extent that his molar teeth showed. One of his companions said to him, "May both my parents be sacrificed for your sake, O Messenger of Allah! What has made you smile like that?!" He answered, "Two men of my nation were brought before the judgment of the Lord of Dignity. One of them said, `Lord! I plead to You to effect justice on my behalf from this man.' Allah, the Honoured and the Great, said, `Be fair to your brother and give him what is his.' The man said, `Lord! None of my good deeds is left to effect it thereby.' The Glorified and the Honoured One said to the first man, `What are you going to do to your brother since he has none of his good deeds left with him?' The man answered, `Then, Lord, let him bear some of my own burdens.'" It was then that the eyes of the Messenger of Allah over-flooded with tears. "That, indeed," he continued, "is a momentous Day when men will need others to bear their own burdens." After a pause, the Messenger of Allah continued to say, "Allah, the Honoured and the Glorified One, said to the wronged one, `Raise your eyes and cast a look at the Gardens of Bliss.' The man said, `Lord! I see whole cities made of silver and huge houses of gold bedecked with pearls; for which siddeeq or martyr are they?' The Almighty said, `They are for the one who pays the price.' The man said, `Lord! Who can have their price?' He said, `You can.' `For what, Lord?' he asked the Almighty. `For forgiving your brother,' the Lord said. The man said, `Lord! I do forgive him.' The Almighty then said, `Take your brother by the hand and lead him the way to Paradise.'" Then the Messenger of Allah said, "Fear Allah; fear Allah, and mend your relations, for Allah will implement justice on the Day of Judgment among the believers."