And when these actions are good in themselves, they indicate the quality of character, high ambition, noble nature, and the refusal of the self, pointing to the greatness of their goodness. This is because it is only the sincere one who is guided to them, even if he is not relying on a religious law or on what benefits him from the ease of nature and the simplicity of submission, and on the greatness of faith expressed by the tool of delay in his saying, referring to the second obstacle, which is the purifying wisdom for the power of speech: "Then it was" meaning after embodying these pure, high, precious morals in the state of his disbelief or the beginnings of his Islam, to indicate the clarity of his nature and the quality of his essence from those firmly established in faith, expressed by his saying: "from those who believed" meaning when the guide called him to it. And the pride of the nose and the arrogance of the self did not carry him to refuse to be a follower after he had been followed, nor to be lowly in his claim after he had been noble. Rather, he directed his gaze and corrected his thought, so he was certain that he was elevating himself from the lowest to what is above the stars. He was raising it in the ranks of high matters to what has no end. Indeed, in that are signs for those of understanding. Then he knows the uprightness of his nature, the nobility of his disposition, the greatness of his ambition, the goodness of his intention, the beauty of his character, the abundance of his intellect, the majesty of his nobility, his virtue, and his deserving of precedence over the prominent figures in both the days of ignorance and Islam. For this reason, the Siddiq, may Allah be pleased with him, was the highest of people in rank after the Prophets, blessings and peace be upon them. This is because these were his actions, may Allah be pleased with him, before Islam, as Ibn al-Dughunna said when he found him having left the honored Mecca seeking migration when the disbelievers had harmed him: "Indeed, someone like you, O Abu Bakr, does not leave nor is he to be expelled. You are one who maintains family ties, honors guests, carries burdens, and assists in the affairs of truth" - as Khadijah, may Allah be pleased with her, said to the Prophet, blessings and peace be upon him, when he returned to her trembling from the manifestation of Gabriel, blessings and peace be upon him. So when he was sheltered in his shelter and drank from his pure drink, by the guidance of Allah, he did not stutter when he was called to the religion, nor was there any hesitation or reluctance in him. Then he ascended in the ranks of Islam to the highest aspirations, such that he said on the day of Hudaybiyyah to Umar, may Allah be pleased with both of them, when he expressed dislike for the peace: what the Prophet, blessings and peace be upon him, said to him was the same word for word, whether he was present or his words were conveyed to him. So at that time, he proceeded, achieving the prize of precedence, with no hope of being equaled, so how about catching up to him and being equal to him? Due to his perfection, greatness, and majesty, he never drank alcohol. And when he was blamed for that in the days of ignorance, he said to his companions: "By Allah, if I found something that would increase my intellect, I would buy it with all my wealth, so how could I buy with my wealth that which would remove my intellect?" And those actions are not valid, even if they are praised in every case, except with faith. As for if they are after it, that is clear. And as for if they are before it, it is by his inclination towards them, as he, blessings and peace be upon him, said:

I have submitted to what has preceded from you of good.

And when faith elevates a person from the depths of humiliation to the greatness of status, carrying him towards the virtues of good deeds and noble actions, this is because it leads to all the great religious laws. These laws necessitate the greater jihad due to their opposition to nature, and this is not achievable except by courage, which is the third strength that, when calmed, brings rest. It only exists with great patience, and patience, due to its bitterness, does not last except through cooperation. Allah, the Most High, said: "And they enjoin one another to patience" (p-66), meaning they were patient and advised one another to be patient in confronting the obstacles of actions that are only permissible for the champions of men, from enjoining what is good to what has been recorded, even if it involves dangers. For courage, as it is said, is patience for an hour.

And when a person inevitably faces opposition from others that necessitates his harshness towards them, mercy becomes one of the fruits of fruitful patience that leads to justice. It is the moderation between the blameworthy extremes of excess and deficiency in sin and folly, and it is the fourth obstacle. He emphasized by repeating the action, indicating the scarcity of those who act upon it: "And they enjoin one another to mercy," meaning the great mercy according to its time and place, by conditioning themselves to all that leads to the great mercy that necessitates love for them in Allah and hatred for them in Him. For they were, before faith, free from showing off and self-admiration, prepared for purification, so faith purified them. They became in the utmost state of luminosity and knowledge.