Explanation of the author's words: And his saying: (And do good, for Allah loves those who do good) (And be just, for Allah loves those who are just)

The Shaykh : Now the author has begun with the verses of love, saying: His saying "And do good" is a command, and excellence in worship may be obligatory or it may be a recommended practice (mustahabb) that is encouraged. Whatever is necessary for the performance of an obligation is obligatory, and whatever is in addition to that is a recommended practice. Based on this, we say that is a command used for both the obligatory and the recommended.
Regarding excellence in the worship of Allah, we do not find an explanation better than the explanation of the Prophet (peace and blessings be upon him) when Jibril asked him This is more complete than what follows it, because the one who worships Allah as if he sees Him worships Him with worship of seeking and desire. This means that if you do not reach this state, know that He sees you. The one who worships Allah at this level worships Him with worship of fear and fleeing. Yes, because he fears the One who sees him. And there is a difference between this and that; the first is more complete than the second. Which is the first? The one who worships Allah as if he sees Allah; he worships Him with worship of desire and seeking. As for the second, the one whose certainty does not reach this level—if you are not seeing Him, He sees you. If you do not worship Him at the first level, worship Him at the second level: that He sees you. This is the level of fear and fleeing from His disobedience. Now, this is with regard to dealing with the Creator (Mighty and Majestic).
What is excellence in dealing with creation? They say in its explanation: giving of kindness, restraining from harm, and a pleasant face. Look, how three things: giving of kindness, restraining from harm, and a pleasant face.
Giving of kindness: this means doing good, whether it is financial, physical, or social status, or not.
Restraining from harm: that you do not harm people, neither with your words nor with your actions.
A pleasant face: that you do not be frowning toward people. But sometimes a person gets angry and frowns. Of course, an angry person does not smile at someone. We say this is for a reason, and it may be part of excellence. So, when the fornicator is stoned, or if he is flogged when he does not reach the level of stoning, is that excellence or not? It is excellence. So excellence may be in matters other than this. But this general meaning of excellence is this: giving of kindness, restraining from harm, and a pleasant face. This is with regard to dealing with people.
Now, does this include excellence in dealing in sales, purchases, leases, marriage, and other things? Yes, because if you deal with them kindly in these matters, you are patient with the one who is unable to pay and you fulfill the right quickly, this is considered giving of kindness. If you transgress with deception, lying, and forgery, you have not restrained from harm, because this is harm, is it not? It is harm. Now, do good in the worship of Allah and toward the servants of Allah. Do you understand? Good.
This is the reason for the command—Do you see your father, O Abd al-Wahhab, after the night prayer?— This is the reason for the command. This is the reward for the one who does good: that Allah the Exalted loves him. By Allah, the love of Allah is worth the entire world. I mean, who attains the love of Allah? It is a high and great rank, that Allah, Glorified and Exalted is He, loves you. It is higher than you loving Allah; that Allah loves you is higher than you loving Him. For this reason, Allah the Exalted said He said For this reason, some scholars said: "The whole matter is that Allah loves you, not that you love Allah" Everyone claims to love Allah, but the matter is with the One in the sky, Mighty and Majestic: does He love you or not? If Allah, Mighty and Majestic, loves you, the angels in the sky love you, and then acceptance is placed for you on earth, so the people of the earth love you and accept you; they accept what comes from you. And this is among the immediate good news of the believer.
Now, if excellence is a matter that a person should do to attain the love of Allah, in his worship and in his dealings with creation.
He said: .
- The question, do you see, is forbidden - is a command, and al-iqsat is not al-qist, al-qast, because I mean al-iqsat is from a quadriliteral verb, so the hamza in it is the hamza of negation, meaning denial. This hamza is the hamza of negation. When it enters a verb, it negates its meaning. So if qasta means to be unjust, then if you add the hamza to make it aqasta, it means to be just. They call this type of hamza the hamza of negation, like khata'a and akhta'a. Khata'a means to commit an error intentionally, and akhta'a means to commit it unintentionally. So the hamza here is for negation; it negated the meaning.
Meaning: Be just. And is this obligatory or recommended? Justice is obligatory in everything where equalization is obligatory, in everything where equalization is obligatory.