The right to be generous and to pardon the offender is greater than culpability for the offense, for culpability and punishment is a recompense, and what is in retribution for evil is superior, unless it is in this world, because in establishing the hadd punishments is to ward off public harm, and the benefits that accrue to people, such as the saying of the Almighty, and for you in retribution. In life, and in the Hereafter, then what is repelled by the punishment of the offender is what is repelled in this world, so if the servant said this on the Day of Resurrection or where he said it to God by way of intercession, he is as if he is advising the divine station to commend him if he pardons the offender with generosity, length and grace. The essence of gratitude, so this is the meaning of his saying, The religion is sincerity to God, i.e., in the right of God.

It has been mentioned in the established hadith that nothing is more beloved to God than to be praised

Just as he is praised in this world for the limits set by which he averted harm from his servants if the imams of the Muslims establish them on the sinners, so he praises pardon and transgression in the hereafter, because there is no way for this benefit for which it was set up to establish the limits for which intercession is not possible as the limit of the thief and the adulterer and the rights of God Absolutely, and as for what is the right of the servant, God has commanded him to pardon and transgression, so pardon is from the guardian of blood or accept the blood money, because the oppressed is the one who was killed and has died. His benevolence to the people of his mercy is silent about him, and he does not demand from him a just judgment with God for something of his blood. With the intention, then it is a lawful ruling, or he did it out of forgetting and then retracts from it. This is from the advice of the Messenger of God, may God s prayers and peace be upon him, like an oversight in prayer. What he must do in the four rak ahs is to pray four rak ahs, then he greeted one of the two. He was told about that. This is advice from the Messenger of God To God, may God s prayers and peace be upon him, he returned and completed his prayer and prostrated the two prostrations of forgetfulness, and what had been narrated concerning that and the likes of this is for this reason God Almighty commanded His Prophet, may God s prayers and peace be upon him, to consult his companions in what was not revealed to him. Their consideration of this was that it was the interest of a treasure, and he had on the day of Badr without water, so they advised him and ordered him to have water in his space, may God bless him and grant him peace. But if this blame is the main reason for the long-term advice, then we have clarified what is in the advice of the Messenger of God, may God s prayers and peace be upon him, that the advising advisor combined the Messenger of God, may God s prayers and peace be upon him, with the opinion that is in the interest, just as the advisor who is the stitcher combines between the piece of sleeve and the body in As for the advice to the Muslim imams, who are the rulers among us who take care of the religious interests of God s servants, the rulers, and the people of fatwas in religion from among the scholars, they are included in the imams of the Muslims as well. Whoever knows about the ruling in it, then the mufti should advise and issue a fatwa on what he deems to be true in his view, and mention to him his evidence for what he gave a fatwa, so he will be sincere with God. This is advice to the imams of the Muslims. The religion is to advise the imams of the Muslims and turn them away from following their desires among the people, so they combine what is the religion upon them and them. Such is the advice to the imams of the Muslims, so the people will benefit from that. And there must be harm arising from that, either in religion or in this world, so in advice they outweigh the harm of this world over the harm of religion, so they point out to them what their religion will deliver to them, for God says He has not placed any hardship on you in religion. And no matter how much they are able to repel harm in religion and this world together in any way, and they know him, it is incumbent upon them in religion to advise him in that and explain it, and the fatwa has the choice in that according to what God grants him to grant him, and by which I say that advice is pervasive, since it is the essence of religion and it is a p. The one who advises him, so its benefit will spread throughout the whole world, from the advisor who is clear of his religion and seeks superior matters, and he sees an animal that has been harmed by thirst and that animal has turned away from him