The Requirement of Deep Understanding for Sound Submission

There is no doubt that surrendering to the judgment of Allah is a central element of Tawhid in its essence and scope. Yet, for this submission to become the foundation of true uprightness, it must be grounded in a deep understanding of what Allah’s judgment means.

Such understanding shapes how a person perceives life and its unfolding events in light of Allah’s decree. It prevents the servant from relying solely on the outward appearances of the worldly life, as Allah says: “They know only the outward aspect of the worldly life, while of the Hereafter they are heedless” (30:7).

The judgment of Allah is the system by which the universe operates and to which all creation is subject. Among His universal decrees is death: “Every soul shall taste death” (3:185). It also includes His established ways among people — His laws concerning the wrongdoers, His decree regarding provision, and His justice in retribution. Indeed, Allah is the Provider, and He is the Mighty, the Possessor of retribution.

In this way, Allah’s judgment encompasses both His will in creation and His established patterns among His servants, from which arise His creational and legislative commands.

A sound understanding of Allah’s judgment forms a true vision of existence. Upon this vision, servants build their hopes, plan their actions, strengthen their patience, and place their trust in their Lord, ultimately fulfilling their purpose. It becomes the framework that shapes their outlook and governs their conduct, keeping them within clear boundaries that they do not transgress.

Whoever exceeds these boundaries falls under warning, as Allah says: “Those are the ones whom Allah has cursed, so He made them deaf and blinded their sight” (47:23).

Therefore, submission to and compliance with Allah’s judgment lead to clear understanding and sound comprehension, and enable a person to remain within Allah’s protection, safe from His warning.

The starting point of uprightness lies in how servants relate to Allah’s judgment. They must be firmly convinced that they have no share in the command, as Allah says: “You have no part in the matter” (3:128), and that all affairs belong entirely to Allah.

Since judgment belongs to Allah alone, the servant must submit to Him completely, as Yusuf (peace be upon him) said: “Judgment belongs to Allah alone. He has commanded that you worship none but Him. That is the upright religion, but most people do not know.” (12:40)

Such submission is realized through true servitude — by fulfilling acts of worship and by shaping one’s outlook in accordance with His will.

Applying uprightness through full submission to Allah’s judgment begins with careful, mindful engagement with it. A servant must not place anything before Allah, for judgment belongs to Him alone. Thus, one neither assumes outcomes nor affirms matters, except within what Allah has willed and decreed.

For example, Yaqub (peace be upon him) instructed his sons to enter through different gates, taking the necessary means to protect them. Yet such precautions do not prevent Allah’s decree from taking place. Yaqub himself clarified this with deep understanding: “O my sons! Do not enter ˹the city˺ all through one gate, but through separate gates. I cannot help you against ˹what is destined by˺ Allah in the least. It is only Allah Who decides. In Him I put my trust. And in Him let the faithful put their trust’” (12:67). Allah praised him for his knowledge, saying: “And indeed, he was a man of knowledge because of what We had taught him, but most people do not know” (12:68).

Thus, servants take the means as an act of worship, not as a guarantee of results. Their concern is not merely attaining what they desire — that occurs only by Allah’s permission and wisdom — but rather, being granted success in accepting the outcome. If it is good, they are grateful; if it is not what they hoped for, they remain patient and praise Allah, certain that it is good for them, as Allah says: “It may be that you dislike something while it is good for you” (2:216).

Consider how the Prophet Muhammad (peace be upon him) remained patient with the judgment of his Lord. Patience in relation to Allah’s judgment is not mere endurance; rather, it is commitment, submission, and steadfastness in acting within its framework. Through this, the servant remains under Allah’s protection, care, and support, and it becomes a means of triumph and success. For this reason, Allah commanded His Prophet: “And be patient for the judgment of your Lord, for indeed you are under Our eyes” (52:48).

When Omar (may Allah be pleased with him) said to the Prophet (peace be upon him) during the Treaty of Hudaybiyyah, “Are we not upon the truth, while they are upon falsehood?” the Prophet (peace be upon him) replied, “Yes.” Omar then asked, “Why should we accept humiliation in our religion?” The Prophet (peace be upon him) responded, “I am the Messenger of Allah, and I do not disobey Him, and He will grant me victory.”

Adhering to Allah’s judgment with full submission leads to relief, success, and victory. When Allah revealed to His Prophet (peace be upon him), “Indeed, We have given you a clear victory” (48:1), he informed Omar of it to show him — and the Ummah — the outcome and fruits of obedience. When it was asked, “Is it truly a victory?” the Prophet (peace be upon him) said, “By the One in whose hand is my soul, it is indeed a victory.”

When servants understand Allah’s judgment — His commands, decrees, and established ways — they are able to live in an upright fashion and remain within Allah’s protection, without transgressing or exceeding limits.

This understanding is reflected in practical behavior. Servants know that provision is in Allah’s hand, so they seek it through lawful means without wrongdoing and remain patient until Allah’s decree unfolds. Likewise, when anger arises, they restrain themselves and do not transgress, but act within the limits set by Allah.

One of the most dangerous paths that leads people astray and diverts them from uprightness is interpreting matters while being heedless of Allah’s judgment — using such interpretations to justify personal perceptions, positions, or interests. In doing so, a person exposes themselves to warning and punishment. The root of this misguidance lies in weak understanding and the absence of sound reasoning and deep comprehension. Allah describes the hypocrites: “They are the ones who say ˹to one another˺, 'Do not spend ˹anything˺ on those ˹emigrants˺ with the Messenger of Allah so that they will break away ˹from him˺.' But to Allah ˹alone˺ belong the treasuries of the heavens and the earth, yet the hypocrites do not comprehend” (63:7). Their failure to grasp Allah’s judgment led them to believe that withholding support would weaken the believers, forgetting that provision is in Allah’s hand and that His command prevails, regardless of their actions.

Another example is those who stayed behind from battle. Allah says: “Those who stayed behind will say, when you ˹believers˺ set out to take the spoils of war, 'Let us follow you.' They wish to change the words of Allah. Say, "Never will you follow us. Thus did Allah say before." So they will say, 'Rather, you envy us.' But [in fact], they were not understanding, except a little” (48:15).

When they were restrained by Allah’s judgment, they misinterpreted it and accused others of envy — combining poor understanding with corrupt intent.

Here, the distinction becomes clear between the believer and those who lack understanding and sound reasoning: the believer acts in the light of Allah’s judgment and submits to it, while the hypocrite bends revelation to suit his/her desires.

Another major cause of corrupt interpretation is wahn (weakness), a condition that afflicts the Ummah. The Prophet (peace and blessings be upon him) explained it in the following Hadith: “The nations are about to gather against you just as people gather to share a dish.” Someone asked, “Will that be because we are few in number at that time?” He said, “No, rather you will be many at that time, but you will be like the foam of a torrent. Allah will remove from the hearts of your enemies fear of you, and He will cast weakness into your hearts.” Someone asked, “O Messenger of Allah, what is this weakness?” He said, “Love of the worldly life and hatred of death.”

This weakness leads a person to reinterpret Allah’s judgment in ways that serve personal desires — speaking without sincerity, pursuing worldly gain, and neglecting the Hereafter. Hence comes the warning: “Those are the ones whom Allah has cursed, so He made them deaf and blinded their sight” (47:23).

Let the servant realize that Allah’s proof is established against people through their own words: they spoke but did not act, and they distorted Allah’s judgment to justify themselves, thereby deserving this warning. When such a curse befalls them, they become as though deaf and blind — their hearts sealed and unable to comprehend Divine guidance.

So what is the remedy?

Hearts that are locked can only be opened through reflection upon the Quran, as Allah says: “Do they not reflect upon the Quran, or are there locks upon their hearts?” (47:24). Reflecting upon the Quran brings life to the soul and light to one's insight. It removes the rust from the heart, cures

it of weakness, and restores clarity of understanding and sincere submission to Allah’s judgment.