Adl (fairness and justice) is Itidal (balance), and in balance lies the correction of the heart, just as in zulm (imbalance/ oppression) lies its corruption. This is why for every sin that the person has committed he has oppressed his self (zaliman Ii nafsihi). The opposite of zulm is Adl, so this sinful person has not been just to his self rather he has oppressed it. The correction of the heart lies in Adl and its corruption lies in zulm. Therefore, when the servant oppresses himself he is the oppressor and oppressed at the same time, likewise when he is just then he is the one who is just and the one upon whom the justice is carried out.
The person does an action and he will receive the fruit of this action, be it bitter or sweet.
...He has the reward for the (good) that he has earned, and he is punished for the (evil) which he has earned ... [Surah al-Baqarah (2) : 286]
Aml (actions) have an effect upon the heart, either of benefit, harm, or correction, before they effect the external body. The good and pure actions constitute justice for the soul whereas bad actions oppress the soul.
Allah the Most High, said,
Whoever does righteous deeds it is for the (benefit of) himself, and whosoever does evil, it is against his own self. [Surah Fussilat (41) : 46]
If you do good, you do good for your own selves, and if you do evil, you do it against yourselves. [Surah al-Isra (17) : 7]
Some of the Salaf said, 'Indeed good actions are a light in the heart, a strengthening for the body, a glow on the face, a cause for extensive provisions and love in the hearts of the creation. Indeed bad actions are a darkness in the heart, a blackness on the face, a weakness for the body, a cause for decrease in provisions and hatred in the hearts of the creation.'
Allah, the Most High, said,
Every person has a pledge for that which he has earned. [Surah at-Tur (52) : 21]
Every person has a pledge for what he has earned. [Surah al-Muddaththir (74) : 38]
But remind (them) of it (the Quran) lest a person be given up to destruction (tubsala) for that which he has earned, when he will find for himself no protector or intercessor beside.s Allah. And even if he offers every ransom, it will not be accepted from him. Such are they who are given up to destruction because of that which they earned. [Surah al-Anam (6) : 70]
Tubsala means: to-repress, to fetter and captivate.
Similarly when the body has recovered from illness it is said: 'He has balanced his temperament and disposition.' This is because the sickness distorts the temperament, despite the fact that there is no way to achieve complete balance, safe from mixing both justice and injustice - but the ideal or close to the ideal should be aimed for.
The same case applies to the heart, its health and correction lies in balance, and its sickness lies in deviation, oppression and digression. But complete balance in everything is impossible, in action or knowledge - but the ideal or the closest to the ideal '.should be aimed for. This is why it is said, describing the Salafi way: 'the ideal way.'
And you will never be able to be just between the wives, even if you desire to be... [Surah an-Nisa (4) : 129]
And give full measure and full weight. We do not burden a soul beyond what it can bear. [Surah al-Anam (6) : 152]
Allah, the Exalted, sent the messengers and revealed the Books so that man may establish justice, and the greatest form of justice is to worship Allah alone with no partner; then giving due justice to the rights of man; then being just upon oneself.
Concerning the Ailments of the Hearts and their Cures
Between Sickness And Death
The Quran Is A Cure For The Hearts
Righteous Actions Are A Cure For The Heart
Leaving Indecent Actions Are A Cure For The Heart
The Effect Of Sins Upon The Purity Of The Heart
Types Of Zulm
The Life Of The Heart
The State Of The Dead Heart
The Need For Beneficial Knowledge
The Reality Of The Life Of The Heart
Envy Is A Sickness Of The Heart
The Types Of Envy (hasad)
Between Hasad And Ghubta
The Competition Between Abu Bakr And Umar
Moses Displays Ghubta
Whoevers Ranking Becomes Lofty, He Is Secured From Ghubta
The Cure For Jealousy
The Causes For Jealousy
Between Jealousy And Miserliness
The Disease Of Desires And Passionate Love
Between Jealousy And Desires
The Reality Of Passionate Love (ishk)
The Natural Inclination Of The Heart Is To Love Of Allah
Preventative Measures From Passionate Love
Some Cures For The Heart
Appendix One The Types Of Hearts
Glossary Of Arabic Terms