I am revisiting an article I originally wrote in March 2009, published on Star Tribune Blogs under the title “Engaging with Muslim Communities around the World,” as a response to Madeleine Albright’s Senate hearing and NPR interview on U.S.-Muslim engagement. My goal is to expand and enrich its insights to resonate with this month’s theme, “Best Hope – Enduring Good Deeds.”
This piece predates numerous subsequent works and voices that have mirrored its themes and appropriated its ideas without attribution. I often revisit my earlier writings, weaving them into later works to build upon their foundations. While there were earlier drafts of this article, the core issue remains: many have used my writings to promote themselves and their institutes, without credit or acknowledgement.
Love the Sin, Hate the Sinner
In this piece, I use the term “sin” to refer to wrongdoing as perceived by the person identifying it, particularly when the act is committed by someone outside their own tribe—be it a cultural, religious, or social group. Sin, in this sense, is an act of wrongdoing that the observer believes to be morally or ethically wrong based on their own norms, values, or beliefs. However, what constitutes “wrongdoing” can vary significantly across different social, cultural, and religious frameworks. For example, an action deemed sinful by one group might be acceptable or even virtuous in another. When I speak of “loving the sin” in this context, I mean recognizing the act itself as a reflection of human imperfection yet justifying our engagement in it against people from outside our tribe. In doing so, we are actually hiding behind the wrongdoing to justify “hating the sinner.” For example hostage taking or holding bodies of dead Palestinians. We claim that hostage taking is bad or holding bodies of dead people is sick and twisted.
This piece is not aimed at engaging in areas where we disagree if an act is sinful or not. It is aimed at our own claims that such acts are wrong. We are on public record, yelling most loudly, bring them home!
Through this approach I hope to challenge us to separate the deed from the doer, fostering compassion and justice even across divides, while acknowledging the subjective nature of what we label as “wrongdoing.”
On February 26, 2009, former Secretary of State Madeleine Albright appeared before the Senate Foreign Relations Committee for a hearing titled “Engaging with Muslim Communities around the World.” In a subsequent NPR interview, Albright shared her insights on strengthening U.S.-Muslim relations, emphasizing the need for Americans to deepen their understanding of Islam. I agree with Albright’s call for greater understanding—not only of the tenets of Islam but also of the spiritual perspective it offers on human nature and our shared existence.
Islamic teachings challenge simplistic notions of good and evil. In Islam, a person is not defined as evil simply because they commit evil acts, nor is a person deemed good solely for performing good deeds. Rather, Islam focuses on the triumph of the soul over the ego, recognizing that we are all recipients of the divine breath. A good person may commit acts of evil, just as an evil person may perform acts of good. Evil, in Islamic terms, is an act of disobedience to Allah coupled with a refusal to repent or seek forgiveness. Goodness, on the other hand, lies in repelling evil with that which is better, elevating both oneself and others in the process.
Behind every good deed lies Allah’s grace, not our own merit. Thus, we are taught to hate the sin, not the sinner, lest Allah strip us of His grace, and to pray earnestly for the sinner’s guidance. As the saying goes, “Many an act of disobedience that produces brokenness is better than one act of obedience with pride.” A repentant sinner who humbles themselves before Allah, seeking His forgiveness with a contrite heart, is closer to Him than someone who performs a good deed, attributes it to their own virtue, and looks down on others with arrogance. The Quran warns us against such pride: “Do not turn your face away from people in contempt, nor walk exultantly upon the earth. Indeed, Allah does not love any self-conceited boaster” (Quran 31:18). True righteousness lies not in the act alone but in the purity of intention and the humility of the heart.
When we truly hate the sin and not the sinner, we anchor ourselves to values, principles, and ethics that transcend personal loyalties and biases. This means our response to sin must be consistent, whether the perpetrator is a stranger, an adversary, or a member of our own community. If Allah tests us and we find a member of our group committing a sin—be it injustice, dishonesty, or oppression—we must respond with the same clarity and commitment to justice as we would when confronting the same sin in an outsider. The Prophet Muhammad, upon him peace and blessings, exemplified this principle when he said, “Help your brother, whether he is an oppressor or an oppressed one.” When asked how to help an oppressor, he replied, “By preventing him from oppressing others” (Sahih Bukhari). This teaches us that true loyalty to our community lies in upholding Allah’s commands, not in shielding wrongdoers from accountability.
Yet, too often, we fall short of this ideal. We claim to hate the sin, but in practice, we hate the sinner—except when the sinner is one of our own. When members of our group commit the very sins we condemn, we rationalize, justify, and defend their actions, revealing our hypocrisy. We attack outsiders for sins we claim to abhor, yet turn a blind eye when the same transgressions occur within our ranks. This selective morality exposes a deeper flaw: our attachment to tribalism and ego rather than to Allah’s universal justice. The Quran admonishes such behavior: “O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives… Do not follow [your own] desire, lest you not be just” (Quran 4:135). When we defend the sins of our own while condemning others, we betray the principles we profess to uphold, and in doing so, we distance ourselves from Allah’s mercy.
This hypocrisy is not merely a moral failing—it is a spiritual peril. By rationalizing the sins of our group, we risk normalizing disobedience to Allah, eroding the ethical foundation of our community. We also alienate those who seek justice, driving them away from our claimed values or faith with our inconsistency. Worse still, we invite Allah’s displeasure, for He is Al-Adl, the Just, who does not favor one group over another based on worldly affiliations. The Quran reminds us, “And do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness” (Quran 5:8). To hate the sin and not the sinner requires us to rise above our biases, to hold ourselves and our communities to the same standard we demand of others, and to seek Allah’s guidance for all—friend and foe alike.
The principle of hating the sin, not the sinner, also calls us to focus on the pursuit of enduring good deeds—our best hope for drawing closer to Allah and repairing the world. When we truly hate the sin, we not only strive to avoid it ourselves but also seek to perform good deeds that benefit both ourselves and humanity, deeds that Allah loves and accepts. This shifts our focus away from the sinner—unless we are calling them to account with wisdom and mercy—and toward the values that elevate us.
However, when we fixate on the sinner, we assume that our good deeds are a favor to Allah, as if He is in need of them, we arrogate ourselves over others and place ourselves at the station of Allah. This arrogance leads to further harm: when wronged, instead of calling the person to account with justice, we may lash out in vengeance, seeking to “burn down their entire village”—an act not only of hatred but of pride and self-righteousness.
The Quran offers a dialogue between Allah and the angels regarding the creation of Adam:
“Behold, thy Lord said to the angels: ‘I will create a vicegerent on earth.’ They said: ‘Wilt Thou place therein one who will make mischief therein and shed blood?—whilst we do celebrate Thy praises and glorify Thy holy (name)?’ He said: ‘I know what ye know not.’” (Quran 2:30)
This passage reveals that good and evil are not mere appearances; they encompass dimensions beyond our perception. Scholars note that human beings are Allah’s chosen vicegerents on earth. Despite our capacity for mischief and bloodshed—as witnessed by the angels—Allah holds a merciful opinion of humanity.
As some scholars mention, “God did not negate that the human being might commit corruption, but what He did affirm was the divine wisdom for the human being to be on earth.”
He did not destroy humanity for their many acts of disobedience. He sent Messengers and Prophets to guide and nurture them.
Religion, sent by God to guide humankind and solve its problems, has become part of the problem.
Allah does not define us by our flaws and failings but by our faith and piety which includes repentance and repairing the harm. When we connect to Allah, we have the capacity to rise to a station higher than even the angels.
Consider someone who is weak—lacking a support system, resources, or coping skills, and looked down upon by others. Add to their struggle a mix of ignorance, social and economic injustice, lack of education, and poverty. What is the likelihood that such a person might be swayed in the wrong direction?
Yet Allah, fully aware of human flaws and our potential for mischief, grants us continual opportunities within an appointed time to nurture, cultivate, and guide us toward a higher station. So too must we, as individuals, extend mercy and understanding to others.
We all deviate and act against our values at times. Good people repent and seek to repair the harm they’ve caused, while others project, blame, and refuse to repent. In Islam, those who refuse repentance and repairing the harm often lack a true station with Allah.
It is all a Divine Test
In this light, Islamic teachings remind us:
Injustices do not arise merely from the presence of “evil people” whom we must destroy, but from a deeper failure to live in alignment with Allah. True power belongs solely to Allah, and we, as His creation, possess none in ourselves. What we are experiencing is a Divine Test.
When we witness injustice, we must recognize it as a divine lesson—a clear sign from Allah that living without justice and mercy places us in opposition to His boundless love and compassion, risking His wrath and punishment. Yet some fail to heed this lesson, perpetuating harm by inflicting upon others the same injustices they have suffered.
Utopia is a mirage in this material world; it exists only in heaven. Trials and tribulations are not anomalies but Divine Tests, often intensifying for those most beloved to Allah. We must accept this reality, seek to understand the lessons, the tests and how to pass them, and strive for change—beginning with the transformation of our own hearts and actions.
Rumi invites us to break the chains that ego places on the soul. What we see outside, imprisonment and torture of innocents is a reflection of what is taking place inside of us. The imprisonment and torture of our souls by the ego.
Rumi invites us to break the siege, blockade, and prison walls placed on the soul. Let the soul be immersed in the ocean of Allah’s love, His endless mercy, and His all-encompassing wisdom. For only through the wellspring of knowledge and the keenness of insight shall the roots of our struggles be revealed, granting us the eyes to see the world unveiled.
Understand this sacred truth: the very heartbeat of existence is to know, to prostrate in worship, and to dedicate ourselves to Allah alone. Take heed: if the sands of this life slip away without the intimate embrace of His knowledge, no other shore will offer this sacred opportunity. This, I declare, is a deprivation of the highest order. As the mournful song of Rumi’s reed echoes through the ages, so too does the yearning of the soul speak of the Knowing of God.
God has appointed us as vicegerents on earth, shepherds entrusted with its care, each accountable for those under our charge.
Surah Al-Fatiha, recited 17 times daily by Muslims, nurtures this role: “You alone do we worship, and You alone do we ask for help. Guide us on the straight path, the path of those who have received your grace; not the path of those who have brought down wrath, nor of those who wander astray.”
Yet, we often stray, asking red herring questions like “Why does evil exist?” or “Why do bad things happen to good people?” These breed anger at God, despair, alienate us from God, and strip us of our Divine agency as vicegerents, enabling evils born of our disobedience, not God’s powerlessness. Al-Fatiha’s plea for the straight path reminds us: we are empowered to confront these evils with God’s signs, if only we choose obedience and guidance.
On the Day of Judgment, God will ask, as revealed in Quran 27:84: “Did ye reject My Signs, though ye comprehended them not in knowledge, or what was it ye did?”
The Quran’s signs offer clear solutions. Instead of blame or Red Herring questions, let us pray: “O God, what solutions have I overlooked as Your vicegerent? Guide me to Your straight path.”
For genocide, like Gaza’s tragedy, it permits defensive force to stop aggressors, disarm them, prosecute the complicit, and seek reconciliation. Against human trafficking, where women are exploited, Quranic laws foster respect between genders, safeguarding dignity. To end child pornography, the Quran frames sex as a sacred act for reproduction, not an obsession that defiles innocence or women. Yet, society rejects these signs, normalizing alcohol-fueled predation or idolizing lust, undermining our role as shepherds.
Consider Christopher Hitchens, who raged against God, asking God why allow cholera which kills children. His red herring fueled sedition, blinding him to humanity’s failure to act as vicegerents—our disobedience to God’s signs of justice and care. Tragically, his questions led to his alienation from God, which led him to support the Iraq war, a lie-driven crisis that killed countless innocents. By blaming God, then rejecting Divine Guidance, he wandered astray.
As God’s vicegerents, we are not helpless. Red herring questions trap us in despair or anger, leading us from the straight path. Questions that seek His signs—echoing Al-Fatiha’s plea for guidance—empower us to act justly.
Reflect with God:
- As a shepherd, what solutions have I ignored in my pride or ignorance?
- How can I uphold my responsibility to confront evils like injustice or exploitation?
- What injustice or evil am I enabling or complicit without realizing?
- What questions will align my heart with the straight path God has promised?
- What good deeds can I do that will heal the injustice and suffering?
Our questions shape our stewardship. Red herrings enable evil by stripping us of agency; questions rooted in Al-Fatiha’s enable trust and draw us closer to God. Pause and pray: “God, show me the signs I’ve rejected as Your vicegerent. Guide me to Your straight path.” Turn to the Quran with humility, and let its wisdom empower you to shepherd a broken world by humans toward Divine healing.
As we heal the world, we must ask God to help us.
Remember who you are
As Allah’s vicegerents on earth, we are entrusted with profound responsibilities and duties to uphold justice, mercy, and righteousness in all our actions. This role is not a passive one; it requires proactive engagement with Allah, seeking His guidance on how to fulfill our obligations. Five times a day, through the prescribed prayers, we are given the opportunity to check in with Allah, reflecting on our progress, identifying our needs, acknowledging our mishaps, repenting, repairing the harm, and seeking His mercy and direction. From one prayer to the next, we are called to assess our actions, realign our intentions, and ensure we are living in accordance with our purpose. These moments of connection remind us who we are and why we have been placed in this world—to worship Allah, serve Him, and strive for enduring good deeds. When we fail to serve Him, evil manifests and increases.
Consider this: if a person were assigned a leadership role in a company or nation but never showed up for mandatory meetings, neglected their duties, and failed to fulfil their responsibilities, what would we say of such a person or leader? We would likely deem them negligent, unfit, and unworthy of their position. Similarly, as Allah’s vicegerents, if we fail to engage Him in these prayers or daily check-ins, neglect our responsibilities, and ignore the purpose for which we were created, we risk falling short of our divine mandate. The five daily prayers are not merely rituals; they are a structured means of accountability, a lifeline to Allah’s Guidance, and a reminder of our role as stewards of His creation. By consistently turning to Allah, we ensure that our actions align with His will, safeguarding ourselves against the regret of a wasted life and the consequences of neglecting our duties.
This is how the Prophets and Messengers saw the prayers. Reflect on their words:
The Prophet, upon him peace and blessings said, “When a person dies, their deeds come to an end except for three: ongoing charity (sadaqah jariyah), knowledge from which others benefit, or a righteous child who prays for them” (Sahih Muslim). This highlights the eternal value of enduring good deeds.
Abu Dharr reported:”The Messenger of Allah, upon him peace and blessings, said,
Allah Almighty said: On the authority of Abu Dharr Al-Ghafari, of the Prophet, upon him peace and blessings, is that among the sayings he relates from his Lord is that He said: ‘O My servants! I have forbidden oppression for Myself, and I have made it forbidden amongst you, so do not oppress one another.O My servants, all of you are astray except those whom I have guided, so seek guidance from Me, and I shall guide you.O My servants, all of you are hungry except those I have fed, so seek food from Me, and I shall feed you.O My servants, all of you are naked except those whom I have clothed, so seek clothing from Me, and I shall clothe you.O My servants, you commit sins by day and by night, and I forgive all sins, so seek forgiveness from Me, and I shall forgive you.O My servants, you will not attain harming Me to harm Me, and you will not attain benefitting Me to benefit Me.O My servants, if the first of you and the last of you, and the humans of you and the jinn of you, were all as pious as the most pious heart of any individual amongst you, then this would not increase My Kingdom an iota.O My servants, if the first of you and the last of you, and the humans of you and the jinn of you, were all as wicked as the most wicked heart of any individual amongst you, then this would not decrease My Kingdom an iota.O My servants, if the first of you and the last of you, and the humans of you and the jinn of you, were all to stand together in one place and ask of Me, and I were to give everyone what he requested, then that would not decrease what I Possess, except what is decreased of the ocean when a needle is dipped into it.O My servants, it is but your deeds that I account for you, and then recompense you for. So he who finds good, let him praise Allah, and he who finds other than that, let him blame no one but himself.'”
Source: Sahih Muslim 2577
To be continued…
This is an excerpt from a forthcoming book, currently titled Palestine: A Path To The Watering Place.
Fadwa Wazwaz | Fəd-wə Wəz-wəz | Author of “God Intervenes Between A Person and Their Heart: Key Lessons from the Prophets” and “Love Is Deeper Than Words: Key Lessons from the Prophets.” The author’s work centers on exploring Islamic teachings, philosophy, ethics, and the Israeli colonialism in Palestine.
I ask that readers respect the integrity of this work by properly crediting it when sharing or referencing it. As Islam teaches us to uphold justice and truthfulness in all actions (Quran 4:135), it is important to avoid plagiarism—claiming someone else’s words as your own. Plagiarism undermines the trust and dignity we aim to cultivate in our communities. Please cite this piece ethically, honoring the effort and intention behind it.
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