A Muslim should apply the principle of observing the proper measure of things in matters of knowledge that are subject to ijtihad, in matters of taste, and in customary matters that vary by tradition. He should consider the proper measure of each thing, not treating a disputed issue of ijtihad with scorn and misguidance, nor viewing an opponent in such matters as one views an obstinate person who defies the consensus of Muslims.

The measures of sensory and moral matters are by the decree of Allah Almighty. He knew the measure of everything from eternity and brought it into existence accordingly. This includes, but is not limited to, the measures of moral matters, of people and their actions, of their achievements and mistakes. The true magnitude of each of these is what He has decreed. Evidence for this is His saying: 'Indeed, all things We created with predestination' (Quran 54:49) and 'Allah has set for everything a measure' (Quran 65:3). The true and fixed values of things are subject to this divine decree. By it they are elevated if decreed to be of high value, and by it they are lowered if decreed to be low. What matters for us in knowing and caring about this is that we observe it, so we do not deprive any possessor of his right nor raise anything above its proper measure. Thus we place our concerns in their appropriate places. Applying this principle is one of the distinguishing boundaries between wisdom and folly. It is said: 'Wisdom is placing things in their proper places, and folly is placing things in other than their proper places.' Elevation is from Allah's giving, which cannot be withheld from whom He gives; abasement is from His preventing, which no one can repel. Among the supplications of the Prophet (peace be upon him) is: 'O Allah, there is no preventer of what You give, nor giver of what You prevent, and no wealth or effort avails against You.' A Muslim must acknowledge this in speech and submit to it in action. I have several observations regarding the observance of the proper measure of things:

First: There are signs that elevate the measure of things, including the convergence of evidence to indicate the value of a thing, praise for those who observe it, blame for those who neglect it, warning of the consequences of violating it, and punishment for those who attack it. Foremost among the important matters that receive this treatment is the preservation of the five necessities (religion, life, intellect, wealth, and honor). Allah Almighty guided His servants to know the measures of these matters through legal, rational, and customary evidence. The convergence of this evidence indicates that these necessities have a high status and great significance, as humanity cannot find stability without preserving them. Similarly, there is commendation for those who preserve and protect them, and that is made a condition of integrity, which implies trustworthiness in a person. Also, worldly punishments are prescribed for those who violate them, and violating their sanctity is considered one of the major sins, with divine threats of punishment in the Hereafter for committing them. Among the signs of a thing's elevated measure is that its status is clear and self-evident, and its high standing is undisputed by rational people. Yet, the religious texts come explicitly commanding it, decisively forbidding its violation, and confirming divine threats in the Hereafter and worldly punishment for abandoning it. An example is the high status of parents, which is innate in people to the extent that they say in their proverbs: 'Every girl is proud of her father.' Nevertheless, the Sharia emphasized this and reminded people of the status of parents. Similarly, the high status of the ruler is not hidden from people, but due to its importance, the texts are stern about it because of the severe negative consequences of neglect. Before the advent of revelation, rational people realized that if order is not established under the banner of an authority, there is no choice but chaos. As one said:

'People cannot be righteous in chaos without leaders, and leaders cannot lead if the ignorant rule.' When the Sharia came, it did not leave them to this feeling despite its clarity, but rather emphasized the status of the ruler with many clear texts and diverse legislations.

Second: No matter how much a person tries to belittle those whom God has destined for elevation, he will not succeed. These futile attempts have been escalating since the first son of Adam assaulted his brother. It is clear from their story that the aggressor did not accept the status God granted his brother by accepting his offering. So he tried to conceal that status or diminish it by inventing something from which humanity has since suffered: unjust killing. But he did not achieve anything because the rank he envied his brother for—acceptance of his deed—had been established and confirmed, and his death did not impede it. Evil people continue to follow this wrong approach in actions and words. Their most common method is speaking about the people of status in an unworthy manner. God Almighty punished those obstinate people by raising the remembrance of those envied and suppressing their own remembrance. They are only mentioned with names associated with condemnation and denunciation of their reckless actions. We read some verses that contain the insolence of some towards the prophets and their followers, and we realize the superficiality of their arguments and the shallowness of their thoughts.

Third: A Muslim should apply the principle of observing the proper measure of things in matters of knowledge that are subject to ijtihad, in matters of taste, and in customary matters that vary by tradition. He should consider the proper measure of each thing, not treating a disputed issue of ijtihad with scorn and misguidance, nor viewing an opponent in such matters as one views an obstinate person who defies the consensus of Muslims. Similarly, regarding people's interests within the permissible realm, differences should not be treated as significant disagreements. The principle is, as it is said: 'People have different approaches in what they love.' Likewise, the diversity of people's customs is a universal matter; everyone follows his custom, and his following it is praiseworthy for him according to the controls of Sharia and order.