Al-Azhar Grand Imam said that an occurrence is what comes into being after non-existence, in contrast to the Eternal One who has no beginning, nor is He preceded by non-existence i.e. Allah Almighty. Therefore, occurrences are the creatures, and they are everything except Allah Almighty. They are named occurrences because they occur (come into existence) after non-existence, whereas one of the attributes of Allah Almighty is that He is Eternal and has no beginning, and His existence is not after non-existence.

During the ninth episode of his program Grand Imam At-Tayyeb Talk, His Eminence explained that peace as one of Allah’s beautiful names means transcendence or purification, and it is possible for a person to draw on it as a moral principle by purifying his heart, tongue, and limbs from the sins and offences forbidden by Allah. His Eminence also stressed that preserving the tongue is of the utmost importance, as evidenced by the hadith stating that “a man speaks a word that he does not pay attention to, and – because of it - he plunges into Hell for seventy years.”

The Grand Imam warned against the common cases of ridiculing other people, and the severe harm this ridicule causes to others when it reaches them or when they hear it. His Eminence called on people to refrain from the evils committed by the tongue such as lying, backbiting, gossip, ridicule and mockery. In addition, a person’s heart should be free from the scourges of malice, envy, grudge and hatred, for Allah Almighty has made a person’s salvation on the Day of Resurrection dependent on coming to Allah with a pure heart: “Except for him who comes to Allah with a pure heart” (Qur’an, 26: 89) i.e., free from sins.

The Grand Imam stressed that Islam focuses on the purity of the heart and its being free from vices, and calls for morals, pointing out that the sins of the hearts are more dangerous than the sins committed by body parts whose negative effects are usually limited to the disobedient person himself. Hatred, on the other hand, is always against someone else, and so is envy, for the sins of the heart are transgressive sins, whose circle is wider than the circle of the sins of body parts, and they harm other people.

The Grand Imam explained that one of our scourges in the current era is that we have restricted Islam to prayer, zakah, ˁumrah, ˁaqīqah and the like, while the Prophet, (pbuh) says, “The true Muslim is one from whose tongue and hand the Muslims are safe.” The Prophet (pbuh) did not say that the Muslim is the one who performs tahajjud, staying up all night worshipping, or prays in the mosque regularly. His Eminence stressed that purity of the heart and the tongue is the way to salvation, He denounced the accusations and slander, especially online, that negatively affect the lives and families of some innocent people, when Allah knows that these accusations are mere lies.  He called on peddlers of those lies and accusations to think about the punishment awaiting them.

The Grand Imam revealed that responding to abuse with kindness is not a sign of weakness and submission, as depicted by those who follow the philosophy of power, 

claiming that the great man is the strong one and the weak man is a despicable person and must be disposed of. Rather, it is strength borne only by those who were disciplined by Allah Almighty and whom He disciplined well; these are the Prophets and those who follow their examples. The Grand Imam cited the Prophet’s behavior when he was offended or assaulted; he would then be at peace and would not reply. However, if the sanctities of Allah were violated, he would be like a lion in response. His Eminence explained that weakness is indivisible, so the Prophet (pbuh) could not have been weak in some situations and strong in others.

The Grand Imam pointed out that there is an amazing focus in Islam on good manners, which is the obvious case in the Almighty’s saying, “Righteousness is not that you turn your faces toward the east or the west, but [true] righteousness is [in] those who believe in Allah and the Last Day.” (Qur’an, 2: 177) The verse indicates that righteousness, which is the pinnacle of Islam and faith, does not consist in Muslims turning their faces towards the east and the west [in prayers], but in the belief in Allah. Then the Almighty deals with the practical and ethical side, as the verse goes on: "and give wealth, in spite of love for it, to relatives, orphans …" which are the areas of morals and helping the vulnerable. Then, the Almighty touched on the field of acts of worship: “and those who keep up the prayer and pay the prescribed poor-due.” Again, the verse here touches on the aspect of ethics: “and those who fulfill their pledge when they have made it, and the steadfast ones in misfortune and trial, and while in fighting”. The verse concludes by describing such people as: “Those are the ones who act sincerely, and those are the ones mindful [of Allah].” (Qur’an, 2: 177) This righteousness belongs equally to faith, acts of worship, such as prayers and zakah, and manners.