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Islamic Ethics and Self-Improvement

Chapter 6: The Desires (Nafs)

  • Indulging in the Desires of the Nafs
    • Indulging in the desires or pleasures of the nafs is a malady of the heart.
    • The ugliness of indulging in these desires is communicated in the Qur’an.
    • Following the desires of the nafs causes one to depart from the path of Allah.
    • The nafs always wants to deny the existence of Allah and rebel against Him.
    • Following the desires of the nafs in every matter culminates in worshipping the nafs.
  • Consequences of Following the Nafs
    • Following the nafs leads to disbelief, heresy, or committing harams (acts prohibited by Islam).
    • Abu Bakr Tamistani said that not following the desires of the nafs is the biggest treasure because the nafs is the greatest veil between Allah and His slave.
  • Self-Love ('Ujb) as a Veil
    • Imam al-Ghazali said that self-love ('ujb) is a veil that prevents one from receiving the help of Allah.
    • 'Ujb involves not seeing one's own imperfections and seeing one's worship as worthy.
    • Isa (Jesus) said that 'ujb destroys many acts of worship and eliminates their reward (thawab).
  • Three Causes of Disaster
    • Rasulullah stated that three causes lead a person to disaster: stinginess, following the desires of the nafs, and being a conceited person.
  • Vices of the Ummah
    • Rasulullah expressed fear that his Ummat (Muslims) will catch two vices: following the desires of the nafs and forgetting about death and running after the world.
    • Following the desires of the nafs prevents one from obeying the commandments of Islam.
    • Forgetting death causes one to follow the desires of one’s nafs.
  • Wisdom vs. Idiocy
    • Rasulullah said that wisdom manifests by controlling one's 'nafs' and preparing for what will be beneficial after death.
    • The sign of idiocy is following the desires of one's nafs and then expecting forgiveness and mercy from Allah.
    • Expecting forgiveness and admittance to Paradise without repentance is symptomatic of idiocy.
  • Wishful Thinking vs. Hope
    • Expecting something without taking action is called wishful thinking (tamanni).
    • Expecting something after taking the actions that would produce the result is called hope or expectation (raja).
    • Wishful thinking leads to laziness, while expectation leads to work and production.
    • Desires of the nafs are called fancy (hawa).
    • The nafs always loves and wishes harmful things, which is inherent in its nature.
  • The Nature of the Nafs
    • Always be on guard against your nafs.
    • Never trust your nafs.
    • It is an enemy worse than seventy devils!
  • Harms of Following the Nafs
    • The harm caused by following the desires of the nafs by committing forbidden actions and disliked actions (makruhs) is obvious.
    • The nafs’s wishes are all bestial desires and related to mundane necessities.
    • Satisfying these necessities delays preparing for the Hereafter.
  • The Insatiable Nature of the Nafs
    • The nafs will never be content with permissible enjoyments (mubahs).
    • As a person satisfies its permissible desires, the nafs will ask for more.
    • Satisfying its demands in an increasing pattern will coax man into forbidden things.
    • Utilizing permissible things in excess causes grief, suffering, and diseases.
    • A person who uses permissible things in excess becomes selfish and base, focused on bestial passions and pleasures.
  • The Goal of Islam and the Role of the Nafs
    • The goal of Islam is the comfortable and peaceful living of human beings in this world and the next.
    • Accomplishing this goal rests with following wisdom and abstaining from the desires of the nafs.
    • If wisdom had not been created, human beings would always follow the desires of the nafs and fall into disasters.
    • If the nafs did not exist:
      • human beings could not multiply and lead a civilized life
      • human beings could not obtain rewards for struggle against the nafs
      • human beings could not rise above the grades of angels
  • The Nafs as a Necessity for Human Life
    • If animals knew about the afterlife, they would not eat, drink, or survive, due to fear of punishment.
    • If human beings did not possess nafs, they, too, would be unable to eat or drink because of the fear of punishment, and thus would be unable to live.
    • Continuation of daily lives of human beings depends on the oblivious nature (ghaflat) of their nafs and its fondness for worldly flavors.
    • The nafs is like a double-bladed sword or a medicine with strong poisonous properties.
    • Using the medicine according to the doctor's prescription is beneficial; using it in excess is deadly.
  • Taming the Nafs
    • Islam does not prescribe destruction of the nafs but recommends it be tamed for useful deeds.
    • Two types of struggle (jihad) against the nafs are employed to prevent it from transgressing against Islamic guidelines: Riyazat and Mujahada.
  • Riyazat
    • Riyazat is resisting the temptations of the nafs accomplished by utilizing two means: wara’ and taqwa.
    • Taqwa means not doing forbidden actions.
    • Wara’ means abstinence not only from harams (forbidden acts) but also from a superfluity in the mubahs (acts, enjoyments and flavours which Islam permits).
  • Mujahada
    • Mujahada involves performing things that the nafs dislikes.
    • All acts of worship are mujahada because the nafs does not like to perform worship.
  • Benefits of Struggle Against the Nafs
    • These struggles tame the nafs, mature human beings, strengthen their souls, and lead them to the way of Siddiqs (people who have attained the highest degree of piety), martyrs (Shahids) and pious (Salih) Muslims.
    • Allah does not need the worships of His creatures; transgression of His creatures will by no means harm Him.
    • He commanded these aforementioned things in order to tame the nafs and in order to make a struggle against the nafs.
  • The Absence of Nafs
    • If human beings did not possess nafs, they would not be humans and they would possess the quality of angelhood.
    • The human body has a variety of needs, such as eating, drinking, sleeping, and resting.
    • A horseman takes care of his horse because he cannot survive without it; similarly, a human being must take care of the body because he cannot function without it.
    • Acts of worship are performed with the body.
  • Continuous Worship
    • Performing worship continuously throughout the night without sleeping was reported to the Prophet.
    • He replied, “Most precious worships are the ones which are done on a continuous basis even if they are not much in quantity.”
    • Continuous worship causes a person to become a steady worshipper.
    • Performing worships means intending and following the commandments of Allah.
    • The commandments and prohibitions enjoined by Allah are called “Shari’at” or “Ahkâm al-ilâhiyya” or divine rules.
    • Commandments are called “farz” and prohibitions are called “haram”.
  • Moderation in Worship
    • Perform worships as much as you can endure.
    • Worships performed with joy and pleasure are most valuable.
    • A well-rested person can perform worships with joy and pleasure.
    • Acts performed when tired physically and spiritually will cause languor.
  • Comforting the Body
    • Imam al-Ghazali says that when the body is tired from excessive worshipping, one should comfort it by sleeping, reading life stories of pious Muslims, or permissible entertainment.
    • Doing these actions is better than worshipping without real desire.
    • The purpose of worshipping is to tame the nafs by way of mujahada, on the one hand, to attach the heart to Allah by infusing it with elation (great happiness).
  • Salât and Protection from Lowly Actions
    • Rasulullah states that “Salât protects one from committing lowly and ugly actions.”
    • This protection can only be obtained by performing the salât with strong desire and joy.
    • Obtaining this strong desire and joy requires satisfying the permissible desires of the nafs as much as necessary.
  • Obedience to Islam
    • Following these guidelines means obedience to Islam.
    • Permissible things which enhance the performance of worships are acts of worship themselves.
    • The hadith states, “The sleep of a scholar is better than the worship of an ignoramus.”
    • It is makruh to perform the salât of tarawih in a dozy manner.
    • It should be performed with elation after getting rid of doziness.
    • A salât performed amidst short dozes will cause slackness and oblivion.
  • Postponing Worship in Case of Tiredness
    • In case of tiredness and languor, acts of worship are postponed, they are not omitted.
    • It is a grave sin to omit those acts of worship that are farz without (excuses which Islam dictates and which are called) ’udhr.
    • If they are omitted, even for reasons which Islam justifies, it is farz (obligatory) to make qada of them, (i.e. to perform them later.)
    • And it is wajib to make qada of those omitted acts of worship which are wajib.
    • If a person omits those acts of worship which are sunnat, he will be deprived of their thawab.
    • If he omits them habitually without any ’udhr, he will be deprived (in the Hereafter) of the shafa’at, (i.e. intercession of Rasulullah) assigned for those acts of sunnat.

Chapter 7: Imitative Belief (Taqlid)

  • Definition: Imitating people without proper knowledge or understanding.
  • Prohibition: It's impermissible to follow someone solely based on fame, celebrity, or propaganda without verifying their credibility as an Islamic scholar.
  • Understanding Existence of Allah: Imitation is unnecessary to understand Allah's existence, Oneness, Power, and Attributes. Intellectual contemplation is sufficient.
  • Ijtihad
    • Definition: Understanding vaguely defined information and reaching conclusions about circumstances not explicitly covered in the Qur'an or Hadith (Nass).
      • Nass: Refers to verses of the Qur'an and Hadith.
      • Mujtahid: A scholar qualified to perform Ijtihad.
    • Cessation of Mujtahids: No Mujtahid has arisen since 400 years after the Hijrah (Prophet Muhammad's migration from Mecca to Medina).
    • Completeness of Islamic Teachings: Allah and Prophet Muhammad (PBUH) explained all rules applicable to all lifestyles and future scientific/technical changes.
    • Role of Mujtahids: They understood and explained these teachings.
    • Mujaddids (Restorers): Later scholars who applied teachings to new circumstances and documented them in Tafsir (exegesis of the Qur'an) and Fiqh (Islamic jurisprudence). They will exist until the end of the world.
  • Opposition to Modifying Religion: Introducing new elements to "Nass" is considered an act against Islam.
  • Invalid Claims: Assertions like, “Scientific media have changed. We are facing new events. Religious men should gather and write new interpretations. New ijtihads should be performed” are considered the words of enemies of Islam (zindiqs).
  • Post-4th Century Scholars: Following scholars or Madhhabs beyond the four established ones after the fourth century of the Islamic calendar is not permissible.
  • Learning Islamic Knowledge: Should be in accordance with one of the four well-known Madhhabs from scholars before the fourth century, using Fiqh books unanimously advised by scholars.
  • Caution Against Unauthorized Sources: Avoid learning religious knowledge from books or speeches of those not authorized by true Islamic scholars.
  • Hadith Books: While important, they are not an easy source for teachings about worship acts ('ahkâm', teachings based on halâls and harâms).
    • Dependable Hadith Books: Sahîh al-Bukhârî, Sahîh al-Muslim, and the other four books of Hadith (Kutubal-Sitta).
  • Following the Sunnah: Adapt to the Sunnah (way guided by Prophet Muhammad PBUH and his Sahaba, conveyed by the Tâbi’în and the ijmâ’ (consensus) of Islamic scholars) in belief, worship, daily life, and business. Learn from their books.
  • Deviation from Salvation: Many Muslims have deviated from this path due to desires, and reason, or scientific teachings.
  • Ostentation (Riya)
    • Definition: Presenting something opposite to its true nature; pretension.
    • Meaning: Performing deeds for worldly gains while appearing pious and desiring the next world (âkhirat), using religion to obtain worldly riches or seeking favor by showing off worship.
    • Hypocrite (Munafiq): A person with religious knowledge whose actions and words intend hypocrisy.
    • Religious Fanatic: A person without religious knowledge whose actions and words intend hypocrisy.
    • Sham Scientist (Zindiq): An enemy of Islam who lacks scientific knowledge but pretends to have it to deceive Muslims and undermine their beliefs.
  • Hypocrisy permissible: Only in cases of ikrâh (duress) which is mulji’ (coercive, compulsory).
    • Ikrâh: Forcing someone to do something against their will. Ikrâh mulji’ involves threats of death or mutilation.
  • Coercion:
    • In cases of threat to kill or mutilate a part of the body
    • Light Coercion such as threats of jailing or beating does not make hypocrisy permissible
  • Ikhlâs: The opposite of hypocrisy; performing acts of worship solely to please Allah without worldly considerations.
  • Sincerity: A person with ikhlâs never intends to show off worship; if others see them, it does not detract from their ikhlâs.
  • Hadith: "Worship Allah as if you were seeing Him! Though you don’t see Him, He sees you!"
  • Degrees of Hypocrisy: Hypocrisy through worship is worse than general hypocrisy. Hypocrisy done without thinking of Allah's consent is the worst.
  • Actions Not Considered Hypocrisy:
    • Performing worships to ask assistance from Allah for worldly affairs (e.g., prayer for rain, istikhara prayers).
    • Getting paid as a religious leader (Imam), preacher, teacher, or for reciting Qur'an to alleviate worldly troubles.
    • Going on a pilgrimage (hajj) for commercial purposes.
    • If the intention of worship outweighs other intentions then one will also be rewarded for them.
    • Showing worships to encourage others or to teach them.
    • Fasting during Ramadan.
    • Starting namaz for Allah, then later becoming hypocritical.
  • Obligatory Prayers with Hypocrisy: Still acceptable (sahîh) and duty fulfilled, but no reward (thawâb) is earned.
  • Slaughtering Animals: It is not permissible (jâiz) to slaughter an animal solely for meat or with the intention for both Allah and a man.
  • Hadith Statements on Hypocrisy:
    • Performing salat prayers beautifully among others to boast, but not praying the same way alone, is insulting Allah.
    • Small shirk (shirk al-asgari) is hypocrisy (riyâ).
    • Those who pray with hypocrisy will be told on the Day of Gathering (Qiyâmat) that they will receive no reward and to seek reward from those they prayed for in the world.
    • Allah does not have partners and accepts prayers done with sincerity.
  • Worship with sincerity:
    • We are commanded to perform our worships only for the sake of Allâhu ta’âlâ.
    • Allâhu ta’âlâ will be pleased with anyone who believes in the oneness of Allâhu ta’âlâ and who performs his ‘salât’ and obligatory almsgiving ‘zakât’ with sincerity.
    • Rasûlullah ‘sall-Allâhu ’alaihi wa sal-lam’ said to Muâz bin Jabal before he sent him to Yemen as a governor: “Perform your prayers with sincerity. Any worship which is done with sincerity, ’, even if it is not much in quantity, would be sufficient for you on the Day of Gathering ‘Qiyâmat”.
    • Congratulations to those who perform their worships with sincerity!
    • Only those things that are done for the sake of Allâhu ta’âlâ are valuable.
    • Allâhu ta’âlâ is sufficient for human beings.

Chapter 8: Worldly Ambition (Tûl-i Amal)

  • Definition: Worldly ambition (tûl-i amal) is an illness of the heart characterized by excessive desire for a long life to enjoy worldly pleasures.
  • Desiring a long life for worship is not considered worldly ambition.
  • Consequences: Those with worldly ambitions often neglect worship and repentance.
  • Impact: Their hearts become impenetrable, they forget death, and preaching has no effect.
  • Hadith on Remembering Death
    • Remember often the things that will put an end to pleasures.
    • If animals knew what humans know about the afterlife, none would be well-fed.
    • One who remembers death constantly will accompany martyrs on the Day of Gathering (Qiyâmat).
  • Actions of Those with Worldly Ambitions
    • They focus on worldly possessions and ranks, neglecting the afterlife.
    • They preoccupy themselves with pleasures.
  • Acceptable Striving
    • Earning enough for one year's food supply for one's family (hawâyij-i asliyya) is not considered tûl-i amal.
    • This amount is considered necessary for life and is not included in calculating nisâb for obligatory almsgiving.
    • A bachelor may store up to 40 days' worth of food without losing trust (tawakkul) in Allah.
  • Hadith on Life and Death
    • The best person is one who lives long and performs good deeds.
    • The worst person is one who lives long and performs evil deeds.
    • Do not wish for death; punishments in the grave are severe. A long life spent in obedience to Islam is a great fortune.
    • White hair from aging in the way of Islam will be light (nûr) on the Day of Gathering.
  • Causes and Remedies for Worldly Ambitions
    • Causes: Attachment to worldly pleasures, forgetting death, and short-sighted trust in youth and health.
    • Remedies: Eliminate these causes. Death can come at any moment.
    • Learn about the disastrous effects of worldly ambitions and the benefits of remembering death.
    • Rasûlullah ‘sall-Allâhu ’alaihi wa sal-lam’ states: “Remember death often! Remembrance of death holds you back from sinning and also holds you back from doing those actions which would be harmful for the life after death.”
  • Examples from the Sahaba and Caliphs
    • Bara’ bin Âzib ‘radiy- Allâhu ta’âlâ ’anh’ witnessed Rasûlullah ‘sall-Allâhu ’alaihi wa sal-lam’ weeping by a grave, saying, "Oh my brothers! All of you should get ready for this."
    • Umar bin Abdulazîz ‘rahimahullâhu ta’âlâ’ was advised by a scholar to remember that he will soon die, like all his ancestors, including Adam ‘alaihissalâm’.
  • More Hadith on Worldly Ambition
    • "As a preacher for mankind, death alone would be sufficient. And for a person who aspires to wealth, belief in qadâ and qadar would be sufficient."
    • “The smartest among the human beings is the one who remembers death frequently. A person who remembers death often will be honorable in this world and have ranks in the next life.”
    • One should be ashamed from Allâhu ta’âlâ, not waste time hoarding, not strive for the impossible, and not build excessively.
    • One should not build with materials obtained through harâm (forbidden) means, as it destroys faith and worldly life.

Chapter 9: Excessive Humility (Tazallul)

  • Excessive humility is called lowliness (tazallul), meanness, or holding oneself down. This is prohibited (harâm).
  • However, practicing this vice is permissible (jâiz) under forced necessity (dharurat), such as protecting one's religion, property, honor, or life, or to save oneself from a tyrant.
  • When faced with a forcing necessity or difficulty, seeking an easy solution is permissible.
  • Example: A scholar excessively humbling himself before a shoemaker by greeting him obsequiously, offering him his seat, and walking him to the door while placing his shoes for him is excessive humility. True humility involves receiving the shoemaker respectfully, discussing his business, answering his questions cheerfully, accepting his invitation, and helping him with his difficulties.
  • Hadîth: Rasûlullah ‘sall-Allâhu ’alaihi wa sal-lam’ states that saving a Muslim brother from trouble earns as much thawâb as performing supererogatory hajj and ’umra.
  • Begging while having sufficient means [nafaqa] for one day is considered excessive humility and is harâm.
  • Collecting donations for others who lack one day’s means or for those in debt is not excessive humility, even if the collector possesses one day's means.
  • Giving a small gift expecting a larger gift in return is excessive humility and is prohibited in the Qur’ân.
  • Returning a better gift is a good deed, but giving a gift with the expectation of a better return is not permissible.
  • Going to a reception without an invitation is excessive humility.
  • Hadîth: Rasûlullah ‘sall-Allâhu ’alaihi wa sal-lam’ states that not attending an invitation is a sin, and going to a reception uninvited is theft.
  • Attending a marriage ceremony invitation is necessary (wâjib) if no harâm activities occur there. Attending other invitations is sunnat.
  • Accepting invitations made for boasting, ostentation, or hypocrisy is not permissible.
  • Establishing friendships with government officials, rich people, and judges with the hope of worldly benefits is excessive humility.
  • Greeting such individuals by bowing down or prostrating is a grave sin and excessive humility. Bowing down for the purpose of worshiping would cause disbelief.
  • Working to support oneself, wife, and children is an obligatory duty (fard).
  • Working at various jobs to earn extra money to help others is permissible (mubâh).
  • Examples of Prophets' professions:
    • Prophet Idris ‘alaihis-salâm’: Tailor
    • Prophet David (Dâwûd) ‘alaihis-salâm’: Ironworker
    • Prophet Abraham (Ibrâhîm) ‘alaihis-salâm’: Farmer and textiles tradesman
    • Prophet Adam ‘alaihis-salâm’: Weaver
    • Prophets Jesus (Îsâ), Noah (Nûh), and Sâlih ‘alaihim-as-salâm’: Shoe making, carpentry and bag or case making, respectively.
    • Most prophets ‘alaihim-us-salawât-u-wa-t-taslîmât’ were shepherds.
  • Hadîth: Rasûlullah ‘sall-Allâhu ’alaihi wa sal-lam’ states that purchasing and carrying household needs is an indication of not being conceited.
  • Rasûlullah ‘sall-Allâhu ’alaihi wa sal-lam’ engaged in buying, selling, working for others, employing others, and business partnerships.
  • He also acted as a proxy for others and appointed proxies, gave and received presents, borrowed, established trusts (waqf), and took/administered oaths.
  • He generally kept oaths but occasionally paid kaffârat (compensation) for breaking them.
  • His jokes were always truthful and yielded fruitful results.
  • Avoiding such behaviors due to shame is kibr (conceit).
  • Many people confuse humility with its extreme (tazallul).
  • The nafs can deceive individuals regarding the subtle differences between tawâdu’ and tazallul.
  • Self Love ('Ujb)
    • Self love is one's liking and taking pride in his worships and good deeds.
    • Appreciating the value of one's good deeds, worrying about their loss, or rejoicing due to the realization that these acts are blessings from Allâhu ta’âlâ is not self love.
    • Rejoicing with narcissistic delight that you have accomplished a good deal of worship, without thinking of the Kindness that Allâhu ta’âlâ has bestowed on you, would be self love.
    • The opposite of self love is ‘minnat’, recognizing that blessings are from Allâhu ta’âlâ, not one’s own efforts.
    • Thinking in this manner is obligatory (fard) when there is the danger of self love, and permissible (mustahab) otherwise.
    • Ignorance and unawareness (ghaflat) are primary factors leading to self love.
  • Getting Rid of 'Ujb (Self Love)
    • Ponder that all good deeds, intellect, mind, and knowledge are gifts from Allâhu ta’âlâ to enable good deeds and worship.
    • Property and ranks are given by the Decree and Will of Allâhu ta’âlâ.
    • Blessings are things beneficial to humans, and all blessings are sent only by Allâhu ta’âlâ.
    • Example: During the Holy War of ‘Hunayn’, some Sahâba ‘radiy-Allâhu ta’âlâ ’alaihim ajma’în’, seeing the large number of Islamic warriors, said they would never lose. Rasûlullah ‘sall-Allâhu ’alaihi wa sal-lam’ was upset. Initially, they began to lose the war, but Allâhu ta’âlâ later granted them victory.
    • Prophet David (Dâwûd) ‘alaihis-salâm’ prayed, “O my Lord! There is no night that some of our children do not pray to you and there is no day that some of our children do not fast for you.” Allâhu ta’âlâ replied, “If I would not decree and give strength and opportunity, none of those could be accomplished.”
    • This statement offended Allâhu ta’âlâ, and David (Dâwûd) ‘alaihis-salâm’ suffered consequences.
    • Things that cause conceit (kibr) also cause self love (’ujb).
    • Thanking for the blessings of Allâhu ta’âlâ is a great blessing.
  • Perils and Harms of Self Love
    • Causes conceit (kibr).
    • Causes forgetfulness of one's sins. Sinning darkens hearts.
    • Pondering about sins makes one unable to see worships as worthy and makes one think that being able to do the worships is a blessing and favor of Allâhu ta’âlâ.
    • Self-love leads to forgetting the punishment of Allâhu ta’âlâ.
    • Prevents seeking advice from others, resulting in missed opportunities for help.
    • Hadîth-isherîf: Rasûlullah ‘sall-Allâhu ’alaihi wa sal-lam’ states, “Three things drag a person into disasters: Buhl, hawâ, and ’ujb.”
      • Buhl: Stinginess deprives a person from performing necessary actions for Allâhu ta’âlâ or duties towards others.
      • Hawâ: Following the desires of one's nafs (self) leads to falling into an abyss and disaster.
      • Ujb: Self-love leads a person to always say “me, me!” and seek leading positions, desiring that their words be accepted.
    • Hadîth: Rasûlullah ‘sall-Allâhu ’alaihi wa sal-lam’ states: “I am afraid, being sinless may beguile you into an even graver sin: ’ujb (self-love)!”
    • Rasûlullah ‘sall-Allâhu ’alaihi wa sal-lam’ explained the âyat of Sûra Mâida (5:105): “O ye who believe! Guard your own selves: if you follow (true) guidance, no hurt can come to you from those who stray…” as instructing people to inform others of Islam’s commandments and prohibitions. If someone shows self-love and doesn’t listen, one should correct their own deficiencies.

Chapter 10: Hatred (Hiqd)

  • Hatred, or "Hiqd," is the 11th malady of the heart.
  • It involves hating another person, bearing animosity, and holding a grudge.
  • Having animosity towards someone who gives advice is forbidden (harâm); one should obey the advice instead.
  • Hatred toward tyrants and oppressors is not forbidden.
  • When a creditor dies, the debt shifts to the inheritors. If the debtor doesn't pay, they will be made to do so on the Day of Judgement.
  • It is better to forgive an oppressor (zâlim).
  • Example of Forgiveness by Rasûlullah
    • During the war at Uhud, Rasûlullah's face was injured, and a tooth was broken.
    • The Sahâba were upset and wanted Rasûlullah to ask for a malediction on those who harmed him, so that Allah would punish them.
    • Rasûlullah replied he was not sent to accurse but to pray for useful things, pity, and compassion.
    • He prayed, “Oh my Lord! Give these people the sense of finding the right path ‘hidâyat’. They cannot recognize the truth and they do not know.”
    • He forgave his enemies instead of asking for their punishment.
  • Virtues of Forgiveness
    • Hadîth-i-sherîf: "Almsgiving will not deplete one’s property… Allah will promote forgivers to the ranks of the honorable.’’
    • Almsgiving, or Sadaqa, does not decrease property.
    • Forgivers will be exalted by Allah.
    • Humble people will earn more rewards, and their sins will be forgiven more rapidly.
    • Desires of the animal soul (loving property, money) lead to wrath (ghadab), revenge, and conceit (kibr).
    • Forgiveness cleanses the negative effects of anger and revenge.
    • Forgiving is better, even if compensation isn't possible, and even more so when one can obtain compensation.
    • Forgiving when able to forcibly obtain compensation is difficult for the ego (nafs).
    • Forgiving the oppressor is the highest degree of mildness (hilm), forbearance, compassion, and bravery.
    • Giving presents to someone who has never done a favor is the highest level of favor (ihsân).
    • Doing a favor to someone who has done evil is the highest degree of humanity.
    • These attributes can turn an enemy into a friend.
  • Justice vs. Forgiveness
    • Retaliation (intisâr) is receiving one's due right (no more) from someone who took something.
    • Forgiveness is a higher degree of justice (’adâlat); retaliation is a lower degree.
    • The highest degree a pious person (sâlih) can attain is the degree of Justice.
    • Forgiving an oppressor might give the impression of weakness (’ajz), leading to increased oppression.
    • Retaliation against tyrants can decrease or stop oppression.
    • In such cases, retaliating might be better and more rewarding.
  • Love of Allah and Retaliation
    • Forgiving an oppressor earns the love of Allâhu ta’âlâ.
    • Receiving what is due from an oppressor is justice.
    • Justice should be practiced even toward disbelievers.
    • Forgiving is better when one has the power to retaliate.
    • When Rasûlullah witnessed someone cursing an oppressor, he said, “You have practiced retaliation (intisâr); forgiveness would have been better.”
    • Hadîth-i-sherîf (from Berîqa): “One who has three things will enter Paradise through any door he may wish: one who returns others’ rights which he has violated before, who recites eleven times the chapter of ‘Ikhlâs’ of the Qur’ân after every ‘salât’ prayer, and who forgives his murderer before he dies.”
  • Zulkarnayn's Virtues
    • Zulkarnayn (mentioned in the Qur’ân, possibly a prophet or Walî) was said by some scholars to possess four virtues of prophets if he was not a prophet himself.
    • These virtues are:
      • Forgiving while having the power of vengeance.
      • Fulfilling promises.
      • Always telling the truth.
      • Not preparing sustenance (rizq) from the previous day.
    • The reward (thawâb) for forgiving is proportional to the injustice suffered.
  • Evils Stemming from Hatred (Hiqd)
    • Eleven evils arise from hatred (hiqd):
      • Jealousy
      • Rejoicing at misfortunes befalling others (shamâtat)
      • Separation (hijr)
      • Viewing others with contempt (istisghâr)
      • Lying
      • Backbiting
      • Exposing others’ secrets
      • Making fun of someone
      • Giving undue difficulty to others
      • Not paying others’ rights
      • Preventing forgiveness
  • Sins Associated with Hatred
    • Anyone with hatred (hiqd) will be caught in the following sins:
      • Slandering
      • Lying
      • False testimony
      • Backbiting
      • Exposing others’ secrets
      • Mockery
      • Aggressiveness
      • Infringement
      • Ceasing beneficial visits
  • Extreme Level of Hatred and Islam's Stance on Sorcery
    • Hadîth-i-sherîf: “It is hoped that all the sins of those who do not possess the following three iniquities will be forgiven: (dying before) catching the disease of disbelief (shirk); (not practising) sorcery; and (not having) hatred (hiqd) toward brothers in Islam.”
    • Islam does not permit sorcery.
  • Sorcery (Sihr)
    • Making “sihr” means practicing sorcery (afsûn), which is forbidden (harâm).
    • A sorcerer is called “jâdû” in Persian.
    • If a sorcerer believes he can do anything