Hate for The sake of Allah

Islamic rules and regulations about expressing hate

According to a Hadith, "Seek the nearness of Allah through hate for sinners and meet them with sternness. And seek the Pleasure of Allah through being displeased with them." (Jamia Sagheer)
Although the status of its transmission is "weak," its subject matter is confirmed by other Ahadith. The interpreter of Jamia Sagheer says that the Hadith implies that hate should be directed towards the sin instead of the sinner. This is the actual meaning of this subject wherever it appears in Ahadith. The abhorrence of the sin should not diminish due to mutual relationships, but at the same time one should not lose sight of the other Islamic qualities of the sinner on account of his sins. This is the actual teaching which helps in keeping everything in its appropriate category and limits, and our duty is to do just this.

The above discussion concerned the bad deeds of Muslims. But the Shariah (Islamic law) has put so much emphasis on the "middle course" that it is forbidden to use abusive language for even the worst and most filthy object of disbelievers namely, the idols. Allah has said:
"Revile not those whom they invoke besides Allah, lest they may spitefully revile Allah without knowledge."
and also:
"And let not the hatred of a people, who (once) stopped your going to the Sacred Mosque, incite you to transgress."
Just imagine how intense was the opposition of the disbelievers. Despite this the Muslims were forbidden from exceeding the limits. There are many external mannerisms and principles for expressing hatred which are learned after working for a long time in instructing people about religion.

An important rule is to speak gently. Nothing can surpass the sin of claiming Divinity for oneself. Yet when Moses (alaihe-assalaam) was sent for the guidance of Pharaoh, he was ordered thus.
"And speak unto him a gentle word."
Another rule is to establish a mood of intimacy prior to saying anything. Similarly the time of admonishment is important, and that it should be a gradual process according to the capacity of the heart to listen and accept the advice.

All rules are contained in the principle that there should be an intense heartfelt hatred towards the sin. On the other hand one should have compassion, pity and deep concern for the reformation of the one involved in sin.

For example, should there be a foul-smelling ulcer (or some other highly disagreeable disease) on the body of someone's child, the mother does not hate the child. On the contrary, her compassion increases. However, the treatment is undertaken with full concern, while safeguarding from the harmful effects of the disease. Sometimes this may call for reassuring the child. At other times it requires scolding and firmness.

At times the accomplished Mashaikh (pl. of Shaikh, spiritual guide) depart from all the above rules and regulations. A very tender attitude resembling flattery is observed, and it appears as if they are compromising with evil. And on some occasions they are so severe that there is a danger that the one addressed will become rebellious. Thereby, his condition would worsen and the hope of his coming close in the future would be lost.
It is not proper for the general public to emulate the above attitude, because at times these Mashaikh behave in this manner by Divine consent through ilham (inspiration). And on other occasions, there is no harmful effect from their severity due to the powerful influence of their nisbat (connection with Allah) and sincerity. On the contrary their approach is successful.
However in some cases they are not in control of themselves due to their spiritual states, and thus they are not in a position to observe the rules and regulations. In this case one can neither emulate nor criticize them.

Don't compare yourself to the state of the Pure Ones Although sheer (milk) and shair (lion) look the same in writing
(3)
After the demise of a shaikh, Hazrat Shaikh-ul-hadith Maulana Zakariya instructed the khulafa
(4)of the deceased, not to adopt the style of their shaikh until they reached his level.

A Necessary Explanation

1. Nowadays we do not have the reality of Islamic character. We are familiar only with the existing norms of good behaviour. Similarly we are devoid of the religious sense of honour and shame. If someone seems to possess this sense of honour, it is prompted by personal considerations, such as protecting one's self respect. On the contrary when faced by a religious issue, we behave quite shamelessly and we preach gentleness, toleration, forbearance and unconditional friendship. And we criticize and despise the true lovers of Allah who possess a truly upright character. Similarly, we criticize the friends of Allah due to our inability to distinguish between "hospitality" and "compromising with evil."

2. The friends of Allah possess all the good qualities such as humility, toleration, politeness etc. The Companions (radhiallaho anhum) had a much more intimate relationship with Allah, consequently they had these qualities at a more profound level. Then the prophets (alaihe-assalaam) excelled the companions (radhiallaho anhum) and finally our holy Prophet (sallallahu alaihe wasallam), the "mercy of the worlds," surpassed all. About him, Allah has said:
"And lo! thou art of a tremendous nature."

The holy prophet (sallallahu alaihe wasallam) has himself declared,
"I have been sent to perfect good qualities of character."(Mishkat)
"My Lord has instructed me directly and has done so in the best manner."
1. Similarly according to a Hadith, the Prophet (sallallahu alaihe wasallam) has instructed us to form a society and civilization distinct from that of the non-Muslims.
2. The holy Prophet (sallallahu alaihe wasallam) stopped talking to three of his Companions for fifty days and ordered everyone to boycott them.
3. The blessed face of the Prophet (sallallahu alaihe wasallam) turned red with displeasure upon Hazrat Umar's (radhiallaho anho) reading and praising an earlier scripture (abrogated by the Holy Qur'an, the final revelation).
Just reflect that the above were a few examples of Divine and prophetic character and qualities. Pulling someone's hair and beard in anger, boycotting someone and becoming red with displeasure etc. Therefore it is sheer ignorance to label the actions of the friends of Allah as being bad manners. Such insults are detrimental to the life hereafter.
The above was a necessary digression. The aim is to outline the rules and regulations of expressing hatred.

It was discussed at length in the section on love that there are two aspects of the orders of Shariah. One is the apparent [outward] component and the other is its inner reality. Similarly, the rules of hatred (according to which the sin should be hated instead of the transgressor) that were described previously also have an inner reality (batin) which has two further aspects.
Firstly, one should not consider oneself better or superior to the sinner. Nor should one harbour hatred in one's heart towards the sinner. However, the practical method of expressing dismay and hatred towards evil and the attempts to eradicate it often calls for boycott or even physical punishment of the transgressor. One should carefully guard against feelings of pride and curb evil with wisdom, because eliminating one evil can give rise to ten other evils if this principle is neglected.

The second aspect of the inner reality of expressing hatred is that it should be purely for the sake of Allah, without any share of our nafs [ego/lower soul] in it. For example, it is not considered honourable to bow or ridicule oneself in front of human beings. However such humility if expressed in front of Allah is a source of great progress. Similarly, having hatred is considered bad and there are dire warnings in our religion for those who harbour hatred. However, if done purely for the sake of Allah, it is an important aspect of faith. Two stories on this subject will conclude this discussion.

A Hundred Containers of Wine
A pious man was travelling on a boat that was transporting a hundred containers of wine for a cruel king. The pious man smashed ninety-nine containers with his stick. When he reached the last one he left it alone. When they reached the destination, the king's employees turned him over to the king and related the entire incident. The king asked, "When you had dared to smash ninety-nine containers why did you spare the last one?" The man replied, "I smashed them on account of hatred for Allah's sake. Now you may do whatever you wish." The king reiterated, "Then why did you spare the last one?" The pious man replied, "After having broken ninety-nine containers my nafs became pleased at the thoughts of my bravery. Thus if I had done anything with this new spirit it would not have been purely for the sake of Allah. Therefore I did not break the remaining container." The sincerity of the pious man moved the king so much that instead of punishing him, he repented and resolved to never drink wine. He then smashed the last container himself.

The Effect of Sincerity
There is a famous story about Hazrat Ali (radhiallaho anho)
(5) according to which he was fighting against a disbeliever and had the intention of killing him due to al bughdfi Allah (hatred for the sake of Allah). After Hazrat Ali (radhiallaho anho) subdued him and sat on his chest with the intention of killing him, the man spat on his face. Hazrat Ali (radhiallaho anho) at once let him go. The man was amazed and said, "You should have become even more angry due to my spitting at you and should have hastened in killing me. Why did you spare me?" Hazrat Ali (radhiallaho anho) replied, "Due to this action of yours my nafs became involved and my intention did not remain purely for the sake of Allah."

The light of sincerity had such a cleansing effect that it purged the impurities and kufr of the disbeliever's heart, and he recited the Kalima (profession of faith) at once.
O Allah! Grant us sincerity and make us die in sincerity.

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