Hatred is the 16th malady of the heart. "Hiqd" is to hate another person, to bear animosity, and
have grudge in one's heart toward him. Having this type of animosity toward a person who gives
advice to himself is forbidden (Haram). One should obey his advice (Nasihat) instead of hating
him. Since the advisor carries out the order of Allahu ta’ala, he should be loved and respected.
Having hatred toward tyrants and oppressors is not forbidden.
Upon the death of a person who has lent money to another, the person who owes the money must
pay his debt to surviving beneficiaries of the deceased. If the debt is not paid, they will make him
pay in the next world (Akhirat). It is better to forgive an oppressor (Zalim). Face of Rasulullah,
peace be upon him, was injured and one of his blessed teeth was broken during the war at
"Uhud" mountain. The companions observing his state became very upset and asked Rasulullah,
peace be upon him, to pray for the punishment of this people. He replied, "I was not sent to ask
for curses 'Lanat'. I was sent to ask and pray for useful and beneficial things as well as pity
and compassion for every creature." Then he continued, "Oh my Lord! Give these people
the sense of finding the right path 'Hidayat'. They cannot recognize the truth and they do
not know." He forgave his enemies and did not ask punishment to be sent upon them.
In one hadith, Rasulullah, peace be upon him, said, "Giving property away for charity
'Sadaqa' will not decrease the property. Allah will promote forgivers to the ranks of the
honorable 'Aziz'. Those who forgive for the sake of Allah will be exalted by Him."
Gulabadi, may Allahu ta’ala be pleased with him, says that the almsgiving mentioned in this
hadith refers to obligatory almsgiving (Zakat). Humble persons will earn more rewards for their
worships and good deeds and their sin will be forgiven quicker. The desires of the animal soul
are embedded into the creation of human beings. They love property and money. Thus, selfassertion
(Ghadab), revenge and conceit (Kibr) start to assert themselves. This hadith shows
cures for these vices by illustrating almsgiving and obligatory almsgiving. By ordering
forgiveness, it cleanses the negative effects due to feeling anger and revenge. The forgiveness
mentioned in this hadith is stated as a certainty (Mutlaq) criteria or in other words it has been
ordered with no additional condition attached to it. Therefore, meaning of the certainty command
cannot be narrowed down or limited by any condition. They are general in nature. For that reason
their meaning cannot be channeled into a few conditions. Forgiving is better even if it is notpossible to receive one's compensation. Forgiving is also better even if it is in one's power to
obtain compensation for damage suffered. Forgiving while one has the power to receive
compensation forcibly is very hard thing to do for the ego (Nafs). Forgiving the oppressor is the
highest degree of mildness (Hilm), forbearance, compassion, and bravery. Giving presents to a
person, who has never done you a favor, is the highest level of favor (Ihsan). Doing a favor to a
person who has done evil to you is the highest degree of humanity. These attributes convert an
enemy into a friend. Jesus (Isa), peace be upon him, said, "I had said earlier that anyone who
breaks someone's teeth should be retaliated by the same and anyone who cut someone's nose or
ear should be retaliated the same way. But now I am telling you that firstly, do not respond to an
evil doer with evil and secondly, if anyone hits you on the right cheek, turn the left cheek."
Shaikh Ibn-ul Arabi, may Allahu ta’ala be pleased with him [Muhyiddin ibni Arabi passed away
in 638 Hijri, 1240 A.D. at Sham (Damascus).], said, "Responding to those who have done evil
against you with goodness comes to mean that you are giving thanks 'Shukran' for the blessings
bestowed upon you. Treating those who have treated you with goodness with ill behavior comes
to mean, not giving thanks for the blessings bestowed upon you." Receiving one's due right but
no more then the due right from a person who took away something from one would be
retaliation (Intisar). Forgiveness is the highest degree of justice (Adalat) and retaliation is the
lower degree of justice. The highest degree a pious person (Salih) can rise is the degree of
Justice. Forgiving an oppressor or tyrant may give an impression of weakness (Ajz) to them and
might bring increased oppression. Practicing retaliation against tyrants and oppressors always
decreases amounts of oppression or stops it all together. Thus, in such instances retaliating
instead of forgiving would be better and more rewarding. Receiving more than what is due while
one is getting even is injustice (Jawr). It has been reported that those who do injustice will be
punished. A person who forgives an oppressor will obtain the love of Allahu ta’ala. Receiving
back what is due from an oppressor for getting even with him would be justice. Justice should be
practiced toward disbelievers. But, forgiving is a better habit while one has power to retaliate.
When Rasulullah, peace be upon him, witnessed someone cursing to an oppressor, he told him,
"You have practised retaliation (Intisar)." If he had forgiven him, it would have been better.
In one hadith, which is quoted at the end of the first fascicle of the book Barika Rasulullah, peace
be upon him, said, "One who has three things will enter Paradise from any door he may
wish: one who pays back others' rights which he has violated before; one who recites eleven
times the chapter of 'Ikhlas' of the Qur'an after every 'salat' prayer; and one who forgives
his murderer before he dies." {The name of Zulkarnayn was mentioned in the Qur'an. He was
either a prophet or a saint.} Those scholars who said that Zulkarnayn was not one of the prophets
said that he was given four of the virtues that exist in prophets. These four virtues are, he would
forgive while he has the power of receiving compensation forcefully, he would do whatever he
promised, he would always tell the truth, and he would not prepare his sustenance (Rizq) from
the previous day. The reward (Thawab) one would receive for forgiving would be proportional to
the amount of injustice one has suffered.
Eleven evils come out of hatred (Hiqd): jealousy; rejoicing at another misfortune (Shamatat);
separation (Hijr); viewing with contempt, looking down (Istisgar); lie; backbiting; exposing
others' secrets; making fun of someone; giving undue difficulty to others; not paying back what
is due to the right owners; and being an obstacle for receiving forgiveness.
Anyone who has hatred (Hiqd) will be caught in the following sins: slandering; lying; being a
false witness for someone; backbiting; exposing others' secrets; making fun of others; hurting
others without any reason; violating others' rights; and not visiting others. The following hadithshows that Islam does not permit practicing black magic, "It is hoped that all the sin of those
who do not possess the following three things would be forgiven: dying before catching the
disease of disbelief (Shirk); not practicing black magic; and not having hatred (Hiqd)
toward brothers in Islam."
Making "Sihr" means practicing black magic (Afsun) and it is forbidden (Haram) in Islam. A
person who makes black magic (Sihr) is called "Jadu" in the Persian. If a person who practices
black magic (Sihr) believes that he can do anything through black magic, he will become a
disbeliever. A person who denies the existence and effects of the black magic will also become a
disbeliever. We should believe that black magic, just like other medicine, is effective only if
Allahu ta’ala decrees it. Even though it is not disbelief to believe that whatever one may wish
Allahu ta’ala would create it, believing as such would be a grave sin. The cure for the black
magic is written in length in the Turkish book Se’adet-i Ebediyye.
In one hadith, Rasulullah, peace be upon him, said, "Allahu ta’ala, on the fifteenth day of the
holy month 'Shaban', pities all of His creatures. However, He does not forgive disbelievers
'Mushriks' and 'mushahin'." "Mushahin" means a person who follows "bidat" things (Ahl al-
Bid’a) and a person who does not follow any school of thought (la-madhhabiyya ).
[Those who do not belong to "Ahl as-sunnat wal Jamaat school of thought (madhhab)" are called
followers of the wrong path (Ahl al-bidat). Anyone who does not follow one of the four schools
of thought (Madhhabs) has already departed from Ahl as-sunnat group. Those who departed
from the "Ahl as-sunnat" group either become disbelievers or followers of the wrong path (Ahl
al-bidat). There are various kinds of disbelievers. The worst among them is the "Mushrik".
"Mushrik" means those who do not believe in Allahu ta’ala and the day of Judgment. Atheists,
freemasons and communists are all "Mushriks". Followers of the wrong path (Ahl al-bidat) are
not disbelievers. But, Islamic scholars informed us that those "Ahl al-Bidat" who go too far in
their deviated beliefs, i.e., those who deny the matters that are clearly communicated in the
Qur'an and hadiths become disbelievers. The word "Mushrik" is utilized instead of the word
"disbeliever" in Qur'an and hadiths. For example, when Allahu ta’ala says in the Qur'an that He
will not forgive "Mushrik" this comes to mean that He will not forgive any and every kind of
disbeliever. If those persons who deviated from the right path do not go too far in their deviated
beliefs, they are still Muslims and they are "Ahl al-qibla". But, their harm toward Islam is greater
than the harm of the disbelievers. Those holders of religious posts who do not follow any one of
the four schools of thought (Madhhab), or the followers of Mawdudi and Sayyid Qutb as well as
those who call themselves "Salafiyya" but in essence follow the teachings of Ibn al-Taymiyya
are in the category of "Ahl al-Bidat" mentioned above. One of the famous Indian scholars,
namely, mufti Mahmud bin Abdulgayyur Pishawuri, may Allahu ta’ala be pleased with him, in
his book Hujjat-ul-Islam published in 11264 Hijri [1848 A. D]. by quoting from the article
written in Persian "Tuhfat-ul-arab-i wal-ajam" says the following: [It is necessary (Wajib) for
Muslims to follow one of the "Mujtahid" imams because the "Nahl" chapter, 43rd and "Anbiya"
chapter, 7th verse of the Qur'an says, "Ask scholars and learn from them!" and the "Tawba"
chapter, 100th verse says, "Allahu ta’ala is content with the first 'Muhajir' and 'Ansar' and
those who follow them." These verses order us to follow (Taqlid) them. When Muaz bin Jabal,
may Allahu ta’ala be well pleased with him, was appointed to become the governor of Yaman,
Rasulullah, peace be upon him, asked him how he will manage the affairs of the people. He
answered by saying that he will make "Judgement" (Ijtihad) and decide according to his
understanding when he cannot find a solution in the Qur'an and in the hadiths. Rasulullah,
peace be upon him, liked his answer very much and thanked Allahu ta’ala much. Jalaluddin-iSuyuti, may Allahu ta’ala be pleased with him, in his book Jazil-ul-mawahib informs that Ahmad
Shihabuddin Karafi, may Allahu ta’ala be pleased with him, who was one of the "Maliki"
scholars, who lived in Egypt [he passed away at 684 Hijri or 1285 A. D.] said, "There is
unanimity (Ijma') of scholars about a new Muslim, i.e., he must follow (Taqlid) one of the
scholars of his choice." It is permissible (Jaiz) for average Muslims to repeat the judgment
passed to them by an "Imam" of hadith about the correctness of a hadith, e.g., they may say,
"Such and such hadith is correct 'Sahih'." Similarly, it is permissible (Jaiz) to repeat a judgment
passed to them by the doctors of religious law (Fiqh Imams) about the correctness of a problem
of "Fiqh" (Masala), e.g., they may say, "such and such a problem 'Masala' is correct 'Sahih' or
alternatively doing such and such deeds this way or that way is correct 'Sahih'." Meaning of the
"Nisa" chapter, 58th verse of the Qur'an is the following, "When you disagree on some
religious matter, look for an answer in the Qur'an and Sunnat of Muhammad, peace be upon
him." This commandment is directed to the "mujtahid" scholars. Ibn al-Hazm stated the
following, "It is not permissible 'Halal' to follow or imitate anyone whether it be dead or alive.
Every individual has to make his own 'Ijtihad'! . His statement is not a valid statement because
he is not an "Ahl as-sunnat scholar". [It is written at the end of our book Ashadd-ul-Jihad that
Ibn al-Hazm is a deviated and "la-madhhabiyya" person.] It is necessary (Wajib) for a person
who gives religious judgements (Mufti) to be a "Mujtahid". It is forbidden (Haram) for a
"Mufti" who is not a "Mutlaq Mujtahid" to give judgment (Fatwa). But it is permissible (Jaiz) for
him to convey the earlier judgments (Fatwa). It is also not permissible (Jaiz) to ask a new
judgement (Fatwa) from a "Mufti" who is not a "Mutlaq Mujtahid". The following is written in
the chapter of fasting of the book Kifaya : It is not permissible (Jaiz) for a person who is not
"Mujtahid" to practice according to a hadith he has heard. Because, that hadith might be one of
those hadiths which needs interpretation or one of the hadiths that was canceled. But, Judgement
(Fatwa) is not like that. {In other words, judgement is something concrete. There is no doubt
about it and that everyone should follow the fatwa.} This subject is also written in this manner in
the book Takrir . The translation from the article "Tuhfat-ul-arab-i wal-ajam" is ended here.]
One of the causes of hatred is anger (Ghadab). When a person gets angry but is not able to take
revenge, his anger transforms itself into hatred. Anger is caused by increase in the movement of
the blood [because of an increase in blood pressure]. It is a good deed to have anger for the sake
of Allahu ta’ala. This occurs because of one's religious Gayrat.
have grudge in one's heart toward him. Having this type of animosity toward a person who gives
advice to himself is forbidden (Haram). One should obey his advice (Nasihat) instead of hating
him. Since the advisor carries out the order of Allahu ta’ala, he should be loved and respected.
Having hatred toward tyrants and oppressors is not forbidden.
Upon the death of a person who has lent money to another, the person who owes the money must
pay his debt to surviving beneficiaries of the deceased. If the debt is not paid, they will make him
pay in the next world (Akhirat). It is better to forgive an oppressor (Zalim). Face of Rasulullah,
peace be upon him, was injured and one of his blessed teeth was broken during the war at
"Uhud" mountain. The companions observing his state became very upset and asked Rasulullah,
peace be upon him, to pray for the punishment of this people. He replied, "I was not sent to ask
for curses 'Lanat'. I was sent to ask and pray for useful and beneficial things as well as pity
and compassion for every creature." Then he continued, "Oh my Lord! Give these people
the sense of finding the right path 'Hidayat'. They cannot recognize the truth and they do
not know." He forgave his enemies and did not ask punishment to be sent upon them.
In one hadith, Rasulullah, peace be upon him, said, "Giving property away for charity
'Sadaqa' will not decrease the property. Allah will promote forgivers to the ranks of the
honorable 'Aziz'. Those who forgive for the sake of Allah will be exalted by Him."
Gulabadi, may Allahu ta’ala be pleased with him, says that the almsgiving mentioned in this
hadith refers to obligatory almsgiving (Zakat). Humble persons will earn more rewards for their
worships and good deeds and their sin will be forgiven quicker. The desires of the animal soul
are embedded into the creation of human beings. They love property and money. Thus, selfassertion
(Ghadab), revenge and conceit (Kibr) start to assert themselves. This hadith shows
cures for these vices by illustrating almsgiving and obligatory almsgiving. By ordering
forgiveness, it cleanses the negative effects due to feeling anger and revenge. The forgiveness
mentioned in this hadith is stated as a certainty (Mutlaq) criteria or in other words it has been
ordered with no additional condition attached to it. Therefore, meaning of the certainty command
cannot be narrowed down or limited by any condition. They are general in nature. For that reason
their meaning cannot be channeled into a few conditions. Forgiving is better even if it is notpossible to receive one's compensation. Forgiving is also better even if it is in one's power to
obtain compensation for damage suffered. Forgiving while one has the power to receive
compensation forcibly is very hard thing to do for the ego (Nafs). Forgiving the oppressor is the
highest degree of mildness (Hilm), forbearance, compassion, and bravery. Giving presents to a
person, who has never done you a favor, is the highest level of favor (Ihsan). Doing a favor to a
person who has done evil to you is the highest degree of humanity. These attributes convert an
enemy into a friend. Jesus (Isa), peace be upon him, said, "I had said earlier that anyone who
breaks someone's teeth should be retaliated by the same and anyone who cut someone's nose or
ear should be retaliated the same way. But now I am telling you that firstly, do not respond to an
evil doer with evil and secondly, if anyone hits you on the right cheek, turn the left cheek."
Shaikh Ibn-ul Arabi, may Allahu ta’ala be pleased with him [Muhyiddin ibni Arabi passed away
in 638 Hijri, 1240 A.D. at Sham (Damascus).], said, "Responding to those who have done evil
against you with goodness comes to mean that you are giving thanks 'Shukran' for the blessings
bestowed upon you. Treating those who have treated you with goodness with ill behavior comes
to mean, not giving thanks for the blessings bestowed upon you." Receiving one's due right but
no more then the due right from a person who took away something from one would be
retaliation (Intisar). Forgiveness is the highest degree of justice (Adalat) and retaliation is the
lower degree of justice. The highest degree a pious person (Salih) can rise is the degree of
Justice. Forgiving an oppressor or tyrant may give an impression of weakness (Ajz) to them and
might bring increased oppression. Practicing retaliation against tyrants and oppressors always
decreases amounts of oppression or stops it all together. Thus, in such instances retaliating
instead of forgiving would be better and more rewarding. Receiving more than what is due while
one is getting even is injustice (Jawr). It has been reported that those who do injustice will be
punished. A person who forgives an oppressor will obtain the love of Allahu ta’ala. Receiving
back what is due from an oppressor for getting even with him would be justice. Justice should be
practiced toward disbelievers. But, forgiving is a better habit while one has power to retaliate.
When Rasulullah, peace be upon him, witnessed someone cursing to an oppressor, he told him,
"You have practised retaliation (Intisar)." If he had forgiven him, it would have been better.
In one hadith, which is quoted at the end of the first fascicle of the book Barika Rasulullah, peace
be upon him, said, "One who has three things will enter Paradise from any door he may
wish: one who pays back others' rights which he has violated before; one who recites eleven
times the chapter of 'Ikhlas' of the Qur'an after every 'salat' prayer; and one who forgives
his murderer before he dies." {The name of Zulkarnayn was mentioned in the Qur'an. He was
either a prophet or a saint.} Those scholars who said that Zulkarnayn was not one of the prophets
said that he was given four of the virtues that exist in prophets. These four virtues are, he would
forgive while he has the power of receiving compensation forcefully, he would do whatever he
promised, he would always tell the truth, and he would not prepare his sustenance (Rizq) from
the previous day. The reward (Thawab) one would receive for forgiving would be proportional to
the amount of injustice one has suffered.
Eleven evils come out of hatred (Hiqd): jealousy; rejoicing at another misfortune (Shamatat);
separation (Hijr); viewing with contempt, looking down (Istisgar); lie; backbiting; exposing
others' secrets; making fun of someone; giving undue difficulty to others; not paying back what
is due to the right owners; and being an obstacle for receiving forgiveness.
Anyone who has hatred (Hiqd) will be caught in the following sins: slandering; lying; being a
false witness for someone; backbiting; exposing others' secrets; making fun of others; hurting
others without any reason; violating others' rights; and not visiting others. The following hadithshows that Islam does not permit practicing black magic, "It is hoped that all the sin of those
who do not possess the following three things would be forgiven: dying before catching the
disease of disbelief (Shirk); not practicing black magic; and not having hatred (Hiqd)
toward brothers in Islam."
Making "Sihr" means practicing black magic (Afsun) and it is forbidden (Haram) in Islam. A
person who makes black magic (Sihr) is called "Jadu" in the Persian. If a person who practices
black magic (Sihr) believes that he can do anything through black magic, he will become a
disbeliever. A person who denies the existence and effects of the black magic will also become a
disbeliever. We should believe that black magic, just like other medicine, is effective only if
Allahu ta’ala decrees it. Even though it is not disbelief to believe that whatever one may wish
Allahu ta’ala would create it, believing as such would be a grave sin. The cure for the black
magic is written in length in the Turkish book Se’adet-i Ebediyye.
In one hadith, Rasulullah, peace be upon him, said, "Allahu ta’ala, on the fifteenth day of the
holy month 'Shaban', pities all of His creatures. However, He does not forgive disbelievers
'Mushriks' and 'mushahin'." "Mushahin" means a person who follows "bidat" things (Ahl al-
Bid’a) and a person who does not follow any school of thought (la-madhhabiyya ).
[Those who do not belong to "Ahl as-sunnat wal Jamaat school of thought (madhhab)" are called
followers of the wrong path (Ahl al-bidat). Anyone who does not follow one of the four schools
of thought (Madhhabs) has already departed from Ahl as-sunnat group. Those who departed
from the "Ahl as-sunnat" group either become disbelievers or followers of the wrong path (Ahl
al-bidat). There are various kinds of disbelievers. The worst among them is the "Mushrik".
"Mushrik" means those who do not believe in Allahu ta’ala and the day of Judgment. Atheists,
freemasons and communists are all "Mushriks". Followers of the wrong path (Ahl al-bidat) are
not disbelievers. But, Islamic scholars informed us that those "Ahl al-Bidat" who go too far in
their deviated beliefs, i.e., those who deny the matters that are clearly communicated in the
Qur'an and hadiths become disbelievers. The word "Mushrik" is utilized instead of the word
"disbeliever" in Qur'an and hadiths. For example, when Allahu ta’ala says in the Qur'an that He
will not forgive "Mushrik" this comes to mean that He will not forgive any and every kind of
disbeliever. If those persons who deviated from the right path do not go too far in their deviated
beliefs, they are still Muslims and they are "Ahl al-qibla". But, their harm toward Islam is greater
than the harm of the disbelievers. Those holders of religious posts who do not follow any one of
the four schools of thought (Madhhab), or the followers of Mawdudi and Sayyid Qutb as well as
those who call themselves "Salafiyya" but in essence follow the teachings of Ibn al-Taymiyya
are in the category of "Ahl al-Bidat" mentioned above. One of the famous Indian scholars,
namely, mufti Mahmud bin Abdulgayyur Pishawuri, may Allahu ta’ala be pleased with him, in
his book Hujjat-ul-Islam published in 11264 Hijri [1848 A. D]. by quoting from the article
written in Persian "Tuhfat-ul-arab-i wal-ajam" says the following: [It is necessary (Wajib) for
Muslims to follow one of the "Mujtahid" imams because the "Nahl" chapter, 43rd and "Anbiya"
chapter, 7th verse of the Qur'an says, "Ask scholars and learn from them!" and the "Tawba"
chapter, 100th verse says, "Allahu ta’ala is content with the first 'Muhajir' and 'Ansar' and
those who follow them." These verses order us to follow (Taqlid) them. When Muaz bin Jabal,
may Allahu ta’ala be well pleased with him, was appointed to become the governor of Yaman,
Rasulullah, peace be upon him, asked him how he will manage the affairs of the people. He
answered by saying that he will make "Judgement" (Ijtihad) and decide according to his
understanding when he cannot find a solution in the Qur'an and in the hadiths. Rasulullah,
peace be upon him, liked his answer very much and thanked Allahu ta’ala much. Jalaluddin-iSuyuti, may Allahu ta’ala be pleased with him, in his book Jazil-ul-mawahib informs that Ahmad
Shihabuddin Karafi, may Allahu ta’ala be pleased with him, who was one of the "Maliki"
scholars, who lived in Egypt [he passed away at 684 Hijri or 1285 A. D.] said, "There is
unanimity (Ijma') of scholars about a new Muslim, i.e., he must follow (Taqlid) one of the
scholars of his choice." It is permissible (Jaiz) for average Muslims to repeat the judgment
passed to them by an "Imam" of hadith about the correctness of a hadith, e.g., they may say,
"Such and such hadith is correct 'Sahih'." Similarly, it is permissible (Jaiz) to repeat a judgment
passed to them by the doctors of religious law (Fiqh Imams) about the correctness of a problem
of "Fiqh" (Masala), e.g., they may say, "such and such a problem 'Masala' is correct 'Sahih' or
alternatively doing such and such deeds this way or that way is correct 'Sahih'." Meaning of the
"Nisa" chapter, 58th verse of the Qur'an is the following, "When you disagree on some
religious matter, look for an answer in the Qur'an and Sunnat of Muhammad, peace be upon
him." This commandment is directed to the "mujtahid" scholars. Ibn al-Hazm stated the
following, "It is not permissible 'Halal' to follow or imitate anyone whether it be dead or alive.
Every individual has to make his own 'Ijtihad'! . His statement is not a valid statement because
he is not an "Ahl as-sunnat scholar". [It is written at the end of our book Ashadd-ul-Jihad that
Ibn al-Hazm is a deviated and "la-madhhabiyya" person.] It is necessary (Wajib) for a person
who gives religious judgements (Mufti) to be a "Mujtahid". It is forbidden (Haram) for a
"Mufti" who is not a "Mutlaq Mujtahid" to give judgment (Fatwa). But it is permissible (Jaiz) for
him to convey the earlier judgments (Fatwa). It is also not permissible (Jaiz) to ask a new
judgement (Fatwa) from a "Mufti" who is not a "Mutlaq Mujtahid". The following is written in
the chapter of fasting of the book Kifaya : It is not permissible (Jaiz) for a person who is not
"Mujtahid" to practice according to a hadith he has heard. Because, that hadith might be one of
those hadiths which needs interpretation or one of the hadiths that was canceled. But, Judgement
(Fatwa) is not like that. {In other words, judgement is something concrete. There is no doubt
about it and that everyone should follow the fatwa.} This subject is also written in this manner in
the book Takrir . The translation from the article "Tuhfat-ul-arab-i wal-ajam" is ended here.]
One of the causes of hatred is anger (Ghadab). When a person gets angry but is not able to take
revenge, his anger transforms itself into hatred. Anger is caused by increase in the movement of
the blood [because of an increase in blood pressure]. It is a good deed to have anger for the sake
of Allahu ta’ala. This occurs because of one's religious Gayrat.
