HATRED (HIQD)

  Scorn (HIQD)

Scorn is the sixteenth ailment of the heart. "Hiqd" is to loathe

someone else, to bear ill will, and store up resentment in one's heart

toward him. Having this sort of animosity toward an individual who

offers you guidance is taboo (harâm). You ought to submit to his recommendation

rather than loathing him. Since the guide does the

rule of Allâhu ta'âlâ, he ought to be adored and

regarded. Scorn toward despots and oppressors isn't prohibited.

At the point when a leaser passes on the obligation inferable from him will move onto his

inheritors; in the event that the borrower doesn't pay them, he will be made

to do as such Upon the arrival of Judgment. It is smarter to pardon an

oppressor (zâlim). The essence of Rasûlullah 'sall-Allâhu 'alaihi wa

sal-lam' was harmed and one of his favored teeth was broken

during the conflict at "Uhud" mountain. The Sahâba 'ridwânullâhi

ta'âlâ 'alaihim ajma'în' noticing his state ended up being extremely vexed and

asked Rasûlullah, 'sall-Allâhu 'alaihi wa sal-lam' to ask a

censure on those individuals so Allâhu ta'âlâ rebuff them.

He answered, "I was not shipped off accurse (lâ'nat). I was shipped off inquire

furthermore, petition God for valuable and advantageous things as well as pity and

empathy for each animal." Then, at that point, he proceeded, "Goodness my

Ruler! Provide these individuals with the feeling of tracking down the correct way

'hidâyat'. They can't perceive reality and they don't have the foggiest idea."

He pardoned his adversaries and didn't request that discipline be sent

upon them.

Rasûlullah 'sall-Allâhu 'alaihi wa sal-lam' states in a hadîth-isherîf: "Almsgiving won't exhaust one's property. Property

away for a noble cause 'Sadaqa' won't diminish the property. Allah

will elevate forgivers to the positions of the good ''azîz'. Those

who excuse for Allah will be lifted up by Him."

Gulâbâdî 'rahimahullâhu ta'âlâ' makes sense of that the almsgiving

referenced in this hadîth-I-sherîf alludes to compulsory almsgiving

(zakât). Humble individuals will acquire more compensations for their venerates

furthermore, great deeds and their transgressions will be pardoned all the more quickly.

Wants of the creature soul are implanted in the formation of human

creatures. They love property and cash. Consequently, sensations of anger

(ghadab), retribution and arrogance (kibr) begin to champion themselves.

This hadîth-I-sherîf recommends solutions for these indecencies by proposing

almsgiving and compulsory almsgiving. By suggesting

absolution, it purges the pessimistic impacts because of the sensations of

outrage and retribution. The pardoning alluded to in this hadîth-isherîf is expressed as an all out, genuine order. A

all out order can't be bound to a condition. It is all-

comprehensive. It can't restricted into a couple of conditions. Excusing is

better regardless of whether accepting one's compensation is preposterous. It is

far better when it is an option for one to get pay for

harm endured. Excusing while one has the ability to get

pay effectively is an extremely hard thing to accomplish for the inner self (nafs).

Excusing the oppressor is the most extensive level of gentleness (hilm),

restraint, sympathy, and grit. Giving presents to a

individual, who has never helped you out, is the most elevated level of

favor (ihsân). Helping out to a done detestable individual to you

is the most extensive level of mankind. These traits convert an

foe into a companion. Jesus (Îsâ 'alaihis-salâm') said, "I had said

prior that any individual who breaks somebody's teeth ought to be

fought back in kind and anybody who cut somebody's nose or ear

ought to be fought back in kind. Yet, presently I'm letting you know that right off the bat,

try not to answer a criminal with evil and furthermore, if anybody

hits you on the right cheek, turn the left cheek." Shaikh ibn-ul

Arabî 'rahimahullâhu ta'âlâ' [Muhyiddin ibni Arabî died

in 638 Hijrî, 1240 A.D. in Damascus.], expressed, "Answering with

goodness to the individuals who have done evil against you, comes to mean

that you are expressing gratefulness 'shukrân' for the gifts offered

upon you. Treating the people who have treated you with goodness

with sick conduct comes to mean not offering gratitude for the endowments

gave to you." Accepting one's expected right yet something like

the due right from an away individual something from one

would be counter (intisâr). Pardoning is the more serious level of

equity ('adâlat) and counter is the lower level of equity. The

most extensive level a devout individual (sâlih) can rise is the level of

Equity. Excusing an oppressor or dictator might give an impression

of shortcoming ('ajz) to them and could cause expanded mistreatment.

Rehearsing reprisal against dictators and oppressors generally

diminishes measures of abuse or stops it out and out. In this manner, in

such occurrences fighting back as opposed to excusing would be better and

seriously fulfilling. Getting more than whatever is expected while one is

getting even is shamefulness (jawr). It has been accounted for that those

who do shamefulness will be rebuffed. An individual who excuses an

oppressor will acquire the affection for Allâhu ta'âlâ. Getting back

what is expected from an oppressor for settling the score with him would be

equity. Equity ought to be rehearsed toward skeptics. However,

excusing is a superior propensity while one has ability to fight back. When

Rasûlullah 'sall-Allâhu 'alaihi wa sal-lam' saw somebody

reviling an oppressor, he told him, "You have rehearsed

counter (intisâr)." On the off chance that he had excused him, it would have been

better. Rasûlullah 'sall-Allâhu 'alaihi wa sal-lam' states in a

hadîth-I-sherîf, which is cited toward the finish of the primary fascicle of

the book Berîqa: "One who has three things will enter Heaven

through any entryway he might wish: one who returns others' freedoms

which he has disregarded previously, who presents multiple times the section

of 'Ikhlâs' of the Qur'ân after each 'salât' petition, and who

excuses his killer before he passes on." [The name of Zulkarnayn

was referenced in the Qur'ân. He was either a prophet or a Walî.]

Those researchers who said that Zulkarnayn was not a prophet said

that he was given four of the excellencies that existed in prophets.

These four temperances are: He would excuse while he had the power

of retaliation, he would do anything he had guaranteed, he would

continuously come clean, and he wouldn't set up his food

(rizq) from the earlier day. The award (thawâb) one would

get for excusing would be relative to how much

foul play one has endured.

Eleven wrongs emerge from scorn (hiqd): desire; celebrating at

mishaps which come to pass for other people (shamâtat); partition (hijr);

seeing (others) with disdain (istisghâr); lie; belittling;

uncovering others' mysteries; ridiculing somebody; giving excessive

trouble to other people; not paying others' privileges and forestalling

pardoning.

Anybody who has disdain (hiqd) will be trapped in the accompanying

sins: criticizing; lying; bogus declaration; belittling; uncovering

others' mysteries; joke; forcefulness; encroachment and

stopping valuable visits. The accompanying hadîth-I-sherîf shows that

Islam doesn't allow magic: "It is trusted that every one of the transgressions of

the individuals who don't have the accompanying three wrongdoings will be

pardoned: (biting the dust previously) getting the infection of doubt (evade);

(not rehearsing) magic; and (not having) scorn (hiqd) toward

siblings in Islam."

Making "sihr" signifies rehearsing divination (afsûn) and it is

illegal (harâm) in Islam. An individual who rehearses divination (sihr)

is classified "jâdû (alchemist)" in Persian. On the off chance that an individual who rehearses

magic (sihr) accepts that he can do anything through divination, he

will turn into a doubter. An individual who denies the presence and

impacts of magic will likewise turn into a skeptic. We ought to

trust that magic, similar to some other medication, might be viable,

contingent upon the pronouncement of Allâhu ta'âlâ. It is a grave sin to

accept that Allâhu ta'âlâ will make every one of your desires at all,

despite the fact that it is practically not a demonstration of doubt. The solution for magic

is written long in the Turkish book Se'adet-I Ebediyye.