What is the ruling in the Shari'ah regarding one who conceals in his heart hatred for his Muslim brother, where that hatred is based on the desires of the self or beliefs he considers correct, particularly what occurs between
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The questioner : What is the ruling in the Shari'ah regarding one who conceals in his heart hatred for his Muslim brother, where that hatred is based on the desires of the self or beliefs he considers correct, particularly what occurs between Islamic groups in this time, whether it is individual or collective? The second part of the question...
The Shaykh : No, let's have one question at a time. Let me rephrase the question. What is the ruling...
The questioner : What is the ruling in the Shari'ah regarding one who conceals in his heart hatred for his Muslim brother, where that hatred is based on the desires of the self or beliefs he considers correct, particularly what occurs between some Islamic groups in this time, whether it is individual or collective?
The Shaykh : The answer: The hatred you are asking about, and you likely specified in your question that it is in the heart. If it is limited to being hatred in the heart, then in Islam, the Muslim is not held accountable for it. However, in the full context of your question, it is a natural thing for hatred to take hold in the heart, and it must inevitably manifest its effect on the body. At that point, accountability is realized. For example, if we imagine a person who hates an imam who leads people in prayer, and this imam, for instance, consumes riba (usury or interest). He hates him, but he hates him only in his heart; he prays behind him and does not refrain from praying behind him. This hatred is not one for which he is held accountable from two aspects. The first aspect is that the imam is blameworthy because he consumes riba. The second aspect is that the person did not respond to his hatred of him to the extent that he prayed behind him while hating him, because he wants him to be a righteous imam. Now, let me expand the question: suppose this imam does not consume riba and does not commit a forbidden act, but as mentioned in the question itself, he adopts a specific direction, meaning he is partisan, and he hates him for this partisanship, but he does not know of any evil in him. He hates him for this very evil for which he hated the first one. Nevertheless, he prays behind him. Neither of these two is held accountable in any way. But in the full context of the question, as I said, what happens in this time is not a matter of the heart but a manifest matter. If this is what has happened, I say it must be weighed with the Shari'ah scale, with the straight balance. If this that has happened contradicts Islam, then he is held accountable, not because he concealed his hatred for him, but because his hatred manifested in his limbs. And if the reason for which he hated him, and his hatred manifested in his limbs, does not merit that he be hated, then he is held accountable for that as long as it manifested in his limbs. However, if it settles in his inner self and he constantly fights himself to prevent this settled hatred from appearing, then he is in a struggle against the self that commands evil, and there is no accountability on him.
Have I answered your first question?
The questioner : May Allah bless you.
The Shaykh : And you, bring the second one.
The Shaykh : No, let's have one question at a time. Let me rephrase the question. What is the ruling...
The questioner : What is the ruling in the Shari'ah regarding one who conceals in his heart hatred for his Muslim brother, where that hatred is based on the desires of the self or beliefs he considers correct, particularly what occurs between some Islamic groups in this time, whether it is individual or collective?
The Shaykh : The answer: The hatred you are asking about, and you likely specified in your question that it is in the heart. If it is limited to being hatred in the heart, then in Islam, the Muslim is not held accountable for it. However, in the full context of your question, it is a natural thing for hatred to take hold in the heart, and it must inevitably manifest its effect on the body. At that point, accountability is realized. For example, if we imagine a person who hates an imam who leads people in prayer, and this imam, for instance, consumes riba (usury or interest). He hates him, but he hates him only in his heart; he prays behind him and does not refrain from praying behind him. This hatred is not one for which he is held accountable from two aspects. The first aspect is that the imam is blameworthy because he consumes riba. The second aspect is that the person did not respond to his hatred of him to the extent that he prayed behind him while hating him, because he wants him to be a righteous imam. Now, let me expand the question: suppose this imam does not consume riba and does not commit a forbidden act, but as mentioned in the question itself, he adopts a specific direction, meaning he is partisan, and he hates him for this partisanship, but he does not know of any evil in him. He hates him for this very evil for which he hated the first one. Nevertheless, he prays behind him. Neither of these two is held accountable in any way. But in the full context of the question, as I said, what happens in this time is not a matter of the heart but a manifest matter. If this is what has happened, I say it must be weighed with the Shari'ah scale, with the straight balance. If this that has happened contradicts Islam, then he is held accountable, not because he concealed his hatred for him, but because his hatred manifested in his limbs. And if the reason for which he hated him, and his hatred manifested in his limbs, does not merit that he be hated, then he is held accountable for that as long as it manifested in his limbs. However, if it settles in his inner self and he constantly fights himself to prevent this settled hatred from appearing, then he is in a struggle against the self that commands evil, and there is no accountability on him.
Have I answered your first question?
The questioner : May Allah bless you.
The Shaykh : And you, bring the second one.