Malice in Islam: The Root of Evil in the Heart

In the Name of Allah, the Gracious, the Merciful

This research paper analyzes malice in Islam (ḥiqd) as a central disease of the heart and the root of many evils. Drawing from the Qur’ān, Ḥadīth, and the writings of classical scholars, it demonstrates how malice arises primarily from unresolved anger, then produces a desire to harm others. The “malice cluster” is a proposed framework connecting related manifestations of malice, such as envy (ḥasad) and malevolence (ghish), in contrast to their opposite virtues, such as goodwill (naṣīḥah) and mercy (raḥmah). By surveying voices from across the Sunni tradition—from Al-Ghazālī to Ibn Taymīyah, and later reformers such as Ibn Bādīs—this study reveals a rare inter-Sunni consensus that malice is unequivocally condemned as contrary to faith. It concludes by affirming that the Prophetic path of revival rests upon removing malice and cultivating universal goodwill.

Islam teaches us to love good for others as we love it for ourselves: guidance in religion, permissible blessings in the world, and protection from sin. At the heart of our relationships is goodwill (nasihah) for everyone and mercy for the creation.

The opposite of loving good for others is malice (hiqd). It is a spiritual disease born of unresolved anger, festering in the heart and destroying the one who harbors it. From this root springs a constellation of related sins: envy (hasad), arrogance (kibr), rancor (ghill), malevolence (ghish), hypocrisy (nifaq), rage (ghayz), and grudges (dagha’in). These wicked relatives are all manifestations of malice, different shades forming a cluster built upon the desire to hurt people and wish evil upon them (iradat al-sharr).

Classical Consensus on Malice

The scholars of Ahl al-Sunnah—among the Athari, Ash‘ari, and Maturidi—have affirmed, from the classical period until today, that malice is among the greatest roots of evil.

They defined it with precision, exposed its many forms, and set it in direct opposition to the character of righteous believers.

Imam Ibn Hibban writes:

والحقد أصل الشر ومن أضمر الشر في قلبه أنبت له نباتا مرا مذاقه نماؤه الغيظ وثمرته الندم

Malice is the root of evil. Whoever harbors evil in his heart will have a bitter plant grow, the taste of which is rage and the fruit of which is regret.

Source: Rawḍat al-‘Uqalā’ 1/134

Imam al-San’ani writes:

إن الحقد من أمهات المعاصي

Malice is one of the mothers of sin.

Source: al-Tanwīr Sharḥ al-Jāmi’ al-Ṣaghīr 5/140

From this perspective, the believer must resist feelings in the heart and thoughts in the mind arising from malice, envy, and arrogance. Perfection of faith requires replacing these spiritual diseases with their opposite virtues: mercy, patience, and humility.

The scholars were explicit: abandoning malice is not merely commendable, but rather it is a branch of faith itself—a duty upon those seeking nearness to Allah.

Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said:

الْإِيمَانُ بِضْعٌ وَسَبْعُونَ أَوْ بِضْعٌ وَسِتُّونَ شُعْبَةً فَأَفْضَلُهَا قَوْلُ لَا إِلَهَ إِلَّا اللَّهُ وَأَدْنَاهَا إِمَاطَةُ الْأَذَى عَنْ الطَّرِيقِ وَالْحَيَاءُ شُعْبَةٌ مِنْ الْإِيمَانِ

Faith has sixty to seventy branches, the best of which is to declare there is no God but Allah, the least of which is to remove something harmful from the road, and modesty is a branch of faith.

Source: Ṣaḥīḥ al-Bukhārī 9, Grade: Muttafaqun Alayhi

Imam Zakariyah al-Ansari commented:

والمرادُ مِنَ الحديثِ شعبُ الإيمانِ الكاملِ وهوَ التصديقُ والإقرارُ والعملُ وأن التصديقَ يرجعُ إلى أعمالِ القلب … والإخلاصِ والتوبةِ والخوفِ والرجاءِ وتركِ اليأسِ والقنوطِ والشكرِ والوفاء بالعهدِ والصبرِ والتواضعِ والرحمةِ والرضا بالقضاءِ والتوكلِ وتركِ العُجْبِ وترك الحسدِ وتركِ الحقدِ وترك الغضبِ وترك الغشِّ وتركِ حبِ الدنيا

The meaning of the Hadith is the branches perfecting faith, which is belief, affirmation, and deeds. Belief is traced back to the actions of the heart… sincerity, repentance, fear, hope, abandoning despair and hopelessness, gratitude, keeping promises, patience, humility, mercy, contentment with divine providence, and reliance upon Allah. It entails abandoning vanity, envy, malice, anger, malevolence, and love for the worldly life.

Source: Minḥat al-Bārī 1/139

Imam Badr al-Din al-‘Ayni commented:

إِن أصل الْإِيمَان هُوَالتَّصْدِيق بِالْقَلْبِ وَالْإِقْرَار بِاللِّسَانِ وَلَكِن الْإِيمَان الْكَامِل التَّام هُوَ التَّصْدِيق وَالْإِقْرَار وَالْعَمَل … وَترك الْحَسَد وَترك الحقد والضغن وَترك الْغَضَب وَترك الْغِشّ وَيدخل فِيهِ الظَّن السوء وَالْمَكْر

The basis of faith is belief in the heart and affirmation by the tongue. However, the perfection and completion of faith is belief, affirmation, and deeds… abandoning envy, malice, grudges, anger, and malevolence, which includes having bad suspicions and scheming.

Source: ‘Umdat al-Qārī 1/128-129

Shaykh al-Islam Ibn Taymiyah writes:

أَيُّمَا أَوْلَى مُعَالَجَةُ مَا يَكْرَهُ اللَّهُ مِنْ قَلْبِك مِثْلُ الْحَسَدِ وَالْحِقْدِ وَالْغِلِّ وَالْكِبْرِ وَالرِّيَاءِ وَالسُّمْعَةِ وَرُؤْيَةِ الْأَعْمَالِ وَقَسْوَةِ الْقَلْبِ وَغَيْرِ ذَلِكَ مِمَّا يَخْتَصُّ بِالْقَلْبِ مِنْ دَرَنِهِ وَخُبْثِهِ أَوْ الِاشْتِغَالُ بِالْأَعْمَالِ الظَّاهِرَةِ مِنْ الصَّلَاةِ وَالصِّيَامِ وَأَنْوَاعِ الْقُرُبَاتِ … وَالْأَعْمَالُ الظَّاهِرَةُ لَا تَكُونُ صَالِحَةً مَقْبُولَةً إلَّا بِتَوَسُّطِ عَمَلِ الْقَلْبِ فَإِنَّ الْقَلْبَ مَلِكٌ وَالْأَعْضَاءُ جُنُودُهُ وَكَذَلِكَ أَعْمَالُ الْقَلْبِ لَا بُدَّ أَنْ تُؤَثِّرَ فِي عَمَلِ الْجَسَدِ وَإِذَا كَانَ الْمُقَدَّمُ هُوَ الْأَوْجَبُ

Which is more deserving—to treat what Allah hates in your heart, such as envy, malice, rancor, arrogance, showing off, seeking reputation, admiring one’s own deeds, hardness of heart, and the like of filth and corruption specific to the heart? Or busy oneself with outward deeds such as prayer, fasting, and other acts of devotion? … Outward deeds are not righteous or accepted but by means of the heart’s action, for the heart is the king and the limbs are its soldiers. Therefore, the deeds of the heart necessarily influence the deeds of the body. Since it comes first, it is more of an obligation.

Source: Majmū’ al-Fatāwá 11/381

Imam al-Suyuti writes:

الإيمان بالله ويدخل فيه الرحمة والتواضع ويدخل فيه توقير الكبير ورحمة الصغير وترك التكبر والعُجْب وترك الحسد وترك الحقد وترك الغضب

Faith in Allah encompasses mercy and humility, which involve honoring the elderly, showing compassion to the young, renouncing arrogance and self-admiration, and renouncing envy, malice, and anger.

Source: al-Tawshīḥ Sharḥ al-Jāmiʻ al-Ṣaḥīḥ 1/169

Imam al-Khadir al-Shinqiti writes:

المشتملة على أعمال القلب هي الإِيمان بالله وترك الكبر والعجب وترك الحسد وترك الحقد وترك الغضب

Included in the actions of the heart are faith in Allah and abandoning arrogance, vanity, envy, malice, and anger.

Source: Kawthar al-Ma’ānī 1/429

Shaykh Sa’id ibn Misfar writes:

من شعب الإيمان المتعلقة بالقلب ترك الكبر وترك الحسد وترك الحقد وترك الغضب

Among the branches of faith connected to the heart are renouncing arrogance, envy, malice, and anger.

Source: Durūs lil-Shaykh Saʻīd ibn Misfar 104/12

The Meccan unbelievers did not cling to their false religion because they were rationally persuaded by their specious arguments—such as their claim that their idols would ‘intercede’ with Allah. The Qur’an utterly dismantles every justification for idolatry that they devised.

Instead, many were unwilling to relinquish the malice and envy that Islam commanded them to abandon for their own sake.

Imam al-Razi writes:

وَالْعُلَمَاءُ ذَكَرُوا أَنَّ الَّذِي يُؤْمِنُ بِالْآخِرَةِ هُوَ الَّذِي يُؤْمِنُ بِالْوَعْدِ وَالْوَعِيدِ وَالثَّوَابِ وَالْعِقَابِ وَمَنْ كَانَ كَذَلِكَ فَإِنَّهُ يُعَظِّمُ رَغْبَتَهُ فِي تَحْصِيلِ الثَّوَابِ وَرَهْبَتَهُ عَنْ حُلُولِ الْعِقَابِ … وَتَرْكِ الْحِقْدِ وَالْحَسَدِ لَيْسَ إِلَّا الرَّغْبَةَ فِي الثَّوَابِ وَالرَّهْبَةَ عَنِ الْعِقَابِ وَكُفَّارُ مَكَّةَ لَمَّا لَمْ يَعْتَقِدُوا فِي الْبَعْثِ وَالْقِيَامَةِ امْتَنَعَ مِنْهُمْ تَرْكُ الْحَسَدِ وَتَرْكُ الرِّيَاسَةِ فَلَا جَرَمَ يَبْعُدُ قَبُولُهُمْ لِهَذَا الدِّينِ وَاعْتِرَافُهُمْ بِنُبُوَّةِ مُحَمَّدٍ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ

The scholars have mentioned that the one who truly believes in the Hereafter then believes in the divine promise and divine threat, in reward and punishment. Whoever is thus, his desire for attaining reward and his fear of punishment is magnified within him.… Abandoning malice and envy is only achieved through desiring reward and fearing punishment. But since the unbelievers of Mecca did not believe in Resurrection and the Hereafter, they were prevented from abandoning envy or desiring superiority. Hence, it was inevitable that their acceptance of this religion and their acknowledgment of the prophethood of Muhammad was most unlikely.

Source: Mafātīh al-Ghayb 13/66

These citations from leading authorities across the Sunni theological spectrum reveal a fundamental Islamic truth: the classical authorities of Ahl al-Sunnah—the Athari, Ash‘ari, and Maturidi—all regarded malice as a spiritual disease hated by Allah, a poison to the heart, and a corrupter of the true faith.

Definition of Malice

Linguistically, the word ‘malice’ means concealed anger, resentment, grudges, and hostility, usually when one is incapable of exacting revenge against whoever is hated.

Malice motivates people to desire revenge and wish harm upon others, as opposed to the virtues of forgiveness and goodwill.

Ibn Manzur, the classical scholar of Arabic language, writes:

الحِقْدُ إِمساك الْعَدَاوَةِ فِي الْقَلْبِ وَالتَّرَبُّصُ لِفُرْصَتِها والحِقْدُ الضِّغْنُ

Malice is to hold onto enmity in the heart and wait for a chance to release it. Malice is to hold a grudge.

Source: Lisān al-ʻArab 3/154

Abu Mansur al-Tha’alibi, another classical scholar of Arabic, writes:

كان يقال الحقد داء دوي ويقال من كثر حقده دوي قلبه ويقال الحقد مفتاح كل شر ويقال حل عقد الحقد ينتظم لك عقد الود ويقال الحقود والحسود لا يسودان

It is said ‘malice’ is a disease that spreads. It is said whoever has much malice, his heart will ache. It is said malice is the key to all evil. It is said if you untie the knots of malice, the knots of affection will be woven for you, and it is said the malicious and the envious will not prevail.

Source: al-Laṭāʼif wal-Ẓarāʼif 1/140

Ibn Malik lists several synonyms for malice in his classical thesaurus:

الحقد والبغضة أيّ الْعَدَاوَة والشحناء والشنآن والبغضاء والقلى والضغن والغمر والوغر والوغم والوحر والحسيكة والنائرة والسخيمة

Malice and hatred mean enmity, hostility, contempt, abhorrence, grudges, agitation, loathing, disturbance, sharpness, revulsion, and resentment.

Source: Kitāb al-Alfāẓ al-Mukhtalifah fī al-Ma’ānī al-Mu’talifah 1/200

Dr. Ahmad Mukhtar ‘Umar, a modern scholar of Arabic language, writes:

حقَد على فلان أضمر له العداوةَ وتربَّص فرصةَ الإيقاع به كرهه وبغضه كان طيِّب القلب لا يحقد على أحد لا يحمل الحِقْدَ من تعلو به الرُّتَبُ … ولا ينال العلا مَنْ طبعه الغضبُ

Holding malice against someone is to harbor enmity against them, to lie in wait for an opportunity to strike them, to dislike and to hate them. In the poem, ‘He was pristine of heart, bearing no malice against anyone—he who rises in rank carries no malice, and he who is overcome by anger will never attain nobility.’

Source: al-Mu’jam al-Lughah al-‘Arabīyah al-Mu’āṣirah 1/529

Shaykh Hasan al-Fayyumi, explains the religious significance, writing:

الحقد هو الانطواء على العداوة والبغضاء وقيل هو طلب الانتقام وتحقيقه أن الغضب إذا لزم كظمه لعجز عن التشفي في الحال رجع إلى الباطل واحتقن فيه فصار حقدًا

Malice is to internalize enmity and hatred. It is said to be the desire for revenge. Its true sense is that when rage cannot be vented—because one is unable to retaliate in the moment—it turns inward and festers within, transforming into malice.

Source: Fatḥ al-Qarīb al-Mujīb 11/266

Malice and Leadership

The early Muslims viewed malice as such an egregious state of the heart that it disqualified such malicious people from becoming leaders, since malice entails not caring about the welfare of those who are led.

‘Adi ibn Hatim, may Allah be pleased with him, was asked, “What is a noble leader like?” ‘Adi said:

الطارح لحقده المعنى بأمر عامته

He casts aside his malice out of concern for the matters of common people.

Source: Tārīkh Dimashq 40/91

Ibn Qutaybah, the classical scholar of Arabic literature, cites the poem:

ولا أحْمِلُ الحِقْدَ القَديمَ عليْهِمُ

وليْسَ رَئيسُ القَوْمِ مَنْ يَحْملُ الِحِقْدا

I bear no ancient grudge against them,

For a leader of people is never weighed down with malice.

Source: ‘Uyūn al-Akhbār 1/328

If malice results in poor leadership, how could the Imams of Islam possibly spread it?

Malice is Harmful to the Heart

A distinguishing feature of malice when it is rooted in the heart is that it hurts the one who holds it more than those he hates. It is darkness in the soul, an impediment to good deeds, and a source of suffering.

If the heart is like a garden, malice is an invasive weed strangling the fruit-bearing trees.

Imam Ibn al-Qayyim writes:

وَأما الحقد فَهُوَ إِضْمَار الشَّرّ وتوقعه كل وَقت فِيمَن وجدت عَلَيْهِ فَلَا يزايل الْقلب أَثَره … والحقد بطيء الزَّوَال والحقد يَجِيء مَعَ ضيق الْقلب واستيلاء ظلمَة النَّفس ودخانها عَلَيْهِ

As for malice, it is to harbor evil and expect it at all times towards one you encounter, but the heart does not get rid of its effects… Malice is slow to leave, and results in narrowing the heart and overtaking the soul by its darkness and smoke.

Source: Kitāb al-Rūḥ 1/251

Imam al-Shafi’I writes in his poetry:

لمّا عفوت ولم أحقد على أحد أرحت نفسي من همّ العداوات

إني أحيّي عدوّي عند رؤيته لأدفع الشرّ عني بالتحيّات

When I forgave and held no malice against anyone, I relieved my soul from the worry of hostilities.

When I greet my enemy upon meeting him, I ward off evil from myself by offering salutations.

Source: Rawḍ al-Akhyār al-Muntakhab min Rabī’ al-Abrār 1/177

Imam Ibn Muflih cited the poet:

لَمَا عَفَوْتُ وَلَمْ أَحْقِدْ عَلَى أَحَدٍ

أَرَحْتُ نَفْسِي مِنْ هَمِّ الْعَدَاوَاتِ

When I forgave and held no malice against anyone,

I relieved my soul from the worry of hostilities.

Source: Al-Ādāb al-Sharʻīyah 1/53

Shaykh ‘Abdur Rahman al-Maydani writes:

إن الحقد حمل ثقيل يتعب حامله يحمله الجاهل في صدره فيشقي به نفسه ويفسد به فكره ويشغل به باله ويقض به مضجعه ويكثر به همه وغمه إنه كحمل من أحمال الشوك الملتهب الحار المحشو بصخور ثقيلة محمية تنفث السموم التي تلتهب منها الصدور ويظل الجاهل الأحمق يحمل هذا الحمل الخبيث مهما حل أو ارتحل حتى يشفي حقده بالانتقام ممن يحقد عليه

Malice is a heavy burden that exhausts the one who carries it. The ignorant carry it in their chests, tormenting themselves with it, corrupting their thoughts with it, preoccupying their minds with it, disturbing their rest with it, and multiplying their grief and sorrow. It is like a load of burning thorns mixed with scorching rocks, exhaling toxins that inflame the chest. Yet, the ignorant fool continues to carry this vile load wherever he goes, until he soothes his malice through revenge upon those he resents.

Source: al-Akhlāq al-Islāmīyah 1/723

Shaykh Maher al-Fahal writes:

لا تحقدْ على أحدٍ فالحقد ينال منك أكثر مما ينال من خصومك ويبعد عنك أصدقاءك كما يؤلّب عليك أعداءك، ويكشف من مساوئك ما كان مستوراً وينقلك من زمرة العقلاء إلى حثالة السفهاء ويجعلك بقلب أسود ووجه مصفر وكبد حرّى

Do not harbor malice against anyone, for malice harms you more than it harms your enemies. It drives away your friends while rousing your foes against you. It exposes your hidden faults, removes you from the company of the wise into the ranks of the foolish, and leaves you with a blackened heart, a yellowed face, and a burning liver.

Source: Ḥurmat al-Muslim 1/14

Least Degree of Malice

We will all be tested with anger leading to malice at some point, particularly against those who wrong us and cause us pain. However, we are not held accountable for feelings, but rather how we react to them.

If malice is not outright sinful, it is at the very least a flaw that must be resisted and purged; it must never be exploited, nurtured, or weaponized.

Imam al-Ghazali writes:

وأقل درجات الحقد أن تحترز من الآفات الثمانية المذكورة ولا تخرج بسبب الحقد إلى ما تعصي الله به ولكن تستثقله في الباطن ولا تنهي قلبك عن بغضه حتى تمتنع عما كنت تطوع به من البشاشة والرفق والعناية والقيام بحاجاته والمجالسة معه على ذكر الله تعالى والمعاونة على المنفعة له أو بترك الدعاء له والثناء عليه أو التحريض على بره ومواساته فهذا كله مما ينقص درجتك في الدين ويحول بينك وبين فضل عظيم وثواب جزيل وإن كان لا يعرضك لعقاب الله

The lowest degree of malice is that you guard yourself against harmful traits, so that your malice does not lead you to commit acts of disobedience to Allah. Yet, inwardly you still find them burdensome, and you do not stop your heart from hating them. Thus, you refrain from what you once did voluntarily—such as cheerfulness towards them, kindness, attentiveness, fulfilling their needs, sitting with them for the remembrance of Allah, helping them with some benefit, or by refusing to pray for them, praise them, or encourage others to show them kindness or consolation. All of this diminishes your rank in the religion and obstructs you from great virtues and abundant rewards, even if it does not expose you to the punishment of Allah.

Source: Iḥyā’ Ulūm al-Dīn 3/181

One who feels malice in his heart is in danger of rationalizing unlawful acts of revenge.

The test of malice is to react within the boundaries of the Law, which states that while seeking pure justice is permissible, forgiveness and reconciliation are always better than retaliation even if it is legal.

Imam Ibn al-Azraq writes:

للحقود عِنْد الْقُدْرَة أَحْوَال أَن يسْتَوْفى حَقه من غير زِيَادَة وَلَا نقص وَهُوَ الْعدْل وَأَن يحسن إِلَيْهِ بِالْعَفو والصلة وَهُوَ الْفضل وَأَن يَظْلمه بِمَا لَا يسْتَحقّهُ وَهُوَ الْجور

One who bears malice with the power to act has options: to seek fulfillment of his rights without addition or subtraction, and this is justice; to be good to the offender by forgiving them and repairing relations, and this is virtuous; or to wrong them in a manner they do not deserve, and this is tyranny.

Source: Badāʼi’ al-Silk fī Ṭabā’i’ al-Milk 1/527

Pure Hearts are without Malice

The Prophet ﷺ and the scholars described a pure heart as one free of malice and other spiritual disease like it. The ultimate purpose of every Muslim believer is to meet Allah with a pure heart, which means containing no desire to hurt people.

Abdullah ibn Amr reported: It was said to the Messenger of Allah, peace and blessings be upon him, “Who are the best of people?” The Prophet said:

كُلُّ مَخْمُومِ الْقَلْبِ صَدُوقِ اللِّسَانِ

Everyone with a heart swept clean and a truthful tongue.

They said, “We understand a truthful tongue, but what is a heart swept clean?” The Prophet said:

هُوَ التَّقِيُّ النَّقِيُّ لَا إِثْمَ فِيهِ وَلَا بَغْيَ وَلَا غِلَّ وَلَا حَسَدَ

It is Godfearing and pure without sin inside it, neither aggression, nor rancor, nor envy.

Source: Sunan Ibn Mājah 4216, Grade: Sahih

Imam al-Sindi commented:

قَوْلُهُ وَلَا غِلَّ أيّ الْحِقْدُ

His statement ‘nor rancor’ means without malice.

Source: Ḥāshiyat al-Sindī ‘alá Sunan Ibn Mājah 2/553

Imam al-Qari commented:

كُلُّ مَخْمُومِ الْقَلْبِ أَيْ سَلِيمُ الْقَلْبِ فَالْمَعْنَى أَنْ يَكُونَ قَلْبُهُ مَكْنُوسًا مِنْ غُبَارِ

Every heart swept clean, that is, a pure heart. The meaning is that his heart has been brushed clean of dust.

Source: Mirqāt al-Mafātīḥ 8/3267

In fact, this concept is related to Allah’s name Al-Salaam, the Peaceful. This is because ‘peace’ in Arabic also means free of defects or flaws, that is, like one who comes to Allah with ‘a pure heart’ (qalbun salim).

To properly act upon Allah’s name, the Peaceful, and worship Him alone as He deserves, we must reject the cluster of inward sins and outward manifestations associated with malice.

Allah said:

قَدْ أَفْلَحَ مَن زَكَّاهَا وَقَدْ خَابَ مَن دَسَّاهَا

He has succeeded who purifies the soul, and he has failed who corrupts it.

Surat al-Shams 91:9-10

And Allah said:

يَوْمَ لَا يَنفَعُ مَالٌ وَلَا بَنُونَ إِلَّا مَنْ أَتَى اللَّهَ بِقَلْبٍ سَلِيمٍ

It is a Day when there will be no benefit in wealth or children, but only in one who comes to Allah with a pure heart.

Surat al-Shu’ara 26:88-89

Abdullah ibn Mas’ud reported: The Messenger of Allah, peace and blessings be upon him, said:

إِنَّ السَّلَامَ اسْمٌ مِنْ أَسْمَاءِ اللَّهِ وَضَعَهُ فِي الْأَرْضِ فَأَفْشُوهُ فِيكُمْ

Verily, peace is among the names of Allah that He has placed on the earth, so spread it between yourselves.

Source: al-Mu’jam al-Kabīr lil-Ṭabarānī 10391, Grade: Sahih

Imam al-Ghazali writes:

كل عبد سلم عَن الْغِشّ والحقد والحسد وَإِرَادَة الشَّرّ قلبه وسلمت عَن الآثام والمحظورات جوارحه وَسلم عَن الانتكاس والانعكاس صِفَاته فَهُوَ الَّذِي يَأْتِي الله تَعَالَى بقلب سليم

Every servant whose heart is free of malevolence, malice, envy, and evil intentions, and is free of the prohibited sins of the limbs, and is free of the fluctuation and reversal of these characteristics, he is one who comes to Allah Almighty with a pure heart.

Source: al-Maqṣad al-Asná 1/70

Imam Ibn al-Qayyim writes:

وَالْقَلْبُ السَّلِيمُ هُوَ الَّذِي سَلِمَ مِنَ الشِّرْكِ وَالْغِلِّ وَالْحِقْدِ وَالْحَسَدِ وَالشُّحِّ وَالْكِبْرِ وَحُبِّ الدُّنْيَا وَالرِّيَاسَةِ فَسَلِمَ مِنْ كُلِّ آفَةٍ تُبْعِدُهُ عَنِ اللَّهِ وَسَلِمَ مِنْ كُلِّ شُبْهَةٍ تُعَارِضُ خَبَرَهُ وَمِنْ كُلِّ شَهْوَةٍ تُعَارِضُ أَمْرَهُ وَسَلِمَ مِنْ كُلِّ إِرَادَةٍ تُزَاحِمُ مُرَادَهُ وَسَلِمَ مِنْ كُلِّ قَاطِعٍ يَقْطَعُ عَنِ اللَّهِ فَهَذَا الْقَلْبُ السَّلِيمُ فِي جَنَّةٍ مُعَجَّلَةٍ فِي الدُّنْيَا وَفِي جَنَّةٍ فِي الْبَرْزَخِ وَفِي جَنَّةِ يَوْمِ الْمَعَادِ

A pure heart is free from idolatry, rancor, malice, envy, miserliness, arrogance, love of this world, and love of leadership. It is thus free from every affliction that distances one from Allah, free from every doubt that contradicts His message, free from every desire that opposes His command, free from every want that competes with His will, and free from everything that could cut one off from Allah. This is the pure heart in a paradise preceding in the world, in a paradise between worlds, and in Paradise on the Day of Resurrection.

Source: al-Jawāb al-Kāfī 1/121

Imam al-Qari writes:

وَالسَّلَامُ فِيمَا لَا يَزَالُ وَوَظِيفَةُ الْعَارِفِ أَنْ يَتَحَقَّقَ بِهِ بِحَيْثُ يَسْلَمُ قَلْبُهُ مِنَ الْحِقْدِ وَالْحَسَدِ وَالْخِيَانَةِ وَإِرَادَةِ الشَّرِّ مِنْ غَيْرِ قَصْدِ الْخَيْرِ فِي ضِمْنِهِ وَجَوَارِحِهِ عَنِ ارْتِكَابِ الْمَحْظُورَاتِ وَالْآثَامِ وَيَكُونُ مُسْلِمًا لِأَهْلِ الْإِسْلَامِ وَمُسَلِّمًا عَلَى كُلٍّ مَنْ يَرَاهُ عَرَفَهُ أَوْ لَمْ يَعْرِفْهُ

Peace is in what endures, and the duty of the gnostic is to realize it—such that his heart is free of malice, envy, treachery, and the desire to harm without intending good thereby, and such that his limbs are restrained from committing prohibitions and sins. Thus, he is one who is at peace with the people of Islam, and who offers peace to everyone he meets, whether he knows them or not.

Source: Mirqāt al-Mafātīḥ 4/1565

Imam Ibn al-‘Arabi writes:

لَا يَكُونُ الْقَلْبُ سَلِيمًا إذَا كَانَ حَقُودًا حَسُودًا مُعْجَبًا مُتَكَبِّرًا وَقَدْ شَرَطَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي الْإِيمَانِ أَنْ يُحِبَّ لِأَخِيهِ مَا يُحِبُّ لِنَفْسِهِ

The heart cannot be pure if it holds malice, envy, pride, and arrogance. The Prophet made it a requirement of faith that he love for his brother what he loves for himself.

Source: Aḥkām al-Qurʼān 3/459

Imam al-Qushayri writes:

ومن عالج أخلاقه فنفى عَن قلبه الحسد والحقد والبخل والشح والغضب والكبر وأمثال هَذَا من رعونات النفس يقال فني عَن سوء الخلق فَإِذَا فني عَن سوء الخلق بقي بالفتوة والصدق

Whoever remedies his character such that he extinguishes from his heart envy, malice, miserliness, greed, anger, arrogance, and the likes of these base impulses of the ego—it is said that he has ‘become annihilated’ from bad character. When he has been ‘annihilated’ from bad character, he remains in chivalry and truthfulness.

Source: al-Risālat al-Qushayrīyah 1/170

The term ‘pure heart’ is similar to ‘serenity of the chest’ (salamat al-sadr), which implies a heart free of turmoil and burning sensations associated with malice, rage, and envy.

These two terms are both linguistically traced back to the same root as Allah’s name Al-Salaam, the Peaceful, who is free of defects within Himself.

Imam Ibn al-Azraq writes:

الْقَاعِدَة سَلامَة الصَّدْر من الحقد والحسد

The principle of serenity in the chest is to be free of malice and envy.

Source: Badāʼi’ al-Silk fī Ṭabā’i’ al-Milk 1/526

Imam Nur al-Din al-Haythami writes:

سَلامَةُ الصَّدْرِ مِنَ الْحِقْدِ

Serenity in the chest means free of malice.

Source: Kashf al-Astār ‘an Zawā’id al-Bazzār 2/409

Imam Ibn al-Shawkani writes:

وأما سلامة الصدر فالمراد به عدم الحقد والغل والبغضاء

As for serenity in the chest, it means the absence of malice, rancor, and hatred.

Source: Fī al-Sulūk al-Islāmī al-Qawīm 1/121

Malice is not in Paradise

Since malice harms the one who holds it or nurtures it, the people of Paradise will be free from this disease. Malice is not allowed to enter the heavenly abodes.

Allah said:

وَنَزَعْنَا مَا فِي صُدُورِهِم مِّنْ غِلٍّ تَجْرِي مِن تَحْتِهِمُ الْأَنْهَارُ وَقَالُوا الْحَمْدُ لِلَّهِ الَّذِي هَدَانَا لِهَٰذَا وَمَا كُنَّا لِنَهْتَدِيَ لَوْلَا أَنْ هَدَانَا اللَّهُ ۖ لَقَدْ جَاءَتْ رُسُلُ رَبِّنَا بِالْحَقِّ وَنُودُوا أَن تِلْكُمُ الْجَنَّةُ أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ

We will remove whatever rancor they had in their hearts. Rivers will flow under their feet. And they will say, ‘Praise be to Allah for guiding us to this. We would have never been guided if Allah had not guided us. The Messengers of our Lord had certainly come with the truth.’ It will be announced to them, ‘This is Paradise awarded to you for what you used to do.’

Surat al-A’raf 7:43

Imam al-Qurtubi commented:

ذَكَرَ اللَّهُ عَزَّ وَجَلَّ فِيمَا يُنْعِمُ بِهِ عَلَى أَهْلِ الْجَنَّةِ نَزْعَ الْغِلِّ مِنْ صُدُورِهِمْ وَالنَّزْعُ الِاسْتِخْرَاجُ وَالْغِلُّ الْحِقْدُ الْكَامِنُ فِي الصَّدْرِ أَيْ أَذْهَبْنَا فِي الْجَنَّةِ مَا كَانَ فِي قُلُوبِهِمْ مِنَ الْغِلِّ فِي الدُّنْيَا

Allah Almighty mentioned among the blessings upon the people of Paradise is the removal of rancor in their hearts. Removal means extraction and rancor means malice latent in their hearts, that is, in Paradise, We have taken away whatever rancor was leftover in their hearts from the world.

Source: Tafsīr al-Qurṭubī 7/208

Imam al-Maturidi commented:

قأل الْقُتَبِيّ الغل الحسد والعداوة وقيل الغل والغش واحد وهو ما يضمر بعضهم لبعض من العداوة والحقد وقيل الغل الحقد

Al-Qutabi said rancor is envy and enmity. It is said rancor and malevolence are the same, which is enmity and malice that some harbor against others. It is said rancor is malice.

Source: Tafsīr al-Māturīdī 4/424

Imam al-Wahidi commented:

والغِلُّ الحقد الكامن في الصدر

Rancor is malice hidden within the chest.

Source: al-Tafsīr al-Basīṭ 9/138

Shaykh ‘Abdur Rahman al-Maydani commented:

ولما كانت الجنة دار سعادة ونعيم عام وشامل كان لا بد لأصحابها من أن يكونوا مبرئين من كل حقد وغل ومن كل علة خلقية تسبب لهم آلاما وأكداراً وقد وصف الله أهل دار النعيم يوم القيامة بأنهم مبرؤون من كل غل وما كان من غل في صدورهم في الدنيا فإن الله ينزعه منها متى دخلوا الجنة

Since Paradise is a home of complete happiness and universal bliss, it is necessary that its people be free of all malice and rancor, and of every moral defect that could cause them pain or distress. Allah has described the people of Paradise on the Day of Resurrection as being purified from all rancor, and whatever rancor was left in their hearts of the world will be removed from them once they enter Paradise.

Source: al-Akhlāq al-Islāmīyah 1/726

Allah said:

وَسَقَاهُمْ رَبُّهُمْ شَرَابًا طَهُورًا

Their Lord will give them a purifying drink.

Surat al-Insan 76:21

Imam Ibn Kathir commented:

أي طهر بواطنهم من الحسد والحقد والغل والأذى وسائر الأخلاق الرديئة

That is, purify their inner-selves from envy, malice, rancor, harm, and all other vile characteristics.

Source: Tafsīr Ibn Kathīr 8/300

On Judgment Day, those who holds grudges against people, rooted in malice, will be prohibited from entering Paradise until they let go of it.

In the world, their deeds will not rise to heaven until they repent from their malice.

Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said:

تُفْتَحُ أَبْوَابُ الْجَنَّةِ يَوْمَ الِاثْنَيْنِ وَيَوْمَ الْخَمِيسِ فَيُغْفَرُ لِكُلِّ عَبْدٍ لَا يُشْرِكُ بِاللَّهِ شَيْئًا إِلَّا رَجُلًا كَانَتْ بَيْنَهُ وَبَيْنَ أَخِيهِ شَحْنَاءُ فَيُقَالُ أَنْظِرُوا هَذَيْنِ حَتَّى يَصْطَلِحَا أَنْظِرُوا هَذَيْنِ حَتَّى يَصْطَلِحَا أَنْظِرُوا هَذَيْنِ حَتَّى يَصْطَلِحَا

The gates of Paradise are opened on Monday and Thursday. Allah forgives every servant who does not associate anything with Him, except a man with enmity between himself and his brother. It will be said, ‘Delay these two until they reconcile, delay these two until they reconcile, delay these two until they reconcile.’

Source: Ṣaḥīḥ Muslim 2565, Grade: Sahih

Jabir reported: The Messenger of Allah, peace and blessings be upon him, said:

تُعْرَضُ الْأَعْمَالُ يَوْمَ الِاثْنَيْنِ وَالْخَمِيسِ فَمِنْ مُسْتَغْفِرٍ فَيُغْفَرُ لَهُ وَمِنْ تَائِبٍ فَيُتَابُ عَلَيْهِ وَيُرَدُّ أَهْلُ الضَّغَائِنِ لِضَغَائِنِهِمْ حَتَّى يَتُوبُوا

The deeds are presented on Monday and Thursday. Whoever seeks forgiveness will be forgiven, whoever repents will be accepted, but the people of grudges are turned away on account of their grudges until they repent.

Source: al-Mu’jam al-Awsaṭ lil-Ṭabarānī 7419, Grade: Thiqah

Imam al-Mundhiri commented:

الضغائن هي الأحقاد

Grudges are acts of malice.

Source: al-Targhīb wal-Tarhīb 3/459

As such, the Prophet ﷺ taught us to drop all of our grudges and let go of our malice, encouraging us to forgive those who wronged us instead.

Ibn Umar reported: The Messenger of Allah, peace and blessings be upon him, said:

تَعَافُوا تَسْقُطُ الضَّغَائِنُ بَيْنَكُمْ

Forgive each other and drop the grudges between yourselves.

Source: Musnad al-Bazzār 5403, Grade: Hasan

Imam al-San’ani commented:

الضغائن وهي الحقد والعداوة والحسد فإنها من الكبائر أي أسقطوا ذلك من قلوبكم وطهروها عنه

Grudges are malice, enmity, and hatred. Indeed, they are among the greatest of sins, so let them fall away from your hearts and purify your hearts from them.

Source: al-Tanwīr Sharḥ al-Jāmi’ al-Ṣaghīr 5/38

Malice is Unresolved Anger

The root cause of malice is anger, and especially severe anger known as rage (ghayz). Allah and His Messenger ﷺ have praised the believers who restrain and ‘swallow’ their rage for His sake.

Allah said:

وَسَارِعُوا إِلَىٰ مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَاوَاتُ وَالْأَرْضُ أُعِدَّتْ لِلْمُتَّقِينَ الَّذِينَ يُنفِقُونَ فِي السَّرَّاءِ وَالضَّرَّاءِ وَالْكَاظِمِينَ الْغَيْظَ وَالْعَافِينَ عَنِ النَّاسِ وَاللَّهُ يُحِبُّ الْمُحْسِنِينَ

Hasten towards forgiveness from your Lord and a Paradise as vast as the heavens and the earth, prepared for those mindful of Allah, those who donate in prosperity and adversity, control their rage, and pardon others, for Allah loves the good-doers.

Surat Ali ‘Imran 3:133-134

Imam al-Tabari commented:

يعني والجارعين الغيظ عند امتلاء نفوسهم منه يقال منه كظم فلان غيظه إذا تـجرّعه فحفظ نفسه من أن تـمضي ما هي قادرة على إمضائه بـاستـمكانها مـمن غاظها وانتصارها مـمن ظلـمها

Meaning, those who swallow their rage when their souls are filled with it. It is said such a person restrained his rage when he swallows it, thereby preventing himself from carrying out what he was capable of carrying out, that is, seizing the one who enraged him or taking revenge on the one who wronged him.

Source: Tafsīr al-Ṭabarī 7/214

Imam Ibn Kathir commented:

أي إذا ثار بهم الغيظ كظموه بمعنى كتموه فلم يعملوه وعفوا مع ذلك عمن أساء إليهم

That is, if their rage overwhelms them, they restrain it in the sense of curbing it, not acting upon it, and forgiving those who were evil to them.

Source: Tafsīr Ibn Kathīr 2/103

Ibn Umar reported: The Prophet, peace and blessings be upon him, said:

أَحَبُّ النَّاسِ إِلَى اللَّهِ أَنْفَعُهُمْ لِلنَّاسِ وَمَنْ كَفَّ غَضَبَهُ سَتَرَ اللَّهُ عَوْرَتَهُ وَمَنْ كَظَمَ غَيْظَهُ وَلَوْ شَاءَ أَنْ يُمْضِيَهُ أَمْضَاهُ مَلأَ اللَّهُ عَزَّ وَجَلَّ قَلْبَهُ أَمْنًا يَوْمَ الْقِيَامَةِ

The most beloved people to Allah are those who are most beneficial to people. Whoever suppresses his rage, even though he could fulfill his anger if he wished, then Allah will secure his heart on the Day of Resurrection.

Source: al-Mu’jam al-Awsaṭ lil-Ṭabarānī 6026, Grade: Sahih

In another narration, the Prophet ﷺ said:

مَا مِنْ جُرْعَةٍ أَعْظَمُ أَجْرًا عِنْدَ اللَّهِ مِنْ جُرْعَةِ غَيْظٍ كَظَمَهَا عَبْدٌ ابْتِغَاءَ وَجْهِ اللَّهِ

There is nothing swallowed with a greater reward from Allah than a servant who swallows his rage, seeking thereby the countenance of Allah.

Source: Sunan Ibn Mājah 4189, Grade: Sahih li ghayrihi

And in another narration, the Prophet ﷺ said:

وَمَنْ مَلَكَ غَضَبَهُ وَقَاهُ اللَّهُ عَزَّ وَجَلَّ عَذَابَهُ

Whoever controls his anger, Allah Almighty will protect him from His punishment.

Source: al-Ṣamt li Ibn Abī Dunyā 21, Grade: Hasan

Imam Ibn Qudamah writes:

اعلم أن الغيظ إذا كظم لعجز عن التشفي في الحال رجع إلى الباطن فاحتقن فيه فصار حقداً وعلامته دوام بغض الشخص واستثقاله والنفور منه فالحقد ثمرة الغضب والحسد من نتائج الحقد

Know that if rage is suppressed only because one cannot take revenge in the moment, it turns inward, festering within until it becomes malice. Its sign is persistent hatred of the person, finding him burdensome, and feeling aversion toward him. Thus, malice is the fruit of anger, and envy arises from malice.

Source: Mukhtaṣar Minhāj al-Qāṣidīn 1/185

Anger and rage are like fire in that they tend to spread uncontrollably and cause much damage unless it is not quickly contained. They are even contagious to a degree.

For this reason, the Prophet ﷺ emphasized controlling one’s anger and not letting it loose to run wild.

Abu Huraira reported: A man came to the Prophet, saying, “Advise me.” The Prophet, peace and blessings be upon him:

لَا تَغْضَبْ

Do not be angry

The man repeated his request, and the Prophet said:

لَا تَغْضَبْ

Do not be angry.

Source: Ṣaḥīḥ al-Bukhārī 6116, Grade: Sahih

In another narration, the Prophet ﷺ said:

لَا تَغْضَبْ

Do not be angry.

The man said:

فَفَكَّرْتُ حِينَ قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَا قَالَ فَإِذَا الْغَضَبُ يَجْمَعُ الشَّرَّ كُلَّهُ

I reflected upon what the Prophet said, and it occurred to me that anger gives rise to every evil.

Source: Musnad Aḥmad 23171, Grade: Sahih

In another narration, the Prophet ﷺ said:

لَا تَغْضَبْ وَلَكَ الْجَنَّةُ

Do not be angry and you will enter Paradise.

Source: al-Mu’jam al-Awsaṭ lil-Ṭabarānī 2353, Grade: Sahih

And in another narration, the Prophet ﷺ said:

اجْتَنِبِ الْغَضَبَ

Avoid being angry.

Source: Musnad Aḥmad 23468, Grade: Sahih

Imam Ibn Hibban commented:

أَرَادَ بِهِ أَنْ لَا تَعْمَلَ عَمَلاً بَعْدَ الْغَضَبِ مِمَّا نَهَيْتُكَ عَنْهُ لَا أَنَّهُ نَهَاهُ عَنِ الْغَضَبِ إِذِ الْغَضَبُ شَيْءٌ جِبِلَّةٌ فِي الإِنْسَانِ وَمُحَالٌ أَنْ يُنْهَى الْمَرْءُ عَنْ جِبِلَّتِهِ الَّتِي خُلِقَ عَلَيْهَا بَلْ وَقَعَ النَّهْيُ فِي هَذَا الْخَبَرِ عَمَّا يَتَوَلَّدُ مِنَ الْغَضَبِ

It means you should not do anything I have forbidden for you after getting angry, not that he forbade him from anger itself. For anger is something innate in the human being, and it is impossible to forbid a person from his innate disposition upon which he was created. Rather, the prohibition in this report concerns what results from anger.

Source: Ṣaḥīḥ Ibn Ḥibbān 3/293

Imam al-Baydawi commented:

لَعَلَّهُ لَمَّا رَأَى أَنَّ جَمِيعَ الْمَفَاسِدِ الَّتِي تَعْرِضُ لِلْإِنْسَانِ إِنَّمَا هِيَ مِنْ شَهْوَتِهِ وَمِنْ غَضَبِهِ وَكَانَتْ شَهْوَةُ السَّائِلِ مَكْسُورَةٌ فَلَمَّا سَأَلَ عَمَّا يَحْتَرِزُ بِهِ عَنِ الْقَبَائِحِ نَهَاهُ عَنِ الْغَضَبِ الَّذِي هُوَ أَعْظَمُ ضَرَرًا مِنْ غَيْرِهِ وَأَنَّهُ إِذَا مَلَكَ نَفْسَهُ عِنْدَ حُصُولِهِ كَانَ قَدْ قَهَرَ أَقْوَى أَعْدَائِهِ

Perhaps the Prophet saw that all of the vices that afflict a person arise only from his lust or his anger. Since the questioner’s lust was subdued when he asked about what could protect him from vile deeds, the Prophet forbade him from anger, which is more harmful to him than his lust. For if he masters himself when it occurs, he will have vanquished his strongest enemy.

Source: Fatḥ al-Bārī 10/520

Ibn Hajar al-‘Asqalani commented:

وَقِيلَ مَعْنَاهُ لَا تَغْضَبْ لِأَنَّ أَعْظَمَ مَا يَنْشَأُ عَنه الْغَضَبِ الْكِبْرُ لِكَوْنِهِ يَقَعُ عِنْدَ مُخَالَفَةِ أَمْرٍ يُرِيدُهُ فَيَحْمِلُهُ الْكِبْرُ عَلَى الْغَضَبِ فَالَّذِي يَتَوَاضَعُ حَتَّى يَذْهَبَ عَنْهُ عِزَّةُ النَّفْسِ يَسْلَمُ مِنْ شَرِّ الْغَضَبِ وَقِيلَ مَعْنَاهُ لَا تَفْعَلْ مَا يَأْمُرُكَ بِهِ الْغَضَبُ

It is said that it means do not become angry, for the greatest thing arising from anger is arrogance. This is because anger occurs when something opposes what a person wants, and arrogance drives him into anger. Thus, whoever humbles himself until selfish pride leaves him will be safe from the evils of anger. It is also said that it means do not act upon what anger commands you to do.

Source: Fatḥ al-Bārī 10/520

Ibn al-Mullaqan commented:

فِي قَوْلِهِ لَا تَغْضَبْ خَيْرَ الدُّنْيَا وَالْآخِرَةِ لِأَنَّ الْغَضَبَ يَئُولُ إِلَى التَّقَاطُعِ وَمَنْعِ الرِّفْقِ وَرُبَّمَا آلَ إِلَى أَنْ يُؤْذِيَ الْمَغْضُوبَ عَلَيْهِ فَيُنْتَقَصُ ذَلِكَ مِنْ الدِّينِ

In his saying, ‘Do not become angry,’ is the good of this world and the Hereafter. For anger leads to severing relationships and preventing kindness, and it may even lead to harming the one who is the object of anger, which diminishes one’s religion.

Source: al-Tawḍīḥ li-Sharḥ al-Jāmi’ al-Ṣaḥīḥ 28/489

Imam Ibn Daqiq al-‘Id commented:

وقد مدح النبي صلى الله عليه وسلم الذي يملك نفسه عند الغضب … ولهذا يخرج به الإنسان من اعتدال حاله ويتكلم بالباطل ويرتكب المذموم وينوي الحقد والبغضاء وغير ذلك من القبائح المحرمة كل ذلك من الغضب أعاذنا الله منه

The Prophet praised the one who controls himself while angry… for anger drives a person from moderation. He then speaks lies, commits blameworthy deeds, and intends malice, hatred, and other forbidden vices. All of this comes from anger. May Allah protect us from it.

Source: Sharḥ al-Arbaʻīn al-Nawawīyah 1/70

Imam Ibn ‘Allan commented:

الغضب فوران دم القلب أو عرض يبعثه ذلك على إرادة الانتفام وهو من وساوس الشيطان يخرج به الإنسان عن اعتدال حاله فيتكلم بالباطل ويفعل المذموم وينوي الحقد والبغض وغير ذلك من القبائح بل قد يكفر

Anger is blood boiling in the heart, or a state that incites a desire for revenge. It is among the whispers of Satan, through which a person is driven from moderation. He then speaks lies, commits blameworthy deeds, and intends malice, hatred, and other abominations. Nay, he may commit unbelief.

Source: Dalīl al-Fāliḥīn 5/94

Imam Ibn al-Qayyim commented:

وَالْغَضَبُ يَحْمِلُهُ عَلَى الْكِبْرِ وَالْحِقْدِ وَالْحَسَدِ وَالْعُدْوَانِ وَالسَّفَهِ

Anger drives one to arrogance, malice, envy, aggression, and foolishness.

Source: Madārij al-Sālikīn 2/295

Imam Ibn Hajar al-Haytami commented:

فإن الغضبَ لا يحصى ما يترتب عليه من المفاسد الدنيوية والأخروية لأن اللَّه تعالى خلقه من نار وعجنه … والقلبِ بإكمان الحسد والحقد وإضمار السوء والشماتة وإفشاء السر وهتك الستر والاستهزاء وغير ذلك من القبائح وذلك كله حرامٌ يستوجب عليه عظيم العقوبة وأليم العذاب

As for anger, the worldly and otherworldly corruptions that follow from it cannot be enumerated. For Allah Almighty created it from fire and instilled it into humankind… and it fills the heart with envy, malice, harboring evil, gloating, divulging secrets, exposing faults, mockery, and other abominations. All of this is forbidden for which one deserves severe punishment and agonizing torment.

Source: al-Fatḥ al-Mubīn bi-Sharḥ al-Arba’īn 1/330-332

Imam Ibn al-Azraq commented:

إياك وَالْغَضَب فَإِن الْغَضَب يفْسد الْإِيمَان كَمَا يفْسد الصَّبْر الْعَسَل وَالْغَضَب مِفْتَاح كل شَرّ

Beware of anger, for anger corrupts faith just as aloe spoils honey, and anger is the key to every evil.

Source: Badāʼi’ al-Silk fī Ṭabā’i’ al-Milk 1/464

Natural anger is not sinful in itself, of course. It is even expected at times, but the difference between righteous indignation and malice is that anger for the sake of Allah flares and soothes so that the rational mind can take over, whereas malice bubbles beneath the surface until it explodes in acts of revenge and injustice.

We are not required to never be angry, but rather to confine anger within the boundaries of the Law, good social customs, and Islamic ethics. Remembering Allah is the best way to moderate our or even eliminate our anger in some cases.

Imam al-Ghazali writes:

فليست الرياضة فيها لينعدم غيظ القلب ولكن لكي يقدر على أن لا يطيع الغضب ولا يستعمله في الظاهر إلا عَلَى حَدٍّ يَسْتَحِبُّهُ الشَّرْعُ وَيَسْتَحْسِنُهُ الْعَقْلُ وَذَلِكَ ممكن بِالْمُجَاهَدَةِ وَتَكَلُّفِ الْحِلْمِ وَالِاحْتِمَالِ مُدَّةً حَتَّى يَصِيرَ الحلم والاحتمال خلقاً راسخاً فأما قمع أصل الغيظ من القلب فذلك ليس مقتضى الطبع … فإذاً يتصور فقد الغيظ إما باشتغال القلب بمهم أو بغلبة نظر التوحيد أو بسبب ثالث وهو أن يَعْلَمَ أَنَّ اللَّهَ يُحِبُّ مِنْهُ أَنْ لَا يغتاظ فيطفئ شدة حبه لله غيظه وذلك غير محال في أحوال نادرة

The discipline of the soul regarding anger is not such that the heart’s fury is entirely extinguished, but rather that one becomes able to disobey anger and not to act upon it outwardly except within the limits of the Law and is deemed good by reason. This is possible through spiritual struggle, forcing oneself into forbearance and endurance until forbearance and endurance become a firmly rooted character trait. As for eradicating the very root of anger from the heart, that is not demanded by human nature… It is possible for anger to be absent, whether by the heart’s preoccupation with something more important, or by the overwhelming force of reflecting upon divine unity, or by a third cause, namely, knowing that Allah loves for him not to be angry—so the intensity of his love for Allah extinguishes his anger. This is not impossible, though it is rare.

Source: Iḥyā’ ‘Ulūm al-Dīn 3/170

Imam Ibn Qudamah writes:

فلا يحمد الإفراط فيها لأنه يخرج العقل والدين عن سياستهما فلا يبقى للإنسان مع ذلك نظر ولا فكر ولا اختيار والتفريط في هذه القوة أيضاً مذموم لأنه يبقى لا حمية له ولا غيرة ومن فقد الغضب بالكلية عجز عن رياضة نفسه إذ الرياضة إنما تتم بتسلط الغضب على الشهوة فيغضب على نفسه عند الميل إلى الشهوات الخسيسة ففقد الغضب مذموم فينبغي أن يطلب الوسط بين الطريقين. … أن يعلم أن غضبه إنما كان من شىء جرى على وفق مراد الله تعالى لا على وفق مراده فكيف يقدم مراده على مراد الله تعالى هذا ما يتعلق بالقلب

Excess in anger is not praiseworthy, for it drives reason and religion out of their governance, leaving a person without perception, reflection, or choice. Neglect of this faculty is also blameworthy, for then he is left without zeal or protective jealousy. Whoever lacks anger altogether is incapable of disciplining his soul, for discipline is only achieved when anger subdues desire—so that one becomes angry with himself when he inclines toward base appetites. Thus, the absence of anger is blameworthy, and one should seek the middle path between the two extremes.

Source: Mukhtaṣar Minhāj al-Qāṣidīn 1/179

If we are not actively training ourselves to resist anger, then it could to malice, which is a most potent weapon of Satan against the believers and humankind. He may play mind tricks on the believers to mix anger for the sake of one’s ego as if it were anger for the sake of Allah, until anger morphs into rage, and rage morphs into malice, and malice compels them to commit injustice.

Healing from Anger in the Heart

The cure for anger is to apply the Sunan of anger, such as seeking refuge with Allah, sitting or lying down, and performing ablution with cold water.

Sulayman ibn Surad reported: Two people insulted each other in the presence of the Messenger of Allah, peace and blessings be upon him, and the eyes of one of them became red like embers and the veins of his neck were bulging. The Prophet said:

إِنِّي لَأَعْرِفُ كَلِمَةً لَوْ قَالَهَا لَذَهَبَ عَنْهُ الَّذِي يَجِدُ أَعُوذُ بِاللَّهِ مِنْ الشَّيْطَانِ الرَّجِيمِ

Verily, I know a word he could say to calm himself, ‘I seek refuge in Allah from the accursed Satan.’

Source: Ṣaḥīḥ al-Bukhārī 6115, Grade: Muttafaqun Alayhi

Imam Ibn Daqiq al-‘Id commented:

أن الشيطان هو الذي يزين الغضب وكل من حرص على ما تحمد عاقبته فإنه الشيطان يغويه ويبعده من رضي الله عز وجل فالاستعاذة بالله منه من أقوى السلاح على دفع كيده

Satan beautifies anger. Whoever pursues praiseworthy outcomes, then Satan deceives him and distances him from the pleasure of Allah Almighty. Thus, seeking refuge in Allah from him is among the strongest weapons for repelling his schemes.

Source: Sharḥ al-Arbaʻīn al-Nawawīyah 1/71

‘Atiyyah reported: The Messenger of Allah, peace be and blessings be upon him, said:

إِنَّ الْغَضَبَ مِنْ الشَّيْطَانِ وَإِنَّ الشَّيْطَانَ خُلِقَ مِنْ النَّارِ وَإِنَّمَا تُطْفَأُ النَّارُ بِالْمَاءِ فَإِذَا غَضِبَ أَحَدُكُمْ فَلْيَتَوَضَّأْ

Verily, anger comes from Satan, and Satan was created from fire. Fire is extinguished with water, so if you become angry, perform ablution with water.

Source: Sunan Abī Dāwūd 4784, Grade: Hasan

Imam al-Qari commented:

قَالَ بَعْضُ الْمُحَقِّقِينَ الْغَضَبُ مِنْ نَزَعَاتِ الشَّيْطَانِ يَخْرُجُ بِهِ الْإِنْسَانُ عَنْ حَدِّ الِاعْتِدَالِ صُورَةً وَسُرَّةً حَتَّى يَتَكَلَّمَ بِالْبَاطِلِ وَيَفْعَلَ الْمَذْمُومَ شَرْعًا وَعُرْفًا وَيَنْوِيَ الْحِقْدَ وَالْبُغْضَ وَغَيْرَ ذَلِكَ مِنَ الْقَبَائِحِ الَّتِي كُلُّهَا مِنْ أَثَرِ سُوءِ الْخُلُقِ بَلْ قَدْ يَكْفُرُ

Some of the verifying scholars said, ‘Anger is one of the impulses of Satan. Through it, a person departs from the limits of balance, outwardly and inwardly, until he speaks falsehood, commits acts that are blameworthy in the Law and by custom, intends malice, hatred, and other vices—all of which are effects of bad character. Rather, he may even commit unbelief!’

Source: Mirqāt al-Mafātīḥ 8/3187

Abu Sa’id al-Khudri reported: The Messenger of Allah, peace and blessings be upon him, said:

إِنَّ الْغَضَبَ جَمْرَةٌ فِي قَلْبِ ابْنِ آدَمَ أَمَا رَأَيْتُمْ إِلَى حُمْرَةِ عَيْنَيْهِ وَانْتِفَاخِ أَوْدَاجِهِ فَمَنْ أَحَسَّ بِشَيْءٍ مِنْ ذَلِكَ فَلْيَلْصَقْ بِالْأَرْضِ

Verily, anger is a burning ember in the heart of the son of Adam, as you see it in the redness of his eyes and the bulging of his veins. Whoever feels anything like that, let him lie down on the ground.

Source: Sunan al-Tirmidhī 2191, Grade: Hasan

Jabir reported: The Prophet, peace and blessings be upon him, said:

إِنَّ الشَّيْطَانَ قَدْ يَئِسَ أَنْ يَعْبُدَهُ الْمُصَلُّونَ وَلَكِنْ فِي التَّحْرِيشِ بَيْنَهُمْ

Verily, Satan has given up that those who pray will ever worship him, so rather he incites discord between them.

Source: Sunan al-Tirmidhī 1937, Grade: Hasan

Imam al-Nawawi commented:

وَلَكِنَّهُ سَعَى فِي التَّحْرِيشِ بَيْنَهُمْ بِالْخُصُومَاتِ وَالشَّحْنَاءِ وَالْحُرُوبِ وَالْفِتَنِ وَنَحْوِهَا

Rather, he strives to incite discord between them with conflicts, hostility, wars, tribulations, and so on.

Source: Sharḥ al-Nawawī ‘alá Ṣaḥīḥ Muslim 17/156

Wahb ibn Munabbih, may Allah have mercy on him, said:

إِبْلِيسَ لَعَنَهُ اللَّهُ إِنَّنَا نَنْظُرُ إِلَى أَهْلِ الْعَجَلِ مِنْهُمْ وَالْحِدَّةِ فَنَلْعَبُ بِهِمْ كَمَا تَلْعَبُ الصِّبْيَانُ بِالْأُكْرَةِ

Satan, upon whom is the curse of Allah, said, ‘We surely lie in wait among the people of impatience and fury, then we play with them as children play with a ball.’

Source: al-Zuhd li-Aḥmad ibn Ḥanbal 522

From the perspective of divine providence, we must remember everything unpleasant that happens to us was decreed by Allah by His wisdom and for a beneficial purpose.

Sa’d reported: The Messenger of Allah, peace and blessings be upon him, said:

مِنْ سَعَادَةِ ابْنِ آدَمَ رِضَاهُ بِمَا قَضَى اللهُ لَهُ وَمِنْ شَقَاوَةِ ابْنِ آدَمَ سَخَطُهُ بِمَا قَضَى اللهُ لَهُ

Among the happiness of the son of Adam is to be satisfied with what Allah has decreed for him, and among the misery of the son of Adam is displeasure with what Allah has decreed for him.

Source: Sunan al-Tirmidhī 2151, Grade: Sahih

Imam Ibn Qudamah writes:

أن يعلم أن غضبه إنما كان من شىء جرى على وفق مراد الله تعالى لا على وفق مراده فكيف يقدم مراده على مراد الله تعالى

One should know that his anger arises only because something occurred by the will of Allah Almighty, not according to his own will. How then can he give preference to his own will over the will of Allah?

Source: Mukhtaṣar Minhāj al-Qāṣidīn 1/181

Imam Ibn al-Jawzi writes:

وقد كان السلف إذا غضبوا غفروا وصفحوا طلبًا لفضيلة العفو وكظم الغيظ ومنهم من يرى السبب في إغضابه ذنوب نفسه ومنهم من يرى أنه مختبر

When the righteous predecessors became angry, they would forgive and pardon, seeking the virtue of forgiveness and restraining anger. Some of them would see the cause of their provocation as being their own sins, while others would see it as a test.

Source: al-Laṭā’if wal-Ṭibb al-Rūḥānī 1/111

If we experience some loss in the world, even suffering oppression, the remembrance of Allah can mitigate our anger so our rational minds can take back control.

Malice is Weakness

The Prophet ﷺ redefined strength among the Arabs—from brute force to spiritual force: the ability to master oneself at the time of anger.

How many men boast powerful bodies but carry feeble hearts! How many soldiers triumph on the battlefield, yet are conquered by the Devil from within!

Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said:

لَيْسَ الشَّدِيدُ بِالصُّرَعَةِ إِنَّمَا الشَّدِيدُ الَّذِي يَمْلِكُ نَفْسَهُ عِنْدَ الْغَضَبِ

The strongest are not the best wrestlers. Verily, the strongest are those who control themselves when angry.

Source: Ṣaḥīḥ al-Bukhārī 6114, Grade: Muttafaqun Alayhi

Abu Hasbah reported: The Prophet, peace and blessings be upon him, said:

مَا الصُّرَعَةُ

Who is the true wrestler?

They said, “One who throws his opponent down.” The Prophet said:

الصُّرَعَةُ كُلُّ الصُّرَعَةِ الرَّجُلُ يَغْضَبُ فَيَشْتَدُّ غَضَبُهُ وَيَحْمَرُّ وَجْهُهُ وَيَقْشَعِرُّ شَعَرُهُ فَيَصْرَعُ غَضَبَهُ

The wrestler of all wrestlers is a man who is intensely angry, whose face turns red, and whose hair bristles, then he wrestles against his anger.

Source: Musnad Aḥmad 23115, Grade: Sahih li ghayrihi

Anas ibn Malik reported: The Prophet, peace and blessings be upon him, passed by people wrestling, and he said:

مَا هَذَا

What is this?

They said, “O Messenger of Allah, this is a wrestler, and no one can wrestle like him!” The Prophet said:

أَلَا أَدُلُّكُمْ عَلَى مَنْ هُوَ أَشَدُّ مِنْهُ رَجُلٌ ظَلَمَهُ رَجُلٌ فَكَظَمَ غَيْظَهُ فَغَلَبَهُ وَغَلَبَ شَيْطَانَهُ وَغَلَبَ شَيْطَانَ صَاحِبِهِ

Shall I not tell you who is even stronger than him? It is a man wronged by another man, yet he suppresses his rage, and thus he defeats it. He defeats his devil, and he defeats the devil of his companion.

Source: Musnad al-Bazzār 7272, Grade: Hasan

Prayers for freedom from Malice and Anger

The Prophet ﷺ would seek refuge in Allah from his anger and he would call upon Allah to purify his heart of malice, which he likened to soot or a dark grime that must be wiped clean.

Supplication (dua) according to the Sunnah is one of the key methods that scholars recommend for cleansing the heart of rage and malice.

Ibn Abbas reported: The Prophet, peace and blessings be upon him, used to supplicate, saying:

رَبِّ تَقَبَّلْ تَوْبَتِي وَاغْسِلْ حَوْبَتِي وَأَجِبْ دَعْوَتِي وَثَبِّتْ حُجَّتِي وَسَدِّدْ لِسَانِي وَاهْدِ قَلْبِي وَاسْلُلْ سَخِيمَةَ صَدْرِي

O Lord, accept my repentance, wash away my sin, answer my supplication, establish my proof, direct my tongue, guide my heart, and remove resentment from my chest.

Source: Sunan al-Tirmidhī 3551, Grade: Sahih

Imam al-Qari commented:

سَخِيمَةَ صَدْرِي أَيْ غِشَّهُ وَغِلَّهُ وَحِقْدَهُ وَحَسَدَهُ وَنَحْوَهَا مِمَّا يَنْشَأُ مِنَ الصَّدْرِ وَيَسْكُنُ فِي الْقَلْبِ مِنْ مَسَاوِئِ الْأَخْلَاقِ وَقِيلَ السَّخِيمَةُ الضَّغَنُ وَالْحِقْدُ مِنَ السُّخْمَةِ وَهُوَ السَّوَادُ وَمِنْهُ سُخَامُ الْقِدْرِ وَقِيلَ السَّخِيمَةُ الضَّغِينَةُ وَإِضَافَتُهَا إِلَى الصَّدْرِ لِأَنَّ مَبْدَأَهَا الْقُوَّةُ الْغَضَبِيَّةُ الَّتِي فِي الْقَلْبِ الَّذِي هُوَ فِي الصَّدْرِ وَسَلُّهَا إِخْرَاجُهَا وَتَنْقِيَةُ الصَّدْرِ مِنْهَا

Resentment in the chest, that is, its malevolence, bitterness, malice, envy, and such evil character traits that arise from the chest and settle in the heart. It is said that resentment, rancor, and malice are derived from the word for ‘besmut,’ meaning blackness, as in the soot of a cooking pot. It is said resentment and rancor are attributed to the chest because they originate in the faculty of anger that lies in the heart, which itself lies in the chest. To ‘remove’ it means to extract it and cleanse it from the chest.

Source: Sharḥ Mishkāt lil-Ṭībī 6/1926

Umm Salamah reported: I said, “O Messenger of Allah, will you not teach me a supplication with which I can pray for myself.” The Messenger of Allah, peace and blessings be upon him, said:

قُولِي اللهُمَّ رَبَّ النَّبِيِّ مُحَمَّدٍ اغْفِرْ لِي ذَنْبِي وَأَذْهِبْ غَيْظَ قَلْبِي وَأَجِرْنِي مِنْ مُضِلَّاتِ الْفِتَنِ مَا أَحْيَيْتَنَا

Say, ‘O Allah, Lord of the Prophet Muhammad, forgive my sins, remove the rage in my heart, and protect me from the trials of misguidance for as long You allow us to live.’

Source: Musnad Aḥmad 26576, Grade: Hasan

Malice, Sha’ban, and Ramadan

It is especially urgent to let go of malice by the middle of Sha’ban, just fifteen days before Ramadan, because the Muslims should enter the sacred month with hearts primed for excellence (ihsan).

Allah even forgives the sinners in the middle of Sha’ban, unless they hold onto idolatry or malice.

Abu Tha’labah reported: The Prophet, peace and blessings be upon him, said:

إِذَا كَانَ لَيْلَةُ النِّصْفِ مِنْ شَعْبَانَ يَطَّلِعُ اللَّهُ عَزَّ وَجَلَّ إِلَى خَلْقِهِ فَيَغْفِرُ لِلْمُؤْمِنِينَ وَيَتْرُكُ أَهْلَ الضَّغَائِنِ وَأَهْلَ الْحِقْدِ بِحِقْدِهِمْ

On the middle night of Sha’ban, Allah Almighty looks down upon His creation and He forgives the believers, but He abandons the people of grudges and malice to their malice.

Source: al-Sunnah li-Ibn Abī ‘Āṣim 511, Grade: Sahih

In another narration, the Prophet ﷺ said:

إِذَا كَانَ لَيْلَةُ النِّصْفِ مِنْ شَعْبَانَ اطَّلَعَ اللهُ إِلَى خَلْقِهِ فَيَغْفِرُ لِلْمُؤْمِنِ وَيُمْلِي لِلْكَافِرِينَ وَيَدَعُ أَهْلَ الْحِقْدِ بِحِقْدِهِمْ حَتَّى يَدَعُوهُ

On the middle night of Sha’ban, Allah looks down upon His creation and He forgives the believers, gives respite to the unbelievers, and He abandons the people of malice to their malice until they give it up.

Source: Shu’ab al-Imān lil-Bayhaqī 3551, Grade: Sahih li ghayrihi

And in another narration, the Prophet ﷺ said:

يَطْلُعُ اللَّهُ إِلَى خَلْقِهِ فِي لَيْلَةِ النِّصْفِ مِنْ شَعْبَانَ فَيَغْفِرُ لِجَمِيعِ خَلْقِهِ إِلا لِمُشْرِكٍ أَوْ مُشَاحِنٍ

Allah looks down at His creation on the middle night of Sha’ban and He forgives all of His creatures, except for an idolater or one carrying hostility.

Source: Ṣaḥīḥ Ibn Ḥibbān 5665, Grade: Sahih li ghayrihi

Imam al-San’ani commented:

أي مشاحن أي حقد وفسره آخرون بأهل البدع المفارقون للجماعة وليس بمعناه اللغوي إلا أن يكونوا مشاحنين حاقدين

The ‘one carrying hostility’ means carrying malice. Some have explained it as referring to the people of heretical innovations who break away from the united community, but that is not the linguistic meaning, unless they were hostile and malicious.

Source: al-Tanwīr Sharḥ al-Jāmi’ al-Ṣaghīr 3/344

The word ‘one carrying hostility’ (mushahin) is insightful because it comes from the root meaning to ‘load’ or ‘freight,’ as if malice is something one deliberately carries. It burdens the one who holds onto it, even harms them from within, until they simply put it down.

In reality, the essential purpose of fasting is to cleanse the heart of its diseases, foremost among them malice, malevolence, and rage.

Amr ibn Shurahbil reported: The Messenger of Allah, peace and blessings be upon him, said:

أَلَا أُخْبِرُكُمْ بِمَا يُذْهِبُ وَحَرَ الصَّدْرِ صَوْمُ ثَلَاثَةِ أَيَّامٍ مِنْ كُلِّ شَهْرٍ

Shall I tell you what will rid the chest of disturbances? Fasting for three days each month.

Source: Sunan al-Nasā’ī 2385, Grade: Sahih

Imam al-San’ani commented:

وَحَرَ الصَّدر أيّ هو غشه وحقده أو غيظه أو نفاقه أو أشد الغضب وهذه من أجل فوائد الصوم

Disturbances in the chest, that is, its malevolence, malice, rage, hypocrisy, or intense anger. This is due to the benefit of fasting.

Source: al-Tanwīr Sharḥ al-Jāmi’ al-Ṣaghīr 7/12

Al-Harith al-Hamdani, may Allah have mercy on him, said:

صَوْمُ شَهْرِ الصَّبْرِ يعني رمضان وَصَوْمُ ثَلَاثَةِ أَيَّامٍ مِنْ كُلِّ شَهْرٍ يُذْهِبُونَ بَلَابِلَ الصَّدْرِ

Fasting the month of patience, Ramadan, and fasting three days each month removes disorders within the chest.

Mujahid added:

يُذْهِبْنَ وَغَرَ الصَّدْرِ

It removes agitation within the chest.

It was said, “What is agitation in the chest?” Mujahid said:

غِشُّهُ

His malevolence.

Source: Muṣannaf ‘Abd al-Razzāq 7872

Imam Ibn Battal commented:

وغَرُ الصَّدْرِ أيّ وهو التِهابُ الحِقد وتَوَقُّدُه في القَلب

Agitation in the chest, that is, the inflammation of his malice and its burning in the heart.

Source: Sharḥ Ṣaḥīḥ al-Bukhārī li-Ibn Baṭṭāl 8/42

Shaykh Ahmad al-Sa’ati commented:

وغر ووحر معناهما واحد وهو الغل والحقد والحرارة وأصله من الوغرة شدة الحر

Disturbance and agitation have the same meaning, which is rancor, malice, and hotness. The origin is from the word for intense heat.

Source: al-Fatḥ al-Rabbānī 15/161

The Prophet ﷺ and the righteous predecessors indicated that malice is a source of turbulence, unrest, and inflammation within the heart, using two words to subtly convey a sense of both chaos and heat. Sincere fasting is one of the cures for this distressing condition.

Malice, Idolatry, and Black Magic

Moreover, the association of malice with idolatry (shirk), the greatest of all sins, should alarm the believers, for this spiritual disease is just as terrifyingly lethal both in this life and the next.

The Prophet ﷺ further linked malice with black magic, that is, calling upon devils to do one’s bidding. Nothing else is as evil as these two mortal sins, so reflect upon this!

Ibn Abbas reported: The Messenger of Allah, peace and blessings be upon him, said:

ثَلَاثٌ مَنْ لَمْ يَكُنْ فِيهِ وَاحِدَةٌ مِنْهُنَّ فَإِنَّ اللهَ يَغْفِرُ لَهُ مَا سِوَى ذَلِكَ لِمَنْ يَشَاءُ مَنْ مَاتَ لَا يُشْرِكُ بِاللهِ شَيْئًا وَلَمْ يَكُنْ سَاحِرًا يَتْبَعُ السَّحَرَةَ وَلَمْ يَحْقِدْ عَلَى أَخِيهِ

If not one of three evil traits is within someone, then Allah will forgive whatever else as He wills: one who dies without associating any partners with Allah, one who does not follow the way of black magic, and one who does not harbor malice against his brother.

Source: al-Mu’jam al-Kabīr lil-Ṭabarānī 13004, Grade: Hasan

Imam al-Munawi commented:

إِنَّ الْحِقْدَ شُؤْمٌ وَقَدْ وَرَدَ فِي ذَمِّهِ مِنْ كِتَابٍ وَسُنَّةٍ مَا لَا يُحْصَى وَهُوَ مِنْ الْبَلَايَا الَّتِي اُبْتُلِيَ بِهَا الْمُنَاظِرُونَ قَال الْغَزَالِيُّ لاَ يَكَادُ الْمُنَاظِرُ يَنْفَكُّ عَنْهُ إِذْ لاَ تَكَادُ تَرَى مُنَاظِرًا يَقْدِرُ عَلَى أَنْ لاَ يُضْمِرَ حِقْدًا عَلَى مَنْ يُحَرِّكُ رَأْسَهُ عِنْدَ كَلاَمِ خَصْمِهِ وَيَتَوَقَّفُ فِي كَلاَمِهِ فَلاَ يُقَابِلُهُ بِحُسْنِ الإِْصْغَاءِ بَل يُضْمِرُ الْحِقْدَ وَيُرَتِّبُهُ فِي النَّفْسِ وَغَايَةُ تَمَاسُكِهِ الإِْخْفَاءُ بِالنِّفَاقِ

Malice is an evil portent. Its condemnation has been related by the Book and the Sunnah countless times. It is one of the trials afflicting those who indulge in debates. Al-Ghazali said, ‘Rarely is a debater free from it, as you hardly see a debater not holding malice towards someone who nods his head at his opponent’s words, or hesitates at his own words, such that he fails to listen attentively. Rather, he harbors malice and nurtures it within his soul—the most he can do to control himself is hide his hypocrisy.’

Source: Fayḍ al-Qadīr 3/289

Malice is Irrational

Because intense anger can override the rational mind and cause reckless thinking, the Prophet ﷺ prohibited both judges and witnesses from conducting proceedings when they are angry. He specifically disqualified the testimony of those who show malice.

Abu Bakrah reported: The Messenger of Allah, peace and blessings be upon him, said:

لَا يَحْكُمْ الْحَاكِمُ بَيْنَ اثْنَيْنِ وَهُوَ غَضْبَانُ

The judge should not issue a ruling between two people while he is angry.

Source: Sunan al-Tirmidhī 1334, Grade: Sahih

Imam al-Muhallab commented:

سَبَبُ هَذَا النَّهْيِ أَنَّ الْحُكْمَ حَالَةَ الْغَضَبِ قَدْ يَتَجَاوَزُ بِالْحَاكِمِ إِلَى غَيْرِ الْحَقِّ فَمُنِعَ

The reason for this prohibition is that ruling in a state of anger may lead the judge to go beyond what is right, so it is prohibited.

Source: Fatḥ al-Bārī 13/137

Sulayman ibn Musa reported: The Messenger of Allah, peace and blessings be upon him, said:

لَا تَجُوزُ شَهَادَةُ ذِي غِمْرٍ عَلَى أَخِيهِ

It is not permissible to accept testimony from one with spite against his brother.

Source: Sunan Abī Dāwūd 3601, Grade: Hasan

Imam Ibn Qurqul commented:

قوله وَلَا ذِي غِمْرٍ هو الحقد والضغن

His saying ‘one with spite’ means with malice and grudges.

Source: Maṭāli’ al-Anwār 5/152

Judges and witnesses must calm down because unchecked anger can transform into malice and thereby pervert the course of justice.

Malice, Malevolence, and Hypocrisy

Malice is closely related to the deadly sin of malevolence, which is to conceal evil intentions towards people and deceive them into what will hurt them. The scholars often reference it in relation to business transactions, where cheating is more prevalent.

The Prophet ﷺ encouraged his faithful young servant, Anas, to purge his heart of these evil feelings twice a day, as malevolence is a kind of hypocrisy in which words do not match inner-states.

Anas ibn Malik reported: The Messenger of Allah, peace and blessings be upon him, said to me:

يَا بُنَيَّ إِنْ قَدَرْتَ أَنْ تُصْبِحَ وَتُمْسِيَ لَيْسَ فِي قَلْبِكَ غِشٌّ لِأَحَدٍ فَافْعَلْ

Young man, if you are able every morning and evening to remove any malevolence in your heart towards anyone, then do so.

Then, the Prophet said to me:

يَا بُنَيَّ وَذَلِكَ مِنْ سُنَّتِي وَمَنْ أَحْيَا سُنَّتِي فَقَدْ أَحَبَّنِي وَمَنْ أَحَبَّنِي كَانَ مَعِي فِي الْجَنَّة

Young man, that is my Sunnah. Whoever revives my Sunnah has loved me, and whoever loves me will be with me in Paradise.

Source: Sunan al-Tirmidhī 2678, Grade: Hasan

Imam al-Tibi commented:

الغش نقيض النصح الذي هو إرادة الخير لأحد والغش مأخوذ من الغشش وهو المشرب الكدر وأحد عام شامل للمؤمن والكافر

Malevolence is the opposite of goodwill, which is to desire good for others. The word ‘malevolence’ is derived from the word for a murky drink. Towards ‘anyone’ includes believers and unbelievers.

Source: Sharḥ Mishkāt lil-Ṭībī 2/644

Imam Ibn al-Malak commented:

ليس في قلبك غِشٌّ أي غيرُ كائنٍ في قلبك غشّ لأحدٍ فافعلْ والغش نقيض النصح الذي هو إرادة الخير

Let there be no malevolence in your heart, that is, without the presence of malevolence towards anyone. Malevolence is the opposite of goodwill, which is to intend goodness.

Source: Sharḥ al-Maṣābīḥ 1/180

Imam al-Samarqandi commented:

فَقَدْ أَخْبَرَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّ إِخْرَاجَ الْغِشِّ مِنَ الْقَلْبِ مِنْ سُنَّتِهِ فَالْوَاجِبُ عَلَى كُلِّ مُسْلِمٍ أَنْ يُخْرِجَ الْغِلَّ وَالْحَسَدَ مِنْ قَلْبِهِ فَإِنَّ ذَلِكَ مِنْ أَفْضَلِ الْأَعْمَالِ

The Prophet informed us that removing malevolence from the heart is part of his Sunnah. Therefore, it is obligatory upon every Muslim to remove rancor and envy from his heart, for that is among the best of deeds.

Source: Tanbīh al-Ghāfilīn 1/181

Imam al-Qari commented:

لِأَحَدٍ وَهُوَ عَامٌّ لِلْمُؤْمِنِ وَالْكَافِرِ فَإِنَّ نَصِيحَةَ الْكَافِرِ أَنْ يَجْتَهِدَ فِي إِيمَانِهِ وَيَسْعَى فِي خَلَاصِهِ مِنْ وَرْطَةِ الْهَلَاكِ بِالْيَدِ وَاللِّسَانِ وَالتَّأَلُّفِ بِمَا يَقْدِرُ عَلَيْهِ مِنَ الْمَالِ … أَيْ خُلُوُّ الْقَلْبِ مِنَ الْغِشِّ

Toward ‘anyone’ means in general for believers and unbelievers. Goodwill for the unbelievers is to strive for them to accept faith and endeavor to save them from the perils of destruction by action, speech, and reconciling them with one’s wealth as much as possible… that is, you must empty your heart of malevolence.

Source: Mirqāt al-Mafātīḥ 1/262

Imam Muzhir al-Din al-Zaydani commented:

ليس في قَلبِكَ حقدة وعداوة ومكر لأحد فافعل فإن الخلق من الأخلاق المذمومة ليس من سنتي ومن فعل الأفعال المرضِيَّة وترك الأخلاق المذمومة فقد أحيا سنتي أي فعل فعلي واقتدى أي بي الغِشُّ نقيض النصح والنصح إرادة الخير لأحد

Do not let there be malice, enmity, or scheming in your heart towards anyone—so do this! For these blameworthy character traits are not from ‘my Sunnah.’ Whoever practices praiseworthy deeds and abandons blameworthy character has revived ‘my Sunnah,’ that is, he has behaved as I have and followed my example. Malevolence is the opposite of goodwill, and goodwill is to have positive intentions towards anyone.

Source: al-Mafātīḥ fī Sharḥ al-Maṣābīḥ 1/283

Imam al-Rahmani al-Mubarakpuri commented:

أي وليس كائناً في قلبك غش وضد النصح الذي هو إراداة الخير للمنصوح له لأحد هو عام للمؤمن والكافر فإن نصيحة الكافر أن يجتهد في إيمانه ويسعى في خلاصة من ورطة الهلاك باليد واللسان وبالتألف بما يقدر عليه من المال

That is, there should not be malevolence present in your heart, which is opposed to goodwill—the desire for good to come to the one advised. The phrase ‘for anyone’ is general, including both believers and unbelievers. For goodwill towards the unbeliever is that one strives for them to accept faith, endeavor to save them from destruction by hand and tongue, and reconcile them as much as possible with one’s wealth.

Source: al-Mafātīḥ fī Sharḥ al-Maṣābīḥ 1/281

Imam al-Sindi commented:

قوله غِشٌّ أي حِقْدٌ وغِلٌّ

His word ‘malevolence’ means malice and rancor.

Source: Ḥāshiyat al-Sindī ‘alá Sunan al-Tirmidhī 3/421

As malevolence and malice are diametrically opposed to sincere goodwill, they are traits of hypocrisy and thus incompatible with faith.

Ali ibn Abi Talib, may Allah be pleased with him, said:

إِنَّ الْمُؤْمِنِينَ قَوْمٌ نَصَحَةُ بَعْضِهِمْ لِبَعْضٍ مُتَوَادُّونَ وَإِنْ بَعَدَتْ دِيَارُهُمْ وَأَبْدَانُهُمْ وَإِنَّ الْمُنَافِقِينَ قَوْمٌ غَشَشَةُ بَعْضِهِمْ لِبَعْضٍ

Verily, the believers are people with goodwill and love for each other, even if their lands and countries are far apart. The hypocrites are people with malevolence for each other.

Source: Tārīkh Dimashq 23310

Al-Hasan al-Basri, may Allah have mercy on him, said:

الْغِشُّ حَرَامٌ

Malevolence is unlawful.

Source: Muṣannaf Ibn Abī Shaybah 23148

Malice and Envy

Malice is likewise related to the deadly sin of envy, so much so that the scholars considered unjust anger, malice, and envy to be different manifestations of the same disease.

All of these—malice, envy, and unjust anger—have been classified together as enormities and causes of destruction (muhlikat), tremendously sinful in any context unless one actively resists the evil feelings within themselves.

Imam Ibn Hajar al-Haytami writes:

الْكَبِيرَةُ الثَّالِثَةُ الْغَضَبُ بِالْبَاطِلِ وَالْحِقْدُ وَالْحَسَدُ لَمَّا كَانَتْ هَذِهِ الثَّلَاثَةُ بَيْنَهَا تَلَازُمٌ وَتَرَتُّبٌ إذْ الْحَسَدُ مِنْ نَتَائِجِ الْحِقْدِ وَالْحِقْدُ مِنْ نَتَائِجِ الْغَضَبِ كَانَتْ بِمَنْزِلَةِ خَصْلَةٍ وَاحِدَةٍ، فَلِذَلِكَ جَمَعْتُهَا فِي تَرْجَمَةٍ وَاحِدَةٍ لِأَنَّ ذَمَّ كُلٍّ يَسْتَلْزِمُ ذَمَّ الْآخَرِ إذْ ذَمُّ الْفَرْعِ وَفَرْعِهِ يَسْتَلْزِمُ ذَمَّ الْأَصْلِ وَأَصْلِهِ وَبِالْعَكْسِ

The third major sin is anger for false reasons, malice, and envy. These three are interconnected and interrelated, since envy is the result of malice and malice is the result of anger, so they are considered a single characteristic. Therefore, I have combined them into one category, because condemning each one entails condemning the other, as condemnation of the branch and its leaves entails condemnation of the origin and its root, and vice versa.

Source: al-Zawājir ‘an Iqtirāf al-Kabā’ir 1/83

Imam al-Samarqandi writes:

لَيْسَ شَيْءٌ مِنَ الشَّرِّ أَضَرُّ مِنَ الْحَسَدِ، لِأَنَّهُ يَصِلُ إِلَى الْحَاسِدِ خَمْسَ عُقُوبَاتٍ قَبْلَ أَنْ يَصِلَ إِلَى الْمَحْسُودِ مَكْرُوهٌ أَوَّلُهَا غَمٌّ لَا يَنْقَطِعُ وَالثَّانِي مُصِيبَةٌ لَا يُؤْجَرُ عَلَيْهَا وَالثَّالِثُ مَذَمَّةٌ لَا يُحْمَدُ بِهَا وَالرَّابِعُ يَسْخَطُ عَلَيْهِ الرَّبُّ وَالْخَامِسُ تُغْلَقُ عَلَيْهِ أَبْوَابُ التَّوْفِيقِ

There is nothing of evil more harmful than envy, for the envier suffers five punishments before any harm reaches the envied. First, unending grief. Second, a calamity for which he gains no reward. Third, blame without praise. Fourth, the Lord’s displeasure. Fifth, the gates of success are closed for him.

Source: Tanbīh al-Ghāfilīn 1/177-178

Shaykh Salih ibn Humayd, currently an Imam of the Grand Mosque in Mecca, writes:

ومن الحسد يتولد الحقد والحقد أصل الشر ومن أضمر الشر في قلبه أنبت له نباتاً مر المذاق نماؤه الغيظ وثمرته الندم وكلما أتحف الله عبداً بازدياد النعم ازداد هذا الحاسد غماً إلى غم وسعى في الأرض مكراً

From envy is born malice, and malice is the root of evil. Whoever harbors evil in his heart, it sprouts into a bitter-tasting plant; it grows by rage and its fruit is regret. Whenever Allah increases His servants in blessings, the envious person increases in grief upon grief and scheming throughout the land.

Source: Durūs lil-Shaykh Ṣāliḥ ibn Ḥumayd 4/6

Envy means to be angry when one sees Allah’s blessings upon others and a desire to see them deprived. In other words, it is an eagerness to see people get hurt.

The Prophet ﷺ prohibited envy in every case, even against unbelievers, except in the limited sense of admiration (ghibtah) in which one wants to be like a righteous believer but not see them deprived of their blessings.

Ibn Mas’ud reported: The Prophet, peace and blessings be upon him, said:

لَا حَسَدَ إِلَّا فِي اثْنَتَيْنِ رَجُلٌ آتَاهُ اللَّهُ مَالًا فَسُلِّطَ عَلَى هَلَكَتِهِ فِي الْحَقِّ وَرَجُلٌ آتَاهُ اللَّهُ الْحِكْمَةَ فَهُوَ يَقْضِي بِهَا وَيُعَلِّمُهَا

There is no envy but in two cases: a man whom Allah has given wealth and he spends it rightly, and a man whom Allah has given wisdom and he judges and teaches with it.

Source: Ṣaḥīḥ al-Bukhārī 73, Grade: Muttafaqun Alayhi

Imam al-Tibi commented:

أَيْ لَا رُخْصَةَ فِيهِ وَالظَّاهِرُ أَنَّ مَعْنَاهُ لَوْ جَازَ الْحَسَدُ لَمَا جَازَ إِلَّا فِيمَا ذُكِرَ وَأَمَّا مَا قِيلَ مِنْ أَنَّهُ يُؤْخَذُ مِنَ الْحَدِيثِ إِبَاحَةُ نَوْعٍ مِنَ الْحَسَدِ لِتَضَمُّنِهِ الْمَنْفَعَةَ فِي الدِّينِ فَغَيْرُ صَحِيحٍ

That is, there is no concession for it. The apparent meaning is that if envy were ever permissible, it would only be in what is mentioned. As for what is said— that the Hadith implies a type of envy is allowed because it contains benefit for the religion—this is not correct.

Source: Mirqāt al-Mafātīḥ 1/284

Envy is rooted in the lower desire of human nature to be better than others, the grotesque sin of arrogance (kibr), so the envious want to see others brought down.

Believers should never want to see others deprived of blessings permissible in the Law, the only exception being if one sees a sinner using those blessings for evil.

Imam Ibn Hajar al-‘Asqalani commented:

الْحَسَدُ تَمَنِّي زَوَالِ النِّعْمَةِ عَنِ الْمُنْعَمِ عَلَيْهِ وَخَصَّهُ بَعْضُهُمْ بِأَنْ يَتَمَنَّى ذَلِكَ لِنَفْسِهِ وَالْحَقُّ أَنَّهُ أَعَمُّ وَسَبَبُهُ أَنَّ الطِّبَاعَ مَجْبُولَةٌ عَلَى حُبِّ التَّرَفُّعِ عَلَى الْجِنْسِ فَإِذَا رَأَى لِغَيْرِهِ مَا لَيْسَ لَهُ أَحَبَّ أَنْ يَزُولَ ذَلِكَ عَنْهُ لَهُ لِيَرْتَفِعَ عَلَيْهِ أَوْ مُطْلَقًا لِيُسَاوِيَهُ وَصَاحِبُهُ مَذْمُومٌ إِذَا عَمِلَ بِمُقْتَضَى ذَلِكَ مِنْ تَصْمِيمٍ أَوْ قَوْلٍ أَوْ فِعْلٍ وَيَنْبَغِي لِمَنْ خَطَرَ لَهُ ذَلِكَ أَنْ يَكْرَهَهُ كَمَا يَكْرَهُ مَا وُضِعَ فِي طَبْعِهِ مِنْ حُبِّ الْمَنْهِيَّاتِ وَاسْتَثْنَوْا مِنْ ذَلِكَ مَا إِذَا كَانَتِ النِّعْمَةُ لِكَافِرٍ أَوْ فَاسِقٍ يَسْتَعِينُ بِهَا عَلَى مَعَاصِي اللَّهِ تَعَالَى فَهَذَا حُكْمُ الْحَسَدِ بِحَسَبِ حَقِيقَتِهِ

Envy is to wish for blessings to be removed from the blessed. Some limited this to mean a person only wishes to have those blessings for himself, but the truth is that it is even broader. Its cause is that human nature is disposed to loving superiority over one’s own kind, so when a person sees another enjoying what he does not have, he loves for that to be taken away—either so that he may rise above him, or simply to be equal to him. The envier is blameworthy if he acts upon that impulse by determined resolve, words, or actions. Whoever experiences such thoughts should abhor it, just as he would abhor things in his human nature that love prohibited matters. They made an exception in the case of an unbeliever or an evildoer who uses a blessing to disobey Allah Almighty. This, then, is the ruling on envy according to its reality.

Source: Fatḥ al-Bārī 1/166

The purpose behind wishing that a sinner be deprived of a blessing they use for disobedience is not to hurt them, but to stop them from harming themselves and others.

In truth, if wrongdoers are deprived of a blessing that fuels their injustice, it is a mercy for them in the Hereafter. The believer’s intention thus combines both justice and mercy—for the oppressor and the oppressed—into a single action.

Anas ibn Malik reported: The Messenger of Allah, peace and blessings be upon him, said:

انْصُرْ أَخَاكَ ظَالِمًا أَوْ مَظْلُومًا

Help your brother, whether he is an oppressor or is being oppressed.

It was said, “O Messenger of Allah, we help the oppressed, but how do we help an oppressor?” The Prophet said:

تَأْخُذُ فَوْقَ يَدَيْهِ

By seizing his hand.

Source: Ṣaḥīḥ al-Bukhārī 2444, Grade: Sahih

In another narration, the Prophet ﷺ said:

وَلْيَنْصُرِ الرَّجُلُ أَخَاهُ ظَالِمًا أَوْ مَظْلُومًا إِنْ كَانَ ظَالِمًا فَلْيَنْهَهُ فَإِنَّهُ لَهُ نَصْرٌ وَإِنْ كَانَ مَظْلُومًا فَلْيَنْصُرْهُ ‏

Let a man help his brother whether he is wrong or being wronged. If he is oppressing others, then stop him, for that is supporting him. If he is being oppressed, then support him.

Source: Ṣaḥīḥ Muslim 2584, Grade: Sahih

Imam Ibn al-Malak commented:

أي منعُك أخاك من أن يظلم أحدًا نصرُك إياه لأنه قد دفعته عن الإثم الذي هو سببُ دخول النار فكأنك دفعت النار عنه وأيُّ نصرة أكملُ من دفع النار عن أخيك

That is, stop your brother from wronging anyone. Your support for him is that you have pushed him away from sinning, which is the reason he might enter the Hellfire. It is as if you have pushed the Hellfire away from him, and what support is more perfect than pushing the Hellfire away from your brother?

Source: Sharḥ al-Maṣābīḥ 5/293

Imam al-Ghazali writes:

الْوَدُود من عباد الله من يُرِيد لخلق الله كل مَا يُريدهُ لنَفسِهِ وَأَعْلَى من ذَلِك من يؤثرهم على نَفسه كمن قَالَ مِنْهُم أُرِيد أَن أكون جِسْرًا على النَّار يعبر عَليّ الْخلق وَلَا يتأذون بهَا وَكَمَال ذَلِك أَن لَا يمنعهُ عَن الإيثار وَالْإِحْسَان الْغَضَب والحقد وَمَا ناله من الْأَذَى كَمَا قَالَ رَسُول الله صلى الله عَلَيْهِ وَسلم حَيْثُ كسرت رباعيته وأدمي وَجهه وَضرب اللَّهُمَّ اغْفِر لقومي فَإِنَّهُم لَا يعلمُونَ فَلم يمنعهُ سوء صنيعهم عَن إِرَادَته الْخَيْر لَهُم

The truly loving among Allah’s servants are those who want for Allah’s creatures what they want for themselves. Even higher is one who prefers others over himself—like the one who said, ‘I would wish to be a bridge over the Fire, so that creation may cross over me and not be harmed.’ Its perfection is that anger, malice, and the harm he suffers from them will not stop him from being altruistic and benevolent towards them. As the Messenger of Allah, when his tooth was broken, his face bleeding as he was struck, still he said, ‘O Allah, forgive my people, for they know not!’ Their evil deeds did not stop him from desiring good for them.

Source: al-Maqṣad al-Asná 1/122

Imam Ibn Rajab writes:

قَالَ بَعْضُ الصَّالِحِينَ مِنَ السَّلَفِ أَهْلُ الْمَحَبَّةِ لِلَّهِ نَظَرُوا بِنُورِ اللَّهِ وَعَطَفُوا عَلَى أَهْلِ مَعَاصِي اللَّهِ مَقَتُوا أَعْمَالَهُمْ وَعَطَفُوا عَلَيْهِمْ لِيُزِيلُوهُمْ بِالْمَوَاعِظِ عَنْ فِعَالِهِمْ وَأَشْفَقُوا عَلَى أَبْدَانِهِمْ مِنَ النَّارِ وَلَا يَكُونُ الْمُؤْمِنُ مُؤْمِنًا حَقًّا حَتَّى يَرْضَى لِلنَّاسِ مَا يَرْضَاهُ لِنَفْسِهِ

Some of the righteous predecessors said, ‘The people who love Allah look by the light of Allah and they are compassionate with those who disobey Allah. They hate their actions, but show mercy to them so that through their admonitions they might leave their actions. The believer will not truly be a believer until he is pleased for people to have what he is pleased for himself.’

Source: Jāmi’ al-‘Ulūm wal-Ḥikam 1/308

Islam teaches us to guide people away from the Hellfire, not towards it. Satan wants to lead people astray, so how could a believer support what delights him?

True envy, in the sense of being pleased with misfortune befalling others, is completely incompatible with faith as it militates against contentment with Allah’s decrees; the two can never mix like oil and water.

The Prophet ﷺ denied that envy and faith could ever coexist in the heart. If one of them increases, the other decreases. If one of them prevails, the other is defeated.

Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said:

لا يَجْتَمِعُ فِي جَوْفِ عَبْدٍ مُؤْمِنٍ الإِيمَانُ وَالْحَسَدُ

Faith and envy are not combined within a believing servant.

Source: Sunan al-Nasā’ī 3109, Grade: Sahih

Imam al-Shawkani commented:

وناهيك أَن التَّقْوَى الَّتِي هِيَ طَرِيق النجَاة الْكُبْرَى قد صرح صلى الله عَلَيْهِ وَسلم وَآله وَسلم هَاهُنَا أَنَّهَا من الْأُمُور الْبَاطِنَة فَإِذا كَانَت النِّيَّة وَالْإِخْلَاص وَالتَّقوى من الْأُمُور الْبَاطِنَة وَهِي عُمْدَة الِاعْتِدَاد بالأفعال والأقوال فناهيك بذلك … فقد أوضح فِي هَذَا الحَدِيث أَن

It is enough to say God-fearingness, which is the path to salvation, has been explicitly declared by the Prophet to be among the inward matters. Thus, if intention, sincerity, and God-fearingness are among the inward matters, they are the very pillar upon which actions and words are based, so consider that… The Hadith has made clear that envy is contrary to faith.

Source: Qaṭr al-Walī ‘alá Ḥadīth al-Walī 1/441

Like malice, the consequences of envy are so dreadful as they whittle away at the good deeds one has earned and obstruct future good deeds from taking place, like a silent poison coursing through one’s veins, to the point that a Muslim’s prayers, charity, fasting, and acts of worship may not save them from Allah’s punishment!

Abu Huraira reported: The Prophet, peace and blessings be upon him, said:

إِيَّاكُمْ وَالْحَسَدَ فَإِنَّ الْحَسَدَ يَأْكُلُ الْحَسَنَاتِ كَمَا تَأْكُلُ النَّارُ الْحَطَبَ أَوْ قَالَ الْعُشْبَ

Beware of envy, for it devours good deeds just as fire devours wood or grass.

Source: Sunan Abī Dāwūd 4903, Grade: Sahih

In another narration, the Prophet ﷺ said:

الْحَسَدُ يَأْكُلُ الْحَسَنَاتِ كَمَا تَأْكُلُ النَّارُ الْحَطَبَ وَالصَّدَقَةُ تُطْفِئُ الْخَطِيئَةَ كَمَا يُطْفِئُ الْمَاءُ النَّارَ وَالصَّلَاةُ نُورُ الْمُؤْمِنِ وَالصِّيَامُ جُنَّةٌ مِنَ النَّارِ

Envy consumes good deeds just as fire burns wood. Charity extinguishes sinful deeds just as water extinguishes fire. Prayer is the light of the believer and fasting is his shield from the Hellfire.

Source: Sunan Ibn Mājah 4210, Grade: Hasan

Imam Ibn al-Malak commented:

الحسنات التي يشغلُه الحسد عن الاشتغال بها أو بأن الحاسد غيرُ راضٍ بحكم الله فربما غلب عليه الحسدُ والحقد والعداوة إلى أن تفوَّه بكفرٍ مُبْطلٍ للحسنات

Envy distracts one from engaging in good deeds, or the envier is not content with the decree of Allah, so perhaps he is overtaken by envy, malice, and enmity until he utters words of ingratitude, thereby invalidating his good deeds.

Source: Sharḥ al-Maṣābīḥ 5/327

Damurah ibn Tha’labah reported: The Messenger of Allah, peace and blessings be upon him, said:

لا يَزَالُ النَّاسُ بِخَيْرٍ مَا لَمْ يَتَحَاسَدُوا

People will continue to prosper as long as they do not envy each other.

Source: al-Mu’jam al-Kabīr lil-Ṭabarānī 8157, Grade: Jayyid

Abdullah ibn Mas’ud, may Allah be pleased with him, said:

لَا تُعَادُوا نِعَمَ اللَّهِ

Do not be an enemy to the blessings of Allah.

It was said, “Who is an enemy to the blessings of Allah?” Ibn Mas’ud said:

الَّذِينَ يَحْسُدُونَ النَّاسَ عَلَى مَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ

Those who envy people for what Allah has given them by His grace.

Imam al-Qurtubi commented:

يَقُولُ اللَّهُ تَعَالَى فِي بَعْضِ الْكُتُبِ الْحَسُودُ عَدُوُّ نِعْمَتِي مُتَسَخِّطٌ لِقَضَائِي غَيْرُ رَاضٍ بِقِسْمَتِي

Allah Almighty said in some of His scriptures, ‘The envier is an enemy of My blessings, resentful of My decree, and not pleased with My distribution.’

Source: Tafsīr al-Qurṭubī 4:54

Ibn Sirin, may Allah have mercy on him, said:

مَا حَسَدْتُ أَحَدَاً عَلَى شَيْءٍ مِن أَمْرِ الدُّنيَا لأَنَّهُ إِنْ كَانَ مِن أَهْلِ الجَنَّة فَكَيْفَ أَحْسُدُهُ عَلَى مَا أَعْطَاهُ اللهُ وَهُوَ حَقِيرٌ بجَانِبِ الجَنَّة وَإِنْ كانَ مِن أَهْلِ النَّار فَكَيْفَ أَحْسُدُهُ عَلَى مَا أَعْطَاهُ اللهُ وَهْوَ يَصِير إِلى النَّار

I have never envied anyone for something they had in the world. If he was among the people of Paradise, how could I envy him for something in the world while he will be sent to Paradise? If he was among the people of Hellfire, how could I envy him for something in the world while he will be sent to Hellfire?

Source: al-Zuhd al-Kabīr lil-Bayhaqī 845

Nevertheless, everyone was created with some measure of envy in their hearts, so it is part of lower human nature in opposition to higher spiritual aspirations. Every believer must resist envy in any situation by denying it in one’s heart.

Al-Hasan al-Basri, may Allah have mercy on him, said:

لَيْسَ أَحَدٌ مِنْ وَلَدِ آدَمَ إِلَّا وَقَدْ خُلِقَ مَعَهُ الْحَسَدُ فَمَنْ لَمْ يُجَاوِزْهُ إِلَى الظُّلْمِ وَالْبَغْيِ لَمْ يَتْبَعْهُ مِنْهُ شَيْءٌ

There is no one among the children of Adam who was created without envy. Whoever restrains it from passing into injustice and transgression, then no harm will come to him from it.

Imam Ibn ‘Abdul Barr commented:

وَقَدْ أَشْبَعْنَا هَذَا الْمَعْنَى بِالْآثَارِ عَنِ السَّلَفِ فِي ذَمِّ الْحَسَدِ وَفَضْلِ مَنْ لَمْ يَحْسُدِ النَّاسَ

We have elaborated this meaning with reports from the righteous predecessors about the condemnation of envy and the virtue of those who do not envy people.

Source: al-Istidhkār 8/290

Healing from Envy and Malice in the Heart

The cure for envy, like malice, is to pray for the benefit of those who are envied. If one persists in doing so, even if it is distasteful to the heart like a bitter medicine, eventually the disease will be cleared.

In general, whatever diseases like envy, malice, or rage prompt us to do, we should do the exact opposite.

Sahl ibn Hunayf reported: The Messenger of Allah, peace and blessings be upon him, said:

إِذَا رَأَى أَحَدُكُمْ مِنْ أَخِيهِ أَوْ مِنْ نَفْسِهِ أَوْ مِنْ مَالِهِ مَا يُعْجِبُهُ فَلْيُبَرِّكْهُ فَإِنَّ الْعَيْنَ حَقٌّ

If one of you sees something from his brother, or in himself, or in his wealth which impresses him, then supplicate for him to be blessed in it. Verily, the evil eye of envy is real.

Source: Musnad Aḥmad 15700, Grade: Sahih

Imam Ibn Qudamah writes:

وأما العمل النافع فيه فهو أن يتكلف نقيض ما يأمر به الحسد فإذا بعثه على الحقد والقدح في المحسود كلف نفسه المدح له والثناء عليه وإن حمله الكبر ألزم نفسه التواضع له وإن بعثه على كف الأنعام عنه ألزم نفسه زيادة في الإنعام

As for the beneficial practice regarding envy, it is to force oneself to do the opposite of what envy commands. If it drives him to malice and disparaging the envied person, he compels himself to praise him and speak well of him. If arrogance moves him to act against him, he obliges himself to be humble toward him. If envy urges him to withhold kindness from him, he obliges himself to increase in kindness toward him.

Source: Mukhtaṣar Minhāj al-Qāṣidīn 1/190

Shaykh Salih al-Humayd writes:

فإنّ من أصابه داء الحقد فإنّ عليه أن يكلّف نفسه أن يصنع بالمحقود عليه ضدّ ما اقتضاه حقده فيبدّل الذمّ مدحا والتكبّر تواضعا وعليه أن يضع نفسه في مكانه ويتذكّر أنّه يحبّ أن يعامل بالرّفق والودّ فيعامله كذلك

Whoever is afflicted with the disease of malice must force himself to behave with the one he resents as the very opposite of what his malice dictates: to replace censure with praise, arrogance with humility. He should put himself in the other’s place and remember that he loves to be treated with gentleness and affection, so let him treat others likewise.

Source: Naḍrat al-Na’īm fī Makārim Akhlāq al-Rasūl al-Karīm 10/4432

Hence, the Prophet ﷺ was seen to be praying for his enemies more often than he prayed against them. He did not want his anger to develop into malice, so he often cured himself by these means.

Abu Huraira reported: It was said, “O Messenger of Allah, pray against the idolaters!” The Messenger of Allah, peace and blessings be upon him, said:

إِنِّي لَمْ أُبْعَثْ لَعَّانًا وَإِنَّمَا بُعِثْتُ رَحْمَةً

Verily, I was not sent to invoke curses, but rather I was only sent as mercy.

Source: Ṣaḥīḥ Muslim 2599, Grade: Sahih

Shaykh al-Islam Ibn Taymiyyah writes:

وَأَهْلُ السُّنَّةِ وَالْجَمَاعَةِ يَتَّبِعُونَ الْكِتَابَ وَالسُّنَّةَ وَيُطِيعُونَ اللَّهَ وَرَسُولَهُ فَيَتَّبِعُونَ الْحَقَّ وَيَرْحَمُونَ الْخَلْقَ

The people of the Sunnah and united community follow the Book and the Sunnah, obeying Allah and His Messenger and following the truth. They have mercy upon the creation.

Source: Majmū’ al-Fatāwá 1/278

Likewise, the Prophet ﷺ encouraged us to give each other gifts as a means of removing malice and replacing it with love, especially if we are disturbed by evil feelings towards anyone.

Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said:

تَهَادُوا تَحَابُّوا

Give each other gifts, and you will love each other.

Source: al-Adab al-Mufrad lil-Bukhārī 594, Grade: Hasan

In another narration, the Prophet said:

تَهَادَوْا فَإِنَّ الْهَدِيَّةَ تُذْهِبُ وَغَرَ الصَّدْرِ

Give each other gifts, for gifts remove agitation within the chest.

Source: Musnad Aḥmad 9250, Grade: Hasan

Imam al-Qari commented:

وَحَرَ الصَّدْرِ أَيْ غِشَّهُ وَوَسْوَسَتَهُ وَقِيلَ هُوَ الْحِقْدُ وَالْغَضَبُ وَقِيلَ أَشَدُّ الْغَضَبِ وَقِيلَ الْعَدَاوَةُ

Disturbance in the chest, that is, its malevolence and whispers. It is said to be malice and anger, or severe anger, or enmity.

Source: Mirqāt al-Mafātīḥ 5/2013

Imam al-Munawi commented:

وحر الصدر أيّ غله وغشه وحقده وذلك لأن القلب مشحون بمحبة المال والمنافع فإذا وصله شيء منها فرح به وذهب من غمه بقدر ما دخل عليه من فرحه

Disturbance in the heart, that is, its rancor, malevolence, and malice. That is because the heart carries a love for wealth and benefit, so when anyone receives something, they are happy and it removes their troubles by the measure of their joy.

Source: Fayḍ al-Qadīr 3/272

Many of the righteous predecessors would give gifts to those who abused them, not for the wrongdoer’s sake necessarily, but to purify their own hearts of evil feelings. They knew that any abuse they patiently endured would be rewarded by Allah in the Hereafter.

A man told Al-Hasan al-Basri, may Allah have mercy on him, that someone spoke ill of him, so Al-Hasan sent a dish of sweet dates to the man, saying:

بَلَغَنِي أَنَّك أَهْدَيْت إلَيَّ حَسَنَاتٍ فَأَرَدْت أَنْ أُكَافِئَك عَلَيْهَا فَاعْذُرْنِي فَإِنِّي لَا أَقْدِرُ أَنْ أُكَافِئَك بِهَا عَلَى التَّمَامِ

I heard you have given me your good deeds as a gift, so I want to repay you for it! But please excuse me for I cannot completely repay you.

Source: Tanbīh al-Ghāfilīn 1/164

Imam Ibn Qudamah commented:

وقد كان جماعة من السلف إذا بلغهم أن شخصاً اغتابهم أهدوا إليه هدية

A group of the righteous predecessors, when they were told someone had backbitten them, they would send them a gift.

Source: Mukhtaṣar Minhāj al-Qāṣidīn 1/190

Malice, Arrogance, and Self-Pride

Envy, malice, and rage are likewise closely related to the deadly sin of arrogance. The jealous one desires to be better than others, which is arrogance; the narcissist is incapable of controlling their anger, which leads to malice.

Imam al-Muhasibi writes:

عِزّ فِي النَّفس أصل مرض الْقُلُوب وَحب الْعِزّ اصل وَمِنْه مخرج حب الرِّئَاسَة والجاه عِنْد النَّاس وَمِنْه الْكبر وَالْفَخْر وَمِنْه الْغَضَب والحسد وَمِنْه الحقد وَالْحمية والعصبية … لانه لَا يقدر ان يحب للنَّاس مَا يحب لنَفسِهِ وَفِيه الْعِزّ وَلَا يقدر على كظم الغيظ وَفِيه الْعِزّ وَلَا يقدر على قبُول الْحق وَفِيه الْعِزّ وَلَا يقدر على التَّوَاضُع الَّذِي هُوَ شرف التَّقْوَى وحليتها وَفِيه الْعِزّ وَلَا يقدر ان يَدُوم على الصدْق وَفِيه الْعِزّ وَلَا يقدر على ترك الْحَسَد وَفِيه الْعِزّ وَلَا يقدر على ترك الحقد وَفِيه الْعِزّ وَلَا يقدر على ترك العصبية وَفِيه الْعِزّ وَلَا يقدر على سَلامَة الْقلب وَفِيه الْعِزّ وَلَا يقدر على النصح وَفِيه الْعِزّ وَلَا يسلم من الازراء على النَّاس وَفِيه الْعِزّ فَمَا اكثر ضَرَره واعظم فَسَاده

Self-pride is the root disease of the heart. Love of renown is the origin, and extracted from it is love of superiority and status in the sight of people, and from it is arrogance and boasting, and from it is anger and envy, and from it is malice, zeal, and tribalism… For he cannot love for people what he loves from himself while self-pride is in him, nor can he swallow his rage, nor can he accept the truth, nor can he be humble—the nobility and adornment of Godfearing righteousness, nor can he remain truthful, nor can he abandon envy, nor can he abandon malice, nor can he abandon tribalism, nor can his heart be pure, nor can he show sincere goodwill, nor is he safe from belittling people; all this he cannot do because self-pride is within him. How great are its harms and immense its corruption!

Source: Ādāb al-nufūs 1/104-105

Imam Ibn Qudamah writes:

وآفة الكبر عظيمة وإنما صار حجاباً دون الجنة لأنه يحول بين العبد وبين أخلاق المؤمنين لأن صاحبه لا يقدر أن يحب للمؤمنين ما يحب لنفسه فلا يقدر على التواضع ولا على ترك الحقد والحسد والغضب ولا على كظم الغيظ

The flaw of arrogance is immense. It becomes a veil barring one from Paradise because it prevents the servant from attaining the character traits of believers. The arrogant cannot love for believers what they love for themselves, nor can they show humility, nor can they abandon malice, envy, and anger, nor can they restrain their rage.

Source: Mukhtaṣar Minhāj al-Qāṣidīn 1/228

Allah told us that Paradise is given to those who do not seek supremacy (‘uluw) on earth, which is a desire for oneself to be higher than others. The opposite of wishing to be superior, or to benefit from a double standard, is the virtue of humility.

True humility can only be achieved when malice, envy, and malevolence are cleansed from the heart.

Allah said:

تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا وَالْعَاقِبَةُ لِلْمُتَّقِينَ

That eternal Home in the Hereafter We reserve only for those who seek neither supremacy nor corruption on the earth. The ultimate outcome belongs only to the righteous.

Surat al-Qasas 28:83

Ali ibn Abi Talib, may Allah be pleased with him, explained:

إن الرجلَ ليُعْجِبُه مِن شراكِ نَعْلِه أن يكونَ أجودَ مِن شِراكِ صاحبِه فيدخلُ في قوله تعالى تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ

If a man likes for so much as the strap of his sandal to be of better quality than his companion, then he is included in His saying, ‘That eternal Home in the Hereafter We reserve only for those who seek neither supremacy nor corruption on the earth.’ (28:83)

Source: Tafsīr al-Ṭabarī 18/344

Al-Fudayl ibn ‘Iyad, may Allah have mercy on him, explained:

لا يُحِبُّ أن يكونَ نعلُه أجودَ من نعل غيره ولا شِراكُهُ أجودَ مِنْ شراك غيره

One should not love for his sandals to be of better quality than another’s, nor even for his shoelace to be of better quality than another’s.

Source: Jāmi’ al-‘Ulūm wal-Ḥikam 1/306

Al-Hasan al-Basri, may Allah have mercy on him, explained:

الْمُؤْمِنُ فِي الدُّنْيَا كَالْغَرِيبِ لَا يُنَافِسُ فِي عِزِّهَا وَلَا يَجْزَعُ مِنْ ذُلِّهَا لِلنَّاسِ حَالٌ وَلَهُ حَالٌ النَّاسُ مِنْهُ فِي رَاحَةٍ وَنَفْسُهُ مِنْهُ فِي شُغُلٍ

The believer in this world is like a stranger: he does not compete for its honor, nor is he distressed by its humiliation. Other people are in one state, and he is in another state. People are at ease from him, while his own soul keeps him occupied.

Source: Muḥāsabat al-Nafs li-Ibn Abī Dunyā 78

Abu Mu’awiyah al-Darir, may Allah have mercy on him, explained:

الَّذِي لَا يُرِيدُ عُلُوًّا هُوَ مَنْ لَمْ يَجْزَعْ مِنْ ذُلِّهَا وَلَمْ يُنَافِسْ فِي عِزِّهَا وَأَرْفَعُهُمْ عِنْدَ اللَّهِ أَشَدُّهُمْ تَوَاضُعًا وَأَعَزُّهُمْ غَدًا أَلْزَمُهُمْ لِذُلٍّ الْيَوْمَ

The one who does not desire supremacy is he who is not distressed by humiliation in this world and does not compete for its honor. The highest of them in rank with Allah are the strongest in humility, and the most honored of them tomorrow are those who most readily accept humiliation today.

Source: Tafsīr al-Qurṭubī 13/320

Al-Junayd ibn Muhammad, may Allah have mercy on him, said:

ليس المتقي الذي يحب للناس ما يحب لنفسه إنما المتقي الذي يحب للناس أكثر مما يحب لنفسه

The righteous are not those who merely love for people what they love for themselves. Rather, the truly righteous are those who love for people to have more than they love for themselves.

Source: al-Kashf wal-Bayān ʻan Tafsīr al-Qur’ān 3/50

Imam Ibn Kathir commented:

يخبر تعالى أن الدار الآخرة ونعيمها المقيم الذي لا يحول ولا يزول جعلها لعباده المؤمنين المتواضعين الذين لا يريدون علوا في الأرض أي ترفعا على خلق الله وتعاظما عليهم وتجبرا بهم ولا فسادا فيهم … وهذا محمول على ما إذا أراد بذلك الفخر والتطاول على غيره فإن ذلك مذموم

Allah Almighty informs that the abode of the Hereafter and its everlasting bliss, which never changes nor vanishes, He has made for His believing servants who are humble, those who do not desire supremacy upon the earth—meaning, to raise themselves over the creation of Allah, to magnify themselves against them, to act tyrannically toward them, or spread corruption among them… This is to be understood in cases where one intends by it boasting and elevating himself above others, for that is blameworthy.

Source: Tafsīr Ibn Kathīr 6/232

Imam al-Razi commented:

وَلَمْ يُعَلَّقِ الْوَعْدُ بِتَرْكِ الْعُلُوِّ وَالْفَسَادِ وَلَكِنْ بِتَرْكِ إِرَادَتِهِمَا وَمَيْلِ الْقَلْبِ إِلَيْهِمَا

The promise of the Hereafter is not conditioned upon merely abandoning supremacy and corruption in action, but rather on abandoning the desire for them and the heart’s inclination toward them.

Source: Mafātīh al-Ghayb 25/18

Imam Ibn Hajar commented:

الْمَقْصُود الْحَثُّ عَلَى التَّوَاضُعِ فَلَا يُحِبُّ أَنْ يَكُونَ أَفْضَلَ مِنْ غَيْرِهِ فَهُوَ مُسْتَلْزِمٌ لِلْمُسَاوَاةِ وَلَا يَتِمُّ ذَلِكَ إِلَّا بِتَرْكِ الْحَسَدِ وَالْغِلِّ وَالْحِقْدِ وَالْغِشِّ وَكُلُّهَا خِصَالٌ مَذْمُومَةٌ

The purpose is to encourage humility so no one is treated more favorably than others, which is required for equality. That cannot be achieved unless one abandons envy, rancor, malice, and malevolence, for all of them are blameworthy characteristics.

Source: Fatḥ al-Bārī 1/58

The Prophet ﷺ condemned arrogance and boasting, without any qualifications or exceptions, informing us that arrogance is in Hell and will never be allowed to enter Paradise.

Like malice and envy, it is forbidden to be arrogant or boast towards anyone, including unbelievers and sinners. The belief that one is inherently superior to others is an abomination in any context.

Abdullah ibn Mas’ud reported: The Prophet, peace and blessings be upon him, said:

لَا يَدْخُلُ الْجَنَّةَ مَنْ كَانَ فِي قَلْبِهِ مِثْقَالُ ذَرَّةٍ مِنْ كِبْرٍ

No one who has the weight of a seed of arrogance in his heart will enter Paradise.

A man said, “But a man likes to have nice clothes and nice shoes.” The Prophet said:

إِنَّ اللَّهَ جَمِيلٌ يُحِبُّ الْجَمَالَ الْكِبْرُ بَطَرُ الْحَقِّ وَغَمْطُ النَّاسِ

Verily, Allah is beautiful and He loves beauty. Arrogance is to disregard the truth and to look down upon people.

Source: Ṣaḥīḥ Muslim 91, Grade: Sahih

Imam al-Ghazali commented:

العجب والكبر والفخر فهو الداء العضال وهو نظر العبد إلى نفسه بعين العز والاستظام وإلى غيره بعين الاحتقار والذل بل ينبغي لك أن تعلم أن الخير من هو خير عند الله في دار الآخرة وذلك غيب وهو موقوف على الخاتمة فاعتقادك في نفسك أنك خير من غيرك جهل محض بل ينبغي ألا تنظر إلى أحد إلا وترى أنه خير منك وأن الفضل له على نفسك … وإن كان كافرا قلت لا أدري عسى أن يسلم ويختم له بخير العمل وينسل بإسلامه من الذنوب كما تنسل الشعرة من العجين وأما أنا والعياذ بالله فعسى أن يضلني الله فأكفر فيختم لي بشر العمل فيكون غدا هو من المقربين وأنا أكون من المبعدين

Vanity, arrogance, and pride are a deadly disease. The servant looks upon himself with an eye of honor and greatness, but upon others with an eye of disdain and humiliation. Rather, you must know that the truly virtuous are those deemed virtuous by Allah in the Hereafter, which is in the Unseen, sealed upon the outcome of one’s life. Thus, your belief that you are better than others is sheer ignorance. Instead, you should never look at anyone without seeing them as better than yourself, and that they have merits over you… Even if he is an unbeliever, say to yourself, ‘I do not know. Perhaps he will embrace Islam, sealing his life with good deeds, and by his Islam be absolved of sins as a hair is drawn from dough. As for me—I seek refuge in Allah—perhaps Allah will lead me astray and I will disbelieve, sealing my life with evil deeds, so that tomorrow he is among those brought near to Allah, while I am among those cast away.’

Source: Bidāyat al-Hidāyah 1/60

Harithah ibn Wahb reported: The Prophet, peace and blessings be upon him, said:

أَلَا أُخْبِرُكُمْ بِأَهْلِ النَّارِ كُلُّ عُتُلٍّ جَوَّاظٍ مُسْتَكْبِرٍ

Shall I not tell you about the inhabitants of Hellfire? Everyone cruel, rude, and arrogant.

Source: Ṣaḥīḥ al-Bukhārī 4918, Grade: Muttafaqun Alayhi

Abu Sa’id al-Khudri reported: The Prophet, peace and blessings be upon him, said:

احْتَجَّتِ الْجَنَّةُ وَالنَّارُ فَقَالَتِ النَّارُ فِيَّ الْجَبَّارُونَ وَالْمُتَكَبِّرُونَ وَقَالَتِ الْجَنَّةُ فِيَّ ضُعَفَاءُ النَّاسِ وَمَسَاكِينُهُمْ

Paradise and Hellfire argued with each other. The Hellfire said, ‘The tyrants and the arrogant are in me!’ Paradise said, ‘The meek among people and their poor are in me!’

Source: Ṣaḥīḥ Muslim 2847, Grade: Sahih

Allah and His Messenger ﷺ specifically prohibited boasting about one’s lineage or country because everyone is a descendent of the same universal parents, Adam and Eve, peace be upon them.

Boasting, bravado, and other displays of gross self-superiority are forbidden as they lead to malice between people.

Abu Huraira reported: The Prophet, peace and blessings be upon him, said:

إِنَّ اللَّهَ قَدْ أَذْهَبَ عَنْكُمْ عُبِّيَّةَ الْجَاهِلِيَّةِ وَفَخْرَهَا بِالْآبَاءِ إِنَّمَا هُوَ مُؤْمِنٌ تَقِيٌّ وَفَاجِرٌ شَقِيٌّ النَّاسُ كُلُّهُمْ بَنُو آدَمَ وَآدَمُ خُلِقَ مِنْ تُرَابٍ

Verily, Allah has removed from you the pride of the time of ignorance, with its boasting of ancestors, for one can only be a righteous believer or a miserable evildoer. All of the people are the children of Adam, and Adam was created from dust.

Source: Sunan al-Tirmidhī 3955, Grade: Sahih

Imam al-‘Adawi commented:

وَإِنَّمَا نَهَى عَنْ التَّفَاخُرِ لِمَا يُؤَدِّي إلَيْهِ مِنْ إيقَاعِ الْعَدَاوَةِ وَالْبَغْضَاءِ وَالتَّنَافُرِ وَالتَّحَاقُدِ

He only prohibited boasting because it causes enmity, hatred, estrangement, and malice for each other.

Source: Ḥāshiyāt al-‘Adawī 2/504

Healing from Arrogance in the Heart

Among the cures for arrogance is to busy oneself with their own faults without ruminating on the faults of others.

In fact, the sins of others are entirely irrelevant to our fate in the Hereafter, so they should not be our concern except to correct people with sincerity, goodwill, and mercy.

Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said:

يُبْصِرُ أَحَدُكُمُ الْقَذَاةَ فِي عَيْنِ أَخِيهِ وَيَنْسَى الْجِذْعَ فِي عَيْنِهِ

One of you sees the speck in his brother’s eye while he forgets the log in his own eye.

Source: Ṣaḥīḥ Ibn Ḥibbān 5761, Grade: Sahih

Anas reported: The Messenger of Allah, peace and blessings be upon him, said:

طُوبَى لِمَنْ شَغَلَهُ عَيْبُهُ عَن عُيُوبِ النَّاسِ

Blessed is he whose own faults preoccupy him from the faults of people.

Source: Musnad al-Bazzār 6237, Grade: Hasan

Ibn Abbas, may Allah be pleased with him, said:

إِذَا أَرَدْتَ أَنْ تَذْكُرَ عُيُوبَ صَاحِبِكَ فَاذْكُرْ عُيُوبَ نَفْسِكَ

If you intend to mention the faults of your companions, then remember your own faults.

Source: al-Adab al-Mufrad lil-Bukhārī 328

Ibn Sirin, may Allah be pleased with him, heard a man cursing the tyrant Al-Hajjaj, so he said:

مَهْ أَيُّهَا الرَّجُلُ إِنَّكَ لَوْ وَافَيْتَ الْآخِرَةَ كَانَ أَصْغَرُ ذَنْبٍ عَمِلْتَهُ قَطُّ أَعْظَمَ عَلَيْكَ مِنْ أَعْظَمِ ذَنْبٍ عَمِلَهُ الْحَجَّاجُ

Calm down, sir! When you arrive in the Hereafter, the smallest sins you committed will be worse for you than the greatest sins committed by Al-Hajjaj.

Source: al-Tawbah li-Ibn Abī al-Dunyā 41

Imam Ibn Qudamah commented:

وإياك أن تشتغل بما يصلح غيرك قبل إصلاح نفسك واشتعل بإصلاح باطنك وتطهيره من الصفات الذميمة كالحرص والحسد والرياء والعجب قبل إصلاح ظاهرك

Beware of being preoccupied with rectifying others before you rectify yourself. Busy yourself with rectifying your heart within you and purifying it from blameworthy traits such as greed, envy, ostentation, and vanity before rectifying what is outside of you.

Source: Mukhtaṣar Minhāj al-Qāṣidīn 1/20

Repel Malice with Good Deeds

The best course of action is to respond to evil with good, whether that is an external or internal evil, even if legal retaliation is permissible in the Law.

Taking the moral high ground disarms the weapons of malice, envy, and rage both within oneself and in others, such that the hearts of enemies are won to Islam or at least amicable relations are established.

Allah said:

وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ وَمَا يُلَقَّاهَا إِلَّا الَّذِينَ صَبَرُوا وَمَا يُلَقَّاهَا إِلَّا ذُو حَظٍّ عَظِيمٍ

Good and evil cannot be equal. Respond to evil with what is best, then the one you are in a feud with will be like a close friend. But this cannot be attained except by those who are patient and who are truly fortunate.

Surat Fussilat 41:34-35

Ibn Abbas, may Allah be pleased with him, explained:

أَمَرَ اللَّهُ الْمُؤْمِنِينَ بِالصَّبْرِ عِنْدَ الْغَضَبِ وَالْحِلْمِ عِنْدَ الْجَهْلِ وَالْعَفْوِ عِنْدَ الْإِسَاءَةِ فَإِذَا فَعَلُوا ذَلِكَ عَصَمَهُمُ اللَّهُ مِنَ الشَّيْطَانِ وَخَضَعَ لَهُمْ عَدُوُّهُمْ كَأَنَّهُ وَلِيٌّ حَمِيمٌ

Allah commands the believers to be patient when they feel angry, to be forbearing when confronted with ignorance, and to forgive when they are mistreated. If they do this, Allah will save them from Satan and subdue their enemies to them until they become like close friends.

Source: Tafsīr al-Ṭabarī 41:34

Imam al-Qari commented:

وَالْحَاصِلُ أَنَّ هَذِهِ الْخَصْلَةَ الَّتِي هِيَ أَحْسَنُ تَقْلِبُ الْعَدَاوَةَ مَحَبَّةً وَتَرَفَعُ الْأَخْلَاقَ الذَّمِيمَةَ مِنَ الْحِقْدِ وَالْحَسَدِ وَالْغِيبَةِ وَنَحْوِهَا

In short, this quality of responding to evil in the best manner transforms enmity into love and removes blameworthy character traits of malice, envy, backbiting, and so on.

Source: Mirqāt al-Mafātīḥ 8/3197

It follows that forgiveness, forbearance, and clemency are better in almost all situations.

In particular, Allah commanded the Companions who had been driven out of Mecca to forgive their relatives for this injustice, as a means of cleansing their hearts of malice.

Allah said:

إِن تَعْفُوا وَتَصْفَحُوا وَتَغْفِرُوا فَإِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ

But if you pardon, overlook, and forgive their faults, then Allah is truly Forgiving, Most Merciful.

Surat al-Taghabun 64:15

Imam Bayan al-Haqq al-Naysaburi commented:

وإن تعفوا وتصفحوا أيّ كان من المهاجرين من قال إذا رجعت إلى مكة لا ينال أهلي مني خيراً لصدهم إياي عن الهجرة فأمروا بالصفح ويكون العفو بإذهاب آثار الحقد عن القلوب كما تعفوا الريح الأثر

‘If you pardon and overlook,’ that is, this was said regarding some of the Emigrants who declared, ‘If I return to Mecca, my family will receive no good from me, for they prevented me from emigrating.’ Thus, they were commanded to overlook their faults. Pardon is to remove the traces of malice from the heart, just as the wind effaces footsteps upon the ground.

Source: Bāhir al-Burhān 3/1059

Similarly, the Prophet ﷺ declared general amnesty when he liberated Mecca at the end of his mission. He showed his enemies no malice once he had power over them.

Al-Qasim ibn Salam reported: When his enemies came to the Ka’bah, they were holding onto its door, so the Prophet, peace and blessings be upon him, said:

مَا تَقُولُونَ وَمَا تَظُنُّونَ

What do you say? What do you think?”

They said three times, “We say you are the son of our brother.” The Prophet said:

أَقُولُ كَمَا قَالَ يُوسُفُ لَا تَثْرِيبَ عَلَيْكُمُ الْيَوْمَ يَغْفِرُ اللَّهُ لَكُمْ وَهُوَ أَرْحَمُ الرَّاحِمِينَ

I say to you as Joseph said to his brothers, ‘No blame upon you today. Allah will forgive you, for he is the most merciful of the merciful.’ (12:92)

Source: al-Sunan al-Kubrá lil-Bayhaqī 18275, Grade: Sahih

In this spirit, the Prophet ﷺ encouraged us to pardon those who wrong us and to show mercy in response to cruelty, as he himself modeled time after time. By this, we grow closer to Allah’s mercy.

Abdullah ibn Amr reported: The Prophet, peace and blessings be upon him, said:

ارْحَمُوا تُرْحَمُوا وَاغْفِرُوا يَغْفِرْ اللَّهُ لَكُمْ

Be merciful to others, and you will receive mercy. Forgive others, and Allah will forgive you.

Source: al-Adab al-Mufrad lil-Bukhārī 380, Grade: Sahih

Shaykh al-Islam Ibn Taymiyyah writes:

فَإِنَّ بَابَ الْإِحْسَانِ إِلَى النَّاسِ وَالْعَفْوِ عَنْهُمْ مُقَدَّمٌ عَلَى بَابِ الْإِسَاءَةِ وَالِانْتِقَامِ

For the way of treating people in the best manner and forgiving them takes precedence over the way of abuse and revenge.

Source: Minhāj al-Sunnah 4/372

Imam Ibn al-Jawzi writes:

وعلاج ذلك بعني الحقد أن يكون بالعفو والصفح

The cure for malice is to forgive and overlook.

Source: al-Laṭā’if wal-Ṭibb al-Rūḥānī 1/109

That said, forgiveness is our prerogative only in response to those who directly harmed us, but others who were hurt have the right to legal action. We cannot ‘forgive’ on behalf of another.

In other words, our ‘forgiveness’ should never come at the expense of innocent people.

Imam al-Ghazali writes:

وإنما يحسن الإحسان إلى من ظلمك فأما من ظلم غيرك وعصى الله به فلا يحسن إحسانك إليه لأن في الإحسان إلى الظالم إساءة إلى المظلوم

Indeed, it is excellent to be good to those who wronged you. As for those who wrong others, thereby disobeying Allah, then is it not right to show benevolence to them, for benevolence to the wrongdoer is harmful to the wronged.

Source: Iḥyā’ Ulūm al-Dīn 2/167

Nor are believers expected to roll over in humiliation before the wicked. True strength lies in projecting dignity and resolve to deter injustice, while withholding retaliation whenever possible.

Ibn Rajab writes:

وقال مجاهد كانوا يكرهون للمؤمن أن يذلَّ نفسه فيجترئ عليه الفُسَّاق فالمؤمن إذا بُغِي عليه يُظهر القدرة على الانتقام ثم يعفو بعد ذلك وقد جرى مثلُ هذا لكثيرٍ من السَّلف منهم قتادة وغيرُه

Mujahid said, ‘They discouraged the believers from disgracing themselves, so as to embolden the evildoers.’ For when the believer is oppressed, he demonstrates his ability to take revenge, but thereafter forgives them. The likes of this were applied by many of the righteous predecessors, among them Qatadah and others.

Source: Jāmi’ al-‘Ulūm wal-Ḥikam 2/167

Religious Love and Goodwill

The removal of malice and envy from the heart necessitates replacing it with the proper emotional center of the believer, which is goodwill and to love for others what one loves for themselves, whether they are benefited in the religion and permissible worldly things, or are guided away from unbelief, idolatry, and sin.

Such goodwill manifests in the instinct to pray for others, not against them. This is a fundamental principle of Islam that underpins everything in the Law, inwardly and outwardly.

Anas ibn Malik reported: The Prophet, peace and blessings be upon him, said:

لا يُؤْمِنُ أَحَدُكُمْ حَتَّى يُحِبَّ لأَخِيهِ مَا يُحِبُّ لِنَفْسِهِ

None of you will have faith until he loves for his brother what he loves for himself.

Source: Ṣaḥīḥ al-Bukhārī 13, Grade: Muttafaqun Alayhi

In another narration, the Prophet ﷺ said:

لَا يُؤْمِنُ أَحَدُكُمْ حَتَّى يُحِبَّ لِأَخِيهِ أَوْ قَالَ لِجَارِهِ مَا يُحِبُّ لِنَفْسِهِ

None of you will have faith until he loves for his brother or his neighbor what he loves for himself.

Source: Ṣaḥīḥ Muslim 45, Grade: Sahih

And in another narration, the Prophet ﷺ said:

لَا يَبْلُغُ عَبْدٌ حَقِيقَةَ الْإِيمَانِ حَتَّى يُحِبَّ لِلنَّاسِ مَا يُحِبُّ لِنَفْسِهِ مِنَ الْخَيْرِ

The servant does not attain the reality of faith until he loves for people what he loves for himself of goodness.

Source: Ṣaḥīḥ Ibn Ḥibbān 235, Grade: Sahih

Imam al-Nawawi commented:

الأولى أن يحمل ذلك على عموم الأخوة حتى يشمل الكافر والمسلم فيحب لأخيه الكافر ما يحب لنفسه من دخوله في الإسلام كما يحب لأخيه المسلم دوامه على الإسلام ولهذا كان الدعاء بالهداية للكافر مستحبا والمراد بالمحبة إرادة الخير والمنفعة ثم المراد المحبة الدينية لا المحبة البشرية

It is preferred to interpret this in the general sense of brotherhood, so that it includes both unbelievers and Muslims. Thus, one should love for his unbelieving brother what he loves for himself, namely that he enter into Islam, just as he loves for his Muslim brother to remain steadfast in Islam. For this reason, supplicating for the guidance of an unbeliever is recommended. The word ‘love’ here means the intention to do good and benefit them, which is religious love and not natural human love.

Source: Sharḥ Matn al-Arba’īn al-Nawawīyah 1/49-50

Imam al-Tufi commented:

وأما معناه فمقصوده ائتلاف قلوب الناس وانتظام أحوالهم وهو قاعدة الإسلام الكبرى التي أوصى الله عزَّ وجلَّ بها … وبيان ذلك أنه إذا أحبَّ كل واحد من الناس لباقيهم ما يحب لنفسه أحسن إليهم ولم يؤذهم لأنه هو يحب لنفسه أن يُحسَنَ إليه ولا يُؤذَى وإذا أحسن إليهم ولم يؤذهم أحبوه فتسري بذلك المحبة بين الناس وبسريان المحبة بينهم يسرى الخير ويرتفع الشر وبذلك ينتظم أمر المعاش والمعاد وتصلح أحوال العباد

As for the Hadith’s meaning, its purpose is to bring people’s hearts together and order their affairs. It is the great foundational principle of Islam which Allah Almighty has enjoined… The explanation is that if each person loves for others what he loves for himself, he will treat them well and not harm them, for he loves for himself to be treated well and not to be harmed. When he treats them well and refrains from harming them, they will love him. In this way, love spreads among people, and with the spread of love, goodness circulates and evil is removed. Thus, the affairs of both this world and the Hereafter are put in order and the conditions of Allah’s servants are set right.

Source: al-Ta’yīn fī Sharḥ al-Arbaʻīn 1/124

Shaykh Hamza Qasim, the famous teacher of the Prophet’s City, commented:

ويستفاد من الحديث ما يأتي أولاً أن عاطفة المحبة للناس وحب الخير لهم جميعاً من كمال الإيمان ولا يتحقق ذلك إلاّ إذا تجرد الإنسان من الأنانية والحقد والكراهية والحسد وأحب لغيره من المباحات ما يحبه لنفسه من السلامة والأمن ورغد العيش والهداية والتوفيق أما المعاصي فليس من الإِيمان أن يحبها لغيره لأنها شرٌّ لا خير فيها أما محبة المسلم لأخيه المسلم فإنها آكد وأقوى

The following benefits are derived from this Hadith: First, that the sentiment of love for people and wishing good for all of them is part of the perfection of faith. This cannot be realized unless a person frees himself from selfishness, malice, hatred, and envy, and he loves for others in permissible matters what he loves for himself, such as safety, security, a good standard of living, guidance, and success. As for sins, it is not part of faith to love them for others, for they contain only evil and no good. As for the love of a Muslim for his Muslim brother, it is even more confirmed and stronger.

Source: Manār al-Qārī 1/91

Shaykh ‘Abdul Qadir Shaybah, the late Imam of the Prophet’s Mosque, commented:

أى حتى يفرح لما يناله المجاور له فى الدار أو أخوه المسلم من الخير والعافية مثل ما يفرح لنفسه … وجوب رعاية الجار وحب الخير له حتى ولو كان كافرا وجوب رعاية الأخ المسلم وحب الخير له لا يبلغ عبد كمال الإِيمان حتى يترك الحسد والغل والحقد والغش

That is, one should rejoice when his neighbor beside him or his Muslim brother attains of goodness and well-being, just as he rejoices for himself… It is obligatory to show care for the neighbor and to love good for him, even if he is an unbeliever. It is obligatory to show care for the Muslim brother and to love good for him. A servant will not attain the perfection of faith until he abandons envy, rancor, malice, and malevolence.

Source: Fiqh al-Islām Sharḥ Bulūgh al-Marām 10/187

As demonstrated, the scholars of Ahl al-Sunnah—Athari, Ash‘ari, and Maturidi alike, from the earliest generations until today—have explicitly and unequivocally declared that malice is an inherent evil, to be cleansed and purged from the heart entirely, and it stands as an absolute enemy to the very purpose of faith.

Islamic Renewal and Malice Removal

Malice clothed in the name of Islam is among the greatest catastrophes afflicting Muslims today. It is the hidden disease beneath the outward ugliness of tribalism, partisanship, and violence.

Loyalty (wala’) to Islam does not entail wishing evil upon people. Rather, believers can and must disavow (bara’) evils like unbelief, idolatry, heresy, and sin—without desiring to hurt those who commit them.

It is an urgent duty upon Muslims to eradicate the evils of malice through educational reform and the renewal of an informed public discourse based upon purification of the heart, good character, and wisdom.

Al-Zubayr ibn al-‘Awwam reported: The Messenger of Allah, peace and blessings be upon him, said:

دَبَّ إِلَيْكُمْ دَاءُ الأُمَمِ قَبْلَكُمْ الحَسَدُ وَالبَغْضَاءُ هِيَ الحَالِقَةُ لاَ أَقُولُ تَحْلِقُ الشَّعَرَ وَلَكِنْ تَحْلِقُ الدِّينَ وَالَّذِي نَفْسِي بِيَدِهِ لاَ تَدْخُلُوا الجَنَّةَ حَتَّى تُؤْمِنُوا وَلاَ تُؤْمِنُوا حَتَّى تَحَابُّوا أَفَلاَ أُنَبِّئُكُمْ بِمَا يُثَبِّتُ ذَلِكَ لَكُمْ أَفْشُوا السَّلاَمَ بَيْنَكُمْ

Lurking towards you are the diseases of the nations before you. Envy and hatred are the razor. I do not say they shave hair, but rather they shave the religion. By the One in whose hand is my soul, you will not enter Paradise until you have faith, and you will not have faith until you love each other. Shall I tell you what can establish that for you? Spread peace between yourselves.

Source: Sunan al-Tirmidhī 2510, Grade: Sahih

Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said:

سَيُصِيبُ أُمَّتِي دَاءُ الأُمَمِ

Verily, the diseases of nations will afflict my nation.

They said, “O Messenger of Allah, what are the diseases of nations?” The Prophet said:

الأَشَرُ وَالْبَطَرُ وَالتَّدَابُرُ وَالتَّنَافُسُ فِي الدُّنْيَا وَالتَّبَاغُضُ وَالْبُخْلُ حَتَّى يَكُونَ الْبَغْيُّ ثُمَّ يَكُونَ الْهَرْجُ

Insolence, hubris, turning their backs to one another, competing for worldly possessions, hating each other, and miserliness, until there will be oppression and then there will be bloodshed.

Source: al-Mu’jam al-Awsaṭ 9016, Grade: Hasan

Imam al-San’ani commented:

أي والتشاحن والتعادي والتحاقد والتباغض والتحاسد أي تمني زوال نعمة الغير

That is, hostility, enmity, malice, hatred, and envy for each other, which is to hope others are deprived of blessings.

Source: al-Tanwīr Sharḥ al-Jāmi’ al-Ṣaghīr 6/442

Shaykh ‘Abdul Hamid ibn Badis, the great scholar and educator of Algeria, writes:

الحقد الديني والتعصب على المخالف أنواعا من الشرور والبلايا والفتن تشيب من هولها الولدان حتى جاء الإسلام ينشر راية التسامح العام ويقلع جذور الحقد الديني من قلوب متبعيه ويكفهم عن التعصب على المخالف لهم في الدين

قرر الإسلام محبة الإسلام في قلوب المسلمين وكره ما سواه ولكنه بيَّن لهم أنه كره يحملهم على مجانبة عقائد غير الإسلام وأعماله التي أبطلها الإسلام دون أن يحملوا حقدا على مخالفيهم أو يمسوهم بأذى من سب أو تحقير لهم أو لمعتقداتهم، أو يكرهوهم على شيء من الدين لأجل أن يقتلع الإسلام جذور الحقد الديني والتعصب على المخالف من قلوب اتباعه ويزرع فيها التسامح

Religious ‘malice’ and fanaticism against those who disagree with them are forms of evil, calamity, and tribulation that can turn children white with terror. Islam came to spread the banner of universal tolerance, uprooting religious malice from the hearts of its followers, and preventing them from being fanatical about those who differ from them in religion.

Islam established the love of Islam in the hearts of Muslims and the dislike of everything else. However, it made clear to them that this dislike compels them to avoid non-Islamic beliefs and practices, which Islam has invalidated, but without harboring malice against those who disagree with them or harming them by insulting or belittling them or their beliefs, or forcing them to accept any part of the religion. This is because Islam can uproot the roots of religious malice and fanaticism against those who disagree from the hearts of its followers and plant tolerance within them instead.

Source: Kitāb Āthār Ibn Bādīs 3/488

Conclusion

The scholars of Ahl al-Sunnah—the Athari, Ash‘ari, and Maturidi, the righteous predecessors to the living Imams—have spoken in one voice: malice is a corrosive spiritual disease. It is the root of evil from which spawns the reinforcing, deadly cluster of rage, rancor, grudges, hostility, envy, malevolence, and arrogance.

The vaccine for malice is to moderate one’s anger in accordance with the Prophet’s ﷺ Sunnah: seeking refuge in Allah from Satan, performing ablution with cold water, or lying down, to stop anger from growing into malice thereby overriding the rational mind.

The cure for malice is to act against what anger urges: to forgive those who wrong us, to pray for those who hurt us, to send gifts to those who abuse us, to repel evil with good.

The emotional center of a believer’s relationship with all of humanity is goodwill, to love for them what is loved for oneself, and to hate for them what is hated for oneself. This fundamental axiom in Islam is the basis for all of our actions towards people, whether Muslims or non-Muslims.

Success comes from Allah, and Allah knows best.

Abu Amina Elias

Abu Amina Elias (Justin Parrott) is an academic librarian, researcher, and translator specializing in the Quran, Hadith, and their commentaries. He is a former instructor of Islamic Creed for Mishkah University.

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Classical Consensus on Malice

Definition of Malice

Malice and Leadership

Malice is Harmful to the Heart

Least Degree of Malice

Pure Hearts are without Malice

Malice is not in Paradise

Malice is Unresolved Anger

Healing from Anger in the Heart

Malice is Weakness

Prayers for freedom from Malice and Anger

Malice, Sha’ban, and Ramadan

Malice, Idolatry, and Black Magic

Malice is Irrational

Malice, Malevolence, and Hypocrisy

Malice and Envy

Healing from Envy and Malice in the Heart

Malice, Arrogance, and Self-Pride

Healing from Arrogance in the Heart

Repel Malice with Good Deeds

Religious Love and Goodwill

Islamic Renewal and Malice Removal

Conclusion

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