In the Name of Allah, the Gracious, the Merciful
It was the practice of the Prophet ﷺ to supplicate and pray to Allah to guide the enemies of Islam and to benefit them in the Hereafter. Islam teaches us to love for others what we love for ourselves, including unbelievers and idolaters. Each one of us wants to be guided and, therefore, we should ask Allah to guide others even if they are unbelievers, sinners, or oppressors.
Anas ibn Malik reported: The Messenger of Allah, peace and blessings be upon him, said:
لَا يُؤْمِنُ أَحَدُكُمْ حَتَّى يُحِبَّ لِأَخِيهِ أَوْ قَالَ لِجَارِهِ مَا يُحِبُّ لِنَفْسِهِ
None of you has faith until he loves for his brother what he loves for himself.
Source: Ṣaḥīḥ al-Bukhārī 13, Grade: Muttafaqun Alayhi
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
This is interpreted as brotherhood in general, such that it includes the disbeliever and the Muslim. So he should love for his brother, the unbeliever, what he loves for himself which is his entering Islam, just as he should love for his brother Muslim that he remains in Islam. For this reason, it is recommended to supplicate for the disbeliever to be guided. The meaning of love here is an intention for good and benefit, and this meaning is religious love, not human love.
Source: Sharḥ Matn al-Arba’īn al-Nawawīyah 1/49-50
We should supplicate for guidance and forgiveness for people in general as a default rule. It is the essence of Allah to be forgiving and merciful, and the angels roam the earth seeking forgiveness for everyone upon it. By expressing mercy and forgiveness in our supplications, we fulfill Allah’s plan for the creation.
Allah said:
وَالْمَلَائِكَةُ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَيَسْتَغْفِرُونَ لِمَن فِي الْأَرْضِ ۗ أَلَا إِنَّ اللَّهَ هُوَ الْغَفُورُ الرَّحِيمُ
The angels exalt the praise of their Lord and ask forgiveness for those on earth. No doubt, Allah is the Forgiving, the Merciful.
Surat al-Shura 42:5
Imam al-Baydawi commented:
أي بالسعي فيما يستدعي مغفرتهم من الشفاعة والإِلهام وإعداد الأسباب المقربة إلى الطاعة وذلك في الجملة يعم المؤمن والكافر
That is, by striving to attain their forgiveness through intercession, inspiration, and preparing the means that lead to obedience. This generally includes both believers and unbelievers.
Source: Anwār al-Tanzīl wa Asrār al-Ta’wīl 5/76
It was the practice of all of the Prophets, in emulation of the angels, to supplicate for their oppressor’s forgiveness, even though they suffered bodily harm and pain at their hands.
Abdullah ibn Mas’ud reported: I saw the Messenger of Allah, peace and blessings be upon him, tell the story of a prophet who was beaten by his people and he wiped the blood from his face, saying:
رَبِّ اغْفِرْ لِقَوْمِي فَإِنَّهُمْ لاَ يَعْلَمُونَ
My Lord, forgive my people for they do not know.
Source: Ṣaḥīḥ al-Bukhārī 6530, Grade: Muttafaqun Alayhi
In another narration, the Prophet ﷺ himself said this prayer after being attacked and harmed during the battle of Uhud:
اللَّهُمَّ اغْفِرْ لِقَوْمِي فَإِنَّهُمْ لا يَعْلَمُونَ
O Allah, forgive my people for they do not know.
Abu Hatim, may Allah be pleased with him, said:
يَعْنِي هَذَا الدُّعَاءُ أَنَّهُ قَالَ يَوْمَ أُحُدٍ لَمَّا شُجَّ وَجْهُهُ
The Prophet said this supplication during the battle of Uhud when they slashed his face.
Source: Ṣaḥīḥ Ibn Ḥibbān 985, Grade: Sahih
This incident demonstrates the Prophet’s ﷺ strict adherence to his mission as “mercy to the worlds” despite enduring violent persecution at the hands of unbelievers.
Imam al-Nawawi commented:
فِيهِ مَا كَانُوا عَلَيْهِ صَلَوَاتُ اللَّهِ وَسَلَامُهُ عَلَيْهِمْ مِنَ الْحِلْمِ وَالتَّصَبُّرِ وَالْعَفْوِ وَالشَّفَقَةِ عَلَى قَوْمِهِمْ وَدُعَائِهِمْ لَهُمْ بِالْهِدَايَةِ وَالْغُفْرَانِ وَعُذْرِهِمْ فِي جِنَايَتِهِمْ عَلَى أَنْفُسِهِمْ بِأَنَّهُمْ لَا يَعْلَمُونَ
In this tradition is what the Prophet practiced of forbearance, patience, forgiveness, and compassion for his people, his supplication for them to receive guidance and to be forgiven, and for them to be excused for their sins as they did not know.
Source: Sharḥ Ṣaḥīḥ Muslim 12/150
And Al-Qadi ‘Iyad commented:
وقد روى مثل هذا القول عن نبينا صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يوم أحد فيه ما كانوا عليه صلوات الله عليهم من الحلم والصبر والشفقة على قومهم وأممهم وأنهم مع فعلهم بهم وأذاهم لهم دعوا بالغفران وعذروهم بالجهل وقلة العلم بما أتوه
A similar statement was narrated from our Prophet on the day of Uhud. In this is their forbearance, patience, and compassion for their peoples and nations, that despite what they did to them and how they hurt them, they prayed for their forgiveness and excused them for their ignorance, as they had only been given a little knowledge.
Source: Ikmāl al-Mu’lim bi-Fawā’id Muslim 6/164
On several occasions, the Companions asked the Prophet ﷺ to supplicate against the enemies of Islam, the very same people who threatened them, hurt them, caused great suffering, and even killed some of their loved ones.
The Prophet ﷺ almost always refused to pray against his enemies in the hope that one day they might see the light, while he rarely prayed against them unless it was clear to him, possibly by divine revelation, that they had no hope for redemption. Praying for their guidance is the default rule, while praying against them is the exception in the most extreme cases.
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
Jabir reported: It was said, “O Messenger of Allah, the arrows of the tribe of Thaqīf have pierced us, so pray against them!” The Messenger of Allah, peace and blessings be upon him, said:
اللَّهُمَّ اهْدِ ثَقِيفًا
O Allah, guide the tribe of Thaqīf!
Source: Sunan al-Tirmidhī 3942, Grade: Hasan
Ibn Mas’ud, may Allah be pleased with him, said:
إِذَا رَأَيْتُمُ الرَّجُلَ مِنْكُمْ قَارَفَ ذَنْبًا فَلا تَدْعُوا اللَّهَ عَلَيْهِ وَلَا تَسُبُّوهُ وَلَكِنِ ادْعُوا اللَّهَ أَنْ يُعَافِيَهُ وَأَنْ يَتُوبَ عَلَيْهِ فَإِنَّا كُنَّا إِذَا رَأَيْنَا الرَّجُلَ خُتِمَ لَهُ بِخَيْرٍ رَجَوْنَا لَهُ وَإِذَا خُتِمَ لَهُ بِشَرٍّ خِفْنَا عَلَيْهِ
If you see a man among you seduced into a sin, then neither supplicate to Allah against him nor curse him. Rather, supplicate for Allah to save him and to accept his repentance. When we saw a man do good at the end of his life, we would hope for him. When we saw a man do evil at the end of his life, we would fear for him.
Source: al-Tawbah li-Ibn Abī Dunyā 114
Abu Huraira reported: At-Tufayl came with his companions and they said, “O Messenger of Allah, the tribe of Daws has disbelieved and rejected you, so pray to Allah against them.” And it was said, “May the tribe of Daws be destroyed!” The Prophet, peace and blessings be upon him, said:
اللَّهُمَّ اهْدِ دَوْسًا وَائْتِ بِهِمْ
O Allah, guide the tribe of Daws and bring them to me.
Source: Ṣaḥīḥ al-Bukhārī 4131, Grade: Muttafaqun Alayhi
Imam al-Qastallani commented:
أي مسلمين وهذا من كمال خلقه العظيم ورحمته ورأفته بأمته … وأما دعاؤه على بعضهم فذلك حيث لا يرجو ويخشى ضررهم وشوكتهم
That is, for them to become Muslims, and this is from the perfection of his great character, his mercy, and his compassion for his nation… As for his supplication against some of them, that is only when there is not hope for them and he fears their harm and might.
Source: Irshād al-Sārī 6/418
In another narration of this incident, Al-Tufayl, who was from the tribe of Daws, met the Messenger of Allah, peace and blessings be upon him, saying, “O Messenger of Allah, the tribe of Daws has surely disobeyed you and rejected you, so pray to Allah against them.” The Messenger of Allah turned to the Qiblah and raised his hands, such that the people thought he would pray against them, but the Prophet said:
اللَّهُمَّ اهْدِ دَوْسًا وَائْتِ بِهِمْ
O Allah, guide the tribe of Daws and bring them closer to me.
Source: al-Adab al-Mufrad lil-Bukhārī 611, Grade: Sahih
This was a very public display of mercy, as the Prophet ﷺ had “flipped the script,” so to speak, that the Companions had expected. They thought he was going to curse them or pray for their destruction, but instead, he asked Allah to guide them and bring them closer to Islam. And this was in spite of the fact that the Daws tribe was extremely hostile to Islam, as the Prophet ﷺ once remarked:
مَا كُنْتُ أَرَى أَنَّ فِي دَوْسٍ أَحَدًا فِيهِ خَيْرٌ
I did not think there was anyone good in the tribe of Daws.
Source: Sunan al-Tirmidhī 3838, Grade: Sahih
In one of the most famous examples, the Prophet ﷺ prayed for Allah to guide Umar Ibn Al-Khattab, who at the time was a powerful enemy of Islam.
Ibn Umar reported: The Messenger of Allah, peace and blessings be upon him, said:
اللَّهُمَّ أَعِزَّ الْإِسْلَامَ بِأَحَبِّ هَذَيْنِ الرَّجُلَيْنِ إِلَيْكَ بِأَبِي جَهْلٍ أَوْ بِعُمَرَ بْنِ الْخَطَّابِ
O Allah, strengthen Islam with one of two men whom you love more: Abu Jahl or Umar ibn Al-Khattab.
Source: Sunan al-Tirmidhī 3681, Grade: Sahih
Because of the Prophet’s ﷺ supplication, Umar went on to become one of the greatest of the early Muslims and a role model for the entire Muslim community, the second Righteous Caliph and the best of the Companions only behind Abu Bakr.
In another story, the Prophet ﷺ was violently rejected by the people of Al-Ta’if. They mocked him and ran him out of the city whilst pelting him with stones, to the point that blood soaked his sandals. In this moment, Allah sent to the Angel of the Mountains to him with a choice: If he desired, he could overturn the mountains upon the entire city and destroy all of its inhabitants. The Prophet, peace and blessings be upon him, refused the request, saying:
بَلْ أَرْجُو أَنْ يُخْرِجَ اللَّهُ مِنْ أَصْلاَبِهِمْ مَنْ يَعْبُدُ اللَّهَ وَحْدَهُ لاَ يُشْرِكُ بِهِ شَيْئًا
No, rather I hope that Allah will bring from their descendants people who will worship Allah alone without associating partners with him.
Source: Ṣaḥīḥ al-Bukhārī 3231, Grade: Muttafaqun Alayhi
It is permissible to pray against a legitimate oppressor, of course, but it is neither virtuous or recommended to do so. It is merely allowed as a concession for those whose hearts are not ready for it.
Allah said:
وَلَمَنْ صَبَرَ وَغَفَرَ إِنَّ ذَلِكَ لَمِنْ عَزْمِ الأُمُورِ
Whoever endures patiently and forgives, surely this is a resolve to aspire to.
Surat al-Shura’ 42:43
Imam al-Qarafi commented:
أَيْ مِنْ مَعْزُومِهَا وَمَطْلُوبِهَا عِنْدَ اللَّهِ فَإِنْ زَادَ فِي الْإِحْسَانِ عَلَى ذَلِكَ بِأَنْ دَعَا لَهُ بِالْإِصْلَاحِ وَالْخُرُوجِ عَنْ الظُّلْمِ فَقَدْ أَحْسَنَ إلَى نَفْسِهِ بِمَثُوبَةِ الْعَفْوِ وَتَحْصِيلِ مَكَارِمِ الْأَخْلَاقِ وَإِلَى الْجَانِي بِالتَّسَبُّبِ إلَى إصْلَاحِ صِفَاتِهِ وَإِلَى النَّاسِ بِالتَّسَبُّبِ إلَى كِفَايَتِهِمْ شَرَّهُ فَهَذِهِ ثَلَاثَةُ أَنْوَاعٍ مِنْ الْإِحْسَانِ لَا يَنْبَغِي أَنْ تَفُوتَ اللَّبِيبَ لَا سِيَّمَا وَقَدْ رُوِيَ أَنَّ الْإِنْسَانَ إذَا دَعَا بِمَكْرُوهٍ عَلَى غَيْرِهِ تَقُولُ لَهُ الْمَلَائِكَةُ وَلَك مِثْلُهُ وَإِذَا دَعَا بِخَيْرٍ لِأَحَدٍ تَقُولُ لَهُ الْمَلَائِكَةُ وَلَك مِثْلُهُ
That is, they are among the matters that are determined and sought by Allah. If he increases his good-doing by supplicating for his oppressor’s reform and for him to abandon injustice, then he has done good to himself by receiving the reward of forgiveness and attaining noble character traits, as well as to the offender by helping him to improve his character and to the people by helping them to avoid his evil. These three types of excellence should not be missed by the intelligent person, especially since it has been narrated that if a person prays for something bad to happen to someone else, the angels say to him, ‘And the same to you,’ and if he prays for something good to someone, the angels say to him, ‘And the same to you.’
Source: al-Furūq lil-Qarāfī 4/292-293
We must be cautious not exaggerate in our prayers against others, even if it seems justified, because it is confirmed that the angels respond to our supplications, saying, “And for you the same!” So one might be earning condemnations of the angels if they transgress the limits of prayers for retaliation!
When we refuse to pray for the benefit of others, this is usually because our hearts have not spiritually matured to bear such an admittedly difficult act of forgiveness, or even worse, we are controlled by spiritual diseases of exaggerated hatred, rage, malice, and envy.
The cure for these diseases is to do the exact opposite of what they command us to do. If malice incites us to curse people, then we should respond by praying for their guidance until our hearts are cleansed from this terrible affliction.
Imam al-Ghazali writes:
وأما العمل النافع فيه فهو أن يحكم الحسد فكل ما يتقاضاه الحسد من قول وفعل فينبغي أن يكلف نفسه نقيضه فإن حمله الحسد على القدح في محسوده كلف لسانه المدح له والثناء عليه وإن حمله على التكبر عليه ألزم نفسه التواضع له والاعتذار إليه … فَهَذِهِ هِيَ أَدْوِيَةُ الْحَسَدِ وَهِيَ نَافِعَةٌ جِدًّا إِلَّا أَنَّهَا مُرَّةٌ عَلَى الْقُلُوبِ جِدًّا وَلَكِنَّ النَّفْعَ فِي الدَّوَاءِ الْمُرِّ
As for beneficial deeds, it is to be a judge over envy. For everything that envy brings to court of sayings and deeds, he should oblige himself to do its opposite. If envy compels him to disparage the envied, then he should oblige his tongue to praise him and commend him. If envy compels him to be arrogant against him, then he should require himself to be humble before him and apologize to him… These are the cures for envy and they are very beneficial, although they are very bitter for the heart. Rather, the benefit is in bitter medicine.
Source: Iḥyāʼ Ulūm al-Dīn 3/199
Indeed, it is a distasteful and bitter medicine to swallow when we pray for people who have wronged us and harmed us in terrible ways. We may have to force ourselves to mouth the words before our hearts catch up. Yet, it is for our own good to do so, as the malice in our hearts is more harmful to ourselves than our prayers are against them.
Al-Fudayl ibn ‘Iyad, may Allah have mercy on him, said:
إِذَا أَتَاكَ رَجُلٌ يَشْكُوإِلَيْكَ رَجُلًا فَقُلْ يَا أَخِي اعْفُ عَنْهُ فَإِنَّ الْعَفْوَ أَقْرَبُ لِلتَّقْوَى فَإِنْ قَالَ لَا يَحْتَمِلُ قَلْبِي الْعَفْوَ وَلَكِنْ أَنْتَصِرُ كَمَا أَمَرَنِي اللهُ عَزَّ وَجَلَّ قُلْ فَإِنْ كُنْتَ تُحْسِنُ تَنْتَصِرُ مِثْلًا بِمِثْلِ وَإِلَّا فَارْجِعْ إِلَى بَابِ الْعَفْوِ فَإِنَّ بَابَ الْعَفْوِ أَوْسَعُ فَإِنَّهُ مَنْ عَفَا وَأَصْلِحْ فَأَجْرُهُ عَلَى اللهِ وَصَاحِبُ الْعَفْوِ يَنَامُ اللَّيْلَ عَلَى فِرَاشِهِ وَصَاحِبُ الِانْتِصَارِ يُقَلِّبُ الْأُمُورَ
If a man comes to you complaining about another man, then say, ‘O brother, forgive him as forgiveness is closer to righteousness.’ If he says my heart cannot tolerate forgiveness, but rather retaliation as Allah Almighty has commanded me, then say, ‘If you must, do so in the best manner and retaliate with the same measure which you were afflicted, or else return to the door of forgiveness. Surely, the door of forgiveness is wider. Whoever forgives and sets things right, his reward is with Allah. The one who forgives will sleep comfortably in his bed, but the one who avenges will toss and turn over his affairs.’
Source: Ḥilyat al-Awliyā’ 8/112
As Imam Ibn Muflih cited the poet:
لَمَّا عَفَوْتُ وَلَمْ أَحْقِدْ عَلَى أَحَدٍ أَرَحْتُ نَفْسِي مِنْ هَمِّ الْعَدَاوَاتِ
When I had forgiven and held no malice towards anyone, my soul was relieved from the worries of enmity.
Source: Al-Ādāb al-Sharʻīyah 1/53
In fact, it is the Sunnah to cleanse the heart of exaggerated hatred, malice, and rancor every morning and evening by praying for the benefit of those perhaps undeserving of it, strictly speaking.
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 rancor from your heart towards anyone, then do so.
Then the Prophet said:
يَا بُنَيَّ وَذَلِكَ مِنْ سُنَّتِي وَمَنْ أَحْيَا سُنَّتِي فَقَدْ أَحَبَّنِي وَمَنْ أَحَبَّنِي كَانَ مَعِي فِي الْجَنَّة
Young man, that is my Sunnah and whoever revives my Sunnah has loved me, and whoever loves me will be with me in Paradise.
Source: Sunan al-Tirmidhī 2678, Grade: Hasan
Finally, we ought to understand that supplicating and praying for others is, in reality, to pray for our own selves as the angels respond in kind. The rights of Muslim brotherhood demand praying for the Muslims the same way you would pray for yourself.
Imam al-Ghazali writes:
من حقوقه الدعاء للأخ في حياته وبعد مماته بِكُلِّ مَا يُحِبُّهُ لِنَفْسِهِ وَلِأَهْلِهِ وَكُلِّ مُتَعَلِّقٍ به فتدعو له كما تدعو لنفسك ولا تفرق بين نفسك وبينه فإن دعاءك له دعاء لنفسك على التحقيق
Among his rights are prayer for his brother in his life and after his death for everything that he loves for himself, his family, and everything related to him. Thus, you pray for him as you pray for yourself, without distinction between yourself and him. Indeed, your prayer for him is a prayer for yourself in reality.
Source: Iḥyā’ ‘Ulūm al-Dīn 2/186
In sum, the Prophet ﷺ regularly prayed for his enemies to be guided to Islam, despite the great suffering they inflicted upon himself and the Muslims. Praying for the guidance of enemies and sinners is Islam’s general rule of mercy and the recommended Sunnah, but praying against them is only a permissible concession in the most severe cases for hearts not ready to accept forgiveness with graceful forbearance.
Our wayward brothers and sisters in Islam, who may be lost and stumbling in sin, are even more deserving for us to pray for their guidance, just as we would want them to pray for us if we were similarly straying from the Straight Path.
Success comes from Allah, and Allah knows best.
