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For instance, there is a person, when you think of him you feel bitterness towards him and a wave of hatred flashes in your heart and mind, when you look at that person you avoid his company. When an opportunity arises to harm him physically, verbally or by any other way, you never miss it – then it is confirmed that you bear pure malice for that person. If the above signs do not appear and you just don’t feel like seeing that person, then this is not malice.
صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد
It is Ḥarām to bear malice and hatred towards a Muslim without any Shar’ī reason. (Fatāwā Razawiyyaĥ, vol. 6, pp. 526) It implies that someone who neither oppressed us nor did he do any harm in violating our rights. Nevertheless, we bear malice towards him in our heart, which is impermissible and Ḥarām as well as a deed which leads to Hell.
· If someone oppressed us or violated any of our rights, due to which we bear malice towards him, in this case it is not Ḥarām.
· Furthermore, if we are not capable of taking revenge on him, we should then wait for the Day of Judgement for the receiving of our rights from him. But forgiving him in the world is better.
· If one is capable of taking revenge, we can only harm him as much as he harmed us or he violated our rights in possessions etcetera.
· But having capabilities of taking revenge, if we still forgive him, we would be deserving of even more rewards.
· If he is likely to be more daring in persecuting us or others, in such cases, taking revenge is better than forgiveness.
(Aṭ-Ṭarīqa-tul-Muhammadiyyaĥ ma’ Al-Ḥadīqa-tun-Nadiyyaĥ, vol. 3, pp. 86)
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