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Prophet Muhammad (peace and blessings of the Creator) said: “If a person insults you, knowing something about you [having some information that can be used to discredit your honor], then do not insult him [in response], knowing that something about him. [If you refrain from insulting] then God’s reward is for you [for patience and restraint], and for him - his sin [let him live with it].”
Companion Osama ibn Shariq reported: “We sat next to the Prophet as if with birds on our heads (without a single movement or rustle we listened to him very carefully). A crowd of Bedouins came with their questions. Some of them concerned difficulties in religious duties. The Messenger of the Almighty said: “O people! The Lord has removed difficulties from you [and can forgive you a lot]. The exception is the case when one hurt the honor and dignity of another. This is [a very serious, problematic] sin and destruction. [Continuing to be ill-mannered and not watching his speech, a person will lead himself to obvious death in both worlds].”
Prophet Muhammad (peace and blessings of the Creator be upon him) said: “A believer cannot be (1) defamatory (blasphemous, discrediting), (2) cursing, (3) rude (obscene, indecent), (4) swearing and obscene.”
Prophet Muhammad said: “When a person curses something, the curse rises to the heavens, but their gates are closed, preventing it from passing through. Then the curse descends on the earth, but the earthly gates also close, not letting it in. It begins to rush now to the right, then to the left. Having never found a way out for itself, it goes to the one who was cursed, if he deserves it. If not (does not deserve it), the curse returns to the one who said (voiced) it.”
The Prophet Muhammad said: “A person who is truthful [before God in matters of faith and piety] cannot be a curser.”
Imam al-Nawawi commented: “Cursing in prayer is a distance from God's mercy, and such behavior is not compatible with the morality of a believer.”
The Prophet's companions said: “When we saw that someone was uttering curses against another, we believed that he was committing one of the great sins.”
“One day [not very polite] representatives of the People of the Book [several Jews] asked the Prophet Muhammad for a meeting. When they arrived, they greeted him with the words: “As-samu ‘alaikum!” ‘Aisha, who was nearby at that moment, could not contain her emotions and exclaimed: “And you are “as-sam” and the Lord’s curse!” Prophet Muhammad (peace and blessings of Allah be upon him) calmly objected: “O ‘Aisha! Verily, the Almighty Creator is characterized by kindness and gentleness (rifq). And He loves kindness and gentleness in all matters [that is, He especially loves these qualities in believers].” ‘Aisha exclaimed: “Didn’t you hear what they said?!” The Prophet replied: “I said in response: “And to you (wa’alaikum).”
Prophet Muhammad (peace and blessings of God be upon him) never, I emphasize, was never rude, even in response to the most unpleasant insults addressed to him. There are several reliable hadiths about this.
It is reported how one fire worshiper greeted Ibn ‘Abbas, considered one of the most learned companions of the Prophet, with the words: “As-salamu ‘alaikum! (Peace be with you!),” and he replied: “Wa ‘alaikumus-salaam wa rahmatul-la (And peace and mercy of the Almighty to you).” Some of those nearby asked in bewilderment: “Do you wish him (the fire worshiper!) the mercy of the Lord?” Ibn ‘Abbas replied: “Doesn’t he live surrounded by the mercy of the Creator?!”
Prophet Muhammad (peace and blessings of God be upon him) said: “Fear the prayer of the oppressed [try not to oppress anyone; do not infringe on the rights of others, do not infringe on their honor or property]! Even if he is an atheist. [It makes no difference what religion, what views or what nationality is the one whom you oppressed, whose property or honor you encroached on!] There is no barrier between him [the oppressed person, whose honor, dignity or property was encroached upon] and God [the Lord of the worlds]. his prayer will be heard and accepted, and therefore the oppressor, who did it deliberately, cannot avoid God’s retribution].”
Prophet Muhammad (peace and blessings of God be upon him) said: “If one has harmed another in any way, for example by hurting his honor (dignity), then let him immediately, on the same day, ask him for forgiveness. [Let him] not delay until the moment when there is no longer cash[worldly material values will fade into oblivion]. [On the Day of Judgment] if he (the offender) has good deeds [performed in worldly life], then with them he will compensate for all the insults that he inflicted on others. If he does not have any good deeds [if all his good deeds were reset to zero in worldly life, or came to naught when paying off with others on the Day of Judgment, or there were none at all], then the sins of the offended person will be blamed on him [in clear proportion to previous insult or damage caused to him].”
Hadith from Ibn ‘Umar. See, for example: as-Suyuty J. Al-jami‘ as-sagyr [Small collection]. Beirut: al-Kutub al-‘ilmiya, 1990. P. 47, hadith No. 670, “Hasan.”
“The Almighty has not made any difficulties (pressure, critical situation) for you in religion” (see: Holy Koran, 22:78). Let me note that the Creator did not remove religious duties from us (prayer-namaz, fasting, obligatory alms, etc.), but He removed difficulties and constraint from our shoulders. In religion there is no enslavement of human nature, but rather its emancipation. And the more competent and wiser man, the more he feels, understands and sees it.
However, the real problem is what is mentioned later in the hadith.
Hadith from Osama ibn Shariq; St. X. Ahmad, Ibn Majah, at-Tabarani and others. See, for example: Ahmad ibn Hanbal. Musnad. In 6 vols., 1985. T. 4. P. 278; al-Amir ‘Alayud-din al-Farisi. Al-ihsan fi takrib sahih ibn habban. T. 2. pp. 236, 237, hadith No. 486, “sahih”; at-Tabarani S. Al-mu'jam al-kabir. T. 1. P. 184, Hadith No. 482; al-Khatib al-Baghdadi A. Tarikh Baghdad [History of Baghdad]. In 19 vol. Beirut: al-Kutub al-‘ilmiya, [b. G.]. T. 9. P. 197.
Hadith from Ibn Mas'ud; St. X. Ahmad, at-Tirmizi, Ibn Habban and others. See, for example: al-Suyuty J. Al-jami‘ as-sagyr. P. 464, Hadith No. 7584, “sahih”; at-Tirmidhi M. Sunan at-Tirmidhi. 2002. P. 580, Hadith No. 1982, “Hasan”; Nuzha al-muttakyn. Sharh Riyadh al-Salihin. T. 2. P. 397, Hadith No. 1736, “Hasan”.
Hadith from Abu Darda'; St. X. Abu Dawud and others. See, for example: Abu Dawud S. Sunan abi Dawud [Code of Hadiths of Abu Dawud]. Riyadh: al-Afkar ad-Dawliyya, 1999. P. 532, Hadith No. 4905, “Hasan”; al-Qaradawi Y. Al-muntaka min kitab “at-targyb wat-tarhib” lil-munziri. T. 2. P. 240, Hadith No. 1682.
Hadith from Abu Hurayrah; St. X. Muslim and others. See, for example: an-Naysaburi M. Sahih Muslim [Code of Hadiths of Imam Muslim]. Riyadh: al-Afkar ad-Dawliyya, 1998. P. 1044, Hadith No. 84–(2597); al-Qaradawi Y. Al-muntaka min kitab “at-targyb wat-tarhib” lil-munziri. T. 2. P. 239, Hadith No. 1677; an-Nawawi Ya. Sahih Muslim bi sharkh an-Nawawi [Compendium of hadiths of Imam Muslim with comments by Imam an-Nawawi]. In 10 volumes, 18 hours, volume 8, part 16, p. 148, hadith No. 84–(2597).
I note that this does not contradict isolated cases of the Prophet voicing curses, because the insight and awareness of the prophets and God’s messengers, guided by Divine Revelation, are in no way comparable to the analysis, opinions and emotions of ordinary people who are ready to curse all their enemies and “send them” to Hell, not noticing the logs of sin in its eye. Try to understand this through other hadiths, including the one that talks about the movement of a curse spoken at someone.
See: an-Nawawi Ya. Sahih Muslim bi Sharh an-Nawawi. T. 8. Part 16. P. 148.
See, for example: al-Qaradawi Y. Al-muntaka min kitab “at-targyb wat-tarhib” lil-munziri. T. 2. P. 240, Hadith No. 1681.
But I note that there is no need to look at all Jews with distrust, much less hostility, because of those few. If these are the feelings that awaken in you, it means that you did not understand this hadith.
The word "as-sam" is translated from Arabic as "death". See: Ibn Manzur. Lisan al-'Arab [Language of the Arabs]. In 15 volumes. Beirut: Sadir, 1994. Vol. 12. P. 313. That is, they “greeted” the Prophet, wishing him death.
See: Al-Musnad al-Jami'. T. 20. P. 204, hadith No. 17043; al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. In 18 vol., 2000. T. 14. P. 283, hadith No. 6927.
See: al-Qaradawi Y. Fi fiqh al-akaliyat al-Muslima. Cairo: al-Shuruk, 2001. P. 149.
Based on scraps of knowledge obtained from television programs or the Internet, some of our contemporaries believe that Muslims should treat only Muslims well, nobly, fairly and leniently. This is a widespread stereotype of our time, formulated by radical groups to “legalize” crimes and disseminated by non-Muslim media. I have already written in more detail about this earlier and I recommend that you carefully study my book “How to See Heaven?” Here I want to cite only one verse from the Holy Quran and give a brief commentary on it.
"Allah (God, Lord) does not prohibit to you[believers] treat everyone nobly and fairly [regardless of nationality, beliefs, religion], except those who fight you because of your religious beliefs and drive you out of your homes. [Be just!] Truly, Allah (God, Lord) loves the just” (Holy Quran, 60:8).
That is, only these two categories of people do not deserve nobility in their address for the crimes and robbery that they commit. As for everyone else, no matter who they are in their beliefs and views, whether they are good or bad, it doesn’t matter - we, if we consider ourselves obedient to the Creator (and not our whims), are obliged to treat them kindly and respectfully (at least - try to be like that). Thus, we will show ourselves the essence of our souls and hearts: are they full of satanic bad manners and rudeness, covered with beautiful Muslim sayings that are only in the tongue, or is it still a small light of faith that illuminates us from the inside, helping to distinguish evil from good in the labyrinths of the soul , sinful from righteous.
Hadith from Anas; St. X. Ahmad and Abu Ya'li. See, for example: as-Suyuty J. Al-jami‘ as-sagyr [Small collection]. Beirut: al-Kutub al-‘ilmiya, 1990. P. 16, hadith No. 150, “sahih.”
Hadith from Abu Hurayrah; St. X. al-Bukhari. See, for example: al-Bukhari M. Sahih al-Bukhari. In 5 vols. T. 2. P. 734, hadith No. 2449; al-Qari ‘A. Mirkat al-mafatih sharkh miskyat al-masabih. In 11 volumes. Beirut: al-Fikr, 1992. Vol. 8. P. 3201, Hadith No. 5126.
Each of us, when making duas, wants them to be accepted. We want the Almighty to answer our prayers and give us the best.
One of the most remarkable aspects of Islam is its ease and simplicity, which is that everything in the religion has a meaning. The only thing required to be a Muslim is as natural to a person as breathing - to follow certain rules and beware of the forbidden.
And if you want something and strive for something, all you need to do is turn to Allah Almighty.
There are a couple of things that will increase the chances of your duas being answered. Prophet Muhammad (peace be upon him) taught us many things that can make duas more effective.
Do not forget that everything is in the will of the Almighty. Trust Him and accept His predestination.
- Dua during a trip, travel.
- Dua in moments of oppression and oppression.
- Dua for children.
The Messenger of Allah (peace be upon him) said: “Three types of dua to Allah will not be rejected: the dua of the oppressed and offended; traveler's dua parents' dua for their child.
- Dua for the last third of the night.
The power of Our Lord descends into the lower heaven every night in the last third of the night, and He says: “Who calls upon Me that I may answer? Who asks Me to give to him? Who is asking for forgiveness so that I will forgive him?”
- Dua for another Muslim.
“When a Muslim asks in his prayers for his brother in faith in his absence, his prayer is accepted by the Almighty. And every time a person asks for [good] for his brother in faith, an angel appears at his bedside, to whom the Almighty is entrusted to say, “O Allah, accept his prayer and give him the like of what he asks for his fellow believer.”
- Show patience.
"The slave's prayers continue to be answered until he becomes impatient and says, 'I have begged and I have begged, and yet I have not received an answer.'
- Do not ask for forbidden and sinful things in dua.
“The slave’s prayers continue to be answered until he asks for something sinful or breaks family ties, and until he becomes impatient.”
- Praise the Almighty in dua.
- Pray for Prophet Muhammad (peace be upon him).
“Once the Messenger of Allah (peace be upon him) heard how one man, during his prayer, began to make supplications to Allah, without first glorifying Allah Almighty and without turning to Him with prayers for the Prophet (peace be upon him), and said: “This man hurry up!” After which he called him to himself and said to him: “When any of you wishes to turn to Allah with a prayer, let him begin by giving praise to his Great Lord and glorifying Him, then let him invoke a blessing on the Prophet, and only then ask whatever he wants!”
- Dua in moments of despair.
“A servant is closest to his Lord when he bows to the ground, so turn to Him with prayers more often (at such moments).”
- Use what is permitted.
Once the Messenger of Allah (peace be upon him) mentioned a man who has been on the road for a long time, his hair is disheveled and covered with dust, he stretches out his hands to the sky and says: “O my Lord, O Lord,” but his food is forbidden, his drink is forbidden , his clothing is forbidden, and he is full of forbidden things, how will his prayer be answered!?”
- Dua on Friday.
The Messenger of Allah (peace be upon him) said: “There is a period of time when Allah gives a Muslim who stands up for prayer whatever he asks for.” And he showed with his hand how short this period of time is.
- Dua between adhan and iqam.
“The prayer between the call for prayer and the announcement of its beginning will not be rejected.”
- Dua during a battle with the enemy.
“Prayer at two points in time will not be rejected: after the adhan and during the battle with the enemy.”
- Make dua with confidence in its acceptance and do not say “if you want” in dua.
“When one of you turns to Allah with a request, let him be purposeful and not say: “Lord! Forgive me if you want, have mercy on me if you want, give it to me if you want.” Because nothing can force Allah to act against His own will.”
- Dua after obligatory prayer.
The Messenger of Allah (peace be upon him) was asked: “O Messenger of Allah, which dua will be heard?” He answered: “Performed at the end of the night and at the end of the prescribed prayers.”
- Dua with raised palms.
It is narrated from Yahya ibn Saeed and Shariq, who heard from Anas that the Prophet (peace be upon him) “raised his hands so that I saw the whiteness of his palms.”
- Dua during obligatory prayer.
Yahya asked the Messenger of Allah about dua during the obligatory prayers, to which the Messenger of Allah said (peace be upon him): “There is no harm in it.”
- Dua on the day of Arafah.
“The best prayer is the prayer on the Day of ‘Arafah, and the best thing that I and other prophets before me said were the words: “There is no god but Allah alone, Who has no partner.”
- Dua towards Qibla.
Abdullah Zaid al Ansari reported that the Messenger of Allah (peace be upon him) went to the place of prayer to ask the Almighty for rain. And while praying, he turned towards the qibla.
- Dua with sincerity.
Saida Hayat
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It is important for Muslims to earn the dua of the oppressed and beware of their curse. After the construction of the fortress, the Seljuk Sultan Alaaddin Keykubad called the righteous Bahaeddin Veled to find out his opinion.
Having walked around and examined the structure, he said: “Your fortress is unusually beautiful and seems resistant to enemy attacks or mudflows. However, what measures have you taken to protect yourself from the baddua of oppressed subjects suffering from injustice? After all, their curses are capable of piercing the walls of a hundred thousand fortresses and turning them into ruins. You better build walls of justice, goodness and piety, which are the most reliable. After all, the peace and prosperity of the people and the whole world is preserved thanks to the dua of people.”
The successes, achievements and victories of Muslims largely depend on the efforts shown and the sincerity of the dua. The Quran says: “Ask [Muhammad]: “Can you imagine that you will call on anyone other than Allah for help when the punishment of Allah falls on you and the Day of Judgment befalls you? [Answer] if you [only] are able to speak the truth.” Yes! Only Him will you call for help. And He will help you with what you cry to Him for, if He wills. And then you will forget about [those deities] that you worshiped besides Him" (Sura al-An'am, 6/40-41).
Another verse contains the admonition: “Turn to your Lord humbly and submissively. Verily, He does not love those who transgress the limit" (Surah al-A'raf, 7/55).
To find salvation and goodness in eternal life, we must fulfill the commands of the Almighty: “O you who believe! Fear Allah as you should and convert to Islam before death overtakes you!” (Surah Ali Imran, 3/102).
Every mu'min should take care to make his last breath beautiful. After all, even the chosen slaves of Allah are in constant worry about the Day of Judgment. Nobody knows when it will come last hour Therefore, you need to live with iman and stay on the straight path. Prophet Yusuf (alaihis salaam) addressed the Almighty: “Lord! Give me rest, having surrendered to You, and include me among the righteous" (Sura Yusuf, 12/101).
In the Koran there is a dua of the righteous servants of Allah, who are called the possessors of reason: “Our Lord! Forgive us our sins and forgive us our sins and rest us [together with] the pious” (Sura “Ali Imran”, 3/193).
However, it is worth remembering that demonstrativeness is not necessary when making dua. Prophet Muhammad (PBUH) warned: “In prayer you do not call on the deaf. You turn to Allah, who hears and is close to you" (Bukhari, Jihad, 131).
The Great Creator does not reject sincere duas. However, He does not accept some even sincere prayers if they do not coincide with predestination. This means that the answer to requests awaits the believer in eternal life.
Oh Allah! Grant us Your mercy and forgiveness, make our souls treasuries of mercy and help us earn Your pleasure. Reward us with happiness and peace and accept the dua of Your sincere servants. Amen!
The heart is the place where the Almighty looks. And, if a meek, good-natured person has been wronged unjustly, then the Almighty himself comes to the defense of such a person. The prayer of a slave, unjustly offended and humiliated, regardless of whether he is a believer or not, appears to Allah Almighty without obstacles. The Prophet (PBUH) advised his disciples to avoid the prayers of the wronged, telling them to be afraid of the appeals of the one who was harmed (who was unjustly wronged). Therefore, between his prayer and the Almighty there is no veil (removed) (Muslim, “Iman”, 29).
“The Kaaba is a building built by the hands of Prophet Ibrahim. And the heart is the place where the Almighty looks. To break a heart is a greater crime than to destroy the Kaaba."
Those who are unjustly oppressed have a special position before the Almighty. Their level is high. Whoever seeks the pleasure of the Almighty will find it in the joy that he can bestow on wounded and sad souls. When Musa (alaihis salaam) addressed the Almighty: “Oh, my Lord! Where can I look for Your Grace? The Almighty pointed out to him: “The wounded have broken hearts” (Abu Nuaim, “Hiliya”, II, 364)
The mercy of the Almighty will not cease for those people and tribes who value and respect the sincere servants of Allah. On this topic, a noteworthy beit from D. Rumi’s “Masnavi” is:
“Allah Almighty will not wish the death or destruction of any people until pain is caused to his beloved slave - the Prophet or the righteous man” (p. 2, 3112).
From this beit it follows that the main reason for the death of tribes is their offensive and unworthy attitude towards the chosen slaves of Allah. Peoples who show respect for people of moral life and sincere faith will receive the special mercy of the Almighty, their honor and dignity will be increased, the level of their spirituality will be elevated.
One hadith - qudsi says: “If anyone acts hostile towards My righteous servant, I will declare war against him. My slave will not be able to approach me with anything more attractive than the obligatory actions (fards) established for him. He can also approach me with actions that he will perform in addition to the obligatory ones (nafil). When I love My servant, I will become (as if) his hearing (the ears with which he listens), the eyes with which he sees, his hands and feet. And whatever he asks of Me, without a doubt, I will definitely answer him. If he asks for My protection, I will protect him."(Bukhari, Riqaq, 38).
People “feel” that the chosen servant of the Almighty is next to them, even if it is difficult for them to accept. For example, sorcerers who served at the court of Pharaoh. They, despite the tension in the situation, showed a respectful gesture towards Prophet Musa (alaihis-salam), asking him: “O Musa! Will you throw [the staff] first, or should we throw it first?”
They felt the strength of faith and the magnitude of the spirit of Prophet Musa (alaihis salaam) in the most difficult period, when they were put in confrontation with him. And, perhaps, in this insignificant movement of the soul and gesture of respect for the Prophet of Allah, divine mercy was manifested - they were granted to see the world in its true light: the curtain was lifted, and faith penetrated their hearts.
Let's turn to the Koran. In Surah “Ta-Ha,” Allah Almighty tells the story of the relationship between the sorcerers and Musa (alayhis salaam). The Almighty said to his Prophet: “...Oh, Musa, [since] I have chosen you for Myself. Go along with 
brother with My signs and do not forget Me. Go both of you to Fir'aun, for he has committed iniquity. Speak to him meekly, perhaps he will come to his senses or fear [the Lord].” They replied: “Our Lord! Truly, we are afraid that he will hasten to offend us and oppress us.” [Allah] said: “Do not be afraid, for I am on your side and I hear and see [everything].”(Sura “Ta-Ha”, 20/41-46).
So Musa (alayhis salaam) and his brother Harun were sent to Pharaoh. Pharaoh first asked them questions. [Fir'aun] asked: “Who is your Lord, O Musa?” He replied: “Our Lord is the one who created all things and then showed them the straight path.” [Fir'aun] asked: “What about the dead generations?” [Musa] replied: “My Lord knows about this, and it is written in the Scripture.” My Lord makes no mistakes [in anything] and does not forget [nothing]. [He] is the one who made the earth a bedding for you and made roads for you along it, and brought down [rain] water from the sky.” And We grew thanks to her all kinds of plants. Eat [the fruits of these plants] and feed your livestock, for in all this there is a sign for those who have understanding. We created you from the earth, We will return you to it and bring you out of it again.” (Sura “Ta-Ha”, 20/49-55).
But Pharaoh did not believe them, did not “hear” the call of the Most High behind their words, but reduced his understanding of the situation to a worldly, vain level. He told the messengers: “O Musa! Have you really come to us to drive us out of our land with your witchcraft? But we will certainly show you something similar” (Sura Ta-Ha, 20/57).
A day was appointed for the test of Prophet Musa (alaihis salaam). Addressing the magicians, he warned them, telling them that they had taken the path of confrontation with the Almighty. Musa said to the sorcerers: “....Woe to you! Do not make false accusations against Allah, otherwise He will destroy you with [His] punishment. There is no luck for the one who makes lies in vain" (Sura at-Taha, 20/57).
The sorcerers, anticipating the outcome of events, respectfully offered to throw the staff to Musa (alaihis salaam) first. But the Prophet gave them primacy. And when they threw [the staves], they bewitched the eyes of the people, frightened them and performed a great sorcery. In Surah al-Araf, the Almighty says: “Then We inspired Musa: “Throw away your staff!” And [the thrown staff turned into a snake and] began to swallow what [the sorcerers] had created. And the truth was established, and what they did turned out to be in vain. In that very place they were defeated and became despised. And then the wizards fell on their faces. They said: “We have believed in the Lord of the worlds! In the Lord Musa and Harun" (Sura al-Araf, 7/ 117-122).
Within a few hours, the magicians visited two poles: at the bottom of the abyss of unbelief (kufr), when they put themselves on the level of the Prophet and had the audacity to enter into confrontation with him. Then, at the peak of faith, when they were able to resist Pharaoh, they gained the delight of faith, being in the rapture of a new strong feeling and discovery.
Pharaoh subjected them to unbearable torment, he said: “I [order] to cut off your arms and legs crosswise, and then crucify you all.”(Surah al-Araf, 7/124).
[The sorcerers] replied: “Verily, we are returning to our Lord. You are taking revenge on us only because we believed in the signs of our Lord.”
They, worried that their faith would not be broken in such a state, asked the Almighty for steadfastness and patience, turning to Him: “Our Lord! Grant us patience and rest us surrendered [to You]."(Surah al-Araf, 7/ 125-126).
By threatening, the pharaoh wanted to scare the former sorcerers, thinking that the fear of torment would overcome them and they would submit to his will. But it was not clear to Pharaoh that the sorcerers had already freed themselves from fear, cleared themselves of doubts, and the truth was revealed to them. And after that, even if their bodies were crushed into flour, there would be no fear left in them, for they had achieved insight and clarity of consciousness, and could already distinguish their shadows from themselves... They understood that the soul is the basis, the essence, and the body - shadow. They were ready to say goodbye to their mortal body...
D. Rumi calls:
“Oh man! This world is a dream and a sleep. Don't be fooled by his embellishments. Even if in a dream you dream that your hand is cut off and your body is dismembered into pieces, do not be afraid. Your Prophet said: “This world is just a dream, nothing more....”
“Perhaps, in the injustice that touched you, the highest justice was revealed...”
In many of the Masnavi bayts, Rumi reflects on this topic.
He asks: “O man! Is the evil that has befallen you a reflection of your unrighteous deeds, is it not the return to you of the arrows that you shot?”
The oppressor must be afraid of his actions: they have the ability to come back to him. And at the same time, the offended person should think about it: violence from the outside may be for a reason.
Rumi writes:
“Did the thorns hurt you?
But weren't you the one who raised them?
If you enjoy the soft touch of the most delicate fabrics, then this beautiful silk is most likely woven by your hands.
Ah, if you managed to descend into the depths of your nafs (raw, pure egoism), you would discover that a lot of the bad things that are happening are the essence of your “bad and unkind” that came to the surface. If you looked at the world in the light of the Almighty, would you start blaming others for bad deeds and deeds; Would you really, noticing the mistakes of others, remain so blind and inattentive to yourself?
These beats encourage you to look inside yourself. No matter how the circumstances develop, you first need to call yourself to account.
But at the same time, the meaning of situations cannot be unambiguous - what happens in life is much more complex, multi-layered. And when reading these beats, you should not take them as a unit of measurement in relation to all people and life situations.
If a person finds himself in difficult and unpleasant situations, this does not mean at all that this is happening because of his 
a mistake or malicious intent directed at another. An example of this is the Prophets. They are by nature sinless, kind, worried about their people, but they are the ones who have experienced the most insults, accusations and ingratitude.
Difficulties and suffering are a necessity of earthly life. Life on earth is a test. Suffering moves a person towards spiritual growth, helps him achieve maturity and perfection of the spirit.
Beit reads:
“Astonishing are those seekers of purity (disciples on the path of spiritual perfection) who, when the time comes for polishing, complain of rough treatment. But this cruelty is not towards you, my son. But this cruelty is towards the evil qualities within you. After all, when a carpet is knocked out, the blows are directed not at the carpet, but at the dust in it...” (III, 4008 - 4012).
It is given to everyone to distinguish between mercy and wrath, whether he is wise, ignorant, or wicked. But mercy hidden inside anger, or anger hidden in the core of mercy, is recognized only by one whose heart has a spiritual core... (III, 1506-1508).
Words ready to come out of your mouth...
Stop. Freeze. Look - your goal should be worthy - not to hurt with words, but to protect the heart of another in your heart. Your words must match your deeds. How wonderful is your state of mind if it gives pleasantness and spaciousness to your surroundings!
And if you get angry when faced with obstacles, get angry at any difficulty, attack every ignorant person with hatred, then how will you become a mirror if you don’t undergo polishing?
Suffering and difficulties make a person mature. Isn’t it cowardice and laziness to avoid and be afraid of difficulties?
Compassionate, show sensitivity, pity the weak, the poor, the lonely...
This is an indicator of a mature heart: it is capable of worrying about the souls of tyrants and people without conscience, for it is they who, in the world of eternity, will be among the most deprived, those who have suffered damage...”...
Here is the exquisite aroma of a rose... The rose flower acquired its aroma thanks to its friendship with thorns. Rumi writes:
“Listen to the story about this from the rose herself. She reasons: “Why should I suffer and be sad because I have thorns. I learned to rejoice thanks to my patience: I accepted my prickly thorns. And then it became possible for me to provide the world with an extraordinary, wonderful aroma..."
Instead of complaining about a sinner, isn’t it better to perceive him as a bird with a wounded wing, and not transfer hatred of sin onto the sinner, but take him into the palace of your heart and warm him...
And this heart has three properties: “First, it does not offend, second, it does not take offense, and third, it does not expect any reward for a good deed, and does it only for the sake of the Almighty.”
Oh Allah! Make our hearts radiate kindness and light so that we can extract useful share knowledge from the infinity of Your knowledge and honor us with the manifestation of Your Grace! Teach us the great art of not offending or being offended!