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Therefore, it is necessary that infidelity should be cursed in order to serve the faith (Islam). Cursing unbelief in the heart is the lesser way. The… - Ahmad Sirhindi
" "Therefore, it is necessary that infidelity should be cursed in order to serve the faith (Islam). Cursing unbelief in the heart is the lesser way. The greater way is to curse it in the heart as well as with the body. In short, cursing means to nourish enmity towards enemies of the true faith, whether that enmity is harboured in the heart when there is fear of injury from them (infidels), or it is harboured in the heart as well as served with the body when there is no fear of injury from them.
In the opinion of this recluse, there is no greater way to obtain the blessings of Allah than to curse the enemies of the faith (be impatient with them). For Allah himself harbours enmity towards the infidels and infidelity…
Once I went to visit a sick man who was close to death. When I meditated on him, I saw that his heart was layered with darknesses. I intended to remove those darknesses. But he was not yet ready for it… When I meditated more deeply, I discovered that those darknesses had gathered due to his friendship with the infidels. They could not be dispersed easily. He had to suffer torments of hell before he could get purged of them…
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About Ahmad Sirhindi
Ahmad al-Fārūqī al-Sirhindī (26 June 1564 — 10 December 1624) was an Indian Islamic scholar, a Hanafi jurist, and a member of the Naqshbandī Sufi order. He has been described by some followers as a Mujaddid, meaning a “reviver", for his work in rejuvenating Islam and opposing the newly made religion of Din-i Ilahi and other problematic opinions of Mughal emperor Akbar. While early South Asian scholarship credited him for contributing to conservative trends in Indian Islam, more recent works, notably by ter Haar, Friedman, and Buehler, have pointed to Sirhindi's significant contributions to Sufi epistemology and practices.
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Ahmad al-Faruqi as-Sirhindi
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The honour of Islam lies in insulting kufr and kafirs. One who respects kafirs, dishonours the Muslims. To respect them does not merely mean honouring them and assigning them a seat of honour in any assembly, but it also implies keeping company with them or showing considerations to them. They should be kept at an arm's length like dogs.... If some worldly business cannot be performed without them, in that case only a minimum of contact should be established with them but without taking them into confidence. The highest Islamic sentiment asserts that it is better to forego that worldly business and that no relationship should be established with the kafirs.
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The real purpose in levying jizya on them (the non-Muslims) is to humiliate then to such an extent that, on account of fear of jizva, they may not be able to dress well and to live in grandeur. They should constantly remain terrified and trembling. It in intended to hold them under contempt and to uphold the honour and might of Islam.
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