As a human, you certainly have a deep sense of disappointment with someone. Moreover, these actions include badmouthing us, even wrongdoing. That way, we will automatically express curses, curses accompanied by curses, to bad words to the person.
Even though as a Muslim, this act is not a reflection of the praiseworthy morals that should be done. Including praying for or even wishing for destruction or badness for people who have done things tested for us.
This is a problem that Imam Al-Ghazali really cares about. Reported from nu.online (16/11/20) that he has explained this discussion in his two major works. One of them, as has been explained in the Book of Ihya Ulumuddin, that acts like this are considered despicable in Islamic law.
"Close to the curse is praying for the bad for people, including praying for the wrongdoer, such as praying for someone, 'May God not heal his body,' 'May God not give him safety,' or a prayer for the like because it is a reprehensible act."
In the hadith it is also mentioned that, "Indeed, the oppressed pray evil for the oppressed until payment is paid, but the rest is the excess of the rights of the oppressor over the oppressed on the Day of Resurrection," (Abu Hamid Al-Ghazali, Ihya 'i Ulumiddin, [Cairo, Darus Syi'ib: without record of the year], juz IX, page 1569)
From the explanation above, it can be understood that Imam Ghazali was worried about this happening by Muslims. Especially if the prayer is accepted by Allah SWT. Because they crossed the line of wrongdoing, the person who initially wronged them, instead changed their status to the position of being wronged.
To explain more about this, Imam Ghazali was further explained by Sayyid Muhammad bin Muhammad Al-Husaini Az-Zabidi through the lecture of Ihya Ulumiddin, Kitab Ithafus Sadatil Muttaqin. Meaning, "According to me, a hadith like this is also narrated by Ibn Abi Shaybah and Ibn Abid Duniya about being angry."
Furthermore, this is relevant to the words of Allah SWT in Surah Asy-Syura verse 42 that "Indeed, the path of wrong-sin applies to those who do wrong to human beings", (Sayyid Muhammad Az-Zabidi, Ithafus Sadatil Muttaqin bi Syarhi Ihya ' i Ulumiddin, [Beirut, Muassasatut Tarikh Al-Arabi: 1994 M / 1414 H], juz VII, p. 493).
In other works, namely in the Book of Bidayatul Hidayah. Imam Al-Ghazali reminded a similar thing. Do not let us pray for the destruction of others who have done wrong while in a disappointed and angry position. Because it is feared that the weight of prayers that have been climbed can exceed the limits of his tyranny as explained by Sheikh M Nawawi Banten who explained in the Book of Bidayatul Hidayah.
Meaning, "Seventh (pray) destruction for (others. Take care of your mouth so as not to pray for any of the creatures of God even if you are oppressed) by that person. Only God can solve it. "
(In the hadith it is mentioned, 'Indeed, the oppressed pray) destruction (for those who oppress it until it is paid off) retribution with due injustice (but the rest is an advantage) addition (the right of the wrongdoer against him) to the oppressed ( which will be claimed by him).
This means that the oppressor will later claim the excess of his rights over the person he oppressed (on the Day of Judgment ') ”(Sheikh M Nawawi Banten, Maraqil Ubudiyyah ala Bidayatil Hidayah, [Semarang, Maktabah Al-Alawiyyah: without record of the year], page 69).
Through some evidence in the great work of Imam Ghazali, this act of praying and expecting the destruction of others is at risk of overreacting. so that we become lazy and do injustice with prayers after the worst of others. Persecution and tyranny by anyone and through anything (prayer for example) includes forbidden acts in Islam even if committed by people who were originally oppressed and persecuted.