JEALOUSY (HASAD)
Envy (HASAD)
The next bad habit is envy (hasad). "Hasad" signifies to be
envious. An individual caused with this sickness needs others not to
keep favors (nimat) gave to them by Allâhu ta'âlâ or in
different words he believes that them should lose those endowments. Craving that
others shouldn't have destructive things wouldn't be envy yet
would be ghayrat. Craving that the individuals who utilize strict
information to get common additions ought to lose their insight is
additionally ghayrat. Wishing annihilation of the riches and assets of
the individuals who use them to advance prohibited or harsh things or
to spread "bid'at" or to obliterate Islam, wouldn't be envy, yet
it would be strict ghayrat. One who bears envy in his heart
in spite of the fact that he could do without it or doesn't have any desire to bear that bad habit
wouldn't be evil. Things that come to the heart, e.g., considerations
or on the other hand recollections are not viewed as sins in light of the fact that controlling these
things isn't inside the force of one's self. In any case, on the off chance that one does
not stress over or lament having envy in one's heart or one
wants to be envious, that would be a wrongdoing and a taboo demonstration. Moreover,
on the off chance that an individual's envy is reflected in his activities and words, that
would be a graver sin. Our cherished Prophet 'sall-Allâhu 'alaihi wa
sal-lam' states as continues in a hadîth-I-sherîf: "People
can't liberate themselves from the accompanying three things: 'Sû-I zan',
'Tayara' and 'Hasad'. At the point when an individual has a terrible assessment on
another person (Sû-I zan), he shouldn't act as per his awful
assessment. Do the things that you think might unfavorable by place
your trust (tawakkul) to Allâhu ta'âlâ, and, on the off chance that you are desirous of a
individual, never hurt him." "Tayara" signifies having faith in sick sign.
"Sû-I zan" signifies one's reasoning a specific individual as a wickedness
individual. It tends to be gotten from this hadîth-I-sherîf that having
envy in one's heart isn't disallowed yet one's being delighted
of its presence in one's heart or wanting its duration is
disallowed. The accompanying entry is from the book Hadîqa: "A
thought which comes to the profound heart fits one of the accompanying
five classifications: The first is the sort which doesn't have
backbone; accordingly it is repulsed immediately and is called
'hâjis'. The subsequent one stays in the heart for some time and is called
'hâtir'. The third one is the sort which causes uncertainty in the heart,
e.g., regardless of whether it ought to be finished; it is called 'hadîth-un-nafs'.
The fourth one will be one which the heart likes to do and is called
'hemm'. The fifth one contrasts from the fourth class just when
the inclination becomes more grounded and the heart chooses to make it happen
with solid will; it is classified "Azm" and "Jazm". The initial three
classes are not recorded by the holy messengers. The fourth state, e.g.,
"hemm" will be recorded as a prize on the off chance that it is one of the great deeds.
Likewise, it will be recorded as a prize on the off chance that it is one of the insidious deeds
furthermore, one doesn't commit it. With respect to the fifth state "Azm": assuming it is one
of the denied activities and is completed then one sin will be
recorded." In the event that it isn't done it will be excused. Our darling
Prophet 'sall-Allâhu 'alaihi wa sal-lam' states as continues in a
hadîth-I-sherîf: "Detestable considerations got by the heart will be
excused except if they form into rehearses or are shared with others."
At the point when a few thoughts causing unbelief or sins or degenerate contemplations
come to your heart, assuming you become disturbed due to these and
reject them immediately, this fleeting state won't be skepticism.
Nonetheless, on the off chance that an individual intends to turn into a skeptic years after the fact,
regardless of whether he makes it contingent after something different, he turns into a
doubter the second his arrangement forms into a choice.
Similarly, a lady who chooses to wed a doubter years after the fact,
will turn into a skeptic the second she settles on the choice.
[The transgression of committing a specific strict denial (harâm)
is graver than the transgression of the choice to commit it. "Harâm"
implies something which Allâhu ta'âlâ has disallowed. Sin is a
thing, and that implies the discipline that will be given to those
who commit the disallowed acts. Committing a transgression implies doing
something which will conjure discipline. It implies committing
harâm. "Thawâb" signifies the prizes that will be given in the following
world for the activities, i.e., venerates and goodnesses performed
during common life. Allâhu ta'âlâ has guaranteed us He will give
awards in the following scene to the people who performed goodness and
reveres in this world. It isn't required (wâjib) to give rewards
for the decency done or reveres performed however Allâhu ta'âlâ
with His limitless Benevolence and Generosity has vowed to do as such.
Allâhu ta'âlâ won't ever renege on His commitment and will unquestionably
do anything He has promised.]
Rasûlullah 'sall-Allâhu 'alaihi wa sal-lam' states in a hadîth-isherîf: "In the event that an individual structures a choice in his heart to commit a
denied thing (harâm) yet doesn't perform it on account of the
feeling of dread toward Allâhu ta'âlâ, it won't be recorded as a wrongdoing; yet one sin
will be recorded assuming he commits that prohibited demonstration."
It is prohibited to mean to turn into a doubter or a blasphemer
(ahl-I-bid'at). For, these expectations are abhorrent basically. Nonetheless,
the possibility of committing a taboo demonstration is shrewd on the grounds that it causes
one to commit that illegal demonstration. The idea in itself isn't malevolent
in any case, the execution of that shrewd idea is abhorrent and revolting. When the
mulled over prohibited act isn't committed, it is no more
prohibited or corrupt. This resistance is a gift of Allâhu ta'âlâ for
the adherents of Prophet Muhammad 'sall-Allâhu 'alaihi wa sallam'.
The wish to have favors like those moved by
others won't be desire on the off chance that it doesn't deteriorate into the dangerous
want that others ought to lose the endowments. This moderate inclination
is called envy (ghipta), which is a righteousness. It is vital (wâjib) to
envy a devout Muslim who lives as per the principles of
Islam, e.g., plays out the commitments (fards) and who goes without
from committing the restricted activities. Envy felt for an individual
who has common favors is marginally despised "makrûh tanzîhî" in
Islam.
Rasûlullah 'sall-Allâhu 'alaihi wa sal-lam' states in a hadîth-isherîf: "Allâhu ta'âlâ has Ghayrat for a Mu'min and Mu'min too
has ghayrat for other Mu'mins." Allâhu ta'âlâ has restricted
infidelity as a result of His Ghayrat. Allâhu ta'âlâ says, "Gracious children of
Adam! I made you for Me and all the other things for your utility
however, those things I made for you shouldn't cause you to forget the
significance of your creation." In a hadîth al-Qudsî, Allâhu ta'âlâ
pronounces: "I made you for Myself. Try not to occupied yourself with
different things! I will give your food, sit back and relax!"
Prophet Joseph's (Yûsuf) asking an individual who planned to see the
Ruler (King) of the time that he ought to make reference to his name in the
presence of the Ruler caused Ghayrat of Allâhu ta'âlâ and
consequently caused Prophet Joseph 'alaihis-salâm' to remain in jail
for a long time. Likewise, Prophet Abraham's (Ibrâhîm) 'alaihissalâm' satisfaction upon the introduction of his child Isma'il caused Ghayrat of
Allâhu ta'âlâ and requested Ibrâhîm 'alaihis-salâm' to forfeit his
child Isma'il. Numerous an especially dearest slave of Allâhu ta'âlâ, for example
a portion (of His sweethearts called) Awliyâ, has been focused with this
Ghayrat of Allâhu ta'âlâ. Ghayrat implies one's not consenting to
share one's freedoms on an individual with others. The importance of
Ghayrat of Allâhu ta'âlâ is His not consenting with human
animal's committing sins. What regresses on a human animal is
not to have an existence voluntarily, but rather to be a genuine slave to Him, which thus
means to comply with His edicts and forbiddances. The right to
act voluntarily is restricted exceptionally to Allâhu ta'âlâ. To the extent that human
animals are concerned, playing out their cravings or committing
sins would mean disregarding the right of Allâhu ta'âlâ, i.e., having a
share from the right of Allâhu ta'âlâ. A Devotee ought to have
ghayrat on himself in case he ought to commit sins. An unmistakable inclination of
disquietude and a heart palpitating with excrutiation as the wrongdoings are
executed, are the side effects of this ghayrat. A Devotee's heart
is a house having a place with Allâhu ta'âlâ and wherein hold up temperances. To
concede abhorrent and revolting considerations into one's heart means to mistreat its
lovely guests by constraining them into dwelling together with the monstrous
interlopers. This abuse mixes the heart into palpitation in
fight; consequently the heart's ghayrat. Sa'd canister 'Ubada 'radiy-Allâhu
ta'âlâ 'anh', the head of the Ansâr, asked Rasûlullah 'sall-Allâhu
'alaihi wa sal-lam': "Yâ Rasûlallah! Assuming I see my significant other in bed with
another man, mightn't I at any point kill her without four observers?" "No,
you can't," answered the Best of Humanity. When Sa'd proved unable
help replying, "I was unable to endure it for the necessary four eyewitnesses. I would kill her without further ado," the favored Courier
of Allah 'sall-Allâhu 'alaihi wa sal-lam' expressed: "Hear what your
boss says! He is very ghayûr. I'm significantly more ghayûr than he is.
Also, Allâhu ta'âlâ has a lot of more ghayrat than I do."
('Ghayûr' is the descriptive type of 'ghayrat'.) The Distinction of
Humanity intended to say: "This isn't the ghayrat supported. I
wouldn't abuse the lines of Islam, more ghayûr than he as I
am. Allâhu ta'âlâ is the most ghayûr; yet He doesn't hurry to
rebuff for the sex," hence bringing up the ridiculousness of
his untimely execution of a discipline merited! Each Muslim
who observes another Muslim committing a prohibited demonstration must
apply discipline (taz'îr) right away.
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