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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