GREED FOR Abundance, POWER, Positions.

The another disease of the heart is voracity for abundance, property, or

a main situation in the public eye. The accompanying hadîth-I-sherîf

edifies us about this ailment, which is designated "Hubburriyâsat",

its recognizable proof, and its fix:

1-"The mischief done to an individual's otherworldly state by eagerness of

property or power is a lot more noteworthy than the damage done by two

hungry wolves when they assault a sheep run."

2-"An individual's being singled out by virtue of his common or

strict distinction would do the trick him as a mischief." at the end of the day,

accomplishing such a place of qualification in common or strict

undertakings might be exceptionally unsafe for a man regarding his common

furthermore, other-common issues.

3-"Affection for being lauded makes an individual visually impaired and hard of hearing.

He no longer sees his own flaws and lacks. He is hard of hearing to

well disposed reactions and won't pay attention to any exhortation."

The three motivations behind why one needs to get property or a

driving position or positions in public activity are the accompanying: The first

reason: One needs to fulfill wants of one's nafs. The nafs

wants its longings to be fulfilled by taboo (harâm) implies.

The subsequent explanation: One needs to safeguard oneself as well as other people

from oppression of the oppressors. One needs to perform

allowable (mustahab) deeds, for example noble cause or doing goodness.

One needs to perform allowable (mubâh) things, for example craving

to purhase great food and attirements. One needs to have a

family and live in a decent house in a decent area. So,

one needs to seek after joy throughout everyday life or keep away from things that is destined to be

an obstacle to doing the adores or to serve Muslims and

Islam. Getting positions or position to accomplish the abovementioned second gathering of wants is admissible (jâiz), and

indeed "mustahab" with the accompanying two circumstances. The first

condition is that one shouldn't commit things that are

prohibited by Islam, for example blending reality in with lie or

fraud. The subsequent condition is that one should not surrender

playing out the wâjibs and sunnats ordered by the religion. In

case an individual satisfies the previously mentioned two circumstances, it is

admissible (jâiz), and even mustahab (particularly honored) for

him to possess an elevated place. For, it isn't just passable yet

likewise important to stick to means and vehicles that will empower

you to accomplish allowable and essential offices. Allâhu ta'âlâ

depicts the qualities of good people, in the Qur'ân alkerîm, and states that they will want to be heads of Muslims.

Sulaymân (Solomon) 'alaihis-salâm' implored to Allâhu ta'âlâ

as follows: "Yâ Rabbî (O Allah)! Give me such property as

Thou willst never provide for whatever other individual!" That is, he needed

to be a pioneer and proprietor simultaneously. The data

which has been passed to us from past religions and which is

not dismissed by Islamic researchers is likewise important data in

our religion. It is accounted for in a hadîth that our Prophet said, "I

would cherish and really like to be an appointed authority who rehearses inside the

limits of uprightness and equity for one day than performing

Sacred Battle for the reason for Islam over time." And in

another hadîth he said, "One hour of only administration of the

undertakings of individuals is superior to sixty years of willful

(nâfila) supplications." Catching a leading isn't passable

the executives position in the public eye via pietism or by

blending right in with wrong. It isn't passable regardless of whether it is finished

with great or unadulterated aims in light of the fact that committing taboo

activities or detested activities (makrûhs) with sincere goals isn't

reasonable. Truth be told, doing a few prohibited things (harâms) with

well meaning goals demolishes the condition of wickedness. Having great

aims are legitimate and helpful while performing reveres. As a

matter of reality, a few passable demonstrations and, surprisingly, a few demonstrations of

love produce evil when the goal isn't legitimate.

Consequently, the affection, "You ought to check my heart out. It is unadulterated.

Allah will decide by the heart," which is normally voiced by heathens,

is off-base and unsafe.

The third justification for why one needs to get a positioning position

in the public arena is the longings and joys of the nafs. The nafs

gets delight from riches, property along with from rank or a

driving position. Despite the fact that it isn't disallowed to fulfill

wants of the nafs which don't include things in spite of Islam,

it would in any case show a lesser level of devotion and energy. There is

the risk that an individual who procures positions to fulfill the longings

of his nafs could commit fraud or undermine his religion

(mudâhana) or act conspicuously to win the hearts of his

constituents. There are much further perils, for example, committing

bad faith and blending truth in with deception, lying and misrepresentation. One

shouldn't do activities which include blending of prohibited and

allowable things. This third justification behind wishing to gain a

driving position or rank in the public arena, despite the fact that it isn't

taboo, isn't a righteousness. Subsequently, one ought to know its cure

furthermore, apply it. Initial, one ought to imagine that the position is

transitory and has many underlying risks and damages. To

shield oneself from popularity and from becoming pleased and

scornful on the grounds that one gets the admiration of individuals,

one ought to do activities which are allowable (mubâh, jâiz) in

Islam and which individuals by and large don't appreciate. In the

past, a pioneer (amîr) visited an individual who swore off common

undertakings (zâhid). When the "zâhid" detected that the meeting chief

furthermore, his partners needed to accept his approval, he gave a supper

for them. During the supper, he ate the food in a quick and voracious

design to send them a mixed signal, i.e., he isn't a

genuine "zâhid". The meeting chief could have done without the zâhid's

conduct and left. The "zâhid" seeing that his strategy was

fruitful said, "Alhamdulillah! My Rabb has saved me." The

best medication which fixes the longing of wishing to have a positioning

position is disengagement (Uzlat). One shouldn't take part in any

pointless movement among individuals other than schedule

strict and common obligations and tasks. This medicament is

suggested in a hadîth-I-sherîf. This cure was told

in a hadîth.