Channel: Jamal Zarabozo
Series: Jamal Zarabozo - Envy
Dhaka, Rahim hamdulillah
salat wa salam ala nabina, Muhammad
Illa Hebrew lo and behold, there should
be an article
continuing to do with our series of lectures on presence or envy. As you all know, this is our third lecture inshallah, in the famous Hadith, the process was narrated by a creator and recorded by a Muslim in the province of Salem
gave some commandments to the believers as to how they are supposed to behave towards one another. And in this heavier system. I mentioned many things that we, as believers, members of one community are supposed to be aware of, and cautious of in our dealings with one another. Among the things that he mentioned, do not hate one another, do not turn one's back on each other, do not undercut one another in business transactions do not artificially raise prices against one another. And he told us that we have to be burden servants of Allah kuno he was a light one. However, in this video, the first thing that the Prophet says that I mentioned before giving all of these other aspects that I
just mentioned here, the first thing that both of them said was learned to hustle,
the hustle to not be envious of one another do not have towards one another. So from this, head is the process and we can understand. And by the way, if you look at the entire idea in the head, it goes on longer than what I mentioned, this head is all about the relationship of the Muslims with one another within the Muslim community. And the first thing that the Bible says that I mentioned is that we should not be envious of one.
So from this Hadith, we can understand we spoke about less than or been speaking about the fact that that happened is a disease that is in the heart of individuals.
From this hurry to the process, and then we see that one of the important ramifications or one of the aspects of it hasit is that it is not just a disease that enters into the heart of an individual. But it is a disease that actually afflicts the community as a whole. And so therefore, the idea of removing hazard not just for the individual, obviously, it's very important to remove any kind of disease from a heart. But the idea of removing hazards,
and dealing with hazards properly. It has strong ramifications for the community as a whole. And that's why the process, as mentioned it within in this Hadith, which he talks about many commands and many aspects of guidance for the community as a whole. And it begins here by telling us not to have envy enough to be envious of one another. So it is a disease that afflicts our heart, like any other kind of disease, like any kind of physical diseases someone might have, we have to be very cautious of it, we have to look for the signs of it, we have to be aware of it. And as I said, not only is it a disease that affects us as individuals, but like some kind of virus or something of
that nature, it actually is going to have some effect on others as well not just upon ourselves.
Now, of course, the first step in understanding has it
is to understand what it means what is the definition of the word hustle. What does it refer to
less than hustle is actually some type of something, a feeling that virtually all societies recognize and know what it's all about.
But, again, each society has a different worldview. So, therefore, each society is going to maybe have a different definition of hazard in different way of dealing with hazards.
But because it is something that is
actually the video did not come and state a new definition of hazard or give actually even an explicit definition, because it is something known and experienced, but from the festival put on and from the different headings of the process and there are things where we can derive
and make as part of our definition of hazard if we seek to get a specific definition for it. And so, therefore, throughout the history, many of our scholars have discussed
and have discussed the explicit definition of an
emergent problem. The famous scholar who wrote the well known commentary on the 40 calories of knowing
if it has you by the way, agreeing with like the Greeks and others that we mentioned last time you
He said that Husted is something that is firmly embedded in the nature of men.
And the definition that he gives for to something very brief.
Our very powerful when you think about it, he said, if a person hates to see anyone else being superior, or better often
it is where a person hates to see anyone else be superior or better often.
So, if you see someone with money, you see someone with more status, you see something with more knowledge, this is something that chairs so this is something that you cannot stand to see this person in a situation where he is better off than you. So this hatred for that thing, and this feeling in your heart towards the thing, this is this is how he defines.
Now, this is a very broad definition of other scores. Perhaps you can say this, I do not agree completely with them, or you considered the added more components, as we'll talk about shortly.
But when you think about the hazard, and what does it have to from an Islamic perspective, there is some there's definitely some correctness and some truth to what's even
stated, just as a basic aspect of
Russia and Moscow and also of the medical possum contemporary office this day define that hazard simply as the wishes that another person would lose a bounty that he possesses.
So Mr. Rogers said that it is the shoe just like that anyone has, for example, a bounty or has some, in some ways better off than you are.
So he just he just did one aspect, the heating of the thing here.
Those two authors were writing together and
they say that is when you wish that somebody else would learn about you that
is obviously it is no actually a big difference between the two. Now, you can say that when someone wants somebody else to move the bounty, obviously, that's going to probably be based on probably the based on a hatred for that person or that thing that he has. So, therefore, maybe you could say that the definition kind of assumes the quality that you mentioned, but did not mention this, you want the quality to be lower that bouncy to the last person.
Okay. So there is a difference here between the two definitions.
Going back to some of the earliest goals again, like it
has to be even though I am damasceno fosamine Bridgman.
They define that hazard as disliking a bounty that another has received, and wishing that the other person would lose it.
So here basically, what they've done, even though they came earlier than the separate authors dimension, they mentioned both what Evan resin said, and what caused them, and
they lay down both conditions. And that is that you hate the thing, you hate the fact that somebody or he disliked the fact that somebody has received the bounty, and you wish that that person would move that.
So here, they're saying that hazard is both aspects. Number one, you dislike the fact that the other person has a bounty and number two, you wish that that person would lose their ability.
So from what I hear, by the way, just from this basic definition, you can see how a person is going to be something evil because I'm what in applies hatred in your heart, it implies wishing some kind of harm for somebody else.
Not only dislike that the person has this thing. But you also wish according to my family,
you also wish that they would lose that
hate to me defined
as a person wishing that another bounty would be lost and wishing that he himself then would receive about
so now you've gotten even a little bit further than claim and what others stated in this is probably a condition that most scholars maybe would not put into the definition of the hazard. And then is that not only do dislike somebody has something or actually he did not
specifically mentioned it, but not only do you want the person to lose about it, but you yourself want to take over and receive the puppy.
I think this is probably a very special piece of
research most lawyers will not will not state was for the condition that you in turn receive that
and in many times, that is not the case with it.
hazard is simply the fact that you, you'll be happy that bounty is destroyed, you don't have to receive this is another one of the signs of how strange
and how sickening you can see a hasit is that in general, it's not even a matter of if you want the bounty,
you're sufficiently made happy to see that both is destroyed for the other person. But then take them as I said, he has stated it in his definition, that not only do you want that bounty to be destroyed, but you want to receive it for yourself, it means your brain in contemporary
states, some of the same things that we mentioned earlier from time and others, but he also said that in the first place, who wish that others do not receive about, in other words, even before they have the their bounty you wish you wish, that they would not receive it. And then once they receive it,
then of course, you would wish that they would lose it.
And again, here it is stating a quality or characteristic in the definition that most voters also do not state do not agree with that is that usually it has it
has an object has a specific object, there is something that this person possesses, there's something that this person has, that you're upset about, that you wish would be destroyed, and so forth. So it does not include the pre existence of that object. So in other words, if somebody doesn't have a bounty, or hospital not that there's not according to the definition of most laws, that you will wish for them to have the bounty in the first place. But
it hasn't really kicks in we can see when the person receives the bounty and your attitude towards it.
So for example, Alma has to be writing many centuries before even Jabri
discusses this characteristic, we wish that others don't receive bounties in the first place. They said this is not the hazard in particular, if we wanted to give a specific definition of the hazard,
this is not the best.
Obviously, if someone hasn't heard in his heart and his characterized by the crowd,
then this would be a general characteristic that he would have no words in his mouth. After the existence, most likely, he's also going to hate the people receiving any expected losses or that any company is going to come to them. But by strict definition, you can see maybe that this is not within the definition of a hazard. Although as I said, humans have been a contemporary scholar has,
So we can see from these different definitions given by the different by many different Muslim scholars from the earliest centuries to contemporary scholars, there are different components.
And as we'll talk about, shortly, inshallah,
we can really say that there are different levels of
where, for example, one on one level, you just hate to see someone having something better than you or having some kind of function. So you just have that feeling of hatred toward and then from there, you may move on to the second level, we can say that you hate that he has it anywhere else wish that it would be destroyed.
And perhaps the third level we can say is that you not only wish that he would lose it, but you yourself would gain.
Again, that might that might be usually outside of the realm of usually, and for the hazard, it is sufficient for the person that he knows that that that bounty has been destroyed, he doesn't necessarily have to receive themselves. And again, when you're listening, when you read what these folks have to say, and when you read what other people say about, you see that it is really a disease in order it is really a sickness, there's no other explanation for it.
As I said, in most cases, a case of half of your happiness is destroyed, your happiness is destroyed even if you didn't receive.
So what kind of a person thinks in this way? I mean, probably the one who wants to get it, maybe could say that he benefits from it or something is not just destroying something.
This is a real sign that there's some kind of sickness in the person's mind in the person's heart.
For many of these definitions, the scholars quoted different verses in the Quran in the process.
And sort of the Booker for example, Allah subhana wa tada
Allah subhana wa tada says, what the cathedral
body man come to for Hasidim, in any unforeseen body in the body and as a woman.
Allah subhanho wa Taala says in this verse, many of the people of the book, the Jews and the Christians wish to live
If they could turn you away, and disbelievers after you have believed
them in MDM forcing him out of envy from themselves, even after the truth has become manifest to them, even though they recognize the problem to them. And the truth to them is very clear. They wish that the believers would lose their Eman and lose their faith and this is out of envy from them. So in this verse is clear that what is happening here is that the believers have something
the believers have a bounty. These people that are that the Jews and Christians, they recognize the bounty, they even recognize the truth of this bounty and the excellence of this bounty. And they are wishing that the Muslims would move this.
And this is out of envy from themselves almost 100, Allah says, clearly, in this verse, Allah subhanho, wa Taala has ridden faster than men in Indian cuisine. This is out of envy.
So there's nothing in this verse and in fact, in the
Quran in the process, there's nothing in there that says actually, that they want that guidance
that they recognize that the believers have that they wanted for themselves. But what they want is that the Muslims were believers would lose, that's what they want.
And that was that sickness, as I said, just described it, there's no sign that they recognize the truth and they want it
and then wonder for themselves. Okay, that's one thing. But all I'm saying here, but they want the believers to move, even though the recognizes they want the believers to lose
a little verse, Allah subhana wa tada again, talking about this belief.
Allah subhanho wa Taala says inconsistent has an autumn has an atom
went to subconsultant, you've probably heard that word before you agree with them. But if some evil overtakes you, they rejoice.
Now in this particular verse, it simply says that if someone comes up, they are grouped by they are upset by so if we go back to him and liturgia definition of a hazard, he said that it is the fact that you hate to see someone having a bounty better than you or something of that nature around you, but it basically ideas the same with the disbelievers are upset and grieved simply because the believers received some good any kind of hustler that comes to the believers, they would be upset they will be grieved by.
So there's this notion of bronze is not actually mentioned the word hazard. But even Ibis in his explanation of this version of the law says that
they are obsessed at the other people possessing something. And so therefore they are aggrieved by it. And although as I said, it doesn't explicitly mentioned that they want it to be removed,
that this prompt is lost. It is simply the fact that they are upset that other people have about
but women are busted. This goes under the definition of acid. And so therefore, this is consistent with even Rogers definition of
the last part of the verse says that if a member overtakes you, they rejoice at it.
And say, yes,
this is usual, most people
discuss this concept of being praised when people face difficulties. Again, this is something that usually does not fall directly under the definition of hazard. But it is
something that is very much consistent with the idea of hazards.
And we see this actually, to this day.
We see people who like it when especially you know, they look towards rich and powerful. Those people they think, have been told, blessed,
have been given too much. They're very happy. They're very happy when these people are brought down. Now you just need to go shopping for groceries. And as you go to the checkout counter, you're gonna see all kinds of magazines that are
in one way or another, you can see they are built on this kind of idea that people love to see others suffering, especially those who they think are to prove.
So you see all those magazines like the National Enquirer and others that talk about you know, the fact that Oprah Winfrey put on 20 pounds again, and you know, this actress, her husband doing this and these people broke up and, and so forth. And this is, this is preying on this feeling that is oftentimes in the hearts of people and again, it says a disease. Some people related to hasit, although some others will put it in a slightly different category. But it is another disease in the heart where you're just happy because you know what happens to them. These are like actresses and
movie stars or rock stars and so forth. You know, their happiness or what they're doing actually has nothing to do with you. Why should you be happy if they're destroyed or they are brought down. So, this is something that you will find many times in,
in nature people and it is closely related to this concept of hazards. But it is a separate issue. When we say we sit in this versus so totally known that this was something characteristic of the disbelievers during the time of the process.
There was also another verse in the Quran, which is not mentioned, but what hasn't explicitly, but it is understood as being related to the state of being envious.
And this goes back to what image Greene said in what has to be said and Allah subhana wa tada says, Man, what do let me know
sort of the leader, those who disbelieve among the People of the Book, more than theists like that they should be sent down until any good from your Lord, but Allah chooses for his mercy.
And Allah is the owner of Greek County.
Again, Islam has been commenting on this verse, he said, that this verse does not explicitly mentioned this is part of a characteristic of the hustle. But again, it was clear that this is this is not the hazard itself, as he says, It is not the hazard itself, but it is a revolt usually of having an envious niche, that you do not wish for any good to come to anyone obviously, when you do not wish for any work to come to someone, then when that good does come, you will not you will probably automatically dislike the fact that that good has come and then therefore all the steps of it will be there. So if we can say from this
definitive definitions of hazard
is that there are a number of cases of a hazard you can say a number of levels of a hazard.
And again, remember, we're talking about a disease, a disease in the heart. So like all diseases, you can almost say, are many diseases
have different levels, you're gonna have kind of a
first stage second stage kind of disease.
Sometimes you get hit by a flu, it doesn't harm you that much. Sometimes you get hit by a flu, your foods, and then people can even die from foods. cancers are different stages in different levels. So similar, we're talking about a disease in the heart disease, it doesn't have to be all on one level. Before we get to this definition, this is what happens as all these conditions and you say to yourself, Well, I don't meet all those conditions. So I don't have this disease, so I don't have to worry about now that's not the case. So we see from the different definitions given by the AMA, and why they give these different definitions they are based on different evidences from the Quran and
We can see that there are different levels,
different levels of this disease. So you want to be cautious, you want to know what are the different levels and you want to be Be careful, because one that we might be at a certain level if you don't attend to it and make sure that you're taking care of it and fighting it, you know, like any other disease, you know, can spread in your body and so forth.
If you don't make sure that you're taking care of that, then you might have a lesser level of this disease and it becomes something greater if you're not paying attention to.
So at the very bottom stage or the early stages of this disease we can see it is as even even Roger mentioned that you do not like that Allah subhanho wa Taala has given a bounty to someone
this in your heart you dislike
Notice how I just said it just now because the way I just said it just know you can understand part of the reason why this is wrong. And this is a sin from an Islamic worldview when we take the Islamic perspective on life
and we'll discuss this again shortly inshallah.
It is almost in hand with Allah who has given them that don't so it's not like a secular kind of viewpoint that maybe somebody has given has been has received something in this world and you can explain why or just my new chance or whatever. So therefore from your perspective, you might say well, I just like that he has I just like the chance gave it to him and you may not think that's a sin or anything wrong with that because that's your right. Right, came to him by chance and so therefore I just like it, you're not harming or you're not thinking that you're going
Just anybody or anything, it was a matter of chance I didn't like to the what happened.
But from the city of point of view, if you just like the someone had received something
that this could be, or actually this is
this is simple because it is actually a loss of what data was who was disturbed about.
So not just going against chance or going against some kind of random thing that somehow this person has received it. But you are actually going against the decree of alyssum No.
More just like you're disliking something that Allah subhanho wa Taala has determined and has decreed. So from an Islamic perspective, maybe not from a secular perspective, but from an Islamic perspective, just the fact that you this is like with all this bandwidth, I was given someone else, this might be sufficient, as a sin. And as I said, according to Mr. Rogers definition.
And, according to the approach, I'm taking here, your physical hazard also, and it is maybe one of the last stages of an hazard, but
still, you have to be aware of it.
And still, you have to be conscious of the fact that there's something wrong in your heart when you when you start having this feeling. So that we can see maybe as the lowest level
you disliked it Alyssa has given someone something.
And the second level, you dislike that Allah subhanho wa Taala has given some someone something and wish for it to be destroyed.
notice one thing about that hazard as we said, when you think about what kind of a disease This is, and it is truly a disease, because it does something like there's no benefit.
Some people when they look at what others have been given, they may wish that they have more that they have that thing, the same thing that others have, or that they have more than what the others have.
So it's not necessarily a case that they want for the others to have to be destroyed.
Like there's a famous joke about
the famous joke about
it's actually a Western joke. So
Genie comes through some people and says, I will grant you one wish. And so it comes to students, geniuses, open tuition. So the student says, you know, my best friend just got straight A's and has a brand new computer, and this and that. So I want to get all a pluses, not just A's all a pluses next semester,
I want this new computer which is faster and has more memory and so forth. And so on silver,
comes to a businessman. And the businessman says my exporter just joined another company and is getting the citizens salary and so forth. So I want to be made CEO of a company and getting 10 times what he's receiving so comes to a farmer. And the farmer says, My neighbor has a cow that produces a large quantity of milk and it's the best milk you've ever tasted and produces the best cream and the best better.
And then the farmer says, I want that cow. That's my wish. So this is the this is the person has a lot is not simply the fact that you dislike what they have. It's not even the fact that you want to look towards them what you want with they have to be destroyed.
And I just said this is the sign that there's no there's no benefits, William.
And then if we want to go to work, they'll hate me say that hated me said you know, not only want the other person to lose it, but also want to get it yourself. This maybe can be considered a different level or something of that nature. But I think the worst aspect is you just want to destroy it. You don't care even to help yourself because the real the real
nature of this disease, the real thing that you want is simply for the other person to be unhappy. When you think about it, this is what the husband is mostly about. You want the other person to be a happiness, which is
why it's so relevant that the post is sort of mentioned first letter has to do with
the moon referring to in which the process is describing how the believer should relate to them.
Because one of the things that we see in it hasn't is you're actually just trying to bring an end to somebody else's happiness.
And obviously as believers as brothers as part of one community,
as inshallah we'll talk about in the later lectures, you know, this is not the way the Muslim should be.
So, we'll see the touch wood has different levels to it, just with respect to this liking that somebody else has, or wanting to be destroyed or even to take it over for yourself. It also has other options.
From levels in respect to what is acted upon or not, and we'll get to that get to that shortly.
Before discussing that, though, let me just compare some of the definitions that have been given by the Muslim scholars
with some of the Western definitions given for this concept of.
So, for example,
the Webster's Dictionary defines envy,
which we are translating and has it to be envy, the Webster's definition translates envy as painful or resentful, aware awareness of the advantage enjoyed by another join with a desire to possess the same advantage.
So here, a couple of things that we can, we can see is that it reflects the individual's dislike and feeling of despair and, and resentment towards the fact that somebody else has
some kind of bump.
And then it says, join with a desire to possess the same advantage. And this definition actually is found in weapons has been critiqued by a number of authors because, again, this is not really what President Obama
here for example, the way they explained it, you could say that the other person whom you are envious of keeps the same advantage, but you also have it yourself.
And this is not winning what has to dissolve, but there's enough to save the essence of
the Oxford English Dictionary and one of the definitions, the most relevant one defines envy as The Taming of mortification and
occasioned by the contemplation of superior advantages possessed by.
So, basically, this is the rigid definition with the news, all these big words
that you dislike that somebody has some advantage over yours over.
In German dictionary,
which is actually from the early 19th century.
It defines envy.
And it says today, and again, this is from the early 19th century, today as an earlier language, and the expresses that the victim and inwardly tormenting frame of mind
displeasure with which one perceives the prosperity and the advantages of others. The bridges, then these things, in addition wishes one were able to destroy, or to possess them oneself,
synonymous with malevolence.
Whether a complete definition captures a number of things that scores the status quo, as I mentioned, again, expresses that vindictive and inwardly tormenting displeasure. So you have hatred, you have something in your heart something in your in your in your in yourself that just hates the fact that something has been given to somebody else.
One thing that I particularly like in this definition, is that it says the displeasure with which one perceives the prosperity in the advantages of others. And this is I like this, by the way, is not a necessary part of the definition. If we apply Occam's razor, for example, to this definition, we wouldn't need this as part of the definition. However, it does capture something very nice about the concept of hazard that we'll talk about also later in Sharla. And there is that the person has a lot to do with perception, a lot to do with an individual's perception.
In other words, he's seeing other people as conditions something and he sees somebody else's being happy, while in reality, that may not be the case. But the only thing that is important from the person's point of view,
what he perceives what he thinks is going on, and this will drive him to the kind of feeling that he has, then it goes on to say that, in addition, one wishes to destroy or to possess those bounces themselves. So, this is actually combining what the hazony said and within that time, another set of attributes for or to possess with the other person. All of these
definitions, we can say even though from the Islamic schools to some extent, all these definitions have a tendency to stress the internal psychological, psychological effect of a hazard or of envy.
And I think, especially if you want to give like the one from German dictionary, which is not technically speaking, just the definition, but a description of the concept.
And going back to that and is the process that we started with,
in which it is stated in a social frame framework.
I think it is important that we lift the hazard simply from the individual. And also look at it from society's point of view that this is a feeling in the heart of a person that he has some kind of hatred for some bounty that somebody else has. And in addition to that, he may wish to destroy that bounty, and to bring home upon other people. This is I think this has to be part of our concept of, at least at some level, we can see, the first level rules just hate that somebody else has something, maybe at that level, the definition given by Evan Rogers, maybe at that level, there is not so much of the concept of being harmed to the other person. But when you want to destroy what
the other person possesses,
again, it is not just the object, the thing that you want to be destroyed, the bounty, whatever bounty, whatever thing that the other person has. But you're also trying to bring home trying to be on happiness to the other person. So it has some of not just something related to the psychology of the individual who has this disease.
But it is very important with respect to the social ramifications. And we have to understand that and our definition, that you're not just hating something that somebody else has, and you want to destroy, or some somebody else has, but you're also want to bring that harm and that unhappiness today.
Probably an envious person, if he for example, somebody else's some kind of bumpy, and then he's able to destroy that belt. In any claims. If the person is just as happy or maybe even happier than when he had the bumpy, I'm sure that envious person would probably get even more upset.
So it's not just the object itself.
There's also this aspect of trying to bring some kind of harm trying to bring some kind of unhappiness to others, that is reflected at least in some level of hazard. And so therefore, when we define that happened, and we think of it as a concept, we have to include that aspect of hazard in our general understanding of what should happen.
Now there are some other terms that the hazard is sometimes confused with. And it's not exactly the same as it hasn't been an important that we understand.
What went well in the Arabic language besides that, there's also a term known as a lawyer,
which is usually translated into English, maybe as jealousy.
It is more than just jealousy. For example, hands were translated as jealousy, zeal fervor, earnest concern, vigilant care, sense of honor, self respect,
means lexicon, translated, translated as jealousy, a man's dislike of another's participating in that which is his rights,
or care what is sacred or inviolable
is a clear distinction between jealousy and envy, and how much shark and others, they point out that some people fail to notice the difference between these two and some even in sociological studies and so forth, they fail to know the difference between these two, currency is a feeling that is evolved with respect to something that somebody already possesses. In other words, the individual himself possesses that.
So for example, somebody is
like in this society, for example, the most common case of jealousy is with respect to like to one's spouse.
So one person is married, for example, as a spouse, and feels that he has certain rights with respect to that spouse, and those rights are his or her personal and private rights. So if somebody else is coming in between or invading with respect to the rights that he already possesses, or the sheer and possesses, then you get the feeling of jealousy developing in the person.
So jealousy is with respect to what one has, while envy is with respect to what other people have.
So bill says with respect to what you actually possess, you're not desiring something that somebody else has, that isn't what you're just seeking to preserve, and to hold on to something that you already possess.
Now, just jealousy also, therefore is not always a negative concept is not always a pejorative term, even when it's being used. Because if something is right, for example, your dignity Your Honor, your let's say like your civil rights and these kind of things, these things that you have, and they are right that you have them, your you can have jealousy with respect to these things.
that these things are invaded or these things are stolen from you.
something of that nature or if these things are threatened in any way, or you suspect that they're being threatened, this brings up the feeling of jealousy in you. And if it is something that is supposed to be protected in
something that is a right,
then this feeling of jealousy is not a negative, negative feeling whatsoever. And so therefore, people can have jealousy for the sake of others. In other words, when the writer will listen and with the other, which belong to Him, or being negated or being violated, then you have jealousy with respect to
that you don't want this to occur, and therefore, you try to seek a remedy and change what has occurred.
And he is also different from what you could call a general hearing.
People may look at younger people and wish you know that they have the youth again, or wish they had some more strength or more energy.
Some people, as they get older, they feel that they have less energy.
Or even maybe they have their beauty again, or maybe people who are not there will often look to those people who are richer, and just wish that their life would be a little bit easier, and so forth. This is not really envy, desiring something or wishing that maybe something would be easier or better for you, this is not envy, as long as you're not targeting something that other people possess. In other words, you're not saying for example, that these people have the youth and as always question to them, you know, youth is always wasted on the young, in all the different youth and energy with different things within these kids are just goofing off and wasting all their energy
on useless things. But if you're not targeting them, you're not saying I wish them a lot of the youth, or something of that nature, but you just wish that you had some qualities that you could use and benefit from. So this is not a case of
you can call it a gentle journey. For certain qualities. You're not targeting individuals, you're not targeting certain boundaries that God has given for certain people
do well, you know, possibly not the medical person.
also state that there's another category, which is this one probably is much closer than one might think of as an acid. And they say that it's not.
And we suppose it'll cost me too much. say that it is permissible to wish that another person loses a bounty, if that other person is using that bounty for evil or malicious purposes.
Okay, so in this case, basically, what they're saying is that you are not disliking the person who received the bounty. In other words, not just the fact that they received the bounty, but if you actually disliking and the way that they are using about,
in other words, they are not using a bounty in the way that they are supposed to, according to the Sharia, according to what is permissible, and so forth. So therefore, you have the right to dislike the way that they're using it anytime anyone violence,
you have the right to dislike it. So therefore, you wish that they would lose their bounty, not
out of envy towards them, but because this bounty is not being used in the proper way. So this is almost you could say almost the kind of jealousy again, instead of envy, because you want the belt to be used in the proper way. So out of respect to that belt, and out of defending the rights of the belt, if we can, you know, if we can speak in these terms, you know, as the bounty to be misused. So therefore, you dislike that these people are using the bout in an improper way. And this kind of dislike women have urine disorders called mentioned, this is not considered a kind of hazard.
And they also say that there's nothing wrong for example, disliking the disbelievers and the evil doors, for
you know, certain things when they use those bounties in the wrong way. This is not
definitely I think their their approach in this point that they make is an important point. And it is true, this is not
the whole thing in your heart driving, it's obviously not the same thing that is driving and it hasn't. But one also has to be careful. And also has to be careful not to allow as so many as often you know, people take something which is correct and use that as an excuse for taking an approach which is wrong.
So if you mean for example, someone may have a bounty, and you dislike the fact that he has adultery and you think that he's not using it in the proper way. But really, what's driving it in your heart is not the fact that you accepted the bounty is not using being used properly, but in reality, you're just upset that he received about it. So he has to be very careful on this, this kind of issue. Obviously, if something's clearly wrong, and they're using something
in a way that is clearly wrong, then you can say that there is a case might be much clearer that you are disliking it because they are using this currency for something.
So now we have defined hazards. And we have recognized that there are different levels of hazards. And he said that we have distinguished hazard from some other categories that sometimes people have a tendency to confuse with hazard.
So, now, let's go back into these different categories and different levels of hazard. And see how they manifest themselves sometimes, and the behavior and actions of people.
And he had all these different levels of hazard even though we're saying that they're different levels, they all share some basic components and some basic characteristics like any disease when it spreads. The basic
problem with that diseases obviously, continuing and it's not, doesn't moves and changes quality, but it has certain components that are always the same. So what we find, for example, is that sometimes the feeling of a hazard will be very strong in the heart of a person. And when the feeling of hazard is strong in the heart of the person, as we move to earlier,
with the different levels of hazards.
So sometimes the feeling will have a strong in the heart. Now the question is,
what does the person do, based on that feeling the heart,
some people burn now beyond that feeling in the heart.
And now try to actively remove that bounty from the other person.
Maybe without destroying the boat itself, sometimes, but at least removing it from that person that they feel envious towards.
So they have the feeling in the heart.
And they actually act upon to try to remove that bout you try to destroy that bounty. So the feeling in the heart gets so strong that the person actually takes some stuff.
Now, if this disease gets to this kind of level, then I don't think there's any question that no, the disease is gravely dangerous. It's going to lead the person, obviously, to do something wrong, right? Because if somebody has a bounty, how are you going to remove that bounty of the came to him through his means? And it was something hello, how are we going to remove that?
Well, the only way that you're going to be able to remove that bounty, and is this what I can think of what I can imagine, the only way that you're going to be able to roll that belt on the person is if you yourself, do something wrong. So you already have the feeling in your heart is bad enough. It's bad enough that you have the feeling in your heart. This in itself was was the sin was wrong. But now you're going to try to take some steps to remove to remove that bounty. And obviously, these steps are going to involve you in some different.
And as we said, there are different cases that might go here. Either you just try to remove that bounty from the person but not necessarily destroy it about yourself.
There are others who will try to remove the bounty from others and try to get it for themselves.
And when nevertheless, as I said, this is never worse than the first case well, on another level, another way of looking at it, maybe the first case is
And the last case is that, as we said, as we talked about before,
you just want the boundary to be destroyed.
You've only ever want it to go to someone else, you don't even want it to come to yourself, you just want the bounty to be destroyed.
So you look at what other people have, who are upset that they have it. And so therefore, you try to destroy the bounty that they have. And this is what is driving this again, when you think about it. Or at least partially what is driving this is that you are trying to destroy the happiness of others.
There can be no other explanation there can be no other way of looking at you're just trying to destroy their bounty. This means you are simply trying to destroy the
happiness of others.
No, on another level, there are many times in which the hustle which is in the heart. That feeling which is in the heart is not acted upon.
This is very important. And to distinguish between the two cases is obviously very important as well.
There are times in which the feeling in the heart is not acted upon, you know a chiffons can come to anyone and put
All kinds of thoughts into the person's mind.
Even thoughts of shirking prefer, as we see from doing hadn't even thought of should can prefer a shutdown can come through and put these thoughts into your mind.
And so the important thing is, is one of the important things I should say,
is what you then do with that being, what you then do are those that help you react to those thoughts.
So, for example, sometimes we know that there is a feeling of precedent,
we have this feeling for someone that Allah subhanho wa Taala has given them something, and we are upset that
we don't like it, that that person has it. And in our hearts and our minds, what we're thinking is, we would be very happy if they will be destroyed.
They said, humbler, we haven't done, this is a different case, no, it's not like the first case, we'll get to the point where you actually wrote to him, but in your heart, actually, even though you take no steps necessarily, to remove it in your heart, you actually have gone through with this growing
up, you wouldn't have any problem with that, whatsoever.
So now, the question is, what does a person do?
Obviously, by the way, and this is the points to important of knowledge.
The first thing is to recognize what this feeling is.
I know that's obvious. But
then we have to emphasize,
because you have to recognize that this thing in this disease and
recognize that this is a very dangerous thing to so many scores, even the Muslim authorities are talking about and then warning people about
if you don't have knowledge, if you don't study what is it has it if you don't even hear about the hazard, you may not even recognize what a dangerous disease is in your heart.
So the first thing is that you have to recognize what this reading is.
You have to realize what is going on in your heart.
And this is, maybe many people won't even realize what's going on. Maybe some people are not very conscious, even of what is going on inside their own hearts and inside their minds, did not reflect enough keeping a close eye on themselves, to make sure that they're only doing and thinking, not just doing you remember, the external eyes are one thing. But
as important, if not more important, is what is going on in the heart.
So don't just look at what you're doing. But also look at what you're thinking look and what is going on in your heart. So now, you have this feeling that has entered in your heart. So the first thing and the first step, obviously, is to recognize with this willingness.
And to see this as and hesitant to recognize that it has it was one of the sickest things you can think of really, because it has no real purpose.
We'll talk more about that later.
You just want somebody else to be unhappy, I mean, what doesn't make any sense.
And almost 100 with dye is giving something to someone and and all you can think about is you want this person to be unhappy.
So you have to recognize what is going on in your heart.
Once you recognize what is going on in the heart, no, there are a number of things that might might be done. One person, for example, may recognize what is in his heart, recognize that this is a great disease and we'll take whatever steps he can to counter and to remove it from
time to listen to what Allah has made God for Allah subhanaw taala to purify his heart, he will pray. He'll do whatever he thinks will help him to remove this from.
Obviously, that is how the believer who's really aware of the diseases of his heart and how he will have to meet the loss of animal data with these diseases in his heart to be guided in that state. Obviously, the one was really aware of the place of the heart and the central rule the heart and the worship of the high desert how he'll
he will not waste any time to try his best to remove this from his heart. Turning to Allah subhanho wa Taala seeking refuge in Allah subhanho wa Taala and in so the stronger that he tries to come to it and the more that he takes his efforts, even though this thing is entered in his heart by his reaction, by the steps that he is taking inshallah he will be pleasing Allah subhanho wa Taala by reacting properly to what has entered into his heart by pleasing Allah subhanho wa Taala inshallah, listen to what God will help them and will remove
From his heart.
So, if we find the feeling, if we see this feeling in his heart in our heart and we fight this, then it's like any other sin that you have to keep yourself from drinking alcohol. And if you see yourself going towards it, you have to make jihad. Right You Have you heard of the nuts to keep yourself from assuming you have to fight this, this is an obligation upon you, in the same way is an obligation upon you to keep yourself from drinking alcohol. This is an obligation upon yourself to keep yourself from having these feelings that hassles in your heart. So, at a bare minimum or obligation for the lesson headed with the ATA is
actually the first step is to take these matters seriously, and to realize that there's such thing as diseases of the heart, and we have to purify ourselves from these diseases. And once we realize that this is this, the minimum obligation that we have for the listener, no data is there, we'll take the steps, inshallah, to remove it, we do not just say, this is in my heart and have less occasional drama, I'm not gonna worry about no trouble ever take that stance. If you if you're taking this stance. If you notice, you have this in your heart, and you're taking this stance, then you should question yourself, but there is something definitely wrong going on, should never feel
So instead, you have to take it seriously, you turn to Allah subhanho wa Taala and you try to remove it from your heart.
This brings up the question, that if this this is as it enters into your heart,
if it enters in your heart, but you cannot act upon
it so you notice in your heart, but you do not act upon it. Is it still something harmful? Is it still something sinful or not?
And I think that When shall we this is where we'll begin next? And we'll begin with this question. Because many people may will they will think that it's in the heart, they won't worry about it because they know they're not at the bar. And they might think that as long as they're not acting upon it, they're safe.
we've run out of time now. So until next time, when we begin we will start with this question. Is the husband just in the heart, is this something harmful in itself and or can it be sinful and things of that nature, inshallah and right now we shall open the floor for any questions or comments on the home of Abrahamic