WHAT IS HASAD (UNDERSTANDING ISLAM 1_) PDF

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Hasad lecture notes for foundation students...

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AL-×ASAD (ENVY) IN AL-QUR’ÓN Meaning: Literal and Technical A great muÍaddith, Ibn ×ajar Al-ÑAsqalÉnÊ did mention: “The origin of envy is anger or hatred against the pleasures and bounties of AllÉh (s.w.t).1

This preliminary statement can lead us towards a clear understanding of al-Íasad. ImÉm Al-GhazÉli in his IÍyÉ’ also combined the vices of anger, hatred and hasad in one of its topic.2 Basically there is no specific literal meaning of al-Íasad because all Muslim scholars such as Al-AÎfahÉnÊ3, Al-FairËzÉbÉdÊ4 and Ibn ManÐËr5 only mentioned the technical meaning of al-Íasad. This is the reason Ibn ×ajar only mentioned the origin of the al-Íasad and not the origin of the word alÍasad in his discussion. Muslim scholars however did mention on the derivation of al-Íasad such as yaÍsudu-Íasadan-husËdan- hasadatanhassada-hÉsid. Technically, al-Íasad can be defined as a state of mind in which man is pained when another person obtains any good, and he wants that good taken away from him even though he himself will not obtain any advantage from its removal.6 Al-GhazÉli elaborates that there is no envy except for gifts. When AllÉh showers gifts on any person, two conditions arise in your mind. The first condition is that you do not love those gifts for him and like those gifts should go away from him.7 Thus, one can be considered to indulge in al-Íasad when he possesses at least two elements: 1.

The feeling of unhappy and dislike on the achievement of others. This is the first stage of al-Íasad. Al-GhazÉli used the term al-Íiqd (rancour or hatred) in explaining this first condition of al-Íasad.8 Hatred is the first cause of al-Íasad. At the beginning, al-ÍÉsid (the envious person) will hate whatever goodness bestowed by AllÉh to a person. Goodness here may come in the form of beauty, wealth, health, social status and knowledge. Al-ÍÉsid will hate anyone who is better than him in Envy 57

term of goodness. He has the feeling that he alone deserves that goodness. If this feeling is not controlled, it will lead the person to the next level. 2.

The feeling of happiness with the removal of that achievement from its possessor. When he has the feeling of hatred for the person’s goodness, that he alone deserve to own it, he may resorts himself to remove the goodness from the person. He will use any methods and means to ensure that the goodness is removed from its possessor, regardless whether the means is lawful or unlawful in Islam. He will feels satisfy when he succeed to remove that goodness from the person, even though the goodness that he removed does not transfer to him.

When the two elements are realised, the person is known as al-ÍÉsid. This type of al-Íasad is prohibited in Islam in whatever circumstances either towards Muslim or non Muslim. The reason of this prohibition is not only due to its destructive outcome, but because of his disbelief (kufr) to the justice (al-Ñadl) of AllÉh to all His creatures. AllÉh showers His bounties and pleasure to His entire creatures with justice. AllÉh says in Al-Qur’Én: 

                                                                      (SËrah al-NisÉ’ 4:54) Or do they envy mankind for what AllÉh has given them of his bounty? But We had already given the people of Abraham the Book and Wisdom, and conferred upon them a great kingdom.

Although the verse refers to the case of al-Íasad of the Jew towards the prophet hood of Prophet MuÍammad (s.a.w.), we can understand that all the goodness are originally from AllÉh. Thus, we have to accept whatever bestowed by Him to all His creatures.

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Al- GhazÉli said: “ God distributed His gifts among His servants in the world. To envy it is to express displeasure at the distribution of God”.9 However, according to Al- GhazÉli, a Muslim is allowed to have the feeling of dislike towards a non-Muslim or wicked Muslim who gain goodness and use the goodness for evil purpose. But, a Muslim must hate the person and not the goodness achieved by him because all goodness are from AllÉh.10 Al-GhazÉli explained further on the second condition: “The second condition is that you do not wish that the gifts should go away from him, but those gifts may be bestowed on you also. This is emulation (ghibÏah) or competition (almunÉfasah). To have competition is not unlawful, rather it is commendable. It is an effort towards further progress and advancement”. AllÉh says:                   (SËrah al-×adÊd 57:21) Compete one another towards forgiveness from your lord

Prophet MuÍammad (s.a.w.) in his ÍadÊth also described this permissible Íasad:

“There is no envy except towards two persons: god gave wealth to one person and also gave him power to spend t in the path of truth. God gave learning to another who acts up to it and teaches it to people”.11

This ÍadÊth means that Íasad is generally unlawful in Islam except in two situations. The first situation is when you envy towards a rich Envy 59

man who spends his wealth in the path of AllÉh, without having any intention for the removal of that wealth from the rich man, instead of a healthy emulation and competition with him in spending for the sake of AllÉh. The second situation is when you envy towards a knowledgeable person who act according to his knowledge and teach the knowledge for others benefit, without having any intention for the removal of that knowledge from the person, instead of a healthy emulation and competition with him in learning and teaching the knowledge for the sake of AllÉh. Ibn ×ajar in his FatÍ Al-BÉrÊ´ explained: “Al-Íasad stated in this ÍadÊth is known as al-ghibÏah, due to the feeling of emulating the goodness of the envied person without hoping of removing it. And when he acts to realise al-ghibÏah, it is known as al-munÉfasah and it is lawful.”12 Ibn Rajab Al-×anbalÊ explained that prophet MuÍammad (s.a.w.) uses the term Íasad in this ÍadÊth as metaphorical usage (majÉz) in differentiating the lawful and unlawful Íasad in Islam. Ibn TaymÊyyah concluded on the discussion of the meaning of alÍasad by saying: “Al-Íasad is hatred and dislike over the goodness of others. It can be divided into two types: Firstly, hating and dislike the goodness of others is what known as blameworthy Íasad. He will feel hurt and unsatisfied with the existence of that goodness due to that hatred. This type of Íasad is a heart disease that will make the person to remove that goodness driven by that hatred, even though he got no benefit from that removal. His main intention is not only to remove the goodness of others but also to remove the feeling of hatred and dislike in his heart with that removal, in which he will feel happy when the goodness is removed. Second type of Íasad is he dislikes the goodness of others in which he wants to be like the person or better than him in goodness. This Íasad is known as ghibÏah.”13

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Level of ×asad ×asad can be divided into three main stages: a.

The ÍÉsid is hoping for the removal of the gifts from a person although the gifts are not transferred to him. This is the worst Íasad due to his evil nature who cannot see any goodness at others.

b.

The ÍÉsid is hoping for the removal of the gifts from a person because he wants the gifts. This is the second level of evil of Íasad compare to the first level ant it is forbidden in Islam because of his greedy attitude.

c.

The ÍÉsid is not in favour of removing the gifts from a person but hoping to be similar with the envied. However, if he doesn’t get the gifts as similar to the envied, then he will hope for the removal of the gifts from the envied. This level of Íasad is still forbidden in Islam because of the intention of ÍÉsid to remove the gifts if he fails to get the similar gifts.

d.

The ÍÉsid is not in favour of removing the gifts from a person but hoping to be similar with the envied. This last level of Íasad is permissible in Islam according to ImÉm Al-GhazÉli. It is known as ghibÏah as prescribed in the previous topic.

Causes of ×asad According to ImÉm Al-GhazÉli, there are seven factors contributing towards one’s envy over another. a.

Al-ÑAdÉwah Wa Al-BaghÌa´ (Enmity and Hatred) According to him, this is the worst factor contributing the emergence of Íasad in one’s heart. As your enemy, you don’t wish that he should have gifts and riches and other things of the world, and that these gifts of god should go away from him. For example, enmity against another family, tribe or group can cause Envy 61

one to envy successes they achieve. ×asad and enmity are two elements closely inter-related that one cannot be separated to another. Enmity will cause Íasad and Íasad will cause fighting, killing and other forbidden action being used as methods and means to satisfy the feeling of enmity that triggers Íasad. b.

Al-TaÑazzuz (The Sense of One's Supremacy) Al-ÍÉsid anticipates the pride of the maÍsËd (the envied person) on account of a merit maÍsËd enjoys. Not having the patience to put up with this pride, the ÍÉsid feels a sense of superiority and earnestly desires the loss of this merit. Al-ÍÉsid greatly dislikes the welfare and good of another and it gives him too much pain. He can bear to see the person envied is equal to him in term of power, recognition and honour, but he can’t bear when the person gets something better than him.

c.

Al-Kibr (Pride) Al-ÍÉsid takes pride over the maÍsËd and holds him in contempt. Al-TaÑazzuz and al-kibr is very much related in causing Íasad on a person, in which when the person proud of himself, he can’t accept anyone better than him. IblÊs who proud of himself of being created by AllÉh from fire refused to follow AllÉh’s order in respecting Ódam (a.s.) due to his envy towards Ódam (a.s.)

d.

Al-TaÑajjub (To Express Wonder) Many situations have been exemplified by Al-Qur’Én in explaining on the relationship between al-taÑajjub and Íasad indirectly. This can be observed especially in the situation where the noble people refused to accept the teaching of the previous prophets who were lower than them in term of social status.

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e.

×ub Al-RiyÉsah Wa Ùalaba Al-JÉh (Greed Of Name And Power) This is a cause of envy between two persons. This applies in all spheres of life; worship, industry, beauty, wealth, power etc, when the envious person love to be famed and popular with what he does. The envious man is fearful of some hindrance on the part of the person enjoying an advantage or talent or merit that may frustrate his cherished objectives. Such fear manifests itself when one's acquiring or preserving authority over others requires that nobody should share his advantages or merits. For example, one who wishes to be re-elected as the leader of an organization may desire that no other member step forward and exhibit leadership skills such as eloquence of speech and efficiency of organization and mobilisation.

g.

Khubth Al-Nafs (Viciousness of Nature) It means that one becomes glad to see the loss of fortune of another and wishes that all blessings and gifts should be bestowed on him alone. ×asad makes the human heart so narrow and gloomy that its effects pervade the realm of one's inner and outer being. The fears and grief of the ÍÉsid revolve around the person(s) of whom he is envious. The Íasad he harbours in his heart blinds him to the virtues of the envied, and he becomes unhappy over the blessings of God conferred upon the maÍsËd. The spiritual light and the divine spark of faith which makes the human heart greater than anything else in the world cannot go along with the darkness and narrowness caused in it by Íasad. The heart becomes grieved and depressed the chest narrow and suffocated, and the face grim and frowning. The more this state gains in strength, the more it diminishes the brightness of faith, while this faith is the source of his salvation in the Hereafter and the life and vigour of his heart. Eventually this disease reduces the ÍÉsid into a helpless wretch.

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Example of Al-×asad in Al-Qur’Én: ×asad of Brothers of Prophet YËsuf (a.s.) towards Him. AllÉh says in SËrah YËsuf 12: 4-10:                                                                                                                                                                                                                                                                                                                                                                                                          Of these stories mention] when Joseph said to his father, "O my father, indeed I have seen [in a dream] eleven stars and the sun and the moon; I saw them prostrating to me." [4] He said, "O my son, do not relate your vision to your brothers or they will contrive against you a plan. Indeed Satan, to man, is a manifest enemy. [5] And thus will your Lord choose you and teach you the interpretation of narratives and complete His favour upon you and upon the family of Jacob, as He completed it upon your fathers before, Abraham and Isaac. Indeed, your Lord is Knowing and Wise [6] Certainly were there in Joseph and his brothers signs for those who ask, [7] When they said, "Joseph and his brother are more beloved to our father than we, while we are a clan. Indeed, our father is in clear error. [8] Kill Joseph or cast him out to [another] land; the countenance of your father will [then] be only for you, and you will be after that a righteous people."[9] Said a speaker among them, "Do not kill Joseph

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but throw him into the bottom of the well; some travellers will pick him up - if you would do [something]."[10]

Sayyid Qutb in his tafsÊr described that the story of prophet YËsuf (a.s.) tells us about the trial from AllÉh to him. It began when he tells his father, prophet YaÑkËb (a.s.), about his dream in which he saw eleven stars and the sun and moon prostrating to him. His father knows that the dream of YËsuf is a sign from AllÉh on the gifts that will He bestowed upon him which are: a. b.

the prophethood of YËsuf (a.s.) the ability to interpret dreams14

Thus, prophet YaÑkËb (a.s.) forbids him from telling his dream to his elder brothers because he afraid that his brothers will envy towards him and doing evil towards him.15 The concern of prophet YaÑkËb (a.s.) was correct in which prophet YËsuf (a.s.)’s brothers started to feel unhappy with the loved showed by their father towards prophet YËsuf. Their heart cannot accept it due to their feeling of supremacy and pride over prophet YËsuf (a.s.). Ibn Taymiyyah explained: “The brothers of YËsuf (a.s.) started to feel envy towards of YËsuf when he received more attention and affection from their father than tem. They cannot accept this inequality of treatment because they think that they are better than YËsuf due to their seniority and strength compare to of YËsuf. And because of their jealousy and envy towards of YËsuf, they plan of killing and throwing him far from the sight of their father, hoping that the attention of their father will revert to them. 16 Ibn KathÊr concludes on the consequences of Íasad of the brothers of of YËsuf towards him. He said: “They had made a big conspiracy due to their envy towards their brother. they had also destroyed the relationship of brotherhood between them and YËsuf (a.s.), lying to their father, absent of Envy 65

mercy over prophet of YËsuf who was still young and innocent towards them, absent of mercy over their father who love his younger son (of YËsuf), separated between father and his son who still need for the tenderness and loving from his father. Therefore they had done a huge mistake.”17 Remedy for Al-Hasad18 a.

Know that your envy doesn’t harm your maÍsËd, nor does it make him lose any of his favours and merits. You shall ever suffer in grief, pain, and anguish while the maÍsËd is in a state of bliss and joy. In the Hereafter as well your envy will benefit your maÍsËd, especially if it results in backbiting or slandering as your good deeds will be assigned to the maÍsËd.

b.

Force yourself to be affectionate with the maÍsËd. The aim of your kindness should be to cure yourself of envy. Your inner self will ask you to ill-treat or hurt him, but you must act against these inclinations and be friendly to him. You must respect him and gradually convince your heart to respect him.

c.

Try to see his virtues yourself and think that these are favours of Allah on him. Force yourself to speak in his praise and make his good qualities known to others. Though your behaviour will be unnatural in the beginning, since your aim is self-rectification, it will gradually become less artificial. Insha’Allah, day by day this will become a reality and your heart will follow your tongue to appreciate his virtues and good qualities.

d.

You should convince yourself and make it understand that your maÍsËd is a creature of AllÉh; perhaps it is AllÉh's grace that He has selected him for the advantages and blessings he enjoys that you do not (currently) possess.

e.

At any stage during your treatment, don't think that this moral vice is not curable; this erroneous notion is inspired by Satan and the lower self (al-nafs al-ammÉrah), who want to frustrate Envy 66

your efforts of curing yourself. Have hope in AllÉh Almighty Who has promised that He will guide those who struggle and help them through His invisible grace and increase their capacities.

Endnotes 1

Al-Asqalani, Ahmad In Ali Hajar, (1990), Al-Sihr Wa Al-Kihanah Wa Al-Hasad, Maktabah Al-Turath AlIslami: Al-Qahirah, p: 80 2 Al-Ghazali, Abu Hamid Muhammad Ibn Muhammad, (2004), Ihya Ulum Al-Din, Dar Ibn Al-Haitham: AlQahirah, V: 2, p: 1065. 3 Al-Asfahani, Abu Al-Qasim Al-Husain Muhammad Al-Ma’ruf Bi Al-Raghib, 4 Al-Fairuzabadi, Majd Al-Din Muhammad Ibn Ya’qub, 5 Ibn Manzur, Abu Al-Fadhl Jamal Al-Din Muhammad Ibn Mukram Al-Afriqi, 6 Abul Quasem, Muhammad, (1975), The Ethics Of Al-Ghazali: A Composite Ethics In Islam, S.N: Kuala Lumpur, p:122, Also Refer: Al-Asfahani, Abu Al-Qasim Al-Husain Muhammad Al-Ma’ruf Bi Al-Raghib, (1999), Al-Mufradat Fi Gharib Al-Quran, Dar Al-Ma’rifah: Beirut, Ed: 2, p: 118. Al-Fairuzabadi, Majd Al-Din Muhammad Ibn Ya’qub, (1987), Al-Qamus Al-Muhit, Dar Al-Fikr: Beirut, V: 1, Pg: 288. Ibn Manzur, Abu AlFadhl Jamal Al-Din Muhammad Ibn Mukram Al-Afriqi, (1990), Lisan Al-Arab, Dar Sadir: Beirut, Ed: 1, V: 3, p: 148 7 Fazul Al-Karim,(1982), Imam Gazzali’s Ihya Ulum-Id-Din, Kitab Bhavan: New Delhi, V:3, p:177 8 Al-Ghazali, Ihya Ulum Al-Din, p: 1091 9 Fazul Al-Karim, Imam Gazzali’s Ihya Ulum-Id-Din, V:3, p:177 10 Al-Ghazali, Ihya Ulum Al-Din, p: 1094 11 Al-Bukhari, Muhammad Ibn Ismail Ibn Ibrahim, Al-Jami’ Al-Sahih, Kitab Al-Ilm, Bab Ightibat Fi Al-Ilm Wa Al-Hikmah, Hadith No: 73, p: 603. Refer To:Muhammad, Salih Abd A...