This issue is a disease that can block out the blessings of ilm (knowledge). If the student of knowledge falls into this affair (hasad) it cancorrupt his Hereafter, and the more a person delves into envy the moreharm he does and the greater the harm is.
It disrupts the person’s quest for knowledge, disturbs his ability tomemorize and bring forth whatever he has retained. It makes itdifficult for him to comprehend what he hears.
There is no group of people who are totally free from it (envy). However, the people are on different levels of envy.
Envy is particularly dangerous amongst peers and those who you seek knowledge with.
Hasid/Envy = To desire that the blessing of Allah to leave anindividual, regardless if you want the blessing for yourself or not. Here it is pertaining to knowledge, but is not limited to knowledge.
Another type of Hasid/Envy is when you have two individuals that areequal, and they are happy when it is like this, but if one begins toexceed the other, envy steps in. This is haram.
Concerning the crime of envy, Allah ta ala mentioned it in His Book and an Nabi salla lahu alayhi wa salaam.
Al-Falaq: …and from the evil of the envier when he envies.
An-Nisa: 54 Or are they envious of the people, concerning what Allahbestowed upon them… for surely we gave the family of Ibrahim the Bookand the Hikmah and bestowed upon them the Dominion.
an Nabi salla lahu alayhi wa salaam said: And no one should have envy, except in two instances (Muslim)
There are things that cause the disease of envy, but has a cure.
If you find yourself having this envy, then you should be very carefulnot to neglect it (don’t be lacksidasicle concerning it). i.e. themore you nurture it, the more it will grow. It will worsen every singletime if you don’t strive to free yourself from it.
When envy settles in one’s soul, it becomes firmly rooted, and when the enmity that develops
Sheikh bin Abdul Wahhab said: There is no person totally free fromenvy. But the person who has some nobility, will cover and hide it(control it), and the one that is blameworthy, will allow it to be seenof him.
The nature of man, is that he is weak in many areas and has manydifferent faults, and from these faults is the disease of envy,particularly amongst peers, colleagues and people of knowledge.
Imam ad Dahaabee said: There is no one group of people who are freefrom jealousy and envy, except for the Prophets and Messengers alayhisalaam.
If you ponder on the person who has this (envy), you will come to know that they are displeased with the decree of Allah.
When Allah bestows His Favor upon His servants, the one who has thisenvy is displeased with how Allah has distributed His Bounty among Hisservants. This person may not say it with his tongue, but will show itwith his actions.
Will you not say to the one who is envious of me, do you know who youare showing bad manners to, you are showing bad manners to Allah. Sinceyou are not pleased with what he has given me.
The disease of envy makes the heart hard and makes the servant not want good for others.
If you would just open the door of sincere advice to the people, youwould simply and correctly advise our brothers. This would besufficient for us regarding this disease.
Ahmad bin Qaib stated: Reprimanding someone is better than harboring feelings of hatred inside of you.
If you see one of your brothers at fault, you should sincerely advisethem and rush to make dua for them. But our souls pulls us towardsbeing arrogant. We should control this, and instead of being arrogantwe should fear Allah and have piety.
From the signs of the Envier are…
Being pleased when your peer makes a mistake. When they fall intoerror its worse when they do, because they are on your level. He is theone who you and him are on the same level in front of the people. Weshould not find ourselves grieving when you see his faith increasingover yours, so that everytime he makes an error you become happy. Forsome reason, you think his error will raise you in your level. This isnot the case. There are few who freed themselves from this.
If you find yourself like this, rush to make tawbah.
To be pleased when your peer is absent or when they aren’t present concerning an issue that you participated in together.
Third Sign: To become pleased when your peer is spoken ill of.
When you hear this, you find joy in it and you don’t try to stop thebackbitter from backbitting him and may join in the backbitting. Thisis haram!
Fourth Sign: To speak ill of your peer when your asked about him.
Then this student of knowledge who has some envy, and someone comes andasks them something about the affairs of another. They will speak badand belittle them, and make them seem less than they really are.
There is no envy, except in two: (The hasad when you desire what they have, but you don’t want it to leave them).
1. Person who has wealth and uses it in the cause of Allah.
2. Having knowledge and acts upon it.
Fifh Sign: When you find objection when a question isn’t posed to you, but to your peer instead.
Sixth Sign: Belittling the benefits or knowledge that your peer comes across.
Seventh Sign: Trying to find faults with the speech of your peerwhenever he speaks, or whenever he gives an answer you critizize hisanswer.
Eighth Sign: Not returning the virtue or benefit back to the people (i.e. not giving someone their just due).
If a person brings some benefit to you in one of the sciences, then youshould devote yourself from that point forward in thanking him forever.
And you remove arrogance and envy from yourself.
O My brother, do not object to making dua’ for the one who benefittedyou with something, rather supplicate for him and recognize hisvirtues, and say, so-and-so directed me to this benefti. I wassearching for a long time trying to find this thing and so-and-sobrought it to me. You indicate the person who did.
The Cures for Envy
This haasad is very dangerous for the student of knowledge and the more he is lax about it, the more it will effect him.
Preventing something is easier than removing it, once its already done.
* Making dua for your peer in his absence (for success and guidance, etc)
* Try to make yourself love the person (ask about their condition, family, affairs, etc)
* Visiting the one you envy, and displaying his virtues to others.
* Not allowing, or not being pleased with another individual beingbackbitten or spoken ill of (Come to your brother/sisters defense whenthey are critized/backbitten)
* Try to affect your peer by putting him before yourself. (A questionis posed to you that may have a negative effect on your peer, youshould give the question to your peer and not answer it. If they err,you correct it, for doing it this way it may gain his pleasure, and youwill be rewarded for the action, since you put him before yourself).
* Seeking the counsel and advice of your peers.
Ibn Abbas radi Allahu anhu said, There are 3 people you can only makedua for them (i.e. the only way to compensate them for what they havedone for you is only this way):
1. A man where I entered a sitting stood up and smiled at me.
2. A man who makes room for me in a gathering.
3. A man who has some issues that he’s going through and he seeks my counseltation.
When you see Allah bestowing His Favors upon another, be happy.
Next: The reverence that the Salaf had for each other, and how they abandoned haasad.
The Salaf (first 3 generations) had honor, respect with one another and strove to abandon haasad.
The Sheikh stated “I will lay out some examples of how the salaf were and howthey honored one another and how they were the furthest of the peoplefrom holding grudges, and hatred for one another and how they didn’tcompete with one another in matters that were not legislated.
They would mention the virtues of one another in their presence and in their absence.
They feared Allah and purified their souls from having malice, spite and hatred of one another.
1. About Umar bin Al Khattab radi Allahu anhu
Ibn al Qasim said, I heard Imam Malik mentioning that a man had a dreamduring the Caliphate of Abu Bakr and in his dream the Hour had beenestablished and all the people had been gathered. In his dream he sawUmar bin Al Khattab radi Allahu anhu on a higher level, due to hisnobility. In the dream he said why does Umar bin Al Khattab radiAllahu anhu have this virtue over the people? It was said to him, dueto his Caliphate, and his Shahada (martyr) and not fearing the blamers.Abu Bakr and Umar radi Allahu anhum were sitting together. So when thisman told this story to Abu Bakr and Umar, Umar scolded him, then hesaid stand and go away to the man who had the dream. After Abu Bakrpassed and Umar took the postion of Caliph, Umar sent for that man toldhim to tell him the dream again, and the man said will you scold meagain for telling you the dream. Umar asked, how come you were not shyto mention my virtues in front of Abu Bakr?
Summary: Umar was not pleased with anyone mentioning his virtues in front of Abu Bakr, knowing Abu Bakr was more virtuous.