Kesida He was informed that his continued residence in Iraq was contingent on his abandoning political activity, a condition he was sure to reject. Hence they consider themselves as mutawakkil and are able to supply rational proofs in justification of tawakkul, having confirmed rational conviction in all the essential preliminaries of tawakkul, which are: View this page in our App. On the basis of these, it is necessary to have trust on the Omniscient, Powerful, unniggardly and Merciful Lord, Who takes care to provide whatever is good for His creatures and in their interest, Who does not allow them to remain deprived of what is good for them, even though they themselves should be incapable of distinguishing between that which is beneficial or harmful for them. Halal, with a shaddah on the lammeans the seller of hill, oil. That is, tafwid is subtler and more refined than tawakkul, for tawfid, means that the devotee should see no power and capacity in himself and that he should consider himself ineffectual and regard God as All-effectual.
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Indeed, the envious man is indignant at the bestowal of My favour, and contests My apportioning of gifts among My creatures. Whoever is such, he neither belongs to Me nor do I belong to him. Islamic ethical teachings shed light on the causes and motives of hasad and its harmful spiritual, moral and social effects, and offer practical solutions for combating this spiritual disease.
The Causes and Motives of Hasad Qualities in others such as certain intellectual, spiritual, and moral merits, or good and pious deeds, or outward factors such as honour, prestige and wealth can cause hasad.
Also, immoral or negative traits that are imagined to be merits can be a cause of hasad. Almost all of the causes of hasad are the products of a feeling of inferiority and dejectedness. When a person perceives others to be more perfect than himself, a feeling of inferiority seizes him, which, with the help of external factors and inner propensities, generates the feeling of envy in his heart.
We have listed these causes and in some cases provided examples of hasad corresponding to the cause: Enmity: Hasad can be the result of enmity. For example, enmity against another family, tribe or group can cause one to envy successes they achieve. Not having the patience to put up with this pride, the hasid feels a sense of superiority and earnestly desires the loss of this merit.
For example, a wealthy individual outwardly looks with disdain upon the respect enjoyed by a poor person believing that he deserves to be the recipient of such admiration. Fear and Love of authority: Also, 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.
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 mobilization.
Viciousness of nature: A human being of vicious nature does not like to see others enjoying any kind of good whatsoever. The Evil effects of Hasad Envy is one of the deadliest diseases of the heart and it produces additional vices such as hypocrisy, backbiting, slandering, abuse, taunting, and torturing, all of which are grave sins.
The fears and grief of the hasid revolve around the person s of whom he is envious. The hasad 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 mahsud. 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 hasad.
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 hasid into a helpless wretch. Do not bear enmity with the blessings of Allah. Al-Saduq, Al-Khisal, p.
You shall ever suffer in grief, pain, and anguish while the mahsud is in a state of bliss and joy. Force yourself to be affectionate with the mahsud. 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. 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. If, God forbid, the object of your envy is a scholar endowed with knowledge or piety, you must understand that he is from the chosen ones of God, blessed by great merit. Try to generate love and humbleness towards him. Have hope in God Almighty Who has promised that He will guide those who struggle and help them through His invisible grace and increase their capacities.
Fortunately, with faith and, sincere and persistent efforts, it is curable. A faithful person is optimistic, has a hopeful attitude towards God, and is satisfied with the way He has divided His bounties among His creatures.
Hope and fear from Imam Khomeini's viewpoint
Indeed, the envious man is indignant at the bestowal of My favour, and contests My apportioning of gifts among My creatures. Whoever is such, he neither belongs to Me nor do I belong to him. Islamic ethical teachings shed light on the causes and motives of hasad and its harmful spiritual, moral and social effects, and offer practical solutions for combating this spiritual disease. The Causes and Motives of Hasad Qualities in others such as certain intellectual, spiritual, and moral merits, or good and pious deeds, or outward factors such as honour, prestige and wealth can cause hasad. Also, immoral or negative traits that are imagined to be merits can be a cause of hasad.
And as for one who passes his evenings and mornings while his biggest concern and goal be the Hereafter, God puts contentment to his heart and gives a wholeness and unity to his affairs. Here, our objective is not to plunge into any involved discussion about hair-splitting definitions, an absorption, which keeps the wayfarer from proceeding towards his goal. These we shall discuss, God willing, in a few sections, and implore His help and guidance in this regard. All these activities are meant for the Hereafter, though people should consider them to be for the sake of the world. On the other hand, heretical exercises in spiritual self-discipline, sanctimonious deeds and the like, though they might be performed with great devotion and care, are meant for the world, as they cause alienation from God and do not bring man near to Him. Such are the deeds and the practices of the infidels and those who oppose the right path.
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