Part 11

and His Messenger for them.’ So I said, ‘I will never be able to better you in anything!’

So what ‘Umar did here was competition and the permitted type of jealousy (ghubsa), but the state of as-Siddig was better than his, and thus he would generally be the victor in such competition due to his indifference to the condition of others.

[2.4 Moses Displays Ghubta]

Likewise is the case with Prophet Miisa as is mentioned in the hadith of Mira that he competed and felt jealousy towards the Prophet (3) to the point that he,

Cried due to the extent to which the Prophet (3g) has surpassed him. So it was said to him, ‘Why are you crying?’ He replied, ‘I am crying because there is a servant who shall be sent after me, and more of his nation shall enter Paradise than mine.’ °

This hadith is also reported in other than the Sahih with a different wording,

We passed a person while he was saying in a loud voice, ‘You have blessed him and honoured him (over me).’ So we were raised to him and gave him our salam, he replied to our salam and said, ‘Who is this with you O Jibrail?’ He said, ‘This is Ahmad.’ He said, ‘Welcome O Illiterate Prophet who has conveyed the Message of his Lord and sincerely advised his nation.” Then we moved on and I said, ‘Who was this O Jibrail?’ He replied, “That was Misa bin ‘Imran.’ I said, ‘And who was he censuring?’ He

*Repotted by both al-Bukhari and Muslim

[2.4 Moses Displays Ghubta]

replied, ‘He was censuring your Lord with regards to you.’ I said, ‘He was raising his voice to His Lord?” He replied, ‘Indeed Allah knew his truthfulness.’

So in this ‘Umar resembled Misa, and the condition of our Prophet (2) was superior to that of Misa for he did not possess any of this permissible jealousy.

[2.5 Whoevers Ranking Becomes Lofty, He is Secured from Ghubta|

Similar to this from amongst the Sahabah were Abi ‘Ubaydah bin Jarrah and those like him who were free from these types of concerns and due to this they were of a more exalted rank than those who would compete and display jealousy (ghub/a) even though it was permitted. ‘his is why Abu ‘Ubaydah deserved to be called,

The trusted one of this Ummah’

For if the one trusted does not have any rivalry and desire in his self for the things that he is entrusted with, then he is the most deserving of having the trust placed in him. The one who is known to possess no rivalry in greater matters is entrusted with the smaller matters, and the one is known to have no teason to steal from the wealth is entrusted with the wealth. As for the one who finds in himself treachery that resembles that of a wolf entrusted with sheep, then he is not able to discharge the trust placed in him due to his having in his heart a desire for what he is entrusted with.

It is reported in the Musnad of Ahmad from Anas, (radiy-Allabu

"Reported by both al-Bukhati and Muslim

‘anhu), that he said,

We were sitting in the presence of the Messenger of Allah (8) one day and he said, ‘A person is about to arrive from this mountain path who is from the people of Paradise.’ So a person from the Ansar arrived, his beard dripping with the water of wudu and holding his sandals in his left hand, and he gave us the salam. The next day the Prophet (4g) said words of similar import and the same pefson appeared in the same condition. On the third day the Prophet ($8) again said words of similar import and again this person appeared in the same condition, so when the Prophet (3) left, ‘Abdullah bin ‘Amr al-‘As followed this person and said, ‘indeed I have abused my father and I swore that I would not go to him for three days so if you would let me stay with you until those three days expire, I would do so.’ He replied, ‘Yes.’

Anas continued saying,

So ‘Abdullah told us that he spend three nights with this person yet he did not see him stand for the night prayer at all. All he did was when he turned sides on his bed he would mention Allah and make takbir and would do this until he stood for the Far prayer. ‘Abdullah said, ‘Except that 1 never heard him speak except good.’ So when the three days were over I was eager to make little of his actions. I said, ‘O servant of Allah there was no hatred or disassociation between my father and me but I heard the Messenger of Allah (4%) saying on three occasions, ‘A person is about to arrive who is from the people of Paradise,’ and you arrived on those three occasions, so I wished to stay with you so that I may

25 Whoevers Ranking Becomes Lofty, He is Secured from Ghubjaj

look at your actions and emulate them. But J have not seen you perform a great deal of actions, so what is it that has reached you to make the Messenger of Allah (2) say what he said?’ He replied, ‘It is nothing more than what you have seen, except that I do not find in myself any disloyalty to any of the Muslims, and neither do I find any jealousy for the wealth that Allah has bestowed upon them.’ ‘Abdullah said, ‘This is that which has reached you and is something that we cannot endure.’ ~

So in the saying of ‘Abdullah bin ‘Amr to him, ‘This is something that has reached you and something that we cannot endure’ lies an indication of his lack of jealousy and his being secure from all types of jealousy. This is why Allah praised the Ansar with His saying,

Z ve . 4 4e alo am ito gos ey Y BA rie 20fe2 ANG wert tee tals Sa elle rsp alssllis And have no jealousy in their breasts for that which they have been given (the muhdjirt n), and give them preference over themselves even though they were in need of that. [Sarah al-Hashr (59):9]

Meaning that which has been given to their brothers from the Muhaprin. The scholars of fafsir have stated:

‘They do not find in their breasts jealousy and hatred for what has been given to the Muhajirin,

“ts Amadis sabib

Then some of them said, ‘What has been given to them from the war booty.’ And others said:

‘What has been given to them of precedence and blessings’

So they find no need of that which has been given the Muhgjinin of wealth and rank even though jealousy arises over these sorts of things.

Between the Aws and the Khaztraj there existed competition in matters of religion, such that if one tribe were to do something for which they were regarded favourably by Allah and His Messenger then the other tribe would desire to do the same. So this is competition in that which would bring them closer to Allah.

Allah says,

2 vesee oye oe 2 2 BE HS a5 ts ..Then for this let those who compete, compete! [Sarah al-Mutaffifin (83):26]

[2.6 Blameworthy Jealousy]

[2.6 Blameworthy Jealousy]

As for the jealousy that is totally blameworthy then Allah has said with regards to the Jews,

j “i : ee 3 eau i ta erp ae tee, fer eee [cee erp ar Many of the People of the Book wish that if they could turn you away as disbelievers after you have believed, out of envy from their own selves even after the truth has become clear to

them. [Sarah al-Bagarah (2):109]

‘They wish’ meaning that they hope to make you apostasise from your religion out of jealousy. So jealousy was the deciding factor behind their wish even after the Truth has been made clear to them. This is because when they saw you attain what you attained of blessings - in fact they saw you attain that which they themselves had never attained - they became jealous of you. Similarly this is mentioned in another verse,

x weer, 07c Mog 3 Pa Cale Came te oA Cite SE ge eGR SEE Je LOTS, a CEE pores CERRO rete A Ae BEE bles SAG Cag sie hese ope reyes set Or do they envy men for what Allah has given them of His bounty? Then We have already given the family of Abraham the Book and Wis-

— DISE ASES OF THE HEART AND THI UR cu RE Ss

dom, and conferred upon them a great kingdom. Of them were (some) who believed in him (Muhammad) and of them were some who averted their faces from him, and enough is Hell for burning (them)...

[Sarah an--Nisa’ (4):54-55]

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iO Ets O MAG

Stes BG GulE 5S OMOEA Bu SeeTOREA aii

Say: I seek refuge with the Lord of the Daybreak. From the evil of what He has created. And from the evil of the darkening (night) as it comes with its darkness. And from the evil of the witchcrafts when they blow in the knots. And from the evil of the envier when he envies.

[Surah al-Falag (113):1-5]

AA group of scholars of fafsir mentioned that this Swab was revealed due to the jealousy of the jews harboured towards the Messenger of Allah (4) to the extent that they performed magic on him. The magic was done by the Jew, Labid bin al-‘Asam.~

So the one who is jealous, hating the favours bestowed by Allah upon someone else is an oppressor, going beyond bounds due to this. As for the one who dislikes that someone else be blessed and wishes to be blessed in the same way, then this is forbidden for him except in that which will bring him closer to Allah. So if he were to wish for something that has been given to someone else which would help bring him closer to Allah

* As is reported by al-Bukhari, Muslim and Ahmad. Refer to the /apir of Tbn Kathir (4/584).

[2.6 Blameworthy Jealousy]

then there is no problem in this. However, his wishing for it in his heart, without looking to the condition of someone else is better and more excellent.

Then if this person were to act, dictated by this jealousy, he would be an oppressor going beyond bounds, deserving of punishment unless he repents. So the one who is affected by the one who is jealous is oppressed and should be enjoined to patience and tagwa. He should be patient of the harm afflicted upon him by the one who is jealous, and he should forgive and overlook, just as Allah said,