539. He gives ten causes that can save oneself from the evil of hasad.

Hadith #35: "Do not be envious of one another . . . " envious person, the feeling of hatred and jealousy is slowly but surely removed, by the will of Allah. What is Not Considered Hasad To compete with one another in acts of righteousness and getting closer to Allah is not an aspect of the disease of hasad. This, in fact, is a praised action as everyone should be striving their best to do what is pleasing to Allah. Allah has said, ,,.. J ,.. ,,;J .,. ,.,, ..... ,,. ,,..,,.." ,,,. ,,. ,,. / u.J- . .;• ·-చ\ 01 l.!..Ll·2 J..J ,.. ,.. ,.. "And for this let those who want to strive compete" (al-Mutaffifeen 26). There are two important keys to this type of "healthy competition". The first key is that one wishes he has goodness and even excels other in goodness while, at the same time, he does not mind if others have the same goodness. In other words, there is no jealousy or envy involved. He is not hoping to remove what others have received nor does it make him unhappy that others have received such good. Indeed, if he is a true believer, he will be competing with others to please Allah while, at the same time, he will love that his brother is also doing what is pleasing to Allah. The second key is that the competition is with respect to the Hereafter and not for the matters of this world. Competition with respect to this world is blameworthy. Allah has referred to such people in the Quran, ,,.. .... ,.. J J .,. ,.,, :z,.,, b. ,,. U,.. . " I 1,.. I ,.. "• ෗I \ :;;;.J n \ ,.. J J ,.. '. I JI ,..಴ ,.. • • ",..• ਧ,.. ,.. ,.. ,.. ,.., ఙ l......J ..U -. - ..u ..u l U உ · ஊ LJ\...4 ஋ I ஈ - - - - U-/ -ਦ u..,.. ,..,.. --1 ఛ ,.. ,...r (_.r - ,..,, .,, J ,,,._ ,.. ,,,. J eT i)-Jt U-:JT Jl.Jj ƴ -+ f Jg hij Q,p kJt ƭ ज़ ,.. ,.. ,,,. ,,.. ,,,, ,,. ,,.. "' ,,.. ,.., J J ... ढ़; T· ୷1'1 2j ड़ 4j _:;1; l m NI yl)J फ़j / J .. 1 '_ , ,.,, nJoI "So he [Korab] went forth before his people in his pomp and luxury. Those who were desirous of the life of this world said, 'Ah, if only we had the like of what Korab has been given. Verily, he is the owner of a great fortune.' But those who had been given [religious] knowledge said, 'Woe to you! The reward of Allah [in the Hereafter] is better for those who believe and do righteous deeds. And none shall attain this [reward] except those who are patient [in following the truth]'" (al-Qasas 79-80). Related to this topic, there is a hadith of the Prophet (peace be upon him) which may cause some confusion. It states, Commentary on the Forty Hadith of al-Nawawi "' ... -:J 1'.' 1 ::.ඣr:. . · ·' , ' · ఘ இ_, Q ঽা , "There is to be no hasad except with respect to two: a person to whom Allah has given wealth and he uses it up for the purposes of truth. And another man whom Allah has given wisdom and judges by it and teaches it." (Recorded by al-Bukhari.) In this hadith, though, the meaning of hasad is actually al-ghabtah ࡱI (where one wishes for what another has but does not wish that the blessing be removed from the other person). The word hasad has been used as a type of metaphor. 1 "Do not artificially raise prices against one another" In this hadith, the Prophet (peace be upon him) stated that one should not commit al-najash (Lj1). Many scholars interpret it in the specific sense of al-najash in business dealings. This is where a person, neither the buyer nor the seller, bids up the price of an item. That person has no intention whatsoever of buying the item. He is either trying to raise the price in order to help the seller or he is doing it simply to hurt the buyer. The reason for its prohibition and its mention in this hadith seem to be clear. Instead of wishing for what is best for one's brother, one intentionally performs an act that is going to hurt him by robbing him of some of his wealth. This, obviously, injures the love and brotherhood that should exist among Muslims. lbn Abdul Barr stated that there is agreement that whoever knowingly performed such an act is a sinner. 2 There is a difference of agreement among the scholars concerning a final sale whose price was driven up by someone not actually interested in buying the item. One narration from Ahmad states that such a sale is null and void.