Counsel of the Lion (2)

The lion continued, "O brothers and sisters of mine, listen to this story according to the salaf,

'There was a man who visited a king all the time. He would sit beside him and say, 'Treat the good-doer with good and don't treat the evil-doer with evil, for his evil will be sufficient for him.' Another man envied his position with the king and his good speech. The hasid came to the king and related, 'This man that sits beside you, claimed that you had a bad smell.' The king inquired, 'But how can I verify this?' The hasid replied, 'Call him to you. He will put his hand on his nose as he gets closer to you.' The king said, 'Leave, and I will see!'
The hasid left the king and invited the king's companion to a meal that he had placed much garlic in. The companion ate and then went to the king as usual and said, 'Treat the good-doer with good and don't treat the evil-doer with evil, for his evil will be sufficient for him.' The king said to him, 'Get closer to me!' The man moved closer, and placed his hand over his mouth so that the king would not smell the odor of garlic. The king thought to himself, 'That man was truthful.'
The king then hand-wrote a letter and gave it to the king's companion. The king never wrote anything unless he wanted to give someone a prize or gift. But this letter was written to one of his administrators and contained the following message, 'When the bearer of this letter comes to you, slaughter him andskin him. Then fill his skin with straw and send him back to me.'
Later, the hasid met the king's companion his way and asked, 'What is this letter?' The king's companion replied, 'The king has given me a gift.' The hasid asked, 'Would you give it to me.' The other man said, 'It's yours.'
The hasid took it and went to the administrator. The administrator said to him, 'This letter is a command from the king to slaughter you and skin you.' The hasid announced, 'This letter is not mine. I beseech you in the Name of Allah to check with the king before you do anything.' The administrator informed him that there would be no changes to what the king had written. Then administrator slaughtered the hasid, skinned him, filled his skin with straw, and sent him back to the king. In the meantime, the king's companion returned to the king as usual. The king was shocked and demanded, 'What happened to the letter?' He said, 'So-and-so met me and asked me for it, so I gave it to him.' The king then challenged, 'Have you said that I have a bad smell?' The king's companion rebutted, 'No!' So the king asked, 'Then why did you place your hand over your mouth?' The king's companion answered, 'So-and-so provided me with food that had much garlic in it and I hated that you might smell it.' The king declared, 'You are truthful. The evil of the evildoer is sufficient for him."'

There is no evil more harmful than Hasad. The Hasid receives five punishments even before the envied person is harmed. The first is a constant anguish. The second is a trial that he would not receive a reward for. The third is censure. The fourth is the anger from the Rabb. And the fifth is that the gates of support and assistance would be closed for him."

Shama' asked the lion, "What reasons for hasad? The lion said, "There are many causes that lead to Hasad. When one is hurt by another for any reason or he goes against his interests, then he hates him and will have malice for him in his heart. Malice produces the urge for revenge. When he sees the other person undergoing a hardship, he enjoys it and further thinks that Allah has done it to him as an evil reward. Anytime the person is blessed with a gift he grieves. So, Hasad produces enmity and hatred. When we hate a person, it is impossible that we would care if that person is having a good time or a bad time.
Arrogance and conceit are also the cause of Hasad. A good example of this is when a person attains wealth or a good position and another would hate that, and fear that the former would get ahead of him or would have a degree over him. So he envies him and has too much pride to see the other equal to or above him.
Love of leadership and glory can also bring Hasad. This is like a person who wants to be at the top in a certain field as he is overwhelmed with love for praise. Because of the praise received, he thinks that he is the best ever in what he does. When he learns of someone similar to him even in another comer of the world, he is disturbed and wishes that the other person dies or loses the bounty that he shares with him, whether it be knowledge, bravery, wealth, profession or even an act of worship.
Selfish evil and misery are also the supporter of Hasad. Some people may not have pride and do not look for leadership, but when they hear about good things happening to others, they grieve and become sad. And when they learn about hardships or adversities, they enjoy that. They always love to see people in a bad state as if the people are taking the wealth or the gifts from their properties or treasures."

Parakeet asked, "How the Muslim stance towards the Hasid?" The lion replied, "The Qur'an has delineated in detail, the stance of the Muslim towards the Hasid. Allah said,

وَالْكَاظِمِيْنَ الْغَيْظَ وَالْعَافِيْنَ عَنِ النَّاسِۗ وَاللّٰهُ يُحِبُّ الْمُحْسِنِيْنَۚ

" ... and who restrain anger and who pardon the people - and Allah loves the doers of good." [QS. 'Ali 'Imran (3):134]

Scholars have said that there are three ranks of those who perform good. The first group includes the person that when he is mistreated, he represses his anger and does not call for revenge. This is the lowest rank. The second group contains those who repress their anger and pardon people. This is better for the purity of the heart and good intentions, especially when it is done hoping for a reward from Allah. The third group are those that repress anger, pardon people and do good deeds. A person from this group would also do good towards others, such as visiting them and giving them gifts.
The Muslims stancetowards Hasad and Hasid requires him, first to return to Allah in repentance from all sins, from what may have touched him through his enemies and because of his sin. The second stance towards Hasad and Hasid is derived from dependence and reliance on Allah. Allah is sufficient for those that put their trust in Him. This is one of the strongest means for pushing away the harm and injustice of others that a person cannot push himself away. The third stance is that of seeking refuge with Allah, Isti 'adhah, and reciting Qur' an as well as other prescribed prayers. Allah has commanded His Prophet (ﷺ) to seek refuge from the envious when they envy. The fourth is to make supplication, beseeching Allah to sustain and protect him from the evil ofhis enemies and the envious. The fifth is to be just with the envious and not retum the evil with similar evils. The sixth is to be good with the envious. Should the envious increase his harm and transgression, the Muslim is instructed to increase his good treatment, advice and compassion. The seventh is to show courtesy to the envious and treat him in a friendly manner, so that Allah may guide the envious person and protect from his evil.

The Straw-headed Bulbul asked, "What are means for repentance from Hasad?" The lion said, "The sound heart is the one free from Shirk, malice, hatred, hasad, stinginess, arrogance, love of this world, and love of leadership. It is this heart that is free from any evil that would take the person away from Allah, free from any suspicion about His Divine Scripture, and free from any desire that would hinder him from obeying His Commandments. The purity of the heart and the reconciliation of discord are requirements for piety.
The first requirement for repentance from hasad is sincerity. The Prophet (ﷺ) said,

ثَلاَثٌ لاَ يُغِلُّ عَلَيْهِنَّ قَلْبُ مُؤْمِنٍ إِخْلاَصُ الْعَمَلِ لِلَّهِ وَالنَّصِيحَةُ لِوُلاَةِ الْمُسْلِمِينَ وَلُزُومُ جَمَاعَتِهِمْ فَإِنَّ دَعْوَتَهُمْ تُحِيطُ مِنْ وَرَائِهِمْ

"There are three things in which the heart of the believer does not betray: sincerity of action for the sake of Allah, offering sincere advice to the rulers of the Muslims, and adhering to the Jama’ah (main body of the Muslims). Their supplication is answered (i.e. encompassing every good, and all of the people)." [Sunan Ibn Majah; Hasan]

The second requirement is the contentment of the slave with his Rabb and having complete faith in Him. Ibn Al-Qayyim said, "It (contentment) opens the door of peace and security for the slave." It makes his heart pure from hatred, evil and malice. No one will be saved from Allah's punishment except those who come to Him with a sound heart. It is impossible to have a pure heart filled with discontent and dissatisfaction. The more contented the person is, the purer his heart is. Purity, piety and sincerity ofthe heart are the companions to contentment. Hasad is the product of discontent, whereas purity of the heart is the product of contentment.

The third requirement is reciting the Qur'an and having an understanding of it. The Qur'an is the cure for every disease. The deprived person is the one that doesn't go to the Book of Allah for a cure. The Qur'an is the complete cure and healer from all physical and emotional diseases in this life and the Hereafter.

The fourth requirement is remembering the reckoning and punishment that would reach those that harm Muslims by the evil of their selves and their bad qualities. These would include malice, Hasad, Ghibah, Namimah and mockery etc.

The fifth requirement is supplication: A slave must pray to his Rabb at all times to purify his heart from anything against his brothers. He must pray for his brothers that they do what is correct and righteous.

The sixth requirement is Sadaqah or charity. This purifies the heart and sanctifies the self. It is for this reason that Allah said to His Prophet (ﷺ),

خُذْ مِنْ اَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيْهِمْ بِهَا وَصَلِّ عَلَيْهِمْۗ اِنَّ صَلٰوتَكَ سَكَنٌ لَّهُمْۗ وَاللّٰهُ سَمِيْعٌ عَلِيْمٌ

"Take from their wealth a charity by which you purify them and cause them increase, and invoke [ Allah 's blessings] upon them. Indeed, your invocations are reassurance for them. And Allah is Hearing and Knowing." [QS. At-Tawbah (9):103]

The seventh requirement is that we always remember that the one we are "blowing poison and throwing arrows at" is a Muslim brother. How can we harm a fellow Muslim?

The eighth requirement is that we spread Salaam. The Prophet (ﷺ) said,

وَالَّذِي نَفْسِي بِيَدِهِ لاَ تَدْخُلُوا الْجَنَّةَ حَتَّى تُؤْمِنُوا وَلاَ تُؤْمِنُوا حَتَّى تَحَابُّوا أَوَلاَ أَدُلُّكُمْ عَلَى شَىْءٍ إِذَا فَعَلْتُمُوهُ تَحَابَبْتُمْ أَفْشُوا السَّلاَمَ بَيْنَكُمْ

"By the One in whose Hand is my soul! You will not enter Paradise until you believe, and you will not (truly) believe until you love one another. Shall I not tell you of something which, if you do it, you will love one another? Spread the greetings of Salam amongst yourselves." [Sunan Ibn Majah; Sahih]

This proves that the Salaam can lift hatred and produce love."

The lion paused, then said, "Before saying goodbye, I hope this advice is useful for all of you. So, have Taqwa of Allah and settle the affairs amongst you, and obey Allah and His Messenger (ﷺ) if you are true believers. O my brothers and sisters! When the Prophet (ﷺ) was asked who was the best of people, he (ﷺ) replied,

لُّ مَخْمُومِ الْقَلْبِ صَدُوقِ اللِّسَانِ ‏"‏ ‏.‏ قَالُوا صَدُوقُ اللِّسَانِ نَعْرِفُهُ فَمَا مَخْمُومُ الْقَلْبِ قَالَ ‏"‏ هُوَ التَّقِيُّ النَّقِيُّ لاَ إِثْمَ فِيهِ وَلاَ بَغْىَ وَلاَ غِلَّ وَلاَ حَسَدَ

"Everyone who is pure of heart and sincere in speech." They said, ‘Sincere in speech, we know what this is, but what is pure of heart?’ He (ﷺ) said, "It is (the heart) that is pious and pure, with no sin, injustice, rancor or hasad in it.’” [Sunan Ibn Majah; Sahih]

And Allah know best."
After saying salaam, calmly, the lion walked down while saying,

There was a man brought malady
He was well-known as Envy
Who had spears deadly
Always sharpening with angry
Lived a life in haughty
Walked on like a male deity
Forgotten his dignity
Whoever better was his enemy
Gazing with pouty
Saying he was the best proudly
Whoever denied tripped up cruelty
Without warning surprisingly
He had a partner named Jealousy
Whose brains was empty
He had an arrow fiery
Lifted the bow arrogantly

There was a man with a shield of humility
Faced them patiently
Killed them with a sword of sincerity
Who brought salvation safely

[Part 1]

Bahasa

References :
- Abdul Malik Al-Qasim, Lying and Enving, Darussalam
- Ibn Qayyim Al-Jawziyyah, Hasad : A Condemnation of Envy and Envious People, translated by Abu Alim Rasheed Salahuddin, Tasdeeq

Counsel of the Lion (1)

Cucak-rowo, the Straw-headed Bulbul, came forward, cleared his throat, looked around, then reciting verses,

أعوذُ بِٱللَّهِ مِنَ ٱلشَّيۡطَٰنِ ٱلرَّجِيمِ
بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيْمِ
قُلۡ اَعُوۡذُ بِرَبِّ الۡفَلَقِۙ
مِنۡ شَرِّ مَا خَلَقَۙ
وَمِنۡ شَرِّ غَاسِقٍ اِذَا وَقَبَۙ
وَمِنۡ شَرِّ النَّفّٰثٰتِ فِى الۡعُقَدِۙ
وَمِنۡ شَرِّ حَاسِدٍ اِذَا حَسَدَ

“I seek refuge in Allah from the outcast Shaitan
In the name of Allah, Most Gracious, Most Merciful
Say, 'I seek refuge in the Rabb of daybreak
From the evil of that which He created
And from the evil of darkness when it settles
And from the evil of the blowers in knots
And from the evil of an envier when he envies.'"
[QS. Al-Falaq (113):1-5]

Afterwards, shama' said, "O my brothers and sisters, we have a guest star, a friend I've been inviting for a long time, and finally, he comes. Without hassle, we invite him to come forward!"
Boisterous applause from the birds was heard. Then, a creature appeared. The birds were in shock. They had seen something that had never been witnessed before. Strong, compact bodies and powerful forelegs, teeth and jaws, with yellow-gold coat. He stood at 4 feet tall at the shoulder, about 10 feet length and have a 3 foot tail, weigh about 550 pounds, soo big.
A few moments later, a little bird, finch, exclaimed, "It's a lion!" Another bird, too, commented, "Watch out, he will eat us!" Parakeet, yelled, "Hey, he shouldn't be here!" Boisterous comments from the birds, until a voice rumbled, "Roooaarrr!" The lion roared.
Afer that one roar, there was nothing but silence. That's the dominion, it's depend on what you want it to do. The lion then greeted, "Assalamu'alaikum warahmatullahi wabarakatuh!" Like it or not, for a servant of Allah, a salaam, must be welcomed, so the birds welcomed with, "Waalaykumussalaam warahmatullahi wabarakatuh!"

Following the moment of silence, calmly, the Lion continued, "Verily, all praises are due to Allah. We seek His aid and we seek his forgiveness. We seek refuge with Him from the evil of our souls and the evil of our the evil of our deeds. Whomever Allah guides, there is none who can mislead him. And, whomever Allah allows to go astray, there is none who can guide him. I bear witness, that there is no deity worthy of worship except Allah, and I bear witness, that Prophet Muhammad (ﷺ) is His servant and messenger.
Truly, by Allah's will, I was born as a lion. Humans have made me as a symbol of power. However, even though I was born with a strong body and great strength, I just do what Allah wants me to do. In fact, you, the birds, are my mandate to be protected, not to oppress. I was destined by Allah to only eat raging bull, pig, snake, alligator, and all that represent anger and greed. And those of you who said I shouldn't be here, you are mistaken, I should've been here, standing in front of you, protecting you, what amazing tiny creatures with lovely, colorful, adorable feathers.
I admit, sometimes, there are some of you, whose behavior is annoying, even among you who also don't like this kind of behavior, however, it doesn't mean you all should be punished, or treated like prisoners, suspected of being radicals or terrorists. Instead, you should be protected and listened to. Your chirp is the most beautiful voice.

Know O my brothers and sisters! I'm not always be a symbol of something good, but also a symbol of badness, pride. Your strength will become your weakness. And do you know, that pride, belittles love. It will spoil your heart, and will give birth to hasad. Pride is one of the qualities of anger. Anger produces Hasad. When anger is suppressed or concealed because a person cannot vent his anger immediately, it goes deeper within the self, pooling together until it becomes Hasad. The heart will always hate the person and this is called malice or hatred. Such hatred produces Hasad.

The human being's first exposure to this effusion of hatred and resentment, was as a target of an evil creature’s hostility. Allah’s creation of Adam,عَلَيْهِ ٱلسَّلَامُ, raised the ire of his and ours most devious and formidable enemy. Able to enter and move about the heart and soul of his adversaries, able to deceive them from nearly all directions, Iblis, sought to destroy our father,عَلَيْهِ ٱلسَّلَامُ, by tricking him and his wife into obeying his every whisper that would lead to their destruction and humiliation. However, Allah thwarted Iblis’s plan; instead of punishing and humiliating them as Iblis had so hoped. Allah guided and forgave our father.
When Allah created Adam,عَلَيْهِ ٱلسَّلَامُ, He, Subhanahu wa Ta'ala, endowed him with the gift of knowing the names of things and honored him over all of creation. He then commanded the angels to bow before Adam,عَلَيْهِ ٱلسَّلَامُ, as an outward expression of admiration and respect. Compliant, the angels hastened to obey their Rabb and bowed before Adam - except Iblis. Due to his arrogance and misguided reasoning, Iblis, who was in the company of the angles, refused to obey Allah. Believing himself superior to the one Allah had created with His own hand, Iblis did not bow before Adam.
An enemy to Allah, Iblis, deep-seated hostility for Adam and his wife, was evident. Moreover, it was apparent that hasad had been the spark that ignited Iblis hatred toward Adam,عَلَيْهِ ٱلسَّلَامُ. As a result, Allah warned Adam and his wife about the plot of their enemy.

Evidence from the Quran and Sunnah reveals that the soul of an envious man or woman can actually injure the target of its resentment. This person's deadly arrow reaches its victim by way of the soul and the evil eye, without the envious one lifting a hand or even uttering a word.
Hasad is to wish the cessation or destruction of bounty from the person who was blessed with it, whether it be a worldly bounty or a religious one. Hasid is the one who commit Hasad.
Hasad is an ugly, reprehensible conduct that harms the body and spoils the Faith. There is transgression and harm in Hasad. Therefore, Allah and His Messenger (ﷺ) prohibited it. Allah said,

وَ الَّذِیۡنَ یُؤۡذُوۡنَ الۡمُؤۡمِنِیۡنَ وَ الۡمُؤۡمِنٰتِ بِغَیۡرِ مَا اکۡتَسَبُوۡا فَقَدِ احۡتَمَلُوۡا بُہۡتَانًا وَّ اِثۡمًا مُّبِیۡنًا

"And those who harm believing men and believing women for [something] other than what they have earned, have certainly born upon themselves a slander and manifest sin." [QS. Al-Ahzab (33):58]

In order for the Muslim community to maintain its purity and peace, our beloved Prophet (ﷺ) prohibited what may disturb that purity and peace. He (ﷺ) said,

إِيَّاكُمْ وَالظَّنَّ فَإِنَّ الظَّنَّ أَكْذَبُ الْحَدِيثِ وَلاَ تَحَسَّسُوا وَلاَ تَجَسَّسُوا وَلاَ تَنَافَسُوا وَلاَ تَحَاسَدُوا وَلاَ تَبَاغَضُوا وَلاَ تَدَابَرُوا وَكُونُوا عِبَادَ اللَّهِ إِخْوَانًا

"Avoid suspicion, for suspicion is the gravest lie in talk, and do not be inquisitive about one another, and do not spy upon one another, and do not feel hasad with the other, and nurse no malice, and nurse no aversion and hostility against one another. And be fellow-brothers and servants of Allah." [Sahih Muslim]

The reality of Hasad is the deep grief because of the blessings that other people have. When Allah grants your brother a blessing, then the envy of him can be one of two things, first, to hate the blessing and love to see your brother losing it. In this case, such envy is called Hasad. Hasad is the severe hatred of the blessing and the love of its loss from the person blessed with it. Second, neither loving the loss of the blessing nor hating for it to remain with the person, but desiring the same blessing for yourself. Such envy is called Ghibtah and is similar to competition in a good manners.
The first is Haram in all cases except for a gift that a wicked person would get and use it in harming people, spoiling relationships amongst them or spreading evil and mischief. In this case, there really is no hatred for the gift itself, but hatred because it is being used for mischief. Otherwise, one would not like the gift to be destroyed or hate to see the person blessed with it.
Hasad, in general, is Haram. Such hatred is actually an objection to Allah's Decree in giving some people more than others. No one has the right to object or suggest to Allah how to divide His Grace among people. Which sin is greater than hating for a Muslim to be blessed with a gift when you are not harmed by the said gift?

Hasad, is one of the pillars of Kufr. There are four pillars of Kufr, arrogance, hasad, anger and vain desire. Arrogance hinders the person from following the truth. Hasad hinders him from accepting advice or rendering it. Anger hinders him from establishing justice. And vain desire hinders him from devotion to worship.
If the pillar of arrogance is destroyed, then it would be easy for the person to follow the truth. If the pillar of Hasad is destroyed, then it would be easy to accept advice and to give in. If the pillar of anger is destroyed, then it would be easy to be just and humble. And if the pillar of vain desire is destroyed, then it would be easy to be patient and righteous.
The source of these four pillars is primarily one's ignorance of His Rabb and himself. If he would know his Rabb by the attributes of perfection and majesty, and know himself, and its defects and evils, he would not be arrogant and he would not be angry in satisfying his needs. As a result, he would not envy that which Allah has given to others.

Hasad, in reality, is similar to having enmity to Allah. This person hates what Allah has given someone else, while Allah has wished to do so. The hasid, also wishes that the gift be removed from someone that Allah desired for him to have it. Such person is opposing Allah in His Decree and what He likes and what He hates. Thus, Iblis was Allah's enemy indeed. For he committed his sin out of arrogance and hasad. In order to uproot these two evil qualities, one must seek the true knowledge of Allah by accepting Tauhid and Allah's Decree, and by repenting to Him. A wise person said, "The hasid is in competition against Allah in five things. The first is by hating a gift that another person is blessed with. The second is by being discontent with that which Allah has given in terms of provision. This is as similar to saying to the Rabb, 'Why have you given to men in this way?' The third is by being stingy with what Allah has been generous, for gifts are given to people by Allah's Grace, as He wishes. The fourth is that the hasid has deserted Allah's friends and loyal slaves, for he wishes that the gifts be removed from others. And the fifth is that the hasid has sided by Allah's enemy, Iblis."
It was also said, "The Hasid doesn't get anything from people by rebuke and humility, and gets nothing from the angels but curses and hatred. When alone, he only finds anguish and grief. At the time of death, he faces adversity and horror. On the Day of Judgment, he will then be disgraced and severely punished. Finally, in Hell-fire, he will find heat and intense burning."

Every value or moral has a limit, that when exceeded, becomes a transgression; and when it falls short, becomes a deficiency and negligence. Hasad has a limit, that is competition in seeking perfection and the grief of being behind others. It exceeds the limits when the person wishes that a gift be removed from others and strives to hurt others. When it falls short of this limit, then it becomes lowliness and a lack of zeal. Competition, in a good manners, is permissible in Islam, for Allah has said,

لِکُلٍّ جَعَلۡنَا مِنۡکُمۡ شِرۡعَۃً وَّ مِنۡہَاجًا ؕ وَ لَوۡ شَآءَ اللّٰہُ لَجَعَلَکُمۡ اُمَّۃً وَّاحِدَۃً وَّ لٰکِنۡ لِّیَبۡلُوَکُمۡ فِیۡ مَاۤ اٰتٰىکُمۡ فَاسۡتَبِقُوا الۡخَیۡرٰتِ ؕ اِلَی اللّٰہِ مَرۡجِعُکُمۡ جَمِیۡعًا فَیُنَبِّئُکُمۡ بِمَا کُنۡتُمۡ فِیۡہِ تَخۡتَلِفُوۡنَ

" ... To each of you We prescribed a law and a method. Had Allah willed, He would have made you one nation [united in religion], but [He intended] to test you in what He has given you; so race to [all that is] good. To Allah is your return all together, and He will [then] inform you concerning that over which you used to differ." [QS. Al-Maa'idah (5):48]

Our beloved Prophet (ﷺ) said,

اَ حَسَدَ إِلاَّ فِي اثْنَتَيْنِ رَجُلٌ آتَاهُ اللَّهُ مَالاً فَسَلَّطَهُ عَلَى هَلَكَتِهِ فِي الْحَقِّ، وَرَجُلٌ آتَاهُ اللَّهُ حِكْمَةً فَهْوَ يَقْضِي بِهَا وَيُعَلِّمُهَا

"There is no envy except in two, a person whom Allah has given wealth and he spends it in the right way, and a person whom Allah has given wisdom (i.e. religious knowledge) and he gives his decisions accordingly and teaches it to the others." [Sahih Al-Bukhari]

This type of Hasad is called Ghibtah, and is the wish to be like or to have similar blessing without wishing for the removal of this blessing from others. It is called Hasad here as a metaphor. The Prophet (ﷺ) explained,

مَثَلُ هَذِهِ الأُمَّةِ كَمَثَلِ أَرْبَعَةِ نَفَرٍ ‏:‏ رَجُلٌ آتَاهُ اللَّهُ مَالاً وَعِلْمًا فَهُوَ يَعْمَلُ بِعِلْمِهِ فِي مَالِهِ يُنْفِقُهُ فِي حَقِّهِ وَرَجُلٌ آتَاهُ اللَّهُ عِلْمًا وَلَمْ يُؤْتِهِ مَالاً فَهُوَ يَقُولُ ‏:‏ لَوْ كَانَ لِي مِثْلُ هَذَا عَمِلْتُ فِيهِ مِثْلَ الَّذِي يَعْمَلُ ‏"‏ ‏.‏ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ ‏:‏ ‏"‏ فَهُمَا فِي الأَجْرِ سَوَاءٌ وَرَجُلٌ آتَاهُ اللَّهُ مَالاً وَلَمْ يُؤْتِهِ عِلْمًا فَهُوَ يَخْبِطُ فِي مَالِهِ يُنْفِقُهُ فِي غَيْرِ حَقِّهِ وَرَجُلٌ لَمْ يُؤْتِهِ اللَّهُ عِلْمًا وَلاَ مَالاً فَهُوَ يَقُولُ ‏:‏ لَوْ كَانَ لِي مِثْلُ مَالِ هَذَا عَمِلْتُ فِيهِ مِثْلَ الَّذِي يَعْمَلُ ‏"‏ ‏.‏ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ ‏:‏ ‏"‏ فَهُمَا فِي الْوِزْرِ سَوَاءٌ

'The likeness of this nation is that of four people: A man to whom Allah gives wealth and knowledge, so he acts according to his knowledge with regard to his wealth, spending it as it should be spent; a man to whom Allah gives knowledge, but he does not give him wealth, so he says, 'If I had been given (wealth) like this one, I would have done what (the first man) did.” The Messenger of Allah (ﷺ) said, ‘They will be equal in reward. And a man to whom Allah gives wealth but does not give knowledge, so he squanders his wealth and spends it in inappropriate ways; and a man to whom Allah gives neither knowledge nor wealth, and he says, “If I had (wealth) like this one, I would do what (the third man) did.” The Messenger of Allah (ﷺ) said, ‘They are equal in their burden (of sin).’” [Sunan Ibn Majah; Sahih]

The Prophet (ﷺ) denounced such a person because of his wish to sin, not because he wished to have similar wealth. Therefore, there is no harm for a person to have Ghibtah of others and wish to have the same gift for himself, as long as he doesn't wish that it be removed from others or that it doesn't last for them. If the gift is related to the religion and is a mandatory act of worship like lman, Salah or Zakah, then competition in this case is mandatory and liking to be like others performing these religious acts is obligatory. If the gift is a righteous deed that is commendable like paying charity, then the competition in it is commendable. If it was only a gift that can be used in a permissible manner, then the competition would be permissible.

[Part 2]

Bahasa

Lying (2)

The hedgehog smiled, then continued, "There are several behaviors and types of statements that people may put up with and not consider them as Kadhib. They are as follows,
Calling a child to take something while the caller has nothing to give.

'Abdullah bin 'Amr bin Al-'As رضي الله عنه said, "The Messenger of Allah (ﷺ) came to our house while I was a young boy. I went out to play. My mother said, "0 Abdullah! Come, so I may give you (something)." The Prophet (ﷺ) said, "What did you want to give him?" She said, "Dates." He said, "If you were not going to do it, it would be written against you as a lie." [Abu Dawud and Ahmad]

So, let fathers and mothers be aware of such wrongful behavior. They may think that such lying will relieve them from the crying or the annoyance of their children, but this is not the case. We should raise our children based on the morals of Islam. We should instill in them the desire for truthfulness above all things. We shouldn't lie to them, for this provides them with a bad example and encourages them to become liars. Children retain experiences, memorize them and mimic them no matter how small or insignificant they may appear to us. This is exemplified by the fact that Abdulah bin 'Amr رضي الله عنه remembered and related the above-referenced Hadith about his mother from when he was a small boy.

The next example of a statement that people may put up with and not consider them as Kadhib, is telling all that is heard. Abu Hurairah رضي الله عنه narrated that the Prophet (ﷺ) said,

"It is sufficient to make a person indulge in Kadhib when he tells all that he has heard." [Muslim and Abu Dawud]

Sometimes people relate speeches without verification and say, "this is what I heard and I would not convey other than what I heard." But if what he has heard is slander or an accusation of a chaste person of adultery? Would that person then continue to convey such accusations? Who among us would like to see people talking about him with such an accusation?

Another example, telling lies to make people laugh. Mu'awiyah bin Abu Sufyan رضي الله عنه said that Allah's Messenger (ﷺ) said,

وَيْلٌ لِلَّذِي يُحَدِّثُ بِالْحَدِيثِ لِيُضْحِكَ بِهِ الْقَوْمَ فَيَكْذِبُ وَيْلٌ لَهُ وَيْلٌ لَهُ

"Woe to the one who talks about something to make the people laugh, in which he lies. Woe to him! Woe to him!" [Jami' At-Tirmidhi; Hasan]

Unfortunately, many who practice such conduct become popular and wealthy. Such are the buzzers and influencers, especially one that reverse the truth but claim that they introduce joy to the life of people. People watch these men and accept what they see, claiming that it is a means of entertainment, joy and relief from the stress of life. Such justification is presented because it agrees with their vain desires and capriciousness.

O my brothers and sisters, Kadhib is also a form of great Kufr. Ibn Qaiyim Al-Jawziyyah said, "The great Kufr is of five kinds, denying or disbelieving; arrogance and pride in rejecting submission; turning away from the truth; doubting in the message; and hypocritical disbelief."

The first kind of Kufr is denying or disbelieving in the Messengers. This kind of Kufr is present in a small portion of those who disbelieve that Allah has given His Messengers sufficient proof and signs to establish the truth, leaving no excuse for anyone to disbelieve. Allah said about Pharaoh and his people,

وَ جَحَدُوۡا بِہَا وَ اسۡتَیۡقَنَتۡہَاۤ اَنۡفُسُہُمۡ ظُلۡمًا وَّ عُلُوًّا

"And they rejected them, while their [inner] selves were convinced thereof, out of injustice and haughtiness...." [QS. An-Naml (27:14)]

And Allah said to our beloved Prophet (ﷺ),

فَاِنَّہُمۡ لَا یُکَذِّبُوۡنَکَ وَ لٰکِنَّ الظّٰلِمِیۡنَ بِاٰیٰتِ اللّٰہِ یَجۡحَدُوۡنَ

" ... And indeed, they do not call you untruthful, but it is the verses of Allah that the wrongdoers reject." [QS. Al-An'am (6:33)]

This is also called Kufr of belying because it is denying by the tongue.

The second kind of Kufr is the Kufr of arrogance which implies rejection and pride to submit to Allah, like the Kufr of lblis. lblis not only denied or rejected Allah's Command, but also he was arrogant and had pride. This is also like the people who know about the truthfulness of Allah's Messenger (ﷺ) and that his message was the truth from Allah, but they arrogantly rejected to follow the truth. They are disbelievers with this kind of Kufr. This is mostly the Kufr of the enemies of the Messengers. Allah said about Pharaoh and his people,

فَقَالُوۡۤا اَنُؤۡمِنُ لِبَشَرَیۡنِ مِثۡلِنَا وَ قَوۡمُہُمَا لَنَا عٰبِدُوۡنَ

"They said, 'Should we believe two men like ourselves while their people are for us in servitude?'" [QS. Al-Mu'minun (23:47)]

The third kind of Kufr is turning away from the truth. People with this kind of Kufr turn away from the Messengers with their hearts and hearing. They don't believe or deny the Messenger (ﷺ). They do not obey or fight him. But they simply would not listen to the Messenger (ﷺ) at all.

The fourth type of Kufr is the Kufr of doubt and suspicion. A person with this kind of Kufr is in doubt as to whether he should believe or disbelieve in the truth, the Message. Such person will not have any doubt ifhe would contemplate and ponder on the Verses of Allah and the life of the Prophet (ﷺ). These Verses and the truthfulness of the Messenger (ﷺ) are sufficient signs of the truth just like the sun is the sign of the day.

The fifth kind of Kufr is the Kufr of hypocrisy. A person with this Kufr pronounces faith but in his heart he denies the truth, such is great hypocrisy.

A group of scholars said that Kadhib against Allah and His Messenger (ﷺ) is Kufr that takes the person out of Islam. It is no doubt that Kadhib against Allah and His Messenger (ﷺ) in making something lawful as unlawful or making something unlawful as lawful is pure Kufr. The Kufr that is doubtful as to whether it takes the person out of Islam is in anything less than that.

O my brothers and sisters, Kadhib is the source of wickedness and wrongdoing. The first avenue of Kadhib is from the self to the tongue. It corrupts the tongue and then seeps throughout the body spoiling it and its actions. Kadhib spoils both sayings and actions, and destroys the person unless Allah would help him with the cure of truthfulness to uproot Kadhib from his soul.

The foundation of all actions of the heart is truthfulness and the opposite to truthfulness like arrogance, pretentiousness, vanity, cowardice, laziness, weakness and malcontent etc. stem from Kadhib. Every righteous act apparent or concealed stems from truthfulness. And every evil act, apparent or concealed, stems from Kadhib. Allah punishes the liar by impeding him from looking for his good benefits and interests. He rewards the truthful person by helping and supporting him in achieving his interests and needs in the life of this world and the Hereafter. Nothing is like truth as a means to achieve good in both worlds and nothing is like Kadhib in attaining evil and harm in both worlds.

O my brothers and sisters, if you want to see the ugliness of Kadhib, then you may look at others lying and see how displeased and disgusted you are,with them. Muslims should renew their Taubah to Allah every time they commit a sin. Thus, Muslims have to struggle , to employ all means to abandon Kadhib, among these are the following,

- Recognize and call to mind at every time and place the prohibition ofKadhib and the severe punishment prepared for liars;
- Get into the habit of bearing responsibility and telling the truth, even during critical and embarrassing times because the good is in the truth;
- Safeguard the tongue and question it;
- Replace gatherings and meetings where Kadhib, vain and silly talks may be dealt with for gatherings and meetings of knowledge and Dhikr (remembrance of Allah);
- Know that the liar has a quality from the qualities of the hypocrites;
- Learn and be conscious of the fact thatKadhib is the road leading to wickedness and wrongdoing, and truthfulness leads to Paradise;
- Raise your children according to sound Islamic values and train them to be truthful, especially by example;
- Learn that people do not trust the liar and such is the sign of loss in this world and the Hereafter;
- Learn and feel the great harm that a liar may cause to Muslims and the community because of his lies.

O my brothers and sisters, Allah has made the Muslim Ummah a nation of purity in faith, actions and sayings. Truthfulness is the sign for the happiness of the nation and its pure conscience. The key to happiness is truthfulness and belief, while misery is associated with lying and disbelief.

Allah has told us that on the Day of Resurrection nothing would help us except our truthfulness. He will make Kadhib in speech and actions the flag by which the hypocrites will be distinguished. Everything that Allah blames them with has originated within the lying of their speech and actions.
So the truth or truthfulness is the mail of Faith, its guide, mount, drive, leader, adornment and garment. It is the heart and the soul of Faith.

On the other hand, lying is the mail of disbelief and hypocrisy. It is their guide, mount, drive, leader, adornment, garment and heart. The relationship of Kadhib to Faith is like Shirk to Tauhid. Kadhib and Faith can never be together in the same place. If they meet, one of them will push the other out and take its place.

Allah has not blessed any person with a blessing after Islam greater than truthfulness. It is actually the life and the survival of Islam. And Allah has never tried a person with something worse than Kadhib. Kadhib is indeed the disease that may spoil the Faith.

O my brothers and sisters, beware of Kadhib. It spoils the information that you receive and then spoils your presentation to it. The liar makes the false seem true and the true seem false, the fictitious seem real and the real seem fictitious, and the evil seem good and the good seem evil. He confuses himself as well. That is, in reality, a form of punishment for him. He also confuses the person he lies to. The liar has evil intentions inclined to falsehood. He doesn't benefit from his tongue. His actions are also influenced by his lying and consequently he does not benefit from them either.

Allah has made pure love among Muslims stronger through the bonds of our love in Allah. He promises to combine those under the Shade of His Throne, who love one another in Allah's Cause. Islam confirmed these meanings by mandating the preservation and protection of the property, honor and blood of other Muslims. No Muslim may be harmed or touched with evil. However, some persons insist on swimming in dirty waters and quench their thirst for revenge by malice and envy from others whom Allah has given from His bounty. Such attitude will produce evil fruits, among which 'is Ghibah (backbiting), Namimah (calumny) and mockery, etc. No society is free of such low people. And Allah knows best."

Reference:
- Abdul Malik Al-Qasim, Lying & Envying, Darussalam.

[Part 1]

[Bahasa]

Lying (1)

The hedgehog smiled, then reciting a poetry,

The princess inquire
to the mirror on the wall
Mirror mirror on the wall
tell me who's the most fascinate
say what I like even if it's a lie
Then, the mirror tell a lie

He began with, "All praise is to Allah, the Rabb of the worlds. Peace and blessings be upon the most honored among the Prophets and Messengers (ﷺ).

O my brothers and sisters, lying or kadhib, disgraced love. Kadhib is one of the evil sins and shameful deeds. The scholars have said, "Truthfulness leads to performing pure righteous deeds. Kadhib leads to evildoing, which is a deviation from the Straight Path." Kadhib is the basis of evil doing and wickedness, as the Prophet (ﷺ) said,

وَإِنَّ الْكَذِبَ يَهْدِي إِلَى الْفُجُورِ، وَإِنَّ الْفُجُورَ يَهْدِي إِلَى النَّارِ

"...Kadhib leads to Al-Fajur (i.e. wickedness, evil-doing), and Al-Fajur (wickedness) leads to the (Hell) Fire..." [Sahih Al-Bukhari]

Scholars have stated that the rulings on Kadhib is fundamentally Haram. Kadhib is Haram because of the harm that it causes to the person lied to and others. However, Kadhib is permissible in certain circumstances and even mandatory in others. The limit here is when any commendable and lawful purpose can be achieved by not telling a lie, then Kadhib is Haram. However, if it cannot be achieved except by Kadhib, then Kadhib becomes permissible. Further, if telling a lie may be the means of achieving a lawful objective then it becomes permissible.

If it was mandatory, then Kadhib becomes mandatory. An example would be that if a Muslim hides himself out of fear from an oppressor whose intent is to kill him, or if he hides his money from an oppressor, then if someone asks about this person, Kadhib becomes mandatory to protect the oppressed person and/or his property. The prudent thing to do in any of these cases, however, is to employ Tauriyah (to tell part of the truth).

In brief, that the rulings on Kadhib can be from among any of the five Shari 'ah rulings, nonetheless, it is fundamentally Haram. First Ruling: Haram or Prohibited: When there is no Shari 'ah benefit from using it. Second Ruling: Malruh or Disliked, when it is used, for example, to console parents or a spouse. Third Ruling: Mandub or Recommended, when it is employed to terrify the enemies of Islam in Jihad, such as exaggerating about the number of Muslims and their weaponry. Fourth Ruling: Wajib or Mandatory, when it is employed to protect a Muslim or his property from destruction. Fifth Ruling: Mubah or Permissible, when it is employed to reconciliate between people.
However, Scholars, have said that Kadhib in general is an abomination based on the criticism and condemnation of liars in the Book of Allah. Since we are referring to the aforementioned Sharia rules, there is no such thing as "White Lies." 

It was related about the Salaf that we have allowances in Ta'reed. Ta'reed is to tell the truth but in such a way that may lead the listener to understand differently. This means that if a person has to lie then he can employ it. But when there is no need or necessity, then using Ta'reed and Kadhib are not permissible but Ta'reed is a lessor wrong.
An example of Ta 'reed is when Mu'adh bin Jabal worked for 'Umar bin Al-Khattab. When he returned to his wife, she asked, "Why didn't you bring us like other workers are bringing to their families?" He said, "I had a watcher (one watching over me)." She said, "You were an honest person trusted by Allah's Messenger (ﷺ) and by Abu Bakr afterwards, and now 'Umar sends a watcher with you." She then talked to her female friends and complained about 'Umar. When the news reached 'Umar, he called Mu'adh and said, "Have I sent a watcher with you?" He said, "I didn't find any excuse to give to my wife except that." 'Umar laughed, gave him something and said, "Please her with this." Mu'adh meant that Allah was the Watcher.
This was an example of using Ta'reed in a time of need. But when there is no need, then it should not be used. Ta'reed actually makes the listener understand other than the truth, even when the wording is not considered Kadhib. In general, Ta 'reed is disliked.

There are many motives that incite ill-hearted persons to lie, among these are, first, lack of fear of Allah and not calling to mind His watching over us at all times.
Second, trying to change facts and replace them with false information. The reason could be to increase or decrease the facts, for boasting, for a worldly gain etc. A further example of this would be when a person lies about the cost paid for land or a vehicle purchased, or a person lying to the family of an affianced spouse.
Third, joining with a group of friends in an attempt to attract the attention of others, as a result a person might lie and tell false stories.
Fourth, lack of feeling responsibility or trying to avoid a confrontation with the facts during critical times and circumstances.
Fifth, contracting the habit of Kadhib from childhood. This is a consequence of bad upbringing. When a child sees his parents lie, he grows up to lie.
Sixth, boasting of Kadhib and considering it a form of superior intelligence and a smart way of handling things.

Some Kadhib may not be considered Fusuuq (commitment of a major sin), like exaggeration. One might say, "I called you so-and-so times" or "I told you a hundred times." The number stated here is not meant to be accurate but is intended to indicate exaggeration. If the person actually called the other person only once then it is considered Kadhib. However, if he called him several times more than usual, then it is not considered a sin even if it were not actually a hundred times. Between the former and the latter, are varying grades and a person prone to over-exaggeration may let his tongue fall into Kadhib.

People might also be tolerant with the following behavior. Someone is told to eat and he responds saying, "I don't like this food" or "I'm not hungry" when he actually does like it or is hungry. This is Haram and is prohibited even when the intention may be good.
Allah's Messenger(ﷺ) said, ""Kadhib is written as Kadhib and small Kadhib is written as small Kadhib (meaning that all Kadhib is written
whether small or big)." [Ibn Abud-Dunya and Ahmad]
Righteous people used to avoid such Kadhib and did not tolerate it. Such was the consciousness of the righteous people. If a person would tolerate small Kadhib then he would lie sometimes without noticing it.

'Isa bin Maryam said, "Among the greatest sins with Allah is that a slave would say 'Allah knows' for something he himself doesn't know."
People normally say, "Allah knows such and such happened" while the person telling the story does not know the truth about it.

People may also lie about their dreams. This is a great sin. The Prophet (ﷺ) said,

مِنْ أَفْرَى الْفِرَى أَنْ يُرِيَ عَيْنَيْهِ مَا لَمْ تَرَ

"The worst lie is that a person claims to have seen a dream which he has not seen." [Sahih Al-Bukhari]

The Prophet (ﷺ) also said,

مَنْ تَحَلَّمَ كَاذِبًا كُلِّفَ يَوْمَ الْقِيَامَةِ أَنْ يَعْقِدَ بَيْنَ شَعِيرَتَيْنِ وَلَنْ يَعْقِدَ بَيْنَهُمَا

"Whoever lies about having a dream, he will be required to knot two barely kernels together on the Day Of Judgment., and he will never be able to knot them together." [Jami' At-Tirmidhi; Sahih] 

[Part 2]

Bahasa

A Sense of Love

Then shama hummed,

Why, must I feel?
Is it how important your ego?
We started, out of love
Let love ends it
You have a choice
Between me and him
The world is so complicated
Only because, a sense of love

Magpie said, "They said, 'Love, involves the senses. A sense is any of the systems involved in sensation. Sensation is the physical process during which sensory systems respond to stimuli and provide data for perception. We can experience love using any of our five senses.'
We will not go into detail about what the senses or the sensations are, but we will talking about stories of men using their common sense and feelings to show love.

So, the first story, a story of a strong young man, young Yusuf (عَلَيْهِ ٱلسَّلَامُ), and a beautiful woman of high class. She tried to seduce him. The doors were closed and it would have been easy for him to give in to her. What was the reaction of Yusuf (عَلَيْهِ ٱلسَّلَامُ) to this seduction? Did his resolve weaken? Did he betray the trust for which he was responsible? Absolutely not!

ۗقَالَ مَعَاذَ اللّٰهِ اِنَّهٗ رَبِّيْٓ اَحْسَنَ مَثْوَايَۗ اِنَّهٗ لَا يُفْلِحُ الظّٰلِمُوْنَ

He said, "[I seek] the refuge of Allah. Indeed, he is my master, who has made good my residence. Indeed, wrongdoers will not succeed." [QS. Yusuf (12):23]

Devotion to Allah alone is the greatest reason for obtaining every blessing and avoiding every evil. Allah said,

وَ لَقَدۡ ہَمَّتۡ بِہٖ ۚ وَ ہَمَّ بِہَا لَوۡ لَاۤ اَنۡ رَّاٰ بُرۡہَانَ رَبِّہٖ ؕ کَذٰلِکَ لِنَصۡرِفَ عَنۡہُ السُّوۡٓءَ وَ الۡفَحۡشَآءَ ؕ اِنَّہٗ مِنۡ عِبَادِنَا الۡمُخۡلَصِیۡنَ

"And she certainly determined [to seduce] him, and he would have inclined to her had he not seen the proof of his Lord. And thus [it was] that We should avert from him evil and immorality. Indeed, he was of Our chosen servants." [QS. Yusuf(12):24]

Many commentators on the Qur’an mentioned, regarding the nature of the sign that the young Yusuf (عَلَيْهِ ٱلسَّلَامُ) saw at the moment he refrained from committing the obscenity. Some of them said that Jibril (عَلَيْهِ ٱلسَّلَامُ) appeared to him in the air; or that Ya’qub (عَلَيْهِ ٱلسَّلَامُ) appeared to him while biting on his thumb, or such similar events, the likes of which if they happened would deter the most erroneous of people from committing a crime.

Al-Aziz’s wife falsely claimed that young Yusuf (عَلَيْهِ ٱلسَّلَامُ) tried to seduce her, and he said, ‘she tried to seduce me!'

وَ اسۡتَبَقَا الۡبَابَ وَ قَدَّتۡ قَمِیۡصَہٗ مِنۡ دُبُرٍ وَّ اَلۡفَیَا سَیِّدَہَا لَدَا الۡبَابِ ؕ قَالَتۡ مَا جَزَآءُ مَنۡ اَرَادَ بِاَہۡلِکَ سُوۡٓءًا اِلَّاۤ اَنۡ یُّسۡجَنَ اَوۡ عَذَابٌ اَلِیۡمٌ

"And they both raced to the door, and she tore his shirt from the back, and they found her husband at the door. She said, "What is the recompense of one who intended evil for your wife but that he be imprisoned or a painful punishment?" [QS. Yusuf(12):25]

A witness from her family testified - that is, an arbiter from her family drew obvious conclusion and she already had torn Yusufs shirt while she was trying to seduce him.

اِنۡ کَانَ قَمِیۡصُہٗ قُدَّ مِنۡ قُبُلٍ فَصَدَقَتۡ وَ ہُوَ مِنَ الۡکٰذِبِیۡنَ
"If his shirt is torn from the front, then she has told the truth, and he is of the liars." [QS. Yusuf (12):26]

Because it proves young Yusuf (عَلَيْهِ ٱلسَّلَامُ) approached her and that he was the one who initiated the seduction,

وَ اِنۡ کَانَ قَمِیۡصُہٗ قُدَّ مِنۡ دُبُرٍ فَکَذَبَتۡ وَ ہُوَ مِنَ الصّٰدِقِیۡنَ

"But if his shirt is torn from the back, then she has lied, and he is of the truthful." [QS. Yusuf (12):27]

Action based upon strong evidence. That is exactly what happened, because she wanted young Yusuf (عَلَيْهِ ٱلسَّلَامُ) and the young Yusuf (عَلَيْهِ ٱلسَّلَامُ) was running away from her, so she ripped Yusuf's shirt from behind. With that, it became clear to them that Azis's wife was the seductress in that particular situation. Later on, she made a total confession.

قَالَتِ امۡرَاَتُ الۡعَزِیۡزِ الۡـٰٔنَ حَصۡحَصَ الۡحَقُّ ۫ اَنَا رَاوَدۡتُّہٗ عَنۡ نَّفۡسِہٖ وَ اِنَّہٗ لَمِنَ الصّٰدِقِیۡنَ

The wife of al-'Aziz said, "Now the truth has become evident. It was I who sought to seduce him, and indeed, he is of the truthful." [QS. Yusuf (12):51]

Ibn al-Qayyim said, “Working with the evidence is necessary by law, logic and convention.”

Azis's wife, high class woman, exerted her utmost effort; using every means she could think of, as well as seduction and threats, to weaken his steadfastness and determination. Shamelessly, she announced in her anger and fury, 

قَالَتۡ فَذٰلِکُنَّ الَّذِیۡ لُمۡتُنَّنِیۡ فِیۡہِ ؕ وَ لَقَدۡ رَاوَدۡتُّہٗ عَنۡ نَّفۡسِہٖ فَاسۡتَعۡصَمَ ؕ وَ لَئِنۡ لَّمۡ یَفۡعَلۡ مَاۤ اٰمُرُہٗ لَیُسۡجَنَنَّ وَ لَیَکُوۡنًا مِّنَ الصّٰغِرِیۡنَ

She said, "That is the one about whom you blamed me. And I certainly sought to seduce him, but he firmly refused; and if he will not do what I order him, he will surely be imprisoned and will be of those debased." [QS. Yusuf(12):32]

Young Yusuf (عَلَيْهِ ٱلسَّلَامُ), who was chaste and pure, turned to Allah seeking His aid and protection. This is love, the highest rank of love. Yusuf chose prison to save himself from falling into immorality. This choice clearly demonstrates the nobility of the Believer and his dignity, which makes him rise above carnal desires.

قَالَ رَبِّ السِّجۡنُ اَحَبُّ اِلَیَّ مِمَّا یَدۡعُوۡنَنِیۡۤ اِلَیۡہِ ۚ وَ اِلَّا تَصۡرِفۡ عَنِّیۡ کَیۡدَہُنَّ اَصۡبُ اِلَیۡہِنَّ وَ اَکُنۡ مِّنَ الۡجٰہِلِیۡنَ

"He said, 'My Lord, prison is more to my liking than that to which they invite me. And if You do not avert from me their plan, I might incline toward them and [thus] be of the ignorant.'"[QS. Yusuf(12):33]

Young Yusuf (عَلَيْهِ ٱلسَّلَامُ) was one of the ones whom Allah selected specifically for the remembrance of the home of the hereafter, and the two being devout and being chosen are inseparable. Hence, Yusuf (عَلَيْهِ ٱلسَّلَامُ) chose them because of their sincere devotion to Him alone; so whoever is entirely devoted to Allah alone, Allah will chose him and deliver him from every evil, and protect him from sinful and obscene conduct. Commentators on the Qur’an mention that “chosen for the remembrance of the home of the hereafter” here means that they were chosen to work for it alone, in terms of it being their only concern and also spreading the message about it to others.

Thus the story highlights the result of conflict between the conscience of the Believer, who fears Allah , and enticing, sinful temptations. From this story, we learn that temptations can be overcome and faith can remain victorious!

The next story, it was during the rule of  Amir al-Mu'minin, 'Umar ibn Al-Khattab (رضي الله عنه). There was a woman whose husband went out to right in the way of Allah and remained absent from her for a long time.
She yearned for her husband, and felt pangs of great loneliness; the heat of lust and the fire of desire began to burn within her. Nothing stopped her from satisfying her desires except her faith and fear of Allah.
One dark night as ‘Umar (رضي الله عنه) passed by her house. He happened to hear the woman reciting the following verses of poetry,

The night has become long and this time has blackened
It pains me that I have no lover to play with
I swear to Allah, if it were not for my fear of punishment
I would commit adultery on this bed

The next day, ‘Umar asked his daughter Hafsah, "How long can a woman be patient if her husband is absent?" Hafsah answered, "Four months."
Thereupon, ‘Umar sent a message to his military leaders in the heat of battle telling them, "Do not keep any soldier away from his family for more than four months," Despite the temptation that this chaste and pious woman faced, she resisted the urge to commit adultery, and because of her faith was able to conquer her desires. So, this was also the high rank of love. 

In conclusion, if a young man remembers Allah in public and in private, he will defeat all Satan’s whispers and incitements and will be able to overcome all sexual temptations. He will also become a good example like the Prophets, pure like the angels, and pious like the Prophet's companions. If he continues to follow these rules, Allah will surely facilitate all necessary means for him to marry. And Allah knows best."

Bahasa

Reference:
- 'Abdullah Nasih 'Ulwan, Islam and Love, Translated by Khalifa Ezzat Abu Zeid, Dar Al-Salam.
- Shaykh ‘Abdur-Rahman ibn Nasir as-Sa’di, Lessons Learnt from the Story of Yusuf عَلَيْهِ ٱلسَّلَامُ, DuSunnah Publication

About Love (2)

The white dove, silence, then humming,

Love, what is love?
Asking, unintentionally
Love, soul sacrifice
Elegant, fragrant, signify
O, is it love?
Love, o sacred love
Don't disgrace it!

She continued, "As for the low rank of love, is to prefer the love of family and kinsmen above love of Allah, His Messenger (ﷺ), and fighting in His way. This type is classified into several kinds.

Love of idols. In this regard Allah, the Almighty declares,

وَمِنَ النَّاسِ مَنۡ يَّتَّخِذُ مِنۡ دُوۡنِ اللّٰهِ اَنۡدَادًا يُّحِبُّوۡنَهُمۡ كَحُبِّ اللّٰهِؕ وَالَّذِيۡنَ اٰمَنُوۡٓا اَشَدُّ حُبًّا لِّلّٰهِ ؕ وَلَوۡ يَرَى الَّذِيۡنَ ظَلَمُوۡٓا اِذۡ يَرَوۡنَ الۡعَذَابَۙ اَنَّ الۡقُوَّةَ لِلّٰهِ جَمِيۡعًا ۙ وَّاَنَّ اللّٰهَ شَدِيۡدُ الۡعَذَابِ

"And [yet], among the people are those who take other than Allah as equals [to Him]. They love them as they [should] love Allah . But those who believe are stronger in love for Allah . And if only they who have wronged would consider [that] when they see the punishment, [they will be certain] that all power belongs to Allah and that Allah is severe in punishment." [QS. Al-Baqarah(2):165]

Love of Allah’s enemies, Allah, the Almighty declares,

یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تَتَّخِذُوۡا عَدُوِّیۡ وَ عَدُوَّکُمۡ اَوۡلِیَآءَ تُلۡقُوۡنَ اِلَیۡہِمۡ بِالۡمَوَدَّۃِ وَ قَدۡ کَفَرُوۡا بِمَا جَآءَکُمۡ مِّنَ الۡحَقِّ ۚ یُخۡرِجُوۡنَ الرَّسُوۡلَ وَ اِیَّاکُمۡ اَنۡ تُؤۡمِنُوۡا بِاللّٰہِ رَبِّکُمۡ ؕ اِنۡ کُنۡتُمۡ خَرَجۡتُمۡ جِہَادًا فِیۡ سَبِیۡلِیۡ وَ ابۡتِغَآءَ مَرۡضَاتِیۡ ٭ۖ تُسِرُّوۡنَ اِلَیۡہِمۡ بِالۡمَوَدَّۃِ ٭ۖ وَ اَنَا اَعۡلَمُ بِمَاۤ اَخۡفَیۡتُمۡ وَ مَاۤ اَعۡلَنۡتُمۡ ؕ وَ مَنۡ یَّفۡعَلۡہُ مِنۡکُمۡ فَقَدۡ ضَلَّ سَوَآءَ السَّبِیۡلِ

"O you who have believed, do not take My enemies and your enemies as allies, extending to them affection while they have disbelieved in what came to you of the truth, having driven out the Prophet and yourselves [only] because you believe in Allah, your Lord. If you have come out for jihad in My cause and seeking means to My approval, [take them not as friends]. You confide to them affection, but I am most knowing of what you have concealed and what you have declared. And whoever does it among you has certainly strayed from the soundness of the way." [QS. Al-Mumtahanah(60):1]

Intense love of sex. The Qur'an declares,

زُیِّنَ لِلنَّاسِ حُبُّ الشَّہَوٰتِ مِنَ النِّسَآءِ وَ الۡبَنِیۡنَ وَ الۡقَنَاطِیۡرِ الۡمُقَنۡطَرَۃِ مِنَ الذَّہَبِ وَ الۡفِضَّۃِ وَ الۡخَیۡلِ الۡمُسَوَّمَۃِ وَ الۡاَنۡعَامِ وَ الۡحَرۡثِ ؕ ذٰلِکَ مَتَاعُ الۡحَیٰوۃِ الدُّنۡیَا ۚ وَ اللّٰہُ عِنۡدَہٗ حُسۡنُ الۡمَاٰبِ

"Beautified for people is the love of that which they desire - of women and sons, heaped-up sums of gold and silver, fine branded horses, and cattle and tilled land. That is the enjoyment of worldly life, but Allah has with Him the best return."[QS.Ali-Imran(3):14]

Preferring the love of family, relatives, and one’s homeland above the love of Allah, His Messenger (ﷺ), and fighting in His way. The Qur’an declares,

قُلۡ اِنۡ کَانَ اٰبَآؤُکُمۡ وَ اَبۡنَآؤُکُمۡ وَ اِخۡوَانُکُمۡ وَ اَزۡوَاجُکُمۡ وَ عَشِیۡرَتُکُمۡ وَ اَمۡوَالُۨ اقۡتَرَفۡتُمُوۡہَا وَ تِجَارَۃٌ تَخۡشَوۡنَ کَسَادَہَا وَ مَسٰکِنُ تَرۡضَوۡنَہَاۤ اَحَبَّ اِلَیۡکُمۡ مِّنَ اللّٰہِ وَ رَسُوۡلِہٖ وَ جِہَادٍ فِیۡ سَبِیۡلِہٖ فَتَرَبَّصُوۡا حَتّٰی یَاۡتِیَ اللّٰہُ بِاَمۡرِہٖ ؕ وَ اللّٰہُ لَا یَہۡدِی الۡقَوۡمَ الۡفٰسِقِیۡنَ

"Say, 'If your fathers, your sons, your brothers, your wives, your relatives, wealth which you have obtained, commerce wherein you fear decline, and dwellings with which you are pleased are more beloved to you than Allah and His Messenger and jihad in His cause, then wait until Allah executes His command. And Allah does not guide the defiantly disobedient people.'"[QS. At-Tawbah(9):24]

Love of prejudice and submission to one’s evil self. The Qur'an declares,

اَفَرَءَیۡتَ مَنِ اتَّخَذَ اِلٰـہَہٗ ہَوٰىہُ وَ اَضَلَّہُ اللّٰہُ عَلٰی عِلۡمٍ وَّ خَتَمَ عَلٰی سَمۡعِہٖ وَ قَلۡبِہٖ وَ جَعَلَ عَلٰی بَصَرِہٖ غِشٰوَۃً ؕ فَمَنۡ یَّہۡدِیۡہِ مِنۡۢ بَعۡدِ اللّٰہِ ؕ اَفَلَا تَذَکَّرُوۡنَ
"Have you seen he who has taken as his god his [own] desire, and Allah has sent him astray due to knowledge and has set a seal upon his hearing and his heart and put over his vision a veil? So who will guide him after Allah ? Then will you not be reminded?" [QS. Al-Jāthiyah(45):23]

Love of Satan and submission to his incitements. The Qur’an declares,

أَلَمْ أَعْهَدْ إِلَيْكُمْ يَا بَنِي آدَمَ أَن لَّا تَعْبُدُوا الشَّيْطَانَ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ

"Did I not enjoin upon you, O children of Adam, that you not worship Satan - [for] indeed, he is to you a clear enemy"

وَأَنْ اعْبُدُونِي هَذَا صِرَاطٌ مُّسْتَقِيمٌ

"And that you worship [only] Me? This is a straight path."

وَلَقَدْ أَضَلَّ مِنكُمْ جِبِلًّا كَثِيرًا أَفَلَمْ تَكُونُوا تَعْقِلُونَ

"And he had already led astray from among you much of creation, so did you not use reason?"
[QS. Ya-Sin(36):60-62]

Certainly, the true believer does not submit to love of idols, love of disbelievers, love of Satan, love of sex, love of prejudice, but he should submit to his Creator and Maintainer, Allah Ta'ala, His Messenger (ﷺ), and the sincere believers. Allah Ta'ala says,

یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا مَنۡ یَّرۡتَدَّ مِنۡکُمۡ عَنۡ دِیۡنِہٖ فَسَوۡفَ یَاۡتِی اللّٰہُ بِقَوۡمٍ یُّحِبُّہُمۡ وَ یُحِبُّوۡنَہٗۤ ۙ اَذِلَّۃٍ عَلَی الۡمُؤۡمِنِیۡنَ اَعِزَّۃٍ عَلَی الۡکٰفِرِیۡنَ ۫ یُجَاہِدُوۡنَ فِیۡ سَبِیۡلِ اللّٰہِ وَ لَا یَخَافُوۡنَ لَوۡمَۃَ لَآئِمٍ ؕ ذٰلِکَ فَضۡلُ اللّٰہِ یُؤۡتِیۡہِ مَنۡ یَّشَآءُ ؕ وَ اللّٰہُ وَاسِعٌ عَلِیۡمٌ

"O you who have believed, whoever of you should revert from his religion - Allah will bring forth [in place of them] a people He will love and who will love Him [who are] humble toward the believers, powerful against the disbelievers; they strive in the cause of Allah and do not fear the blame of a critic. That is the favor of Allah ; He bestows it upon whom He wills. And Allah is all-Encompassing and Knowing."

إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ

"Your ally is none but Allah and [therefore] His Messenger and those who have believed - those who establish prayer and give zakah, and they bow [in worship]."

وَمَنْ يَتَوَلَّ اللَّهَ وَرَسُولَهُ وَالَّذِينَ آمَنُوا فَإِنَّ حِزْبَ اللَّهِ هُمُ الْغَالِبُونَ

And whoever is an ally of Allah and His Messenger and those who have believed - indeed, the party of Allah - they will be the predominant.
[QS. Al-Ma'idah(5):54-56]

O my brothers and sisters, Islam acknowledges love, and regards it as an indispensable matter, which was created for a purpose which only Allah knows.
The phenomenon of love that has been inculcated in man, contains important aims. No one can understand it save those who have sound minds and deep knowledge. These purposes or aims are as follows.

Love is a hard and bitter exam for man ’s behavior. This exam is represented in the type of love he chooses. Will his love be pure or impure? Will he be moderate or extreme? Will he be disciplined or unrestrained? These questions will be answered after he passes the exam!

Love is one of the most important incentives behind populating the world, a motivation to develop civilization, and discipline for the affairs of life. It also prompts mankind to realize their aims i .e. establishing civilization and glorifying Allah. So we can say that without love, there would be no activity, creativity, modernization, or urbanization.

It is a major factor in the reproduction of mankind, to become acquainted with others, to utilize other cultures, and to study the sciences related to the cosmos, life and man.
It strengthens family ties, unifies society, establishes affinity among people, security, stability, peace among nations, and mercy and affection all over the world.
Human love that is based on Divine love makes wonders, establishes the edifice of glory and dignity, and sets up a great state, like that which was set up by our pious predecessors, who developed the best society known in the history of the world.

The true believer is the one, who prefers the love of Allah above all worldly interests in order to establish an Islamic society and propagate Islam, which is his only aim. Ali ibn Abi Talib (رضي الله عنه) recommended and advised his colleagues and friends saying,

Do good deeds and forgive others, because you will harvest the results of your actions.
Be moderate when you love, because you do not know the time of hale and quarrel.

Be moderate when you hate, because you do not know the time of love.

Bahasa

Reference :
- 'Abdullah Nasih 'Ulwan, Islam and Love, Translated by Khalifa Ezzat Abu Zeid, Dar Al-Salam.

About Love (1)

The white dove, humming,

I wanna know what love is
I want you to show me
I wanna feel what love is
I know you can show me

Then she said, "Praise be to Allah by Whose Grace and Mercy, all good deeds have been accomplished. May the peace and blessings of Allah be upon the Messenger of Allah (ﷺ), who was sent as a mercy to all the worlds, upon his household, companions, and his followers until the end of time.

O my brother and sisters, when the word "love" is mentioned, the human soul feels refreshed and quivers, enjoying noble emotions, and wafts of sweet perfume. The word 'Lover' also raises the soul of man above the sky, cleansing him with purified water, joining his beloved inside the circle of this perfume, and flying as if within a soft cloud.

There is an old saying, ’’Whoever tastes love, knows its value." Those who have tasted love and walked along its paths, will calls for it. Some people in this age of materialism, interpret love as a matter consisting of a lover and a bed. They have forgotten that there are other types of love such as love of Allah, love of His Messenger (ﷺ), love of parents, love of sons and daughters, love of brothers and sisters, and finally love for the sake of Allah, which is preferred above all material wealth. They have forgotten the types that are chaste and instead they chase after prohibited love that leads to adultery, either in brothels or in any open space like the promiscuous generations of today, who know neither modesty nor decency.

Love encompasses a range of strong and positive emotional and mental states, from the most sublime virtue or good habit, the deepest interpersonal affection, to the simplest pleasure. There are a lot of opinions about love. One of it said that love is an intuition; a sense of the heart through which the hearts of the two lovers attract and relate together emotionally. It is also a deep- rooted, indispensable part of the nature of man. Sometimes it is controlled by one's will if a lover chooses the pure and chaste love and wills to live the life of those who are pious.

Islam, with its reality, which is represented in its nature, morality, and legislation, acknowledges the importance of love that is rooted in man’s entity. Allah said,

قُلْ اِنْ كَانَ اٰبَاۤؤُكُمْ وَاَبْنَاۤؤُكُمْ وَاِخْوَانُكُمْ وَاَزْوَاجُكُمْ وَعَشِيْرَتُكُمْ وَاَمْوَالُ ِۨاقْتَرَفْتُمُوْهَا وَتِجَارَةٌ تَخْشَوْنَ كَسَادَهَا وَمَسٰكِنُ تَرْضَوْنَهَآ اَحَبَّ اِلَيْكُمْ مِّنَ اللّٰهِ وَرَسُوْلِهٖ وَجِهَادٍ فِيْ سَبِيْلِهٖ فَتَرَبَّصُوْا حَتّٰى يَأْتِيَ اللّٰهُ بِاَمْرِهٖۗ وَاللّٰهُ لَا يَهْدِى الْقَوْمَ الْفٰسِقِيْنَ

"Say, 'If your fathers, your sons, your brothers, your wives, your relatives, wealth which you have obtained, commerce wherein you fear decline, and dwellings with which you are pleased are more beloved to you than Allah and His Messenger and jihad in His cause, then wait until Allah executes His command. And Allah does not guide the defiantly disobedient people.'" [QS. At-Tawbah (9):24]

According to this verse, love is classified into three types: high rank of love, middle rank of love, low rank of love. These types have existed and have been practiced throughout the whole world. Indeed, they will exist until the end of time.

The high-ranking love is the love of Allah Subhanahu wa Ta'ala, His Messenger (ﷺ), and striving in His way. Undoubtedly, love of Allah and His Messenger (ﷺ), and striving in His way is preferred, in the sight of pious men, above all other types of love, as love of Allah and His Messenger (ﷺ) is a requirement of faith and a condition of being a true Muslim. It is also the only way to support Allah's religion, spread the message of Islam and establish the edifice of Islam throughout the world.

Certainly the believer, who tastes the joys of belief, inclines more and more to the love of Allah, as he knows that Allah is the Most Glorified, the Most Great and the Most Perfect, no one can multiply or describe this perfection and glory. He also believes that divine law should be followed, because it is comprehensive and free from bias and imperfection. Therefore, he endeavors truthfully and determinedly to establish this law because he realizes that Allah is surely the Owner of the world and the Controller of all creation. This Owner manages His creatures’ affairs in the way He decides and chooses. Man as one of these creatures, submits to this Owner and Controller.

He also recognizes that Allah is All Knowing and so He legislates laws that are suitable for His creatures’ circumstances and interests. He is also sure that the Exalted Allah is Ever-Wise in His judgement. His wisdom means that He puts things in the right place to achieve interest and prevent loss. The believer also knows that Allah is the Only law-Giver and that man is absolutely incapable of enacting laws for himself because he is affected by his environment, emotion, sentiment, religion, bias, and the party which he follows.

Since Almighty Allah alone is the only Owner, the Controller of mankind, the Omniscient, the Ever-Wise, and the Omnicompetent, the believer inclines with heart and soul to the love of Allah , and endeavors wholeheartedly and truthfully to carry out His orders. He believes that his personality will be incomplete unless he follows Allah’s guidance.

Undoubtedly, the believer who tastes the joys of belief, loves Allah's Rasuul (ﷺ). The believer finds in his personality the best example, because Allah described him (ﷺ) with this quality, which is represented in his deeds, sayings, and traditions. He regards him (ﷺ) as the ideal, since Allah preserved him (ﷺ) from error and sin. He also regards him (ﷺ) as having a magnificent character as Allah is He who gave him (ﷺ) this attribute.
It is natural for a believer to be attracted to the love of the Prophet (ﷺ) after he recognizes his (ﷺ) status in the side of Allah. He also loves him (ﷺ), because he finds him (ﷺ) the ideal human being and the best example. Therefore, he strives to follow his (ﷺ) way in all worldly and religious affairs, as his companions (رضى الله عنه) did during his lifetime. They loved him (ﷺ) so much that they felt sad if they did not see him (ﷺ).

Undoubtedly, the believers, who feel love of Allah and His Messenger (ﷺ), are attracted to the love of striving in Allah’s way, and protecting Islam despite any hardships and difficulties they might meet. The Believer is attracted to the love striving in His way or Jihad, since Allah created him along with other believers to bring people out from the worship of idols to the worship of Allah, from the temporary world to the permanent Hereafter, and from the injustice of other religions to the justice of Islam.

The word “Jihad” appears to have become the scariest word in the world these days. “Jihad” does not mean “to wage holy war,” or “to kill the infidel,” or “to commit terrorism.” The word “jihad” means “to struggle.” Our beloved Prophet (ﷺ) said the best jihad was to speak words of truth “in front of a tyrannical leader.” Not violence. Not terrorism. The Quran describes three types of jihad or struggles, the jihad against ourself, the jihad against Satan — which are called the greater jihads — and the jihad against an open enemy — known as the lesser jihad. Zero of them mean or permit terrorism.

The Quran clearly defines who is an “open enemy,” “Open enemy” is not our government, people of another faith or our fellow citizens. Instead, the Quran permits Muslims to fight in this lesser jihad when five strict conditions are met: self-defense; when they are being persecuted for their faith; have fled their homes and migrated to a different country to preserve peace; are targeted to be killed for their faith; and to protect universal religious freedom. So whatever our jihad, make it a true jihad of peace, education, and protection of people of all faiths.

The middle rank of love, is a sentiment of the heart and stems from psychological feelings reaching from a man whose heart relates with another e,g. the relation with religion, family, kinship, and friends. Affection, mercy, loyalty, and sympathy strengthen this relation. Through this type, believers come to love each other, parents love their children and vice versa, a husband loves his wife and vice versa, a person loves his relatives and vice versa, friends love each other...etc.
Islam regards this type of love as a noble and sublime feeling. However, it occupies a second rank after the love of Allah and His Messenger (ﷺ), because there is no other love equivalent to that of Allah, His Messenger (ﷺ) and striving in His way. In addition, love of Allah, His Messenger (ﷺ), and striving in His way holds great status and honor in the sight of Allah. Influences resulting from this type are as follows: without mutual love between the spouses, there is no family, no offspring, no care, no education, and no nurturing; without love being inculcated in the hearts of children, there are no parent-child relationships, no family coherence, and no cooperative relationships with relatives; without love, there are no social relations, no acquaintances, and no happiness among mankind.
Thus, middle love is necessary to achieve the interests of individuals and societies. It is not strange to find that Islamic teachings strengthen the love of parents to their children and vice versa, the love of a husband to his wife and vice versa, and the love of a man to his friends, relatives, and mankind in general.

Now, the question arises, "To what extent should middle love remain?" In this context, we have mentioned that middle love is a principle of Islamic law, because it strengthens the relations between individuals and groups. Consequently, this love should remain forever. Is there a religious reason or cause urging us to overcome or restrict this type of love?
As long as a Muslim is pious and righteous, he should not be boycotted. Consequently, as we know, there should not be any dispute, quarrel, or discord between two Muslims beyond three days. Islam mentioned this period so that they may regain their minds, become sincere towards each other, and shake hands. If a boycott goes beyond three days, a sin will have been committed.

Islam teaches us to advise and guide our colleagues and friends in private, calling them to the right path of belief, and showing them the consequences resulting from committing sins mid evil deeds. If he does not accept advice and guidance, the adviser should estrange his relation with him for the sake of Allah, just as he loved him for the sake of Allah, even if he is a relative or a friend. The Prophet (ﷺ) said,

“Indeed the strongest bond of faith is to love for the sake of Allah and hate for the sake of Allah.” [Musnad Ahmad, Hasan by Al-Albani]

[Part 2]

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