The third malady of the heart is the greed for wealth, property, or a leading position in the
society. The following hadith enlightens us about this disease, which is called "Hubburriyasah",
its identification, and its cure:
1. "The harm done to a person's spiritual state by greed of property or power is much
greater than the harm done by two hungry wolves when they attack to a lamb flock."
2. "Being pointed out 'by finger' by others because one attains to such a high position in
worldly or in religious affairs is good enough harm for that person." In other words,
attaining such a position of distinction in worldly or in religious affairs may be very harmful for
a man with respect to his worldly and other worldly affairs.
3. "Having a character in which one loves to be praised makes that person blind and deaf.
He does not see his own faults and deficiencies any longer. He becomes deaf to constructive
criticisms and does not listen to any advice."
The three reasons why one wants to acqire property or a leading position or ranks in the social
life are the following: The first reason: One wants to satisfy desires of the soul. The soul wants
its desires to be satisfied by forbidden (Haram) means. The second reason: One wants to protect
himself and others from tyranny of the oppressors. One wants to perform permissible (Mustahab)
deeds, e.g., giving for charity or giving for doing goodness. One wants to perform permissible
(Mubah) things, e.g., desiring to purhase good food and dresses. One wants to have a family and
live in a good house in a good neighborhood. In short, one wants to pursue happiness in life or
avoid things that will be an obstruction for doing the worships or in order to serve Muslims and
Islam. Obtaining ranks or position in order to achieve above-mentioned desires is permissible
(Jaiz) or even "mustahab." with the following two conditions. The first condition is such that one
should not commit things that are forbidden by Islam, e.g., mixing the truth with falsehood or
hypocrisy. The second condition is such that one must not give up performing the Wajibs and
Sunnats ordered by the religion. We have said that it would be permissible (Jaiz) or even
"mustahab" above but things that lead to permissible things are also permissible. For example,
performing things that are the causes or vehicles to obtain those permissible things would also be
permissible. Allahu ta’ala, in Qur'an, while informing the attributes of good human beings said
that they would desire to be leaders of the Muslims. Prophet Solomon (Sulaiman), peace be upon
him, prayed Allahu ta’ala by saying, "O my Lord! Give me such a property that you will never
give to anyone else." That is, he wanted to be a leader and owner at the same time. The
information passed to us from previous religions that are not rejected by Islamic scholars is also
valuable information in our religion. It is reported in a hadith that our prophet said, "I would
love and prefer to be a judge who practices within the bounds of righteousness and justice
for one day than fighting (Jihad) for the cause of religion for an entire year." And in another
hadith he said,
And in another
hadith he said,"One hour of just management of the affairs of the people is better than sixty
years of voluntary (Nafila) prayers." It is not permissible to capture a leading management
position in the society by way of hypocrisy or by mixing right with wrong. It is not permissible
even if it is done with good or pure intentions because committing forbidden actions or disliked
actions (Makruhs) with good intention are not permissible. Even doing some forbidden things
(Harams) with good intentions causes more sin. Having good intentions are valid and useful for
performing worships. Some permissible (Mubah) or even obligatory worship can be a sin if the
intention is not proper. It is obvious from the foregoing that those excuses of the sinners, who
say, "you look at my heart! My heart is clean! Allahu ta’ala looks at the hearts!", are wrong and
harmful.
The third reason why one wants to acquire a ranking position in the society is the desires and
pleasures of the soul. The soul derives pleasure from wealth, property as well as rank or a
leading position. Even though it is not prohibited to satisfy desires of the soul which does not
involve things contrary to Islam, it would still indicate a lesser degree of piety and zeal. There is
a danger such that a person who acquires ranks to satisfy the desires of his soul might commit
hypocrisy or compromise his religion (Mudahana) or act ostentatiously in order to win the
hearts of his constituents. Even there are further dangers such as committing hypocrisy and
mixing truth with falsehood, lying, or fraud. One should not do actions which involve mixing of
forbidden and permissible things. This third reason of wanting to acquire a leading position or
rank in the society, even though it is not forbidden, is not a virtue. Therefore, one should know
its remedy and apply it. One, first, should think that the position is temporary and has many
built-in dangers and harms. In order to protect oneself from fame and from becoming proud and
contemptuous because one acquires the respect of the people, one should do actions which are
permissible (Mubah, Jaiz) by the religion but would not be favorably received by the people. In
the past, a leader (Amir) visited a person who runs away from worldly affairs (Zahid). When the
"Zahid" perceived that the visiting leader and his crew wanted to receive his favor, he gave a
dinner party for them. During the dinner, he ate the food in a fast and greedy fashion in order to
give them a false impression, i.e., he is not a real "Zahid". The visiting leader, seeing his
disposition did not like him and thus left. The "Zahid" seeing that his tactic was successful said,
"Alhamdulillah! My Lord saved me." The best medicine which cures the desire of wanting to
have a ranking position is seclusion (Uzlat). One should not engage in any unnecessary activity
among the people other than the necessary actions which are imposed by the religion as well as
the living necessity. This remedy was ordered in a hadith.
society. The following hadith enlightens us about this disease, which is called "Hubburriyasah",
its identification, and its cure:
1. "The harm done to a person's spiritual state by greed of property or power is much
greater than the harm done by two hungry wolves when they attack to a lamb flock."
2. "Being pointed out 'by finger' by others because one attains to such a high position in
worldly or in religious affairs is good enough harm for that person." In other words,
attaining such a position of distinction in worldly or in religious affairs may be very harmful for
a man with respect to his worldly and other worldly affairs.
3. "Having a character in which one loves to be praised makes that person blind and deaf.
He does not see his own faults and deficiencies any longer. He becomes deaf to constructive
criticisms and does not listen to any advice."
The three reasons why one wants to acqire property or a leading position or ranks in the social
life are the following: The first reason: One wants to satisfy desires of the soul. The soul wants
its desires to be satisfied by forbidden (Haram) means. The second reason: One wants to protect
himself and others from tyranny of the oppressors. One wants to perform permissible (Mustahab)
deeds, e.g., giving for charity or giving for doing goodness. One wants to perform permissible
(Mubah) things, e.g., desiring to purhase good food and dresses. One wants to have a family and
live in a good house in a good neighborhood. In short, one wants to pursue happiness in life or
avoid things that will be an obstruction for doing the worships or in order to serve Muslims and
Islam. Obtaining ranks or position in order to achieve above-mentioned desires is permissible
(Jaiz) or even "mustahab." with the following two conditions. The first condition is such that one
should not commit things that are forbidden by Islam, e.g., mixing the truth with falsehood or
hypocrisy. The second condition is such that one must not give up performing the Wajibs and
Sunnats ordered by the religion. We have said that it would be permissible (Jaiz) or even
"mustahab" above but things that lead to permissible things are also permissible. For example,
performing things that are the causes or vehicles to obtain those permissible things would also be
permissible. Allahu ta’ala, in Qur'an, while informing the attributes of good human beings said
that they would desire to be leaders of the Muslims. Prophet Solomon (Sulaiman), peace be upon
him, prayed Allahu ta’ala by saying, "O my Lord! Give me such a property that you will never
give to anyone else." That is, he wanted to be a leader and owner at the same time. The
information passed to us from previous religions that are not rejected by Islamic scholars is also
valuable information in our religion. It is reported in a hadith that our prophet said, "I would
love and prefer to be a judge who practices within the bounds of righteousness and justice
for one day than fighting (Jihad) for the cause of religion for an entire year." And in another
hadith he said,
And in another
hadith he said,"One hour of just management of the affairs of the people is better than sixty
years of voluntary (Nafila) prayers." It is not permissible to capture a leading management
position in the society by way of hypocrisy or by mixing right with wrong. It is not permissible
even if it is done with good or pure intentions because committing forbidden actions or disliked
actions (Makruhs) with good intention are not permissible. Even doing some forbidden things
(Harams) with good intentions causes more sin. Having good intentions are valid and useful for
performing worships. Some permissible (Mubah) or even obligatory worship can be a sin if the
intention is not proper. It is obvious from the foregoing that those excuses of the sinners, who
say, "you look at my heart! My heart is clean! Allahu ta’ala looks at the hearts!", are wrong and
harmful.
The third reason why one wants to acquire a ranking position in the society is the desires and
pleasures of the soul. The soul derives pleasure from wealth, property as well as rank or a
leading position. Even though it is not prohibited to satisfy desires of the soul which does not
involve things contrary to Islam, it would still indicate a lesser degree of piety and zeal. There is
a danger such that a person who acquires ranks to satisfy the desires of his soul might commit
hypocrisy or compromise his religion (Mudahana) or act ostentatiously in order to win the
hearts of his constituents. Even there are further dangers such as committing hypocrisy and
mixing truth with falsehood, lying, or fraud. One should not do actions which involve mixing of
forbidden and permissible things. This third reason of wanting to acquire a leading position or
rank in the society, even though it is not forbidden, is not a virtue. Therefore, one should know
its remedy and apply it. One, first, should think that the position is temporary and has many
built-in dangers and harms. In order to protect oneself from fame and from becoming proud and
contemptuous because one acquires the respect of the people, one should do actions which are
permissible (Mubah, Jaiz) by the religion but would not be favorably received by the people. In
the past, a leader (Amir) visited a person who runs away from worldly affairs (Zahid). When the
"Zahid" perceived that the visiting leader and his crew wanted to receive his favor, he gave a
dinner party for them. During the dinner, he ate the food in a fast and greedy fashion in order to
give them a false impression, i.e., he is not a real "Zahid". The visiting leader, seeing his
disposition did not like him and thus left. The "Zahid" seeing that his tactic was successful said,
"Alhamdulillah! My Lord saved me." The best medicine which cures the desire of wanting to
have a ranking position is seclusion (Uzlat). One should not engage in any unnecessary activity
among the people other than the necessary actions which are imposed by the religion as well as
the living necessity. This remedy was ordered in a hadith.
