عَنِ ابْنِ مَسْعُودٍ رَضِيَ اللّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ: «لَا حَسَدَ إلَّا فِي اثْنَتَيْنِ: رَجُلٌ آتَاهُ اللّهُ مَالًا فَسلَّطَهُ عَلَى هَلَكَتِهِ فِي الْحَقِّ، وَرَجُلٌ آتَاهُ اللّهُ الْحِكْمَةَ فَهُوَ يَقْضِي بِهَا، وَيُعَلِّمُهَا» مُتَّفَقٌ عَلَيْهِ.
Ibn Masud (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings be upon him) said: "There is no (permissible) envy except in two cases: a man whom Allah has given wealth and the power to spend it in the way of truth, and a man whom Allah has given wisdom by which he judges and which he teaches." Agreed upon (al-Bukhari and Muslim).
الشرح · explanation
حسد: المقصود هنا الغبطة وهي تمني ما يسرُّ النفس وتهفو إليه من مثل ما عند الغير من النعم دون تمني زواله عنه، وهذا من جبلة النفس وفطرتها. اثنتين: أي من الخصال. آتاه: أعطاه. فسلّطه على هلكته في الحقّ: مكَّنه منه، وجعل له سلطة وقدرة على الرغبة عنه، والتحكم فيه وإفنائه بإنفاقه بسخاء وطيب نفس في الواجب والمستحب من وجوه الخير والبرّ في سبيل اللّه. يقضي: يفصل بين المتنازعين ويفتي المستفتين بما عنده من علم صحيح.
"Envy" (hasad): what is meant here is ghibtah, which is to wish for the like of the blessings another possesses that please and attract the soul, without wishing for their removal from him; this is part of the soul's natural disposition and innate character. "Two": that is, two of the traits. "Given him" (atahu): granted him. "And gave him power to spend it in [the way of] truth": enabled him over it, and granted him the authority and ability to part with it, to control it, and to expend it by spending generously and willingly in the obligatory and recommended avenues of good and righteousness in the way of Allah. "He judges": he decides between disputants and gives verdicts to those seeking them by the sound knowledge he possesses.
الدروس · lessons
استحباب رجاء مثل ما عند الغير من الخير والنعم دون تمني زواله عنه، لِمَا في هذا من الدافع إلى المنافسة الحميدة والرغبة في السعي لتحصيل مثله. تخصيص هاتين الخصلتين بالذكر ليس للحصر وإنّما لبيان ما في مثله تُحمد الغبطة وتُستحب لما فيه من خير الدنيا، وصلاح الدين، وثواب الآخرة. الحثّ على طلب العلم، ووجوب العمل به وتعليمه للناس واستخدامه فيما يقضي مصالحهم. استحباب تمني الغنى، والسعي المشروع لتحصيل المال الحلال، وعقد النيّة على إنفاقه في الواجب والمستحب من وجوه الخير، لمن عَلِمَ وأمِنَ أداء حقّه، وحرص على تسخيره في رضى اللّه وطاعته، لأنّ الغنى بشرطه وحقه خير من الفقر. أنّ من المشروع سؤال اللّه تعالى من نِعَمِ الدنيا ما أمنت فيه الفتنة، وابتُغِيَ فيه وجه اللّه عزّ وجلّ، وصلُحت به الآخرة. بيان فضل الحكمة، وهي حالة قلبية وصفة عقلية تعين على التمييز والتسديد والإصابة، قوامها العلم والمعرفة والعدل والبصيرة. استحباب المنافسةِ في الخيرِ، وبيان دور الغبطة في الحضِّ عليها.
The recommendation of hoping for the like of the good and blessings another possesses, without wishing for their removal from him, because of the incentive this provides toward praiseworthy competition and the desire to strive to attain the like of it. The singling out of these two traits for mention is not by way of restriction, but rather to clarify the kind of situations in which ghibtah is praised and recommended, for the worldly good, religious welfare, and reward in the Hereafter that they contain. Encouragement to seek knowledge, the obligation to act upon it, to teach it to people, and to use it in what serves their interests. The recommendation of wishing for wealth and striving lawfully to acquire lawful money, and of resolving to spend it in the obligatory and recommended avenues of good, for one who knows and is confident that he will fulfill its due and is keen to employ it in Allah's pleasure and obedience, because wealth—with its condition and its due—is better than poverty. It is legislated to ask Allah the Exalted for worldly blessings in which trial is safely avoided, the Face of Allah (the Mighty and Majestic) is sought, and by which the Hereafter is set right. A statement of the merit of wisdom, which is a state of the heart and quality of the intellect that aids in discernment, correctness, and hitting the mark, its foundation being knowledge, understanding, justice, and insight. The recommendation of competing in good, and a clarification of the role of ghibtah in urging one toward it.