Bismillaah (In The Name of Allaah)
What is like a predator, the minute you turn your attention away from it, it will eat you alive?
What is like fire, the moment you ignite it, will begin to burn you alive?
What is like arguing with a king about his possession, where either he will kill you because of this, or just deprive you of it?
What is like showing enmity and hatred towards someone who is more powerful than you?
If you reflect on the answers to these questions, which are the errors of the past nations, you will find that it caused them to suffer a severe punishment. However, the severity of the punishment was dependant on the degree and extent of these pillars with those nations. So, whoever adorns himself with these pillars then he subjects himself to all types of evil consequences, in the life of this world and in the hereafter. And whoever avoids them, distances himself from all types of evil, because these characteristics prevent him from Inqiyad (i. e. submission), Ikhlas (i.e. sincerity), Tawbah (i.e. repentance), accepting the truth, giving advice to the Muslims and humbling himself to Allah and to His creation.
“The pillars of Kufr (i.e. disbelief and disobedience) are Four:
1. Kibr i.e. arrogance, which prevents him from submission, (to the command of Allah)
2. Hasad i.e. jealousy, which prevents him from accepting advice and giving it.
3. Ghadab i.e. anger, which prevents him from being just.
4. Sha`wah i.e. lowly desires, which prevents him from devoting himself totally to worship.
Hence, if the pillar of arrogance is removed then it becomes easy to submit, and if the pillar of jealousy is removed then it becomes easy for him to accept naseehah (i.e. advice) and to give advice. If the pillar of anger is removed then it becomes easy for him to be just and humble himself and if the pillar of lowly desires is removed then it becomes easy for him to be patient, chaste and devote himself to worship. Every imprudent characteristic derives from these four. And when these characteristics settle in his heart they will cause him to see falsehood as truth and to see truth as falsehood. To see Ma`roof (i.e. good) as Munkar (i.e. evil) and evil as good, and it brings him closer to the life of this world and pushes the hereafter further from him.
Uprooting strong and power mountains from their places is easier than removing these four characteristics from the heart of an individual who is tested with them. This proves especially true when these characteristics become firmly rooted and embedded in an individual to the point they become second nature, for when an individual reaches this point it is almost impossible for him to do any good deeds, nor would he purify himself with them if he were to perform any acts of good. The more he strives diligently to perform acts of good the more his actions are corrupted by these four characteristics.
If you reflect on the disbelief of the past nations, you will find that it derived from one of these four pillars, and it was due to one of these four that they were punished. However, the severity of the punishment was dependant on the degree and extent of these pillars with those nations. So, whoever adorns himself with these pillars then he subjects himself to all types of evil consequences, in the life of this world and in the hereafter. And whoever avoids them, distances himself from all types of evil, because these characteristics prevent him from Inqiyad (i. e. submission), Ikhlas (i.e. sincerity), Tawbah (i.e. repentance), accepting the truth, giving advice to the Muslims and humbling himself to Allah and to His creation.
These characteristics emerge due to the slave`s ignorance of his Lord, and his ignorance of his own self-worth or value. If he truly knew his Lord with all of His lofty characteristics and was truly aware of his own short-comings and deficiencies, he would not have a reason to be arrogant nor seek retribution for himself, nor would he be jealous of anyone because of what Allah has given them, because in reality, jealousy is a type of enmity or hostility towards Allah, primarily because the slave hates the fact that Allah has bestowed upon one of his servants a particular blessing and he ardently desires that this blessing be taken away from him. So he actually oppose and contests the decree of Allah and he deems the blessing of Allah to this slave to be unjust and dislikes for him what Allah loves for him. And it was because of this characteristic that Iblis became the enemy of Allah, i.e. his arrogance and jealousy.
Hence, to replace these two hideous and evil characteristics with sound knowledge of Allah and His uniqueness and being pleased with Him as your Lord and turning towards Him for assistance in all of his affairs, and replacing anger with true knowledge of himself and his value, and the fact that he does not have the right to get angry and seek retribution for himself, because in this is giving precedence to himself over the pleasure of his Lord and expressing anger towards his Lord, who originated him.
And the greatest thing which would assist him in ridding himself of this characteristic is to condition himself to get angry for the pleasure of Allah and to be pleased for the pleasure of Allah. And every time he gets angry or is pleased for the pleasure of Allah then anger and pleasure for other than Him will be obliterated, and the opposite is the same.
However, the cure for his lowly desires is sound knowledge and understanding that his obedience to his lowly desires is the greatest reason or hindrance for him attaining satisfaction, and his abstaining from these lowly desires is the greatest reason and means by which he can attain satisfaction. So every time he sets out to attain satisfaction by following his lowly desires he actually pushes himself further away from achieving this satisfaction, and the more he avoids his lowly desires, the closer he is to attaining the satisfaction he is looking for in the most complete manner.
So Ghadab (i.e. anger) is like a predator, the minute you turn your attention away from it, it will eat you alive.
And Shah`wah (i.e. lowly desires) is like fire, the moment he ignites it, it will begin to burn him alive.
And Kibr (i.e. arrogance) is like arguing with a king about his possession, either he will kill you because of this, or just deprive you of it.
And Hasad (i.e jealousy) is like showing enmity and hatred towards someone who is more powerful than you.
The one who can control his lowly desires and his anger will remove the Shaytan from his midst. And the he whose lowly desires and anger overtakes him deprives himself from the shade and protection of Allah.
About the Author: Halimah bint David authored, illustrated, published and marketed several books on Islamic monotheism (tawhid) for kids and Sharia for adults. Halimah founded a few popular blogs at SurvivorsAreUs.WordPress.Com, HighwayToHeaven.WordPress.Com, ChristinaMacQuarrie.Wordpress.Com and is currently researching and implementing new copy writing skills.
المرجع: فوائد الفوائد لابن القيم – ص 288
أركان الكفر أربعة: الكبر, والحسد, و الغضب و الشهوة. فالكبر يمنعه الإنقياد, و الحسد يمنعه قبول النصيحة وبذلها, والغضب يمنعه العدل , و الشهوة تمنعه التفرغ للعبادة. فإذا انهدم ركن الكبر سهل عليه الإنقياد, و إذا انهدم ركن لحسد سهل عليه قبول النصح وبذله , وإذا نهدم ركن الغضب سهل عليه العدل والتواضع , وإذا انهدم ركن الشهوة سهل عليه الصبر و العفاف و العبادة.
و زوال الجبال عن أماكنها أيسر من زوال هذه الأربعة عمن بلي بها و لا سيما إذا صارت هيئات راسخة وملكات وصفات ثابة, فإنه لا يستقيم معها عمل البة و لا تزكوا نفسه مع قيامها بها, وكلما اجتهد في العمل أفسدته عليه هذه الأربعة.
وكل الآفات متولدة منها , و إذا استحكمت في القلب أرته الباطل في صورة الحق و الحق في صورة الباطل, و المعروف في صورة المنكر و المنكر في صورة المعروف, و قربت منه الدنيا و بعدت من الآخرة.
و إذا تأملت كفر الأمم رأيته ناشئا منها, و عليها يقع العذاب, و تكون خفته و شدته بحسب خفتها و شدتها , فمن فتحها على نفسه فتح عليه أبواب الشرور كلها عاجلا و آحلا , و من أغلقها على نفسه أغلق عنه أبواب الشرور, فإنها تمنع الإنقياد والإخلاص و التوبة والإنابة و قبول الحق و نصيحة المسلمين و التواضع لله و لخلقه.
و منشأ هذه الأربعة من جهله بربه وجهاه بنفسه, فإنه لو عرف ربه بصفات الكمال ونعوت الجلال و عرف نفسه بالنقائص والآفات لم يتكبر ولم يغضب لها ولم يحسد أحدا على ما آتاه الله, فإن الحسد في الحقيقة نوع من معاداة الله, فإنه يكره نعمة الله على عبده و قد أحبها الله , و يحب زوالها عنه و الله يكره ذلك , فهو مضاد لله في قضائه ة محبته و كرامته, و لذلك كان إبليس عدوه حقيقة, لأن ذنبه كان عن كبر و حسد.
فقلع هاتين الصفتين بمعرفة الله و توحيده و الرضا به و عنه و الإنابة إليه وقلع الغضب بمعرفة النفس , وأنها لا تستحق أن يغضب لها و ينتقم لها فإن ذلك إيثار لها بللرضا و الغضب على خالقها و فاطرها.
وأعظم ما تدفع به هذه الآفة أن يعودها أن تغضب له سبحانه وترضى له, فكلما دخلها شيئ من الغضب و الرضا له خرج منها مقابله من الغضب و الرضا لها , و كذا بالعكس. أما الشهوة, فدواؤه صحة العلم و المعرفة بأن إعطاءها شهواتها أعظم أسباب حرمانها إياها ومنعها منها, وحميتها أعظم أسباب اتصالها إليها , و كلما فتحت عليها باب الشهوات كنت ساعيا في حرمانها إياها, وكلما أغلقت عنها ذلك الباب كنت ساعيا في إيصالها إليها على أكمل الوجوه.
فالغضب مثل السبع إذا أفلته صاحبه بدأ بأكله
و الشهوة مثل النار إذا أضرمها صاحبها بدأت بإحراقها
و الكبر بمنزلة منازعة الملك ملكه فإن لم يهلكك طردك عنه
و الحسد بمنزلة معاداة من هو أقدر منك
و الذي يغلب شهوته و غضبه يفرق الشيطان من ظله , ومن تغلبه شهوته و غضبه يفرق من خياله.
المترجم: أبو الزبير شديد محمد