“And from the evil of an envier when they envy.” (113:5)
Definition of Envy (Ḥasad)
Envy (ḥasad) is a destructive trait that Islam strongly condemns and has prohibited. It is defined as wishing for someone else’s blessings to be taken away, often accompanied by joy at their misfortune. This vile characteristic stems from negative emotions such as:
- Pride: Believing oneself to be more deserving.
- Enmity: Harboring hostility and ill feelings toward others.
The statement الحاسد جاحد، لا يرضى بقضاء الواحد (“The envier is ungrateful; they are not content with the decree of the One”) reflects the spiritual danger of envy. It is as if the envier is challenging the wisdom of Allah’s decree, doubting His choice in granting blessings
Signs of Envy
Envy manifests through certain actions and attitudes. Some of the signs of an envious person include:
- Flattery in Presence (يتملق إذا شهد): When the envied person is present, the envious individual pretends to flatter or praise them insincerely.
- Backbiting in Absence (اغتابه إذا غاب): The envious person engages in gossip or criticism behind the individual’s back.
- Joy at Calamity (يفرح إذا أصابته مصيبة): The envious person feels happiness or satisfaction when misfortune befalls the envied.
These signs reflect the internal bitterness of envy, which often leads to outward sinful behavior.
Harms of Envy
1. Harms to the Envier
- Emotional Harm: Envy consumes the envier with constant bitterness, stress, and dissatisfaction, leading to inner turmoil.
- Spiritual Harm: Envy reflects dissatisfaction with Allah’s decree, which leads to spiritual decay.The Prophet ﷺ said:
“Envy consumes good deeds just as fire consumes wood.” (Abū Dāwūd) - Loss of Good Deeds: On the Day of Judgment, the good deeds of the envier may be transferred to the envied person as compensation for the harm caused by envy.The Prophet ﷺ said:
“Do you know who is bankrupt? … It is the one who comes on the Day of Judgment with good deeds, but they are given to others because of their wrongdoings.” (Muslim)
2. Harms to Society
Undermining Cooperation: An envious society struggles to work together, as envy creates competition driven by malice instead of goodwill.
Spreading Hatred and Division: Envy fosters hatred, ruins relationships, and sows discord within families and communities.
Encouraging Sinful Behavior: Envy often leads to backbiting, slander, and harmful actions against others.
The Difference Between Ghibṭah, Munāfasah, and Ḥasad
1. Ghibṭah (Positive Jealousy)
Ghibṭah refers to a praiseworthy desire for the same blessings or good qualities as someone else, without wishing for their removal. The Prophet ﷺ said:
“There is no envy except in two cases: a person whom Allah has given wealth, and they spend it righteously; and a person whom Allah has given knowledge, and they act upon it and teach it to others.” (Bukhārī, Muslim)
This type of jealousy motivates individuals to strive for goodness and emulate righteousness. It is not only permissible but can also be commendable.
2. Munāfasah (Healthy Competition)
Munāfasah refers to competing with others to excel in good deeds while maintaining goodwill and sincerity. A famous example is the story of ʿUmar ibn al-Khaṭṭāb (raḍiyallāhu ʿanhu) and Abū Bakr aṣ-Ṣiddīq (raḍiyallāhu ʿanhu):
Story of ʿUmar and Abū Bakr in Charity
During a campaign, the Prophet ﷺ encouraged his Companions to give in charity. ʿUmar, inspired to compete, brought half of his wealth to the Prophet ﷺ. When asked, “What have you left for your family?” he replied, “I have left them the same amount.”
Then Abū Bakr came forward with all of his wealth. When the Prophet ﷺ asked him, “What have you left for your family?” Abū Bakr replied, “I have left them Allah and His Messenger.” Realizing this level of dedication, ʿUmar admitted, “I can never surpass Abū Bakr.”
This story demonstrates munāfasah, where competition is driven by love for Allah and goodness rather than envy.
3. When Ghibṭah and Munāfasah Become Ḥasad
While ghibṭah and munāfasah are permissible and encouraged, they can turn into ḥasad (envy) when they lead to the desire for someone else’s blessings to be taken away. At this point, it becomes haram and a serious sin.
The Physical Toll of Envy: Imām al-Aṣmaʿī’s Encounter
Imām al-Aṣmaʿī once met a man who had lived to the remarkable age of 120. Curious, he asked him, “What was the secret to your long life?” The man replied:
“I stayed away from envy, and that granted me this longevity.”
This profound statement highlights the physical and emotional toll envy takes on a person. Stress, worry, and bitterness—often byproducts of envy—can severely impact one’s health. Conversely, inner peace and freedom from envy contribute to a longer, more fulfilling life.
Lesson: Trust in Allah’s decree (tawakkul) and contentment with His wisdom are essential for well-being.
Reference: al-Dalālah ʿala Fawa’id al-Risālah.
The Envy of the Jews Toward Muslims
After the Battle of Uḥud, the Jews mocked the Muslims, saying:
“If your Prophet was true and you were the people of Allah, you would not have faced defeat.”
Allah revealed:
“Many among the People of the Book wish to turn you back to disbelief out of envy after the truth has become clear to them.” (Sūrah al-Baqarah, 2:109)
Their envy stemmed from their refusal to accept the truth of Islam. Instead, they sought to harm the Muslims and wished for their downfall.
Lesson: Envy leads to malice and a rejection of Allah’s decree, harming both the envier and their relationship with Allah.
Cures for Envy
1. Theoretical (ʿIlmī) Cure
Reflect on these points to treat envy:
- Envy harms only the envier: The envied person remains unaffected, as envy does not diminish their blessings. Worse still, the envier suffers constant bitterness and spiritual harm. On the Day of Judgment, the envier’s good deeds may even be transferred to the envied.
- Accept Allah’s decree: Understand that Allah distributes blessings with wisdom. Discontentment with this reflects ingratitude and challenges Allah’s wisdom.
- Gratitude for your own blessings: Focus on Allah’s favors upon you rather than comparing yourself to others.
2. Practical Cure
The practical cure involves going against the demands of envy. If envy tempts you to:
- Backbite someone, instead praise them.
- Harm them, help and assist them.
- Think ill of them, replace negative thoughts with positive ones.
Through consistent efforts, envy can gradually be removed from the heart.
Protection from Ḥasad
- Recite the Qurʾān for Protection
Allah revealed the Muʿawwidhatayn (Surahs al-Falaq and al-Nās) to provide believers with protection from envy and other harms:“From the evil of an envier when they envy.” (Sūrah al-Falaq, 113:5)The Prophet ﷺ was delighted with these Surahs because they offer divine protection from all evils, including the effects of envy and the evil eye. Recite them regularly and blow over yourself and your loved ones. - Hide Your Blessings
To protect yourself from being envied, avoid flaunting your blessings. The Prophet ﷺ advised:“Seek help in fulfilling your needs by being discreet, for every blessed person is envied.” (Ṭabarānī)
Allah’s Advice on Patience
Allah advises believers to remain patient and observe piety in the face of envy or harm:
” But if you are patient and fear Allah, their plot will not harm you at all. Surely, Allah encompasses what they do.” (Sūrah Āl ʿImrān, 3:120)
Ibn al-Muʿtazz beautifully describes this patience:
“Be patient with the envy of the envier, for your patience will kill him.
Fire consumes itself if it finds nothing else to burn.”The Hypocrites’ Lowly Attributes
The hypocrites in Madīnah displayed traits of envy, as Allah describes:
“If good touches you, it distresses them; but if harm strikes you, they rejoice at it.” (Sūrah Āl ʿImrān, 3:120)
Their envy reflected their hatred of the believers’ success, which Allah labels as a lowly and destructive quality.
Patience and reliance on Allah serve as the ultimate protection from the harm of envious individuals.
The Envy of Shayṭān
The first sin of envy was committed by Shayṭān. When Allah commanded the angels to prostrate to Ādam (ʿalayhis-salām), Shayṭān refused out of envy and pride, saying:
“I am better than him; You created me from fire, and him from clay.” (Sūrah al-Aʿrāf, 7:12)
Shayṭān’s envy led to his disobedience, rejection of Allah’s decree, and eternal punishment. His actions serve as a stark warning about the devastating consequences of unchecked envy.
Conclusion
Allah has commanded us to rectify our souls from spiritual illnesses, and it is our responsibility to purify our hearts from envy and other diseases of the heart.
Neglecting envy will lead to further harm and loss in both this world and the Hereafter. Removing it, however, is part of following the teachings of Allah and His Messenger ﷺ, leading to inner peace and the pleasure of Allah.
References
- al-Dalālah ʿala Fawa’id al-Risālah
- Tablīgh al-Dīn by Imām al-Ghazālī
- Iḥyāʾ ʿUlūm al-Dīn by Imām al-Ghazālī
- Tafsīr al-Kabīr by Fakhr al-Dīn al-Rāzī
- Tafsīr al-Rūḥ al-Maʿānī by Al-Alūsī
