The first sin committed in the heavens was that of envy, and the first sin that desecrated Earth was also envy. The arrogance of Iblīs was motivated by an envy of Ādam (ʿalayhi salām) since he begrudged the favour Allāh had shown Ādam. On Earth it was the son of Ādam, Qābīl, who was jealous and then murdered his sibling Hābīl. He too could not accept that somebody else had what he so wanted. And here lies the tragic irony. Qābīl did not attain what he was initially deficient in; the envious is not altogether concerned with attaining anything. His satisfaction arises when the blessing granted to the one he envies is removed.
The Prophet (sall Allāhu ʿalayhi wa sallam) warned us that “the disease of previous nations has crept on you: envy and hatred”.
The Prophet, peace and blessings be upon him, said, “Beware of envy, for it devours good deeds just as fire devours wood or grass.” Sunan Abī Dāwūd 4903
إِيَّاكُمْ وَالْحَسَدَ فَإِنَّ الْحَسَدَ يَأْكُلُ الْحَسَنَاتِ كَمَا تَأْكُلُ النَّارُ الْحَطَبَ أَوْ قَالَ الْعُشْبَ
The Messenger of Allah, peace and blessings be upon him, said, “A great many from my nation who die, after the judgment, decree, and providence of Allah, die by the evil eye.” Musnad Abī Dāwūd al-Ṭayālisī 1868
The Messenger of Allah, peace and blessings be upon him, said, “Verily, the evil eye might attach itself to a man by permission of Allah, until he climbs a tall mountain and then throws himself off it.” Musnad Aḥmad 21471
Or do they envy the people for Allah’s bounties? (Surah an Nisa 4:54)
أَمْ يَحْسُدُونَ ٱلنَّاسَ عَلَىٰ مَآ ءَاتَىٰهُمُ ٱللَّهُ
Ibn Umar reported: The Messenger of Allah, peace and blessings be upon him, said, “There is no envy but in two cases: a man whom Allah has given this Book and he stands to recite it by night and day, and a man whom Allah has given wealth and he spends it in charity by night and day.” Ṣaḥīḥ al-Bukhārī 7529, Ṣaḥīḥ Muslim 815
لَا حَسَدَ إِلَّا عَلَى اثْنَتَيْنِ رَجُلٌ آتَاهُ اللَّهُ هَذَا الْكِتَابَ فَقَامَ بِهِ آنَاءَ اللَّيْلِ وَآنَاءَ النَّهَارِ وَرَجُلٌ آتَاهُ اللَّهُ مَالًا فَتَصَدَّقَ بِهِ آنَاءَ اللَّيْلِ وَآنَاءَ النَّهَارِ
Levels of envy
Ibn Rajab states that envy is part of human nature that a person dislikes anyone who is better than him in virtues. He says that people differ in their attitudes and he lists five categories of envy that people have:
- Some people will make the effort through action/speech to end the bounty received by someone whom they envy.
- Others will try to take it away from the person they envy and then try to get it for themselves.
- Some people do not make any effort by action/speech to harm the one whom they envy. This category of people can be of two types:
- The one who does his best to eliminate the feeling of envy within himself but he cannot overcome it. In spite of this, he keeps fighting and struggling against it. Ibn Rajab says: “This type of person is excused from punishment.”
- The one who thinks about envy and practices it repeatedly. He does not make any effort to fight it even though he does not do any harm by action/speech. He wishes that the bounty of the envied one gets lost. Consequently, this person deserves punishment.
- Those people who envy someone but do not harm. They do not even wish the loss of the bounty from the envied one. Instead, they make an effort to attain a similar bounty or virtue for themselves. Ibn Rajab says: “If this bounty is worldly virtues/ bounties, there is no benefit in that. But if it is a righteous virtue, then it is good.”
- Some people who whenever feel envy, they do their best to stop it and do something good for the person whom they envy. Also, they make Dua for that person until they love him because envy is usually associated with hatred. Ibn Rajab says: “These people are the best believers since everyone is subjected to indulge or be trapped by envy.” (40 Hadeeth Nawawi)
The destructive nature of envy
Treating the heart from envy
Aisha reported: If the Messenger of Allah, peace and blessings be upon him, was afflicted by something, the Angel Gabriel would supplicate over him, saying, “In the name of Allah, may he cure you, may he heal you from every ailment, from the evil of the envier when he envies, and from the evil of every eye.” Ṣaḥīḥ Muslim 2185
جِبْرِيلُ قَالَبِاسْمِ اللهِ يُبْرِيكَ وَمِنْ كُلِّ دَاءٍ يَشْفِيكَ وَمِنْ شَرِّ حَاسِدٍ إِذَا حَسَدَ وَشَرِّ كُلِّ ذِي عَيْنٍ
1) Always attribute all good to Allāh (subḥānahu wa taʿāla). It is He who is al-Munʿim (TheBestower of Blessings) and al-Wahhāb (The All-Giver) and all blessings are from Him. Let us always remember to say MāshāAllāh or Lā quwwata illā billāh, thus attributing the blessing to Allāh.
2) Remember that every blessing is a test, that Allāh requires one to be thankful for the blessing and that it is used in a beneficial rather than harmful way.
3) That one can very easily and very suddenly lose a blessing and that nothing is decreed to remain forever in this life. The ephemeral nature of our present life should make us more concerned about striving for an abode that does last forever.
4) The Prophet (ṣallallāhu ʿalayhi wa sallam) instructed us to ‘Look to those who have less than you and not to those who have more because it will make you undermine Allāh’s favour upon you.’
5) Ask Allāh for assistance in overcoming negative thoughts and feelings. The Prophet (sall Allāhu ʿalayhi wa sallam) once instructed his companion, “O Ibn Abis! Shall I guide you to or inform you of the best thing that those who seek protection use for protection?” He replied, “Of course, O Messenger of Allāh!” The Prophet (sall Allāhu ʿalayhi wa sallam) said, “Say: ‘I seek refuge with the Lord of Al-Falaq.’’ and “Say: ‘I seek refuge with the Lord of mankind.’” “These two Surahs” (are the best protection).[11] It is in the final verse of Sūrah al-Falaq that believers seek refuge with Allāh from the evil of the envious when he envies (min sharri ḥāsidin idhā ḥasad).
6) Be content with what Allāh has given you and strive to attain that which will benefit you, seek the help of Allāh, and do not feel helpless.[12]
7) Compete for the ākhirah. Rather than ḥasad, let it be munāfasa (competitiveness with a focus on the Hereafter) that drives our actions
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