Al-Hasad (Destructive Envy)
Abdil Malik Al-Qaasim
This is the fourth treatise from the series of “Rasâ`il At-Tawbah (Treatises of Repentance from)”. It discusses the topic of Al-Hasad (destructive envy); the disease that many believe that it began to penetrate the rows of Muslims.
- Categories: Repentance - Tazkiah -
In the Name of Allâh, the Most Gracious, the Most Merciful
All perfect praise is due to Allâh the Almighty. May prayers and peace of Allâh be upon the noblest Prophet and Messenger; Muhammad.
Actually, Allâh the Almighty made the truthful love among Muslims is the strongest bond of loving for the Sake of Allâh the Almighty Who will gather those who loved each others for His Sake under the Shade of His Thrown (on the Day of Resurrection) because of that love. Moreover, Islam substantiated such fact by establishing the obligation of preserving the wealth of the Muslim individual, his reputation, soul i.e. no one should harm him nor hurt in any way.
However, some people love to sail in swamps. They love to envy those whom Allâh the Almighty has provided from His favors and blessings. So this will bring about nothing but evil and bad repercussions such as Ghaybah (backbiting), Namêmah (tale-bearing), scorning and the like.
This is the fourth treatise from the series of “Rasâ`il At-Tawbah (Treatises of Repentance from)”. It discusses the topic of Al-Hasad (destructive envy); the disease that many believe that it began to penetrate the rows of Muslims.
May Allâh the Almighty purify our hearts from grudge and envy, and to render us beloved brothers.
Al-Hasad
Hasad means wishing that a blessing that Allâh has bestowed on the envied person be taken away whether it is a blessing in religion or in the worldly affairs. It is an abhorrent manner. It harms both body and religion. It inflicts harm on Muslim individual, the thing that is prohibited by Allâh the Almighty and His Messenger.
Allâh the Almighty says: {And those who annoy believing men and women undeservedly, bear on themselves the crime of slander and plain sin.} [Surat Al-Ahzâb 33:58]
{وَالَّذِينَ يُؤْذُونَ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ بِغَيْرِ مَا اكْتَسَبُوا فَقَدِ احْتَمَلُوا بُهْتَاناً وَإِثْماً مُبِيناً} الأحزاب: 58
Transliteration:Wallatheena yu`thoonaal mu`mineena wal mu`minati bighayri ma iktasaboo faqadi ihtamaloo buhtanan wa-ithman mubeena.
Allâh the Almighty also says rebuking the enviers and condemning their abhorrent deed: {Or do they envy men (Muhammad SAW and his followers) for what Allâh has given them of His Bounty?} [Surat An-Nisâ` 4:54]
{أَمْ يَحْسُدُونَ النَّاسَ عَلَى مَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ} النساء: 54
Transliteration: Am yahsudûna annasa ‘ala ma atahumu Allahu min fadlihi.
Allâh the Almighty also has enjoined us to seek refuge with Him from the evil of the envier saying: {And from the evil of the envier when he envies.} [Surat Al-Falaq 113: 5]
{وَمِنْ شَرِّ حَاسِدٍ إِذَا حَسَدَ } الفلق:5
Transliteration:Wamin sharri hasidin itha hasad.
The Prophet, prayers and peace of Allah be upon him, also warned us against envy and its serious consequences saying: “Beware of envy, because it devours good deeds just like a fire consumes wood, or he said: Al-‘Ushb (grass).” [Reported by Abu Dâwûd]
«إيَّاكْم والحسدَ، فإنَّ الحسدَ يأكُلُ الحسناتِ كَما تأكُلُ النَّارُ الحطبَ أو قال: العُشب» رواه ابو داود
In order to make the Muslim society preserve and maintain its purity and beauty, the Messenger, prayers and peace of Allah be upon him, prohibited anything that can destroy such state saying: “Do not hate one another, do not envy one another, do not turn away from one another and do not cut ties with one another. Be, O slaves of Allâh, brothers. It is not permissible for a Muslim to forsake his brother for more than three days.” [Reported by Al-Bukhari]
«لا تباغَضوا، ولا تَحاسدُوا، ولا تَدابَروا، ولا تَقاطعُوا، وكُونوا عِباد الله إخواناً، ولا يَحِلِ لِمسلمِ أن يهجرُ أخَاه فوق ثلاث» رواه البخاري
Reality of Hasad and its ruling
Hasad means feeling too sad for the blessings in which the people live in. So when Allâh the Almighty bestow a blessing upon one’s brother, one will have one of the following two attitudes:
First: One may hate such blessing and wishing it to be taken away from such person. This kind is called Hasad (destructive envy)
Second: One may not wish it (such blessing) to be taken away but wish for himself a blessing like that which the other person has. This is called Ghibtah and it may be called competition.
As for the first category, it is prohibited in all cases except in the case of a blessing of non-Muslim who used it to cause troubles and harm to the people, then there will be no blame on one to hate it or wish it to be taken away from him for one does not love it to be taken away because it is a blessing but because it is a cause for corruption and mischief. Were one felt safe from his corruption, he would not have made him feel sad of his blessing.
The prohibition of such form of Hasad (destructive envy) can be proved by the texts that we have mentioned before. Furthermore, envy is prohibited for it is a kind of defying and objecting the Decrees of Allâh and His preference of some of His slave over others.
Accordingly, there is no excuse nor permission in such kind for there is no sin which is more grave or wicked than loving harm to one’s fellow Muslims while they do not cause him any harm. The Noble Qur`an has pointed out such fact in the verse in which Allâh the Almighty says: {If a good befalls you, it grieves them, but if some evil overtakes you, they rejoice at it.} [Surat Al-‘Imrân 3: 120]
{إِنْ تَمْسَسْكُمْ حَسَنَةٌ تَسُؤْهُمْ وَإِنْ تُصِبْكُمْ سَيِّئَةٌ يَفْرَحُوا بِهَا} آل عمران: 120
Transliteration: In tamsaskum hasanatun tasu`hum wa-in tusibkum sayyi`atun yafrahoo biha.
Such happiness is a kind of gloating over another's grief and misfortune and there is a correlative relation between destructive envy and expressing satisfaction at another’s misfortune.
Amongst the bad repercussions of anger are hatred and envy. If the angry person represses his anger for he is not able to take revenge directly, his anger will reverse back inward him and turn into hatred and destructive envy. Then it will be deeply rooted in his heart. That is exactly what hatred means. It will result in wishing that his blessings be taken away from him (the envied) and transferred to himself (envier) so that he may enjoy them. It also makes one feel satisfaction at the other misfortune, gloat over his grief, abandon him, refuse to deal with him if he comes to you, speak ill of him, scorn and disdain him, and deny him his rights such as maintaining kinship ties with him or restore him his rights. All of such things are grave sins which are strongly forbidden. The least degree of hatred is to avoid such malicious diseases that undermine religion.
It was said:
They envied the young man for they do like him, so they became his enemies
As the co-wives claim that she (one of them) has an ugly face, from envy and hatred.
Pillars of disbelief
Disbelief has four pillars: arrogance, destructive envy, anger and desire.
Arrogance prevents from following right, destructive envy prevents from accepting advice and giving it, anger prevents from being just, and desire prevents from busying oneself in worship.
So whenever the pillar of arrogance is destroyed, it will be easy for one to follow the right, whenever the pillar of destructive envy is destroyed, then it will be easy for one to accept advice and give it, whenever the pillar of anger is destroyed, then it will be easy for one to be just and humble, and whenever the pillar of desire is destroyed, then it will be easy for one to have patience, and chastity, and busy himself in worship.
All of such four pillars are brought about one’s ignorance with his Lord and himself. If he really knows well his Lord, His attributes of perfection and characteristics of majesty, and realizes his apparent defects and shortcomings, he will never feel arrogant, angry, or wishing the blessings of Allâh the Almighty on any one to be taken away.
Destructive envy, in fact, is a kind of animosity toward Allâh the Almighty for the envious person hate seeing the blessings of Allâh the Almighty on His slaves although Allâh the Almighty loves that. Also, he (i.e. the envious) loves them to be taken away although Allâh the Almighty hate that. So the envious person objects to the Decrees and the Preordainments of Allâh the Almighty and what Allâh the Almighty loves and hates. Therefore, Iblees (Satan) was His real enemy for his sin resulted from arrogance and envy. So strive hard to get rid of such two wicked traits through knowing Allâh the Almighty well, worshiping Him alone, feeling sufficient and satisfied with Him, and returning to Him with repentance.
Some wise people said:
The envious fought against his Lord by five ways:
1. He hated every blessing appeared on anyone other than him.
2. He objected to the Decrees of his Lord as if he is saying: Why did You give so and so such grace?
3. He wanted to withhold the graces of Allâh the Almighty i.e. that is the Grace of Allah, which He bestows on whom He wills and such (wicked) person wants to withhold it.
4. He disappointed the close friends of Allâh the Almighty for he wants them to be disappointed and wishes their blessings to be taken away from them.
5. He helped his sworn enemy upon himself i.e. Iblees, may the curse of Allâh be upon him.
It was said: The envious takes nothing in gatherings except blame and humiliation, receives nothing from the angels except their curse and hatred, feels nothing in seclusion but worry and grief, receives nothing on deathbed but difficulty and horror, receives nothing on the Day of Resurrection except scandal and torture, receives nothing on the Hellfire except heat and burning.
Competition
Mannerisms have limits. When these limits are crossed, this is transgression. When they are fallen short of, this is deficiency and disgrace.
Envy has a limit: It is to compete in becoming perfect and to excel such that your rival is unable to excel over you. When this limit is exceeded, you transgress and oppress in which you wish that the good things are taken away from the one you envy and are keen to harm him. When you fall short of this limit, you become low, weak in aspiration, and you belittle yourself.
The permissibility of the competition can be proved by the following evidences:
Allâh the Almighty says: {And for this let (all) those strive who want to strive (i.e. hasten earnestly to the obedience of Allah).} [Surat Al-Mutaffifeen 83:26]
{وَفِي ذَلِكَ فَلْيَتَنَافَسِ الْمُتَنَافِسُونَ} المطففين: 26
Transliteration: Wa fê thalika falyatanafasial mutanafisoon.
Allâh the Almighty also says: {Race one with another in hastening towards Forgiveness from your Lord (Allâh).} [Surat Al-Hadeed 57:21]
{سَابِقُوا إِلَى مَغْفِرَةٍ مِنْ رَبِّكُمْ} الحديد: 21
Transliteration: Sabiqû ila maghfiratin min rabbikum.
Furthermore, it was narrated in the Two Saheeh (of Al-Bukhâri and Muslim) that the Prophet, prayers and peace of Allah be upon him, said: “There is to be no envy except in two cases: (towards) a person to whom Allâh has granted wealth and property from which he gives in charity by night and day, and a person to whom Allâh has given the Qur`an and who recites it night and day.” [Agreed upon]
«لا حَسَد إلا في اثنتين: رجلٌ آتاهُ الله مالاً فهو ينفقه أناء الليل وآناء النهار، ورجل آتاهُ الله القرآن فهو يقوم به آناءَ الليل وآناء النهار» متفق عليه
This is the Ghibtah (i.e. to wish for yourself a blessing like that which someone else has, without wanting it to be taken away from the other person.); however, it is rhetorically called so.
The Messenger of Allâh, prayers and peace of Allah be upon him, has explained that in the Hadîth narrated on the Authority of Abu Kabshah Al-Anmâri, may Allâh be pleased with him, saying: “The parable of this nation is like four types of people: A man to whom Allâh gives wealth and knowledge, so he applies his knowledge in his wealth (i.e. fears his Lord with regard to the way in which he disposes of his wealth). And a man to whom Allâh has given knowledge but did not give him wealth, so he says, ‘O my Lord! If I had wealth like that of so and so, I would have done the same as he is doing.’ So the reward of both of them is the same (for he loved to have a wealth like his fellow to do the same as his fellow is doing without wishing his wealth to be taken away from him). And a person to whom Allâh has given wealth but not knowledge, and he spends it in disobeying Allâh The Almighty. And a person to whom Allâh has given neither wealth nor knowledge, and he says: ‘If I had money I would have spent in the same way he is spending his money in committing sins. So the burden (of sin) of both of them will be the same.” [Reported by Ibn Majah and al-Albâni deemed it authentic]
«مثلُ هذه الأمة كمثل أربعة نفرٍ: رجلٌ آتاهُ الله مالاً وعلماً، فهو يَعملُ بعلمه في مالهِ، ورجل آتاه الله علماً ولم يؤته مالاً، فيقولُ: رب لو أن لي مالاً مثل مال فلان لكنت أعمل فيه بمثل عمله، فهما في الأجر سواء ـ وهذا منه حب لأن يكون له مثل ماله فيعمل ما يعمل من غير حب زوال النعمة عنه قال: ـ ورجل آتاه الله مالاً ولم يؤته علماً فهو يُنفقهُ في معاصي الله، ورجل لم يؤته علماً ولم يؤته مالاً، فيقول لو أن لي مثل مال فلان لكنت أنفقه في مثل ما أنفقه فيه من المعاصي، فُهما في الوزرِ سَواء» رواه ابن ماجه و صححه الألباني
The Messenger of Allâh, prayers and peace of Allah be upon him, rebuked him only for he wished committing sins not for he wished to have the same blessing of his fellow.
Consequently, there is no blame or harm for one to wish for himself a blessing like that which someone else has, without wanting it to be taken away from the other person or hating its continuity. Surely, if such blessing is an obligatory religious one such as faith, prayer, Zakâh, then competition here will be obligatory i.e. to love to be like him for if one does not have such love, he will be pleased with sin, where that is definitely forbidden. On the other hand, if such blessing is one of the righteous acts such as spending wealth in charities and good deeds, then competition will be recommendable. If such blessing can be enjoyed in a lawful way, then competition will be permissible.
Causes of Hasad
1. Enmity
One usually hates the person who cause him harm in any way. In fact, this leads to malevolence and this, in turn, causes one to thirst for revenge and drives him to gloat over any calamity that may afflict his enemy and make him believe that this is evil reward form Allâh the Almighty for him. However, he will feel sad for any grace bestowed on that person. So envy is an essential product of enmity and never separates from it. Actually, the pious cannot hate any person in any way; rather, dislike such behavior from himself for no one can hate someone while he does not gloat over his calamities or feel sad for his graces.
2. Pride and self-admiration
If a wealth or authority conferred on one of his peers, one may fear that he (that blessed person) will be so proud and feel better than him and thus cannot bear him, or this blessed person has a lower status than him, and he cannot bear the idea that he will be better than him or equal to him. The envy of the disbelievers to the Messenger of Allâh, prayers and peace of Allah be upon him, was similar somehow to that. Allâh the Almighty says: {And they say: "Why is not this Quran sent down to some great man of the two towns (Makkah and Ta'if)?} [Surat Az-Zukhruf 43:31]
{وَقَالُوا لَوْلا نُزِّلَ هَذَا الْقُرْآنُ عَلَى رَجُلٍ مِنَ الْقَرْيَتَيْنِ عَظِيمٍ} الزخرف: 31
Transliteration: Waqaloo lawla nuzzila hatha alqur’anu ‘ala rajulin mina alqaryatayni ‘atheem.
Allâh the Almighty also says on their behalf about the believers: {Is it these (poor believers) that Allah has favoured from amongst us?} [Surat Al-An‘âm 6:53]
{أَهَؤُلاءِ مَنَّ اللَّهُ عَلَيْهِمْ مِنْ بَيْنِنَا} الأنعام: 53
Transliteration: Ahâ`olâ`i manna Allahu ‘alayhim min baynina.
He the Almighty also says in another verse: {You are only human beings like ourselves.} [Surat Ya-Seen 36:15]
{مَا أَنْتُمْ إِلَّا بَشَرٌ مِثْلُنَا} يس: 15
Transliteration: ma antum illa basharun mithluna.
And He The Almighty also says: {If you were to obey a human being like yourselves, then verily! You indeed would be losers.} [Surat Al-Mu`minûn 23:34]
{وَلَئِنْ أَطَعْتُمْ بَشَراً مِثْلَكُمْ إِنَّكُمْ إِذاً لَخَاسِرُونَ} المؤمنين: 34
Transliteration: Wala`in ata’tum basharan mithlakum innakum ithan lakhasiroon.
3. Love of leadership and authority
Actually, love of leadership and authority may cause destructive envy when one wants to be the best and pioneering in a specific activity, loves praise, feels happy with commendation for his skillfulness, so if he knows that there is another one like him in the other part of the world, then he will feel grief and sad. He also will wish his death or that such blessing which he shares with him whether it is knowledge, courage, worship, special skill, wealth or the like, to be taken away from him. All of this is because of the love of leadership of uniqueness.
Jewish scholars have denied their knowledge with the Prophet, prayers and peace of Allah be upon him, and have not believed in him fearing losing their leadership and authority.
4. Impurity and evil nature of soul
You may find someone who has neither authority not arrogance and when another one of the slaves of Allâh the Almighty is mentioned before him in a good words and with what Allâh the Almighty have graced him, this will make him feel sad and sorrowful.
However, when the afflictions of some people and their difficult life mentioned before him, this will make him feel happy. So he always loves trouble for people and wants to withhold the graces of Allâh the Almighty upon His slaves as if they take from his wealth and kingdom.
Some scholars said: Al-Bakheel is the one who hates to spend from his money while Ash-Shaheeh is the one who hates to spend from the money of others. The latter hates Allâh the Almighty to bestow graces upon His slaves while they have no enmity or relationship with him. In fact, impurity and viciousness of soul is only reason behind doing so. Actually, the treatment of such kind of soul is very difficult for that is not the product of an accidental factor so one may eliminate it, but rather it is the innate viciousness and impurity of soul which is very hard to handle.
Dear Muslim Brother
Hasad (destructive envy) may widespread among some people for the reasons that we have mentioned earlier and this mostly occur between friends, peers, brothers, cousins and the like for the main cause of such destructive envy is wishing and hoping for the same things. This really creates malicious competition and in turn hatred and alienation.
Evil effects of Hasad
If the angry person represses his anger for he is not able to take revenge directly, his anger will reverse back inward him and turn to hatred. This means that the hatred will be deeply rooted in the heart and will persist in. So hatred is the evil effect of anger.
Hatred has eight evil effects and they are as follows:
First, Hasad (destructive envy) i.e. hatred drives one to wish a blessing to be taken away from any person. So one will feel sad for the grace bestowed upon that person and feel happy for the harm inflicted upon him. Such are the deeds and characteristics of the hypocrites.
Second, it makes one go beyond envying him in the heart to gloat over his afflictions.
Third, it drives one to abandon him, fight against him, and sever all ties with him even if he seeks his company and friendship.
Fourth, it makes one scorn and belittles the envier.
Therefore, we may find a scholar envies the one who devotes himself to worship, the latter envies the former, the merchant envies the shoemaker, and shoemaker envies the shoemaker not the seeds man for they have different aims and desires.
The basic element that causes enmity is fighting for one aim and common interests while the sole aim and interest cannot in any way gather two different things together e.g. there is no any common interest between two persons from different countries and thus there will be no envy between them, except for those who are very keen on acquiring authority and leadership, for they have different aims and interests.
All of such things emerge from the love of the worldly life for seeking the vanities of the worldly life is the main reason for narrowness and fighting. However, the Hereafter is very spacious. It would be sufficient for envy to be the bad feeling that is directed against the relatives, peers, acquaintance, and companions. In fact, getting rid of such reprehensible manner is a great honor for it has harmful effects on soul; rather, it may lead to one’s destruction while he does not hurt his (so-called) enemy nor harm the person to whom he directs the arrows of his envy.
Furthermore, one should know that people envy him for his virtues and the graces so that the more virtues and graces someone has, the more the number of those who envy him will be, and vice versa for graces and virtues stirs envy and increases hatred.
Fifth, it makes one speak ill words, lie, backbite, tell secrets and the like.
Sixth, it drives one to act like him (the envied) scorning and laughing at him.
Seventh, it makes one hurt and harm him.
Eighth, it makes one deny him his rights such as paying off his debts, maintaining ties of kinship with him, restoring him his rights while all of such things are strongly forbidden.
The least degree of hatred (destructive envy) is to guard yourself against such eight evil effects mentioned earlier and do not let envy lead you to disobey Allâh the Almighty. You should not let it penetrate your heart so that it will prevent you from doing good deeds that you used to worship Allâh the Almighty with such as having a smiling face, kindness, taking care of him (the envied), fulfilling his needs, gathering together for remembering Allâh The Almighty, and helping him. It also will drive you to give up supplicating for him, praising him, and calling for treating him kindly and sharing his sorrows. Actually, all of such things will harm your religion and reduce the power of your faith, and it also will come in between you and getting great numerous rewards even if it will not expose you to the punishment of Allâh The Almighty.
Harm that afflicts the envier
Whoever contemplates on the Noble Book of Allâh the Almighty will find out the evil end of the people of transgression and envy, and the blessed end of the pious as in the story of Qâbêl (Abel) and Hâbêl (Cain), and story of Yusuf (Josef) with his brothers. Moreover, he will find out the attributes of the truthful callers whose hearts were free from hatred and envy as the story of Sâhib Ya-Seen (the man of Ya-Seen) who said after his people killed him (Allâh the Almighty says on his behalf): {It was said (to him when the disbelievers killed him): “Enter Paradise.” He said: "Would that my people knew! That my Lord (Allah) has forgiven me, and made me of the honoured ones!} [Surat Ya-Seen 36:26-27]
{قِيلَ ادْخُلِ الْجَنَّةَ قَالَ يَا لَيْتَ قَوْمِي يَعْلَمُونَ (26) بِمَا غَفَرَ لِي رَبِّي وَجَعَلَنِي مِنَ الْمُكْرَمِينَ} يس: 26-27
Transliteration: Qeela odkhul aljannata qala yalayta qawmee ya’lamoon. Bima ghafara lee rabbê waja’alanê mina almukrameen
Nothing more harmful from evil attitudes than envy for the envious is punished by five things before nothing can harm the envied.
First, ceaseless sadness
Second, a disaster that he will not be rewarded for it
Third, dispraising blame
Fourth, he will deserve the wrath of Allâh The Almighty
Fifth, the doors of success and guidance will be closed before him
It was said:
May your enemies not die and live for ever
Until they see in you what saddens them
You will be envied as long as you have graces
Really, the perfect is the one who is envied
Muslim stance from those who envy him
Allâh the Almighty has combined the details of such matter in His exalted saying: {Who repress anger, and who pardon men; verily, Allâh loves Al-Muhsinun (the good-doers).} [Al-‘Imrân 3:134]
{وَالْكَاظِمِينَ الْغَيْظَ وَالْعَافِينَ عَنِ النَّاسِ وَاللَّهُ يُحِبُّ الْمُحْسِنِينَ} آل عمران: 134
Transliteration: wal kathimeena alghaytha wal ‘afeena ‘ani annasi wallahu yuhibbu al muhsinên.
Scholars have said: There are three ranks for the beginners, those who follow a middle course, and those who are foremost in good deeds.
The first is the lowest one which is that when one is wronged, he controls his anger and does not take revenge for himself nor speak ill of anyone.
The second is when one does much more controlling himself }who pardon men{ [Al-‘Imrân 3:134] It is better for the purity of his heart and getting the reward for Allâh The Almighty.
The third is when one has all attributes that mentioned before }Allâh loves Al-Muhsinun (the good¬doers).} [Al-‘Imrân 3:134] He does good with him by maintaining ties with him, giving him a gift or paying him a visit.
A Muslim should have a stance with envy and the envious
Firstly, returning to Allâh the Almighty and repent from all sins for what afflicted him from being overtaken by the enemy is undoubtedly due to committing sins. Allâh the Almighty says: {And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much. } [Ash-Shûra 42:30]
{وَمَا أَصَابَكُمْ مِنْ مُصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَنْ كَثِيرٍ} الشورى: 30
Transliteration: Wama asabakum min musêbatin fabima kasabat aydeekum wa ya’foo ‘an katheer.
Secondly, putting full trust in Allâh the Almighty for whoever puts his full trust in Allâh The Almighty, then Allâh the Almighty will be sufficient to him. Putting full trust in Allâh the Almighty is one of the strongest tools with which one can ward off the unbearable harm, transgression and oppression that the people cause to him. Allâh the Almighty says: {And whosoever puts his trust in Allah, then He will suffice him} [At-Talaaq 65:3]
{وَمَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ} الطلاق: 3
Transliteration: wa man yatawakkal ‘ala Allahi fahuwa hasbuh.
Thirdly, seeking refuge with Allâh The Almighty, reciting Athkaar (reported sayings of the remembrance of Allâh The Almighty), and prescribed Wirds (daily portion of remembrance of Allâh The Almighty) for Allâh the Almighty has ordered His Prophet, prayers and peace of Allah be upon him, to seek refuge with Him from the evil of the envier when he envies.
Fourthly, supplicating and invocating Allâh the Almighty to protect and keep you safe from evil of your enemies and enviers.
Fifthly, observing justice with him, and not to deal with him badly as he does with you. Giving him his full rights and not to wrong him because of his evils deeds with you.
Sixthly, being kind with him i.e. the more he increases his harm and evil with you, the more you increase your kindness, advice and piety.
Seventhly, being polite and cheerful with him so that Allâh the Almighty may guide him or guard you against his evil.
It was said:
All kinds of enmities may be perish except that of the envier
Precious quotes of the Salaf
Bakr ibn ‘Abdullah,may Allâh have mercy upon him, said: Once, there was a man who used to enter upon a king and take care of his shoe and used to say: Be kind with the one who is kind for the wicked will be undoubtedly punished by his wickedness. Then a man envied him for that position (his close relationship with the king) and such words (his wisdom and knowledge). So he informed against him to the king and said to him that the man who takes care of your shoe and say such words claims that you (the king) have a bad breath. Then the king said: How can I make sure of that? He said: Call him and when he will come near to you he will put his hand on his nose so as not to smell the bad smell of your breath. The king dismissed him to make sure of such story. So the man (the envier) left the king and invited the other man (the envied) to his house and present him a food flavored with garlic. The man left him and went to the king to do what he used to do (taking care of the shoe of the king) and said: Be kind with the one who is kind for the wicked will be undoubtedly punished by his wickedness. Then the king said to him: come near to me. So he put his hand on his mouth in order not to make the king smell his breath of garlic. The king said to himself: So and so is really truthful. The king was never wrote something by his hand but a reward or a gift. So the king wrote a message for one of his workers that read: if the bearer of such message came to you, slaughter him, skin him, fill it with straw and send him back to me. The man took the message and left. Then he met the man who informed against him. He said to him: What is this message? The other man said the king wrote a gift for me. So he asked him to grant it to him and thus he generously granted it to him. The man took it and left to the worker of the king. The worker said to him: Your message implies an order to slaughter and skin you. So the man said: It is not mine and fear Allâh the Almighty in me until you refer to the king. However, the worker said: The order of the king can never be postponed. So he slaughtered him, skinned him, filled it with straw and sent him back to the king. The man came again to the king as he used to do and said the same he used to say. The king was surprised and said: What about the message? He said: So and so (the envier) met me and asked me to grant it to him, so I did. The king said: He said to me that you say that I have a bad breath. The man said: I have not said so. The king said: Why did you put your hand on your mouth then? Because he gave me a food that is flavored with garlic and I hate you to smell it. He said: You are an honest person and resume your work for the wicked will be undoubtedly punished by his wickedness.
Mu‘âwiyyah, may Allâh be pleased with him, said: Nothing in the evil attitudes is more just than envy for it kills the envier before it reaches the envied.
Ibn Sirên, may Allâh have mercy upon him, said: I have never envied anyone for a worldly matter for if he is from the people of Paradise, so how can I envy him for a worldly matter while it is very mean comparing the Paradise? And if he is from the people of the Hellfire, so how can I envy him for a worldly matter while it will be in the Hellfire?
‘Abdullâh ibn Al-Mu‘tazz, said: The envier feels a lot of anger towards sinless persons. He is unwilling to spend from what he does not possess, and seeks what he cannot reach.
It was narrated that Mu‘aawiyyah ibn Abi Sufyân, may Allâh be pleased with them, said to his son: O my son! Beware of Hasad (destructive envy) for it affects you before it affects your enemy.
Sufyân ibn Dinâr said: I have said to Abi Bishr, tell me of the actions of those who were before us (i.e. Salaf). He said: They were doing little but rewarded greatly. I said: Why so? For the purity and soundness of their hearts, he replied.
This is Ibn ‘Abbaas, may Allâh be pleased with them, who said when a man insulted him: You insulted me while I have three attributes; I love to explain any verse in the Noble Book of Allâh the Almighty to all people so that they may know what I know (i.e. he does not love to have such knowledge alone). I hear that one of the Muslim rulers is just in his ruling so I feel happy while I do not know him or I may not need him in any way, and I know that rain was sent down on one of the Muslim countries so I feel happy (for it will benefit my Muslim brothers) while I will benefit nothing of that in any way.
It was narrated that ‘Awn ibn ‘Abdullâh entered upon Al-Fadl ibn Al-Muhalab who was the ruler of city named Wâsit at that time and said: I would like to give you a precious advice. He said: What is this? Beware of arrogance for it is the first sin with which Allâh the Almighty was disobeyed and then recited the saying of Allâh The Almighty: {And (remember) when We said to the angels: "Prostrate yourselves before Adam.". And they prostrated except Iblis (Satan).}[Surat Al-Baqarah 2:34]
{وَإِذْ قُلْنَا لِلْمَلائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ} البقرة: 34
Transliteration: Wa-ith qulna lilmalaa`ikati osjudû li`adama fasajadû illa iblês.
Beware of greed for it got Adam out of Paradise. Allâh the Almighty has granted him Paradise, the width whereof is as the width of heavens and earth, to eat from it as he likes except only one tree which He The Almighty forbid him to eat from it; however, he ate from it, so Allâh the Almighty got him out of Paradise. Then he recited the exalted saying of Allâh The Almighty: {"Get down from this place (the Paradise)} [Surat Al-Baqarah 2:38]
{اهْبِطُوا مِنْهَا} البقرة: 28
Transliteration: Ihbitoo minha.
Moreover, beware of destructive envy for Ibn Adam killed his brother when he envied him. He then recited the exalted saying of Allâh The Almighty: {And (O Muhammad SAW) recite to them (the Jews) the story of the two sons of Adam [Habil (Abel) and Qabil (Cain)] in truth.} [Surat Al-Mâ`idah 5:27]
{وَاتْلُ عَلَيْهِمْ نَبَأَ ابْنَيْ آدَمَ بِالْحَقِّ} المائدة: 27
Transliteration: Watlu ‘alayhim nabaa` ibnay adama bilhaqqi.
Dear Muslim Brother!
Observe patience with the plots of the envier, your patience will kill him
Fire eats itself, if it does not find what it can consumes.
How to have a sound and pure heart
The sound and pure heart is the heart that is free from disbelief, grudge, hatred, stinginess, pride, love of the worldly life and authority. It is the heart that is free from disease, doubt, lust and desire that can take or deviate him away from the way of Allâh The Almighty.
Purity of the heart and adjust all matters of difference is one of the main perquisites of Taqwa (Fearing Allâh The Almighty). Therefore, Allâh the Almighty combined them in His saying: {So fear Allah and adjust all matters of difference among you.} [Surat Al-Anfâl 8:1]
{فَاتَّقُوا اللَّهَ وَأَصْلِحُوا ذَاتَ بَيْنِكُمْ } الأنفال: 1
Transliteration: Fattaqoo Allaha wa aslihû thata baynikum.
Ibn ‘Abbâs, may Allâh be pleased with them, commented on this Ayah (verse), "This is a command from Allâh the Almighty and His Messenger to the believers, that they should have Taqwa of Allâh and settle all matters of differences between them.''
When the Prophet, prayers and peace of Allah be upon him, was asked: “Which people are the most excellent? He replied: Every Makhmum Al-Qalb and the one whose tongue is truthful.” They said: We know what the one whose tongue is truthful, but not Makhmoom Al-Qalb? He said: The one who is pious, the one who is pure, with no sin, iniquity, hatred, or envy." [Reported by Ibn Majahand al-Albâni deemed it authentic]
«أي الناس أفضلُ؟ قال: كلُّ مخمومِ القلبِ، صدوقِ اللَّسانِ قالوا: صدوقُ اللسان نعرفهُ، فما مخمومُ القلبِ؟ قال: هو التَّقيُّ النَّقيُّ لا إثم فيه، ولا بغي ولا غِلَّ ولا حَسَد» رواه ابن ماجه وصححه الألباني
How to repent from Hasad (destructive envy)
Firstly, sincerity
It was narrated on the authority of Zayd ibn Thâbit, may Allâh be pleased with him, that the Messenger of Allâh, prayers and peace of Allah be upon him, said: “Three things that every heart of a believer should not hate: Having sincerity in actions, rendering sincere advice to leaders and holding to Al-Jama’ah (community) of the Muslims, for their supplication surrounds everyone with them.” [Reported by At-Tirmidhi]
«ثلاث لا يغل عليهن قلب مؤمن: إخلاص العمل، ومناصحة ولاة الأمر، ولزوم جماعة المسلمين فإن دعوتهم تحيط من ورائهم»رواه الترمذي
It is well known that if one does all his actions in sincerity for Allâh The Almighty, he will not have any evil feelings towards his fellow Muslims except the truthful love. This inevitably will make him feel happy when he sees them happy and feel sad when he sees them sad whether in the matters of this world or that of the Hereafter.
Secondly, contentment of the slave with his Lord and having complete Faith in Him.
Ibn Al-Qayyim, may Allâh have mercy upon him, said: “It (contentment) opens the door of peace and security for the slave.” It makes his heart pure from hatred, evil and malice. No one will be saved from Allâh’s punishment except those who come to Him with sound pure heart. The purity of the heart cannot be attained in any way with discontentment and dissatisfying with the Decrees of Allâh The Almighty. The more contented the person is, the purer his heart is. Impurity, hatred and deception are all the product of discontentment while purity, piety and sincerity of the heart are all the product of contentment. Moreover, Hasad (destructive envy) is the product of discontentment.
Thirdly, reciting the Noble Qur`an while pondering over and contemplating its meanings. In fact, Qur`an is the cure for every disease. So whoever does not seek in Qur`an is really the deprived of goodness. Allâh the Almighty says: {Say: "It is for those who believe, a guide and a healing. And as for those who disbelieve} [Surat Fussilat 41:44]
{قُلْ هُوَ لِلَّذِينَ آمَنُوا هُدىً وَشِفَاءٌ} فصلت: 44
Transliteration: Qul huwa lillatheena amanû hudan washifa`un
Allâh the Almighty also says: {And We send down from the Quran that which is a healing and a mercy to those who believe (in Islamic Monotheism and act on it)} [Surat Al-Isrâ` 17:82]
{وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِلْمُؤْمِنِينَ} الإسراء: 82
Transliteration: Wa nunazzilu mina alqur`ani mahuwa shifa`un warahmatun lilmu`mineena.
Ibn Al-Qayyim, may Allâh have mercy upon him, said: The sound opinion regarding this verse is that it refers to the Noble Qur`an as a whole not some of it.
Allâh the Almighty also says: {O mankind! There has come to you a good advice from your Lord (i.e. the Quran, ordering all that is good and forbidding all that is evil), and a healing for that (disease of ignorance, doubt, hypocrisy and differences, etc.) in your breasts.} [Surat Yûnus 10:57]
{يَا أَيُّهَا النَّاسُ قَدْ جَاءَتْكُمْ مَوْعِظَةٌ مِنْ رَبِّكُمْ وَشِفَاءٌ لِمَا فِي الصُّدُورِ} يونس: 57
Transliteration: Yâ ayyuha annasu qad jâ`tkum maw’ithatun min rabbikum washifa`un lima fee assudoori.
The Noble Qur`an is the perfect and the best cure for all spiritual or physical diseases and that of the worldly life and Hereafter.
Fourthly, remembering the reckoning and punishment that would reach those that harm Muslims by the evil of their selves and their bad qualities such as malice, Hasad (destructive envy), Ghaibah (backbiting), Nameemah (tale-bearing), and mockery etc.
Fifthly, supplication. A slave must pray to his Lord at all times to purify his heart from anything against his brothers. Allâh the Almighty says: {And those who came after them say: "Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful.} [Surat Al-Hashr 59:10]
{وَالَّذِينَ جَاءُوا مِنْ بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْأِيمَانِ وَلا تَجْعَلْ فِي قُلُوبِنَا غِلّاً لِلَّذِينَ آمَنُوا رَبَّنَا إِنَّكَ رَؤُوفٌ رَحِيمٌ} الحشر: 10
Transliteration: Wallatheena jâ`û min ba’dihim yaqûlûna rabbana ighfir lana wali’ikhwanina allatheena sabaqûna bil-eemani wala taj’al fee quloobina ghillan lillatheena amanû rabbana innaka ra`ûfun raheem.
Sixthly, giving Sadaqah (charity). Charity purifies the heart and sanctifies the soul. Therefore, Allâh the Almighty says to His Prophet, prayers and peace of Allah be upon him: {Take Sadaqah from their wealth in order to purify them and sanctify them with it.} [Surat At-Tawbah 9:103]
{خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِمْ بِهَا} التوبة: 103
Transliteration: Khuth min amwalihim sadaqatan tutahhiruhum watuzakkeehim biha.
Furthermore, the Prophet, prayers and peace of Allah be upon him, said: “Treat your sick ones with charity.” [Reported by Abu Dâwûd]
«داووا مرضاكم بالصدقة» رواه ابو داود
In fact, those who have sick hearts (because of envy, hatred, etc.) are those who need such treatment most.
Seventhly, one has to always remember that the one he is “blowing poison and throwing arrows at” is a Muslim brother, neither a Jew nor a Christian. So how can we harm a fellow Muslim?
Eighthly, spread Salam (saying, As-Ssalaamu ‘Alaikum wa Rahmatullah wa Barakaatuh (peace, mercy, and blessing of Allâh be on you). It was narrated on the authority of Abu Hurairah, may Allâh be pleased with him, that the Messenger of Allâh, prayers and peace of Allah be upon him, said: “By Allâh, in Whose Hand is my soul, you will not enter Paradise unless you believe. And you will not believe unless you love one another. Should I direct you to an action that would direct you to love each other? Spread the Salam among yourselves.” [Reported by Muslim]
«والذي نفسي بيده، لا تدخلوا الجنة حتى تؤمنوا، ولا تؤمنوا حتى تحابوا،أولا أدلكم على شيء إذا فعلتموه تحاببتم؟ أفشوا السلام بينكم» رواه مسلم
Ibn ‘Abdul-Barr, may Allâh have mercy upon him, said: “This proves the great virtues of Salaam for it eliminate hatred and produce love.”
For further information, please refer to the following resources:
1- Jaami‘ Al-‘Uloom wal Hikam.
2- Tanbeeh Al-Ghaafileen.
3- Mukhtasar Al-Minhaaj.
4- Al-Hath ‘Ala Salaamat As-Sadr.
‘Abdil Malik Al-Qaasim
With little modification
Prepared by Daar Al-Qaasim
Kingdom of Saudi Arabia
PO Box 6373 – Riyadh – 11442
Tel: 4092000
Fax: 4033150