This is the weekly Saturday evening class on the book Asharatu asbaab lil wiqaayah min as-sihr wal ayn by Shaykh Abdur Razzaq al-Badr. The sheikh’s book is based on the book of Ibn al Qayyim rahimahullaah
As with all of our classes at Masjid Tawheed in Stone Mountain, GA, we encourage you to join us. If you are not able to attend in person, please feel free to listen in via our Spreaker channel or our telelink line at 712-432-2856.
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Based upon the work of Imam Ibnul Qayyim (rahimahullaah)
The 10 Ways – point-by-point – to escape the envy of the envious person:
1– Seeking refuge in Allaah from the evil of the haasid (the envious one).
2– Fearing Allaah, Subhanahu wa Ta’aala.
3– Being patient when dealing with this enemy, and not wasting time via confronting him or arguing with him.
4– Tawakkul (relying on Allaah).
5– Don’t even allow your heart to become occuppied with the envier’s foolishness, and try your best to erase it from your thoughts.
6– Turning to Allaah and being sincere to Allaah, and making the love of seeking Allaah’s Pleasure and repenting to Allaah one’s main primary concern.
7– Repenting to Allaah for sins which allowed the enemy to gain asendancy over him; no one is given the ability to overpower a slave except due to that’s slave’s sins (sins he knows of and the sins he may not know of).
8– Giving sadaqah and treating others well.
9– Repelling the evil with good – and this is from the most difficult upon the soul.
10– Implementing and actualizing Tawheed, which in reality encompasses everything that has preceded, and it revolves around it. And for one to actualize Tawheed, he must learn it. One should learn Tawheed and the right of Allaah upon His slaves.
In this sermon, the speaker elaborates on the teachings of Imam Ibn al-Qayyim regarding the ten methods to repel the evil of envy (hasad). These methods are derived from his explanation of Surah Al-Falaq and Surah An-Nas. The speaker details each of the ten factors, providing scriptural evidence from the Qur’an and Hadith. The core principles discussed include seeking refuge in Allah, maintaining consciousness of God (taqwa), exercising patience (sabr), having complete reliance on Allah (tawakkul), ignoring worries about envy, filling one’s heart with the love of Allah, sincere repentance (tawbah), giving charity (sadaqah), showing benevolence even to the envious, and finally, solidifying one’s belief in the oneness of Allah (Tawhid), which is presented as the foundation of all other protections.
Ten Ways to Repel the Evil of Envy
Bismillah hir-Rahman nir-Rahim. Al-hamdu lillahi rabbil ‘alamin, wa salla Allahu ‘ala nabiyyina Muhammad wa ‘ala alihi wa sahbihi wa sallam. In the name of Allah, the Most Beneficent, the Most Merciful. I testify that there is no true God worthy of worship except Allah, and that Muhammad is Allah’s true slave and messenger.
Imam Ibn al-Qayyim, rahimahullah, in his explanation of Al-Mu’awwidhatayn (the two chapters of seeking refuge), Surah Al-Falaq and Surah An-Nas, he spoke about ten matters or ten ways or ten factors that repel the evil of envy. That repel the evil of envy. And he rahimahullah said that the evil of the envious one, al-hasid, is repelled by these ten factors or ten ways.
1. Seeking Refuge in Allah
First one is seeking refuge in Allah from the evil of envy. Seeking refuge in Allah from the evil of envy. And this is the focus of Surah Al-Falaq, of Surah Al-Falaq, chapter 113. Allah subhanahu wa ta’ala hears and responds and sees the one who calls upon Him. And Allah’s hearing in this context, context, signifies the answer of one’s invocation. And this is very evident in the ayah in Surah Ibrahim, in the verse in Surah Ibrahim 14:39:
إِنَّ رَبِّي لَسَمِيعُ الدُّعَاءِ
“Verily, my Lord is indeed the All-Hearer of invocations.” (14:39)
My Lord is he that, the hearer, the one who hears the prayers.
Similarly, the believer in his Salah says:
سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ
Sami’ Allahu liman hamidah.
سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ
Sami’ Allahu liman hamidah. Allah hears the one who praises Him. Allah hears the one who praises Him. So Allah subhanahu wa ta’ala answers the call of the worshiper who praises Him.
Still, however, the way of seeking refuge in Allah differs according to situations. In Surah Al-A’raf, chapter 7, for example, Allah subhanahu wa ta’ala instructs the believers by saying:
“And if an evil whisper from Shaitan (Satan) tries to turn you away (O Muhammad) (from doing good, etc.), then seek refuge in Allah. Verily, He is the All-Hearer, the All-Knower.” (7:200)
Since men cannot see Satan, Allah, the Most High, commands the believers to seek refuge in Him, the All-Hearing, the All-Knowing. However, in contrast, when man seeks refuge in Allah, the Most High, from visible harms, he seeks refuge in Allah, the All-Seeing.
Allah, the Most High, says in Surah Ghafir, chapter 40, verse 56:
“Verily, those who dispute about the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allah, without any authority that has come to them, there is nothing else in their breasts except pride [to accept you (Muhammad) as a Messenger of Allah and to obey you]. They will never have it (i.e. Prophethood). So seek refuge in Allah (O Muhammad from the arrogant). Verily, it is He Who is the All-Hearer, the All-Seer.” (40:56)
So Allah commands his slaves to seek refuge in Him, the All-Hearing and the All-Knowing, from the evil of the invisible things, while the isti’adhah, seeking refuge from the evil of the visible things, should be sought in Him with his divine names, the All-Hearing and the All-Seeing.
2. Consciousness of Allah (Taqwa)
So this is the first matter or the first factor. Seeking refuge in Allah from the evil of envy. The second is consciousness of Allah. Consciousness of Allah. Whoever fears Allah, Allah will protect him and will not leave him alone to rely on others besides Him subhanahu wa ta’ala. He, the Most High, says:
“But if you remain patient and become Al-Muttaqun (the pious), not the least harm will their cunning do to you. Surely, Allah surrounds all that they do.” (3:120)
If a good befalls you, it grieves them, but if some evil overtakes you, they rejoice at it. But if you remain patient and become pious and righteous, not the least harm will their cunning do to you. Surely Allah surrounds all that they do. And we know that the Prophet Sallallahu alaihi wa sallam advised Abdullah bin Abbas, may Allah be pleased with him and his father, saying, “Be mindful of Allah, and Allah will protect you. Be mindful of Allah, and you will find Him before you.”
3. Patience (As-Sabr)
The third matter or factor or way is As-Sabr. As-Sabr. Patience. If one faces the harms of his enemies with patience and forbearance, their cunning will be weak, and nothing will harm him, bi idhnillah, Allah willing. In this context, Allah subhanahu wa ta’ala says in Surah Al-Hajj, in 22, verse 60:
“That is so. And whoever has retaliated with the like of that which he was made to suffer, and then has again been wronged, Allah will surely help him. Verily, Allah is indeed Oft-Pardoning, Oft-Forgiving.” (22:60)
These words of Allah subhanahu wa ta’ala assure the believer that Allah’s help will be granted to those who are oppressed, as long as they do not act aggressively.
4. Reliance on Allah (Tawakkul)
The fourth factor: reliance on Allah. Reliance on Allah azza wa jall. And this is the powerful shield and protection against the aggression of all creatures. Allah, the Most High, has promised to protect those who rely on Him against all kinds of harm, except what is necessary, such as coldness, heat, hunger, thirst, and so forth.
Allah ta’ala in Surah At-Talaq, chapter 65, verse three:
وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ
“And whosoever puts his trust in Allah, then He will suffice him.” (65:3)
5. Inattention and Steering Clear of Worrying About Envy
The fifth factor: inattention and steering clear of worrying about envy and its harms. Inattention and steering clear of worrying about envy and its harms. To be able to escape the evil of envy, one should not fear or worry about it. This means, it’s like the one who escapes facing his enemy in order to be safe and secure. Envy, however, is like fire. If there is no wood, it will seen, it, it will soon be put out. Envy is like fire. If there is no wood, it will soon be put out.
Only the truthful ones, which, the truthful souls which rely on Allah, upon Allah, and are confident that Allah’s help is better to them, they are the ones who can adopt this means. They are the ones who can adopt this means.
6. Devotion and Filling One’s Heart with Allah’s Love
Sixth, devotion and filling one’s heart with Allah’s love. When the person fills his heart with Allah’s love and seeks his pleasure, then his heart will have no place for fear of envy. Then his heart will have no place for fear of envy. He who makes Allah’s love his main concern, Allah will shield his heart from the devil’s whisper. He who makes Allah’s love his main concern, Allah will shield his heart from the devil’s whisper.
And in the Qur’an, Allah subhanahu wa ta’ala declares several times that his protection will be granted to his faithful and devout worshipers. Allah subhanahu wa ta’ala tells about Iblis, the devil, saying:
“(Iblis (Satan)) said: “By Your Might, then I will surely mislead them all, “Except Your chosen slaves amongst them (i.e. faithful, obedient, true believers of Islamic Monotheism).” (38:82-83)
Allah subhanahu wa ta’ala’s response in Surah Al-Hijr, chapter 15, verse 42:
“Certainly, you shall have no authority over My slaves, except those who follow you of the Ghawin (Mushrikun and those who go astray, criminals, polytheists, and evil-doers).” (15:42)
And also in Surah An-Nahl, this is asserted in Surah An-Nahl, chapter 16, verses 99 to 100:
“His power is only over those who obey and follow him (Satan), and those who join partners with Him (Allah, i.e. are Mushrikun – polytheists).” (16:100)
And speaking about Prophet Yusuf, alaihi as-salam, Allah says:
“Thus it was, that We might turn away from him evil and illegal sexual intercourse. Surely, he was one of Our chosen, guided slaves.” (12:24)
No one can be more pleased than the one who receives the divine protection and shield. And Allah reminds us about this by saying in Surah Al-Jumu’ah, chapter 62, verse four:
“That is the Grace of Allah, which He bestows on whom He wills. And Allah is the Owner of Mighty Grace.” (62:4)
7. Repentance (At-Tawbah)
The seventh factor, at-Tawbah, repentance. Sins pave the way for one’s enemies to overcome and dominate him. Allah subhanahu wa ta’ala says in the Quran in Surah Ash-Shura, 42:30:
“And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much.” (42:30)
Similarly, Allah subhanahu wa ta’ala addressed the companions of the Prophet alaihi salatu wassalam, saying in Surah Al ‘Imran, in chapter 3, verse 165:
“(What is the matter with you?) When a single disaster smites you, although you smote (your enemies) with one twice as great, you say: “From where does this come to us?” Say (to them), “It is from yourselves (because of your evil deeds).” (3:165)
Man brings afflictions to himself by committing sins, and no matter whether he is aware of these sins or not. And that’s why the Prophet Sallallahu alaihi wa sallam used to invoke Allah saying, “O Allah, I seek refuge in you from associating with you something I know, and I ask your forgiveness for that which I don’t know.” For that which I don’t know of. In fact, one’s need for Allah’s forgiveness of his unknown sins is greater than his need for forgiveness of his known ones. And that the more one abstains from committing sins, the more he deserves Allah’s protection from his foes.
Patience is one of the most powerful weapons against one’s enemies. And amongst the signs, Imam Ibn al-Qayyim said, “Amongst the signs of one’s happiness and prosperity is to preoccupy himself with reforming his own self and steering clear of sins.” Amongst the signs of one’s happiness and prosperity is to preoccupy himself with reforming his own self and steering clear of sins. In doing so, he will preoccupy himself with self-reformation, while Allah, his Lord, will protect and shield him against all forms of evil. And then he said, Ibn al-Qayyim rahimahullah, “What a blessed and happy man he will be then.”
He reminded, however, rahimahullah, he reminded and stressed that we should keep in mind that no one but Allah guides to this way. No one but Allah guides to this way, leading to the straight path. And that’s Allah’s bounty. He bestows it upon him whom he pleases. And there is no might nor power except with Allah.
8. Charity (As-Sadaqah)
The eighth factor is as-Sadaqah, charity. Charity and zakat repel the evil of envy. Almsgiving and charity repel the evil of envy. Allah subhanahu wa ta’ala grants the grateful servant a shield from the mischief of the envious persons. The more grateful to Allah’s bounties one is, the more worthy of Allah’s care.
9. Benevolence Towards the Envious Person
And the ninth one is, and this is the most difficult. This is the most difficult factor. Benevolence towards the envious and the aggress, and the aggressive ones. Benevolence towards the envious and the aggressive ones. This is the most difficult since men can hardly be benevolent towards their opponents and foes. And Allah subhanahu wa ta’ala urges the Muslims to abide by this by saying:
وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ
“The good deed and the evil deed cannot be equal.” (41:34)
“Repel (the evil) with one which is better (i.e. Allah ordered the faithful believers to be patient at the time of anger, and to excuse those who treat them badly), then verily he, between whom and you there was enmity, (will become) as though he was a close friend.” (41:34)
“But none is granted it (the above quality) except those who are patient, and none is granted it except the owner of the great portion (of the happiness in the Hereafter i.e. Paradise and in this world of a high moral character).” (41:35)
“And if an evil whisper from Shaitan (Satan) tries to turn you away (O Muhammad) (from doing good), then seek refuge in Allah. Verily, He is the All-Hearer, the All-Knower.” (41:36)
“These will be given their reward twice over, because they are patient, and repel evil with good, and spend (in charity) out of what We have provided them.” (28:54)
And although his people fought him, the Prophet Sallallahu alaihi wa sallam supplicated to Allah on their behalf saying, “Allahumma aghfir li qawmi fa innahum la ya’lamun.” “O Allah, forgive my people, for they don’t know.” And this is reported in Al-Bukhari.
And Imam Ibn al-Qayyim rahimahullah said, “Let us then contemplate the supplication of the Prophet alaihi salatu wassalam. He pardoned them. He asked Allah to forgive them. He sought excuse for them, and he drew them nearer to him by saying, ‘my people’.” And these are four aspects of goodness.
And there are certain ways that can help man attain this degree of goodness towards his foes. From that is, first, when one keeps in mind that although he is sinful, he longs for Allah’s forgiveness, pardon, and benevolence, then he should deal with people, even his foes, in the same manner he likes Allah to deal with him. Secondly, goodness to one’s foes brings Allah’s help to the person. And in this context, we may recall the Prophet’s saying to the man who complained to him about the maltreatment of his relatives, although he was benevolent to them. As long as you persist in doing so, Allah will help you. As long as you persist in doing so, Allah will help you. And thirdly, the benevolence towards one’s foes motivates the other people to supplicate to Allah on behalf of the benevolent one. And in doing so, he will have soldiers and supporters whom he does not know. His foes on the other hand will follow one of the following two attitudes: either to soften their hearts and incline to him, or to feel sadness and sorrow if they insist on their mischief.
10. Sound Belief in Tawhid
And the final one, and this is the core of all the ten factors, sound belief in Allah’s oneness and uniqueness in Tawhid. Sound belief in Tawhid. This factor is the core of these factors. The firm belief in the oneness and uniqueness of Allah means to think that no one can benefit or harm a person without His will. Allah subhanahu wa ta’ala says in Surah Yunus, chapter 10, verse 107:
“And if Allah touches you with hurt, there is none who can remove it but He; and if He intends any good for you, there is none who can repel His Favour which He causes it to reach whomsoever of His slaves He will. And He is the Oft-Forgiving, the Most Merciful.” (10:107)
And the Prophet alaihi salatu wassalam advised Ibn Abbas by saying, “And know that if the nation were to gather together to benefit you with anything, it would benefit you only with something that Allah had already prescribed for you. And that if they gather together to harm you with anything, they would harm you only with something Allah had already prescribed for you.”
And the more perfect one’s faith in Allah azza wa jall is, then the more safe of his enemies’ cunning he will be, and the more conscious of Allah he will become. When man fulfills his heart and deep-rooted belief in the oneness and uniqueness and sovereignty of Allah, no fear of anything else will touch him. People of perfect belief, however, see fear of others than Allah as a defect that should have no place in their hearts. And in the Quran, Allah, the Most High, has promised to secure his faithful slaves by saying, as in Surah Al-Hajj 22:38:
إِنَّ اللَّهَ يُدَافِعُ عَنِ الَّذِينَ آمَنُوا
“Truly, Allah defends those who believe.” (22:38)
So the belief in the oneness and uniqueness of Allah is the inaccessible fort of Allah. Is the inaccessible fort of Allah. Whoever enters it will be amongst the safe people in this world and the world to come. We ask Allah subhanahu wa ta’ala to make us from those who truly and sincerely fulfill the belief in his oneness and his uniqueness, and to protect us from all envies and from all evils.
Innahu waliyyu dhalika wal qadiru alayh. Wa salla Allahu ‘ala nabiyyina Muhammad wa ‘ala alihi wa sahbihi wa sallam.
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From Ibn Abbas who said the Messenger of Allaah –sallAllaahu alayhi wa sallam– used to seek refuge for al-Hassan and al-Hussein, he would say:
أعوذ بكلمات الله التامة من كل شيطان وهامة ، ومن كل عين لامة
‘I seek refuge for you two with Allaah’s perfect words from every Shaytaan (devil) and poisonous creature and every evil eye.’
He –sallAllaahu alayhi wa sallam– said that this is how Ibrahim used to seek refuge for Ishaaq and Ismaeel.’
[Collected by Bukhari & Tirmidhi with the extra wording, authenticated by Albaani]
An Explanation:
Abul Ulaa AbdurRahmaan al-Mubarakfooree -Rahimullaah- said:
‘Allaah’s words’: ‘It has been said that they are the Qur’aan and it has also been said they are Allaah’s names.’
‘Perfect’: ‘Al-Jazari said: ‘Indeed Allaah’s speech has been described as being Perfect, because it is not permissible for any of His speech to have deficiency or fault like there is in the speech of people.’
‘It has been said that the meaning of ‘Perfect’ here is that it benefits the one seeking refuge with these ‘Perfect words’, and protect him from illnesses and this would be sufficient for him.’
‘Poisonous creature’: ‘Every type of creature that kills with poison. And it is possible that it could mean any crawling animal even if it does not kill, like insects.’
‘Evil eye’: ‘From every evil type of affliction from the eye.’
[Taken from: ‘Tuhfahtul Ahawadhi’ an explanation of Sunan at-Tirmidhi]
How to Seek Refuge from the Evil Eye for Children
By the Muhaddith, Shaykh, Allamaa’ Muhammad Nasir uddeen al-Albaani -Rahimullaah-
Shaykh al-Albaani was asked over the phone:
Phone rings.
Shaykh: yes!
Caller: Aslaamu alaykum.
Shaykh: Wa alaykum as-Salaam.
Caller: O Shaykh regarding ‘I seek refuge for you two with Allaah’s perfect words from every Shaytaan (devil) and poisonous creature and every evil eye.’ Is this said three consecutive times or just once?
Shaykh: No, it is mentioned once, however if it appears to the one saying this Dua’that he needs to repeat it without specifying three times, then there is no problem with that.
Caller: and should he place his hand on the head of the one sought refuge for?
Shaykh: Yes, yes!
Caller: Even in congregation, if it is a group of children together, how can he place his hand upon all of them?
Shaykh: He should place his two hands on two of the children, then repeat this on the rest of the children.
Caller: Right hand and left hand, with both hands?
Shaykh: Yes, yes.
Caller: Regarding the hadeeth that the Messenger –sallAllaahu alayhi wa sallam–
would not sleep until he recited Soorah Mulk, al – Isra, Zumar, and Sajdah, is this when he lies down on his bed at night, or before he lies down?
Shaykh: What is important is that he recites before he falls asleep, whether it is whilst he is sitting or lying then it is up to him’
[Taken from: ‘Silsilah Huda wa Noor’ tape No. 323 at 3:42mins]
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“Or do they envy men (Muhammad (sallallaahu alayhi wa sallam) and his followers) for what Allah has given them of His Bounty?” (4:54)
1569. Abu Hurairah (May Allah be pleased with him) said: The Prophet (sallallaahu alayhi wa sallam) said, “Beware of envy because envy consumes (destroys) the virtues just as the fire consumes the firewood,” or he said “grass.”
[Abu Dawud].
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While on the Ark, [Prophet] Nooh (‘alayhis-salam) noticed an old man whom he did not recognise. Nooh inquired: ‘What brought you here?’ He replied: ‘I came to strike the hearts of your followers, so their hearts become with me, while their bodies with you.’ Nooh responded: ‘Leave O enemy of Allah.’
Iblis said: ‘There are five things that cause people to become destroyed (deviated). I will inform you of three and not of the other two’. It was revealed to Nooh that he needed not know the three, but that he should enquire about the two.”
Iblis said: ‘The two that are certain to work are: envy: I was cursed because of my envy, and became a stoned devil. And the second is eagerness (to have more) : The entire paradise was made permissible to Adam (‘alayhis-salam) . I got what I wanted from him because of his eagerness.’
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This introduction is intended to briefly describe envy as a disease of the heart, preceding the text below it by Ibn Taymiyyah.
Envy is one of the major sins which is bound to destroy good deeds as fast as the fire burns the wood and dry grass to ashes. “Jealousy eats away at good deeds, just as fire eats away at firewood.” [Sunan Ibn Majah]
Envy was described as a sickness by the Prophet, sallallahu `alaihi wa sallam.
Envy is hating that good happens to others.
Envy is displeasure with Allah’s decree and His granting blessings upon others.
“Faith and envy do not go together in the heart of a servant.” [Ibn Hibban, saheeh]
“The people will be fine as long as they do not envy one another.” [At-Tabarani with trustworthy narrators]
Envy is a characteristic the Jews displayed towards the Prophet, sallallahu `alaihi wa sallam, causing them to inflict him harm.
Envy leads to hatred.
The Prophet, sallallahu `alahi w sallam, described envy as a shearer of the religion.
Muslims are commanded in Soorah al-Falaq to seek refuge from the evil of the envier when he envies.
Envy is worse than miserliness; this is because the miser only stops himself from having good but the envier dislikes the favours of Allah bestowed upon His servants.
No one attains true belief until one loves for one’s brother what one loves for oneself.
It is said that the people who have the greatest degree of restlessness are the envious. Such a person has no peace and is continuously grieved.
The greatest harm from envy comes to the envier, who with one’s displeasure with Allah’s decree attains a great loss to oneself.
Al-Mubarrad recited the following lines:
The eye of the envier always sees scandal,
bringing out faults and hiding the good.
He meets you cheerfully, with a smiling face,
while his heart conceals his true feelings.
The envier’s enmity comes without provocation,
yet he accepts no excuses while he attacks.
Strictly speaking, envy (hasad) is hatred and disliking the good condition of the envied one. This is of two types:
1) The blameworthy type of envy is unrestricted dislike of the blessings bestowed upon the envied. This is the type of jealousy that incurs blame, so when one hates something he is then hurt and grieved by the existence of what he hates, and this becomes a sickness in his heart such that he takes pleasure in the removal of the blessings from the envied even if this does not result in any benefit to him except the single benefit of having the pain that was in his soul removed. But this pain is not removed except as a result of his continuously watching the envied so that the jealous person finds relief when the blessing is removed, but then it becomes more severe as is the case of the one who is sick, for it is possible that this blessing, or one similar to it, returns to the envied. This is why the second group said: ‘It is a desire to have the blessings removed,’ for indeed the one who dislikes the blessings bestowed upon other than him desires them to see removed.
2) That he dislikes the superiority of that person over him, and he desires to be like him or better, so this is jealousy and has been called ghubta, and the Prophet, sallallahu `alaihi wa sallam, called it hasad in the hadeeth reported by both al-Bukhari and Muslim from the hadeeth of ibn Mas`ood and ibn `Umar, radiyallahu `anhumaa, that he, sallallahu `alaihi wa sallam, said, “There is no envy except in two cases: a person to whom Allah has granted wisdom, and he rules by this and teaches it to the people, and a person to whom Allah has granted wealth and property along with this the power to spend it in the cause of Truth.”
This being the wording of Ibn Mas`ood. The wording of Ibn `Umar is, “A person to whom Allah has given the Qur’an and he recites it night and day, and a person to whom Allah has granted wealth and property from which he gives in charity night and day.”
…So the Prophet, sallallahu `alaihi wa sallam, forbade hasad, with the exception of two cases which are referred to as al-ghubta, meaning that a person love the condition of someone else and dislikes that this person be superior in this way (without his wishing that it be removed from that person).
So if it is asked: ‘Then why is this (ghubta) called envy when he loves only that Allah bestow these blessings upon him?’ It is said, ‘The starting point of this love is his looking towards the favors Allah has bestowed upon someone else and his disliking that this person be favored over him. So if this other person were not present then he would not have desired these blessings. So because the starting point of this love is this dislike that someone else be made superior to him, then this is called envy due to the love following the dislike. As for desiring that Allah bestows favors upon him without consideration of people’s material conditions then this is not envy at all.’
This is why the generality of mankind have been tried with this second type of envy that has also been called al-munaafasah (competition) because two people compete in a single desired matter, both of them trying to attain the same good. The reason for their trying to attain it is that one of them dislikes that the other be blessed with this matter over him just as any one of two competitors dislikes that the other beat him.
Competition is not considered blameworthy in general, rather it is considered to be praiseworthy when competing for righteousness. The Exalted said,
“Indeed the pious will be in delight. On thrones, looking on. You will recognize in their faces the brightness of delight. They will be given to drink pure sealed wine. The last thereof (that wine) will be the smell of Musk, and for this let those compete who want to compete.” [Al-Mutaffifeen (83):22-26]
So one is commanded to compete for these delights and not compete for the delight of this fleeting world.
…The souls do not envy the one who is in severe hardship and this is why the Prophet, sallallahu `alaihi wa sallam, did not mention it even though the mujaahid, fighting in the Way of Allah, is superior to the one who is spending wealth…. Similarly, the Prophet, sallallahu `alaihi wa sallam, did not mention the one who prays, fasts and performs the pilgrimage, because there is no tangible benefit attained from the people for these actions by which the person can be exalted or disgraced, as can be attained in teaching and spending.
Fundamentally, envy occurs when someone else attains power and authority; otherwise the one who is performing these actions is not normally envied, even if this person be blessed with far more food, drink and wives than others, as opposed to these two blessings of power and authority, for they cause a great deal of envy.
..
Allah praised the Ansaar with His saying, “And they have no jealously in their breasts for that which they have been given (the muhaajiroon), and give them preference over themselves even though they were in need of that.” [Al-Hashr (59):9]
As for the jealousy that is totally blameworthy then Allah has said with regards to the Jews, “Many of the People of the Book wish that if they could turn you away as disbelievers after you have believed, out of envy from their own selves even after the truth has become clear to them.” [Al-Baqarah (2):109]
‘They wish’ meaning that they hope to make you aspostisise from your religion out of jealousy. So jealousy was the deciding factor behind their wish even after the Truth had been made clear to them. This because when they saw you attain what you attained of blessings – in fact they saw you attain that which they themselves had never attained – they became jealous of you. Similarly this is mentioned in another verse, “Or do they envy men for what Allah has given them of His bounty? Then We have already given the family of Abraham the Book of Wisdom, and conferred upon them a great kingdom. Of them were (some) who believed in him (Muhammad) and of them were some who averted their faces from him and enough is Hell for burning (them)…” [An-Nisaa’ (4): 54-55]
“Say: I seek refuge with the Lord of the Daybreak. From the evil of what He has created. And from the evil of the darkening (night) as it comes with its darkness. And from the evil of the witchcrafts when they blow in the knots. And from the evil of the envier when he envies.” [Al-Falaq (113):1-5]
…So the one who is jealous, hating the favours bestowed by Allah upon someone else is an oppressor, going beyond bounds due to this. As for the one who dislikes that someone else be blessed and wishes to be blessed in the same way, then this is forbidden for him except in that which will bring him closer to Allah. So if he were to wish for something that has been given to someone else which would help bring him closer to Allah then there is no problem in this. However, his wishing for it in his heart, without looking to the condition of someone else is better and more excellent.
Then if this person were to act, dictated by this jealousy, he would be an oppressor going beyond bounds, deserving of punishment unless he repents…
Jealousy is one of the sicknesses of the soul, and it is an illness that afflicts the generality of mankind and only a few are secure from it. This is why it is said, “The body is never free from jealousy, but debasement brings it out, and nobility hides it.” It was said to Al-Hasan Al-Basree, “Can a believer be envied?” He replied, “What has made you forget Yoosuf and his brothers, have you no father? But you should keep (this envy should it occur) blinded in your heart, for you cannot be harmed by that which you did not act upon in speech or action.”
So the one who finds that he harbours jealousy in his soul towards someone else, then it is upon him to treat it with patience and taqwaa of Allah, and dislike it being in his soul… As for the one who actually takes a stance against the envied, either with words or actions then he will be punished for this, and the one who fears Allah and is patient and does not become one of the oppressors – Allah will benefit him for his taqwa.
…In the hadeeth there occurs, “There are three sins from which no one can be saved: jealousy, suspicion and omens. Shall I tell you of what will remove you from this: When you envy do not hate, when you are suspicious then do not actualise your suspicions, and when you see omens then ignore them.” Reported by Ibn Abi Ad-Dunya from the hadeeth of Abu Hurayrah.
In the Sunan from the Prophet, sallallahu `alaihi wa sallam, “You have been afflicted with the illness of the nations that came before you – jealousy and hatred. They are the shearers, I do not mean the shearers of the hair, rather they are the shearers of the religion.” [At-Tirmidhi, at-Tabaranee and al-Hakim who said it was saheeh].
So he called jealousy an illness just as he called miserliness an illness in his saying, “And what illness is worse than miserliness.” [Ahmad, Hakim and others, saheeh]
…In the first hadeeth jealousy was mentioned along with hatred. This is because the envier, first of all dislikes the bounty bestowed by Allah upon the one who is envied, and then begins hating this person. This is because the hatred of the thing being bestowed leads to hatred of the one upon whom it is bestowed, for when the blessings of Allah are bestowed upon an individual, he would love that they go away, and they would not go away except by the one who is envied going away, therefore he hates him and loves that he not be there.
Jealousy necessarily leads to desire and hatred just as Allah informed us of those that came before us that they differed, “After there came to them knowledge out of mutual hatred and desire.” [Aal `Imraan (3):19]
…
“Do not envy one another, do note hate each other, do not oppose each other…” [Al-Bukhari and Muslim]
“By the One in Whose Hands is my soul, none of you believes until he loves for his brother what he loves for himself.” [Al-Bukhari and Muslim]
…
Greed is a sickness as is miserliness, and jealousy is worse than miserliness, as occurs in the hadeeth, “Jealousy eats away at good deeds, just as fire eats away at firewood.” [Sunan Ibn Majah]
This is because the miser only stops himself from having good but the envier dislikes the favours of Allah bestowed upon His servants.
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Do Not Envy people for what Allaah has given them of His Bounty Taken From: My Advice To The Women , By the Shaykhah: Umm ‘Abdillaah al-Waadi’iyyah With the introduction and review of the Esteemed Shaykh: Aboo ‘Abdur-Rahmaan Muqbil ibn Haadee al-Waadi’ee Pgs. 242-251
Musaddad told us that Yahya told us upon the authority of Shu’bah from Qataadah from Anas (radiAllahu anhu) that the Prophet (sallAllahu ‘alayhi wa sallam) said:
“None of you [truly] believes until he loves for his brother what he loves for himself.” (288)
Hence, in this prophetic narration you find that the one who does not desire good for his Muslim brothers, similar to the good that he desires for himself, is deficient in his belief.
Al-Haafidh said, The intent behind the negation here is (a negation of) the completeness of faith, and negating the name of something conveys a negation of the completeness of it and this is understood from their speech as in the statement, “So and so is not human.” The word Khayr (good) is a comprehensive word that includes all of the acts of obedience and permissible actions related to both the worldly life and the Hereafter while excluding the prohibited things. This is because the word Khayr (good) does not include those actions. (289) [End of cited speech]
It is also understood from this prophetic narration that a Muslim should hate evil for his brother, just as he hates evil for himself.
Upon the authority of ‘Abdullaah ibn ‘Amr ibn al-‘Aas who narrated that the Prophet (sallAllahu ‘alayhi wa sallam) said:
“So whoever desires to remove himself from the Fire and enter the Paradise, such that death overcomes him while he is a believer in Allaah and the Last Day, then let him treat the people in a manner in which he wishes to be treated.” (290)
So desiring good for the Muslims is from the reasons that cause a person to be removed from the Fire, as this prophetic narration indicates.
Desiring good for the Muslims is something that does not occur except from a person with a sound heart that is free of contamination like envy, contempt, and pride. For this reason, desiring good for the Muslims has become rare in this time, due to the lack of purity in the hearts, which is present in many of the people, except those whom Allaah has shown His Mercy.
The one who does not desire good for the Muslims is described with despicable attributes.
From them is:
1- Envy (Hasad):
Envy (Hasad) is to desire the removal of good from others.
Envy is from the attributes of the Jews and it is from their characteristics.
Allaah the Exalted says:
“Or do they envy people for what Allaah has given them of His Bounty? We have indeed already given the family of Ibraaheem (Abraham) the Book and the wisdom, and conferred upon them a great kingdom.”[Soorah an-Nisaa’ 4:54]
Allaah the Exalted says:
“Many of the people of the Scripture (Jews and Christians) wish that if they could turn you back to disbelief after you have believed, out of envy from themselves, (even) after the truth has become clear to them.”
[Soorah al-Baqarah 2:109]
Therefore, the Jews and Christians do not desire that good comes to any one of the Muslims. Thus, they desire from us that we abandon our religion while they know what we are upon leads to everlasting happiness and we have been prohibited from imitating them.
Envy (Hasad) is from the characteristics of the hypocrites:
The Exalted says:
“If some good should touch you, it distresses them, but if some evil should befall you, they rejoice at it. And if you remail patient and fear Allaah, their plot will not harm you at all. Indeed, Allaah encompasses all that they do.” [Soorah Aali ‘Imraan 3:120]
Envy (Hasad) can sever even the strongest of bonds.
The sons of Ya’qoob (Jacob alayhis salaam) envied their brother Yoosuf (Joseph) because their father used to love him moreso than he did them, just as Allaah described in their story that He has presented in Soorah Yoosuf.
The Exalted says:
“When they said, Truly, Yoosuf (Joseph) and his brother (Benjamin) are more beloved to our father than we, while we are a group consisting of many. Certainly, our father is in clear error. Kill Yoosuf (Joseph) or cast him out to (another) land, so that the favour of your father may then be attainable for you, and after that you will be a righteous people.” [Soorah Yoosuf 12:8-9]
Thus, they planned to kill him becasue of their envy for him because of his being more beloved to their father than they were.
Similarly, Satan envied our father Aadam (alayhis salaam) because of what Allaah had given him from [His] bounties and he became arrogant as Allaah the Exalted said:
“And when your Lord said to the angels, ‘I will create a human being out of clay from an altered black smooth mud. So, when I have fashioned him and breathed into him the soul which I created for him, then fall down to him in prostration.’ So, the angels prostrated themselves, all of them together. Except Iblees (Satan), he refused to be with those who prostrated. (Allaah) said, “O Iblees (Satan)! Why is it that you are not with those who prostrate?’ He said, ‘Never would I prostrate myself to a human whom You created out of clay from an altered black smooth mud.’ (Allaah) said, ‘Then, get out of here, for indeed, you are an outcast. And certainly upon you is the Curse until the Day of Recompense.'” [Soorah al-Hijr 15:28-35]
Similarly, the story of the two sons of Aadam, one of them envied his brother because Allaah accepted his brother’s sacrifice while his own sacrifice was not accepted. This envy led him to kill his brother
The Exalted says:
“And recite to them the story of the two sons of Aadam in truth; when they both offered a sacrifice (to Allaah), it was accepted from the one of them but was not accepted from the other. The latter said to the former, ‘I will surely kill you.’ The former said, ‘Certainly, Allaah accepts only from the righteous. If you raise your hand against me to kill me, I shall not raise my hand against you to kill you, for I fear Allaah, the Lord of the worlds. Indeed, I intend to let you acquire my sin as well as your sin and then you will be one of the people of the Fire. And that is the recompense of the wrongdoers.’ So his soul permitted for him the murder of his brother; he murdered him and became one of the losers. Then Allaah sent a crow who scratched at the ground to show him how to hide the disgrace of his brother. He said, ‘Woe to me! Have I failed to be like this crow and hide the disgrace of my brother?’ Then he became one of the regretful. [Soorah al-Maa’idah 5:27-31]
So then, the consequences of envy (Hasad) are harmful and can cause separation between two friends and between a man and his brother.
2- The envious resent of the decree of Allaah:
Therefore, he sees himself as though he has been cheated and for this reason, he cannot feel contentment or tranquility, but rather he feels depressed and sad.
It is upon mankind to look to those whom are below them, for indeed this is closer to recognizing the blessings (of Allaah) and being thankful for them; while looking towards those who are above them, leads to remorse and sadness and the belittling of one’s self.
And Zuhayr ibn Harb told me that Zubayr told us. (291)
In addition, Aboo Kurayb told us that Aboo Mu’aawiyyah told us.
Aboo Bakr ibn Abee Shaybah (with his wording) told us that Aboo Mu’aawiyyah and Wakee’ told us upon the authority of Al-‘A’mash from Aboo Saalih from Aboo Hurayrah who said that the Messenger of Allaah (sallAllahu ‘alayhi wa sallam) said:
“Look to those who are below you, and do not look to those whom are above you, because it is more appropriate that you do not belittle the blessings of Allaah.” (292)
No matter what mankind acquires in the worldly life, none of it matters in the least when compared to the safeguarding of his religion.
3- From the examples of the envious person’s resentments of the decree of Allaah is if the envious person had the ability to remove a blessing that was given to a person whom Allaah had favored with His blessings, he would most definitely do so. Either by making him poor after he had been rich, or by making him lowly after he had been honorable or ignorant when he had been knowledgeable or childless after once having many children or ugly after having been handsome or sickly after having been healthy and other than that.
Moreover, Allaah the Mighty and Majestic censures the one who withholds resentment towards His decree and His wisdom. He, the Glorified says:
“Do they distribute the Mercy of your Lord? It is We who appropriate their livlihood in this world, and We have raised some of them above others in degrees, so that they may make use of one another for service. But the Mercy of your Lord is better that whatever they accumulate.” [Soorah az-Zukhruf 43:32]
The Poet said:
Should it not be said to the one who was envious of me, “Do you not know whose rights you have violated?”
He has violated the rights of Allaah with his action because he was not contented with what he was given. So becasue of this, Allaah increased me (in good) and refused your supplications because of your insolence.”
It is very important that the envious people be neglected as mentioned by the poet:
“Remain patient upon the envy of the jealous, for indeed patience will deter them. Indeed the fire will devour itself if it does not find anything else to burn.”
Certainly, Allaah has commanded His Prophet to seek refuge from the envious one when He says:
“Say, I seek refuge in the Lord of the daybreak. From the evil of that, which He has created. And from the evil of the darkness when it settles. And from the evil of those who blow on the knots. And from the evil of the envier when he envies.” [Soorah al-Falaq 113:1-5]
In addition, Jibreel (Gabriel) recited a Ruqyaa (293) on the Prophet (sallAllahu ‘alayhi wa sallam) for everything that might harm him and this included the envious person.
Muhammad ibn Abee ‘Umar al-Makkee told us that ‘Abdul-‘Azeez ad-Daraawardee told us upon the authority of Yazeed (who is Ibn ‘Abdullaah ibn Usaamah ibn al-Haad) from Muhammad ibn Ibraaheem from Aboo Salamah ibn ‘Abdur-Rahmaan from ‘Aa’ishah – the wife of the Prophet (sallAllahu ‘alayhi wa sallam) that she said, “If the Messenger of Allaah (sallAllahu ‘alayhi wa sallam) used to complain of something, Jibreel (Gabriel) used to recite to him the following Ruqyaa:
‘In the Nmae of Allaah, may He heal you, and from every ailment, may He cure you, and from the evil of the envier when he envies; and from the influence of the eye.'” (294)
The Levels of Envy
1- From them is the one who exerts effort to remove the blessings of the person who is envied by way of transgression upon him with statements and actions. Then from these people are those who exert themselves in an effort to acquire what has been removed from the person against who was transgressed.
2- From them is the one who restricts his efforts to removing the blessings of the person who he envies without acquiring anything from him. This is the more evil and despicable of the two. This blameworthy envy is prohibited.
3- Another group from amongst the people, if they happen to envy another person, they do not act in accordance ith their envy. These people do not transgress against the person who is envied by way of their statements nor their actions.
4- Another group of people, if they find within themselves envy, they strive hard to remove it with kindness to the one whom they have envied by initiating goodness towards him and by supplicating for him, and spreading news of his good qualities. They do all of this in an effort to remove what they found in themselves of envy until this envy eventually changes because of their desire to be a better Muslim. This is from the highest degrees of belief and the possessor of this is a complete believer who loves for his brother what he loves for himself. (295)
FOOTNOTES:
288- Saheeh al-Bukhaaree [13/1]
289- in Al-Fath [57/1]
290- In Saheeh Muslim
291- Translator’s note: As it has been mentioned previously, this symbol indicates that the text of this prophetic narration contains two different chains of narrators which are linked by the ‘Arabic letter Haa. The letter Haa within this context indicates the point where the first and the second chains meet.
292- Saheeh Muslim [2275/4]
293- Translator’s note: the Ruqyaa is the recitation of specific verses from the Qur’aan as well as the mention of particular authentic supplications that have been established from the practice of the Prophet (sallAllahu ‘alayhi wa sallam) as a means of protection against magic and sickness.
294- Saheeh Muslim [2275/4]
295- For further reference see Jaami’ al-Uloom (page 306-327) and this has been selectively transmitted.
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Q62: I would like to perform Tawbah (repentance to Allah) from envying others. I am trying to get rid of this quality as hard as I can, but Satan often tempts me to do this through jealousy. If I become jealous of my colleagues or other women, I begin to envy them. A friend told me, “Suppress your jealousy and envy inside your heart, and don’t talk about it, so Allah will not punish you for it.”
A62: Yes, it is true, if you feel something you should try to struggle against yourself and suppress your feelings, and do not do anything contrary to the Shari`ah.
– Do not try to harm the person that you envy, whether by actions or by words.
– Ask Allah to remove this from your heart so it will not harm you.
– If one person envies another, but they do not act upon it, it will not harm them if they do not harm the person they envy, take their blessing from them, or speak ill about them. If it is something that is in their mind and they suppress it, it will not cause them any harm. However, they should be careful to avoid saying or doing anything to harm the person they envy. It was narrated the Messenger of Allah (peace be upon him) said,Avoid envy, as envy devours good deeds just as a fire devours fuel.
– Envy is a malicious thing that harms the one who feels it before it harms others.
– Believers should beware of this and ask Allah for protection. They should supplicate to Allah to remove this from their hearts, until there is nothing left of it. And, whenever they feel anything like it, they should struggle against themselves to suppress it and keep it inside their hearts, without hurting the person they envy, whether by actions or by words. And may Allah help us all!
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“The meaning of jealously is the hoping in the removal of the blessing from the one who is envied. When he sees his brother blessed with what Allaah has given him, then he hopes that this blessing disappears from him for no other reason except because of his hatred and when he hated him (he therefore) envied him. Jealousy is an ancient disease, and the first to envy was Satan, (May Allaah’s curse be upon him) when he envied our father Adam for the virtues that Allah gave him. He created Adam by His hands, taught him the names of everything, made the Angels prostrate to him and let him live in His Paradise”
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Shaykh ul-Islaam Ibn Taymeeyah -Rahimullaah- mentions in his explanation of the saying of Allaah Ta’ala:
ادعوا ربَّكم تضرُّعًا وخُفيةً إنه لايحبُّ المعتدين…
Invoke your Lord with humility and in secret. [al-Aaraaf: 55]
there are ten benefits of hiding your Dua’, and from amongst these benefits he said:
‘Indeed the greatest of blessings is turning to Allaah and worshipping Him. Every blessing has the equivalent of it being envied by an envious person, whether openly or secretly. There is no greater blessing than of turning to Allaah and worshipping Him [making Dua’], indeed the souls of the envious are attached to that blessing.
There is nothing more secure for the person who is envied than hiding his blessing from the envious person. Indeed Yaqoob said to Yusuf -alayhi as-Sallam:
< < O my son! Relate not your vision to your brothers, lest they arrange a plot against you > >
till the end of the Ayaah.
How many of the people who have hearts, a connection and status with Allaah Ta’ala may perhaps have spoken about it, and informed people about it, and the envious one tried to plunder him over these blessings.
This is why the righteous and elderly are advised to keep their secrets with Allaah Ta’ala, and not to allow anyone to be acquainted with them.
This issue of hiding the blessing is of great benefit, its people know is benefits. Therefore, if it is commanded to do so in your Dua’/supplications, then this also includes the Dua’ for requesting this, and the Dua’ of praising Allaah.
Living and turning to Allaah Ta’ala is from the great treasures which has a right to be hidden from the eyes of the envious.’
[From: ‘Majmoo al-Fatawa’ 15/18-19]
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