Scholars of Islam have given different definitions concerning the reality of envy, with the most famous one being “تمني زوال نعمة الغير” (wishing the removal of someone else’s blessing). Meaning that when you see someone that possesses or has accomplished something you lack, you internally wish that they lose this blessing given to them by Allah. Hence, why the Salaf said that the envier is عدو نعمة الله (the enemy of Allah’s blessing).
Shaykh al-Islam Ibn Taymiyyah even went further to define envy as “كراهة نعمة الغير” (disliking the blessing of others), meaning that you dislike that someone else has a specific blessing. This would mean that, according to him, simply feeling a sense of dislike at the sight of someone else’s blessing is envy, even if you do not wish its actual removal.
From this definition, we understands the difference between “حسد” and “غِبْطَة”. With the former being envy, and the latter being wishing to have the same blessing as someone else without them losing it. This is what the Prophet ﷺ meant in his famous hadith: “There is no envy (غِبْطَة) except in two cases: a man whom God has given wealth, and he spends it throughout the night and throughout the day; and a man whom God has given the Qur’an, and he recites and lives by it throughout the night and throughout the day.” (Al-Bukhary)
Ibn al-Jawzi in At-Tibb al-Rūḥānī mentions that the cause of envy is our natural love for being unique and disliking others being similar or on the same level as us. In the sense that the soul naturally yearns to feel unique and special. If this feeling is not balanced and curbed, it takes the ugly form of envy. Hence why Allah tells us the need to control our desires: “But as for the one who feared standing before his Lord and restrained the soul from its desires, then verily Paradise is its abode”(Surah An-Nāziʿāt 40-41)
In fact, we could say that the majority of heart diseases are natural desires that are not balanced and kept in check. For example, if one’s natural desire for self-preservation is not balanced, it becomes cowardice.
Envy can also stem from a place of hatred and enmity, as highlighted by Imam al-Ghazali in al-Iḥyāʾ. A person may hold grudges, leading them to feel resentful when others succeed. This can turn into a desire for revenge, feeling upset when others experience good fortune, and even finding joy in their misfortunes. Ibn Qudāmah mentions in his summary of Imam al-Ghazali’s compendium:
“If a person restrains his anger only because he is unable to release it at once, it settles within him in the form of malevolence. The sign of this is that he starts to hate the person who has enraged him. Therefore, malevolence is the fruit of anger, and malevolence in turn may lead to envy.”
As you can see, one disease of the heart usually leads to others, as Ibn al-Qayyim mentioned. Hence, arrogance is also a major cause of envy. A prideful person, especially one who takes pride in their status, achievements, or grades, may develop envy when someone else matches or surpasses them. Their self-worth is tied to being the best, and any competition threatens their sense of superiority, leading to resentment and finally envy.
The most evil effect of envy can be seen plainly in the fact that it can lead someone to disbelief and various major sins, such as killing and stealing. In the story of Adam and Iblis, we see how Shayṭān’s arrogance and envy led him to disbelief:
“He said, ‘I am not one to prostrate to a human whom You created from sounding clay, from dark, altered mud.’” ([Surah Al-Ḥijr 15:33])
Ibn al-Qayyim comments on this saying:
“The envier resembles the devil, indeed, he is from his followers because he seeks what the devil loves – corruption of the people and removal of Allah’s favours on them. Just as the devil envied Adam for his status and favor with Allah, so he refused to prostrate to him due to his envy. So, the envier is among the troops of the devil.” (Badāʾiʿ al-Fawāʾid 2/234)
It also led some of the Jews to reject the Prophet ﷺ because he was from the Arabs:
“And We gave them clear proofs concerning the matter. They did not differ except after knowledge had come to them, out of transgression between themselves. Indeed, your Lord will judge between them on the Day of Resurrection concerning that over which they used to differ.”
(Surah Al-Jāthiyah: 17)
“Those to whom We gave the Scripture recognize him as they recognize their own sons. Those who have lost themselves, so they do not believe.”
(Surah Al-Anʿām: 20)
Most killings, stealing, and oppression happen due to people being envious of others and their possessions. Hence, why the first murder was due to envy:
“And recite to them the story of the two sons of Adam in truth: when they both offered a sacrifice, it was accepted from one of them but not accepted from the other. He said, ‘I will surely kill you.’ He said, ‘Indeed, Allah only accepts from the righteous.’”
(Surah Al-Māʾidah: 27)
Likewise, what caused the brothers of Yusuf to kidnap, lie, and go astray was their envy:
“When they said, ‘Indeed, Yusuf and his brother are more beloved to our father than us, while we are a strong group. Indeed, our father is clearly in error.’”
(Surah Yūsuf: 8)
How many homes, communities, and nations have been destroyed and divided due to envy?
For these reasons, Allah tells us to seek refuge from it numerous times in the day in Surah al-Falaq:
{ وَمِن شَرِّ حَاسِدٍ إِذَا حَسَدَ }
(Surah Al-Falaq: 5)
As al-Ḥusayn ibn al-Faḍl said:
“In this chapter, Allah mentioned all evil, and finished it with envy so that we can understand that it is the most evil quality.” (Al-Kashf wa al-Bayān 30/340)
An interesting reality of hasad is that it usually harms the envier more than the one being envied. Since the envier is in a state of constant stress and internal turmoil, as Muʿāwiyah رضي الله عنه is reported to have said:
«ليس في خصال الشر أعدل من الحسد، يقتل الحاسد قبل أن يصل إلى المحسود.»
(“No evil quality is more just than envy; it kills the envier before it reaches the one envied.” — Adab al-Dunyā wa al-Dīn, 176)
Hence, why hasad is called: الداء العادل (the just disease), in the sense that it harms the one who carries it the most.
For these reasons, the Prophet ﷺ warned his nation of this disease:
«دبَّ إليكم داءُ الأممِ قبلَكم: الحسدُ والبغضاءُ، هي الحالِقةُ، لا أقولُ تحلقُ الشعرَ ولكن تحلقُ الدينَ…»
“The disease of the nations before you has crept into you: envy and hatred. It is the shaver—not that it shaves hair, but that it shaves the religion…”
The Prophet ﷺ even went as far as to say:
«لا يجتمعان في قلبِ عبدٍ الإيمانُ والحسدُ.»
(“Faith and envy do not coexist in the heart of a servant.” — reported by al-Nasāʾī)
A sense of entitlement over Allah’s blessings: you think that certain individuals do not “deserve” blessings or that you are more worthy of them.
Intimidated and frustrated by others’ achievements: someone is constantly threatened by others’ achievements because they fear a change in the status quo.
Social media: you are constantly in a battle to exceed others’ achievements online, hoping to outshine anything they have acquired.
Taking active measures to do character assassinations or minimize and belittle others whom you see as potential challengers.
Our ʿaqīdah should have an effect on our behaviour. Specifically, the belief in al-Qadr. You find contentment in Allah’s wisdom. As Ibn al-Qayyim said:
«من علامات العارف بالله أنه لا يطالب، ولا يخاصم، ولا يعاتب، ولا يرى له على أحد فضلاً، ولا يرى له على أحد حقاً.
ومن علاماته: أنه لا يأسف على فائت، ولا يفرح لآت؛ لأنه ينظر إلى الأشياء بعين الفناء والزوال؛ لأنها في الحقيقة كالظلال والخيال.»“Among the signs of one who truly knows Allah is that he does not make demands, does not dispute, does not blame others, and does not see himself as having any superiority over anyone, nor does he see that he is owed any right by anyone.
And among his signs is that he does not grieve over what has passed him, nor does he rejoice excessively over what comes to him, because he views things through the lens of their passing and perishing—for in reality, they are like shadows and illusions.”
(Madārij al-Sālikīn 4/266)You channel your desire to be unique and special toward the hereafter,to be the best in the sight of Allah. This necessitates that you love for your brother what you love for yourself: “You will not enter Paradise until you believe, and you will not believe until you love one another. Shall I not direct you to something that, if you do it, you will love one another? Spread peace (salām) among yourselves.” (Sahih Muslim)
The removal of one of its primary causes: anger and resentment. Try to find it within yourself to let go of grudges and ill feelings toward others. Finding comfort in Allah’s reward and prioritizing His love (to forgive) over your own desire (to take revenge):
“The recompense of an evil is an evil like it, but whoever pardons and makes reconciliation—his reward is with Allah. Indeed, He does not love the wrongdoers.”
(Surah Ash-Shūrā: 40)You deal with any arrogance or rancor that might be in your heart, which leads to envy. (Insha’Allah, this will be covered later in the series.)
You understand the limits of your perception, that many things we crave are a mirage, and if you actually had them, you would realize they are not as great as you imagined.
You remember that hasad is a “just disease”: you are the one dealing with the resentment and sadness, while the one you envy carries on with their life, and may even take from your good deeds if you wrong them.
You supplicate for the one you envy. That Allah increases them and grants you similar or better. Channeling this negative emotion into a good deed and a means of drawing closer to Allah.
You come to terms with the reality that we are all human. Allah’s bounty is immense, and He can give to you just as He gives to others. If you place your trust in Him, have patience, and take the means, you will find your own path:
“And do not wish for that by which Allah has favored some of you over others. For men is a share of what they have earned, and for women is a share of what they have earned. And ask Allah of His bounty. Indeed, Allah is ever, of all things, Knowing.”
(Surah An-Nisāʾ: 32)
You focus on what truly matters: your status with Allah and your good deeds.
You protect your internal peace by avoiding constant exposure to others’ blessings, especially through social media.
You reflect on your own blessings and those less fortunate than you, not to gloat, but to appreciate Allah’s favours and strive to uplift others:
“And do good as Allah has done good to you.”
(Surah Al-Qasas: 77)
Busying yourself with worship and your own projects, following the prophetic teaching:
“Part of the perfection of a person’s Islam is leaving that which does not concern him.”
(Sunan al-Tirmidhi)Following the prophetic teaching, when you see something that amazes you:
“If any of you sees something in himself or his wealth that he likes, let him say ‘BarakAllahu fīh’ (may Allah bless it), for the evil eye is real.”
(Sunan Abī Dāwūd, also reported in al-Nasāʾī)
In the end, understanding that only Allah can truly purify you, so you constantly make dua that He protects you from this disease:
“And if not for the favor of Allah upon you and His mercy, not one of you would ever be purified, but Allah purifies whom He wills, and Allah is All‑Hearing, All‑Knowing.”
(Surah An‑Nūr: 21)
Envy is always connected to worldly desires, even when it is masked in a religious form. As Ibn al-Jawzi mentions, when people envy the scholar or person of knowledge, it is not the knowledge itself they envy, but the perceived status, position, and influence it brings. Thus, the envy is tied to what the knowledge represents, not the knowledge itself.
Hence, why Imam al-Ghazali concludes in al-Iḥyāʾ:
“Perhaps it is clear from what has preceded that the love of worldly life and its pleasures is the root that drives and motivates envy.”
Thus, removing the excessive love of this worldly life resolves many diseases of the heart.
Sources:
Imam al-Ghazali, Ihya’ ‘Ulum al-Din.
Ibn al-Jawzi, At-Tib al-Ruhani (الطيب الروحاني).
Ibn Qudamah, Muratkhasar Minhaj al-Qasidin.
Abu ‘Umar, Diseases of the Hearts.
Ibn Daud, A Handbook of Spiritual Medicine.
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