Chapter on What Is Related to Envy but Is Not Pure Envy

And God, Exalted and Glorified, said when mentioning the Ansar: «and they find no need in their breasts for what they have been given» [al-Hashr:9].

That is: their breasts are not constricted, and they do not feel resentment at what others have been given of good, out of envy toward them. So He praised them.

A category of envy that is not envy itself

And among what relates to envy but is not envy itself is the desire that no good reach the one whom one envies. As God, Exalted and Glorified, said: «Neither those who disbelieve among the People of the Book nor the polytheists wish that any good from your Lord should be sent down to you» [al-Baqara:105].

The desire is that no good reach him, and wishing tribulation upon him — this is an act from the servant that arises from ḥasad (envy). If he seeks something that he does not wish to be completed for the other, and likewise if he seeks good better than that in this world and the Hereafter —

And that is before the blessings are removed from the servant, while he loves that none of that should be completed for him.

As for ḥasad (envy): it is the dislike of blessings and the love of their removal, after God bestows blessings upon the servant. The envier then learns of the blessings upon him from God, exalted and glorified, and at that point he resents them and loves their removal.

I said: Then tell me about envy that is munafasa (rivalry) — from what does it arise?

He said: Whatever pertains to this world, it arises from the love of obedience to God, exalted and glorified, and the resolve to fulfill it if one were given the means by which to attain it. And whatever pertains to worldly matters, it arises from one's love of this world, the love of its abundance, and taking pleasure in it.

I said: And from what does forbidden envy arise?

He said: It arises from kibr (arrogance), ʿujb (self-admiration), rancor, enmity, vexation, riyāʾ (ostentation), love of status, and the soul's miserliness regarding goodness for others. The servant finds it in his qalb (heart) when he sees blessings upon others — among many people, whether his relatives, those similar to him, his peers, or others who are his equals, above him, or below him — so that his soul is not generous in wishing good for them.

He said: As for what arises from pride: one disdains that someone below him should rise above him, or equal him, or that someone who is his equal should rise above him in religion or worldly matters — as the Quraysh said regarding a young boy:

And they said: «Why was this Quran not sent down upon a man from the two great cities?» [43:31]

And God, exalted is He, describing the disbelievers of Quraysh, said: «Is it they who distribute the mercy of your Lord? Should these ones have been given» [6:53]

from it, and when he disdained him further, that envy caused him to love that the blessing of God, exalted and mighty, be removed from him, and he was distressed to see it upon one whom he considers undeserving of it, and he disdained that one beneath him, or equal to him, or above him should possess it. So he loves that the blessing by which God favored him be removed from him, lest that person attain the station by which he would surpass him, or equal him—out of contempt for him and disdain for him—because he considers him undeserving of that blessing nor of that station.

[damaged] that he should overcome him through envy, so an impulse overcame him and overpowered him.