Surah Al-Falaq 113:5
سُورَةُ الفَلَقِ · Meccan · Verse 5 of 5
وَمِن شَرِّ حَاسِدٍ إِذَا حَسَدَ
Translation
the harm in the envier when he envies.’
English translation: M.A.S. Abdel Haleem.
Meaning and reflection
The last danger is 'an envier when he envies', and al-Razi catches two precise touches. First, 'envier' is left indefinite ('an envier'), unlike 'the knot-blowers', because not every envier is evil: some longing for another's blessing is merely wishing the same for oneself (ghibta), which is not blameworthy. Second, 'when he envies', the harm is tied to the moment envy is acted upon; envy that stays hidden in the chest injures only the one who carries it. al-Biqa'i adds that the greatest envier of all is Shaytan, who cannot rest while you enjoy Allah's gifts. Ask yourself: am I more anxious about others' envy of me, or about the envy I let quietly curdle in my own heart, harming no one but myself?
Grounded in classical tafsir: al-Razi, al-Biqa'i, al-Saadi.
Wording
This verse concludes a profound supplication, guiding us to seek refuge in Allah from specific harms. Here, we turn to the danger posed by the envier. Allah commands us, "And from the evil of an envier when he envies."
The Nature of Envy
The Arabic word for envier is `حاسد` (hasid). Scholars like al-Jadwal explain that true envy, or *hasad*, is the wish for a blessing to be removed from another. Ibn Ashur elaborates, describing it as a complex feeling: appreciating a good state in someone else while simultaneously wishing it would disappear, driven by jealousy or a desire to be uniquely favored. This is distinct from *ghibta*, which is a praiseworthy desire to have similar good as another, without wishing them any loss. As al-Razi and al-Zamakhshari note, not all "envy" is negative; sometimes it can refer to this commendable form of wishing for good. However, the envy we seek refuge from here is the blameworthy kind, born of malice.
When Envy Takes Hold
The critical part of this verse lies in the conditional phrase `إذا حسد` (when he envies). This specifies that we are seeking refuge not just from a person who *feels* envy, but from an envier *when that envy manifests and translates into action*. Al-Jalalayn clarifies this as "when he manifests his envy and acts upon its dictates." Ibn Ashur explains that it is at this point, "when envy boils within him," that the envier is driven to plot harm and inflict damage upon the object of their envy. Until the envy moves from an internal emotion to an external act or intent, the direct harm to the envied person is not the primary concern of this supplication. The verse teaches us to guard against the active, harmful manifestation of envy.
Why This Specific Evil?
After seeking refuge from the general "evil of what He created" (in verse 2), Allah highlights specific, potent evils: the darkness of night, sorcerers, and the envier. Al-Razi explains that these are singled out because they represent some of the "greatest types of evil." Al-Zamakhshari adds that these specific harms are often insidious, afflicting a person "without their knowledge, as if one is assassinated by them." The malicious actions of an envier can be subtle and difficult to detect, making divine protection all the more crucial. This verse reminds us that true safety from such hidden malevolence ultimately comes from seeking refuge in Allah, the Lord of Daybreak.
Sources: al-Razi (Mafatih al-Ghayb), al-Zamakhshari (al-Kashshaf), al-Jalalayn, Ibn Ashur (al-Tahrir wa al-Tanwir), al-Jadwal fi I'rab al-Quran (Mahmud Safi)
Worldly Mirror
Surah al-Falaq, verse 5, instructs us to seek refuge: "وَمِن شَرِّ حَاسِدٍ إِذَا حَسَدَ" (And from the evil of an envier when he envies). This is a direct command from Allah to His Prophet, and by extension, to all believers, guiding us to protect ourselves from a specific, insidious form of evil.
What the Word Means
The word "حَاسِدٍ" (hasid) refers to an envier, someone who harbors hatred for others and begrudges them the blessings Allah has given. Their desire is for these blessings to be removed, and they wish harm upon the person they envy, as explained by al-Muyassar. The act of "حَسَدَ" (hasad), or envy, means to wish for a blessing to be taken away from someone, even if the envier does not gain that blessing for themselves. This is a blameworthy emotion, distinct from simply admiring someone's blessings and wishing for something similar for oneself, which is called *ghibta*.
The Inner Mirror
This verse serves as a profound inner mirror for the soul. When we reflect on the harm of an envier, we are also subtly invited to examine our own hearts. Do we, at times, unknowingly harbor *hasad* ourselves? Ibn al-Jawzi reminds us of the grave nature of *hasad*, calling it "the vilest of temperaments." He points out that the first sin in heaven (Iblis's envy of Adam) and on Earth (Qabil's envy of Habil) both stemmed from envy. This highlights *hasad* not merely as a fleeting emotion, but as a deep character flaw with destructive potential. Sayyid Qutb notes that even a purely mental impression of envy can carry mysterious, negative impacts. This prompts us to cultivate self-awareness and strive for purification of the heart from such destructive tendencies, turning to Allah for cleansing and protection.
The Social Mirror
Beyond the individual, envy is a social ailment that can corrupt relationships and entire communities. When an envier acts on their feelings, they can cause "practical harm," as Israr Ahmad observes. This can manifest in various ways, from spreading rumors and gossip to actively sabotaging another's success. Al-Munir clarifies that an envier's harm truly begins when their *hasad* manifests in "action or speech," leading them to "follow the envied's flaws and seek their mistakes." This behavior erodes trust, fosters animosity, and can lead to discord and injustice within society. The command to seek refuge in Allah from this evil acknowledges the tangible harm envy can inflict in our daily lives and interactions. It invites us to recognize and protect ourselves from the destructive patterns of envy, not only for personal well-being but also for the health and harmony of our broader community.
Sources: Sayyid Qutb (Fi Zilal al-Quran), Tazkirul Quran, Israr Ahmad (Bayan ul Quran), Ibn al-Jawzi (Zad al-Masir), al-Munir (Wahba al-Zuhayli)
Topics that discuss this verse
Surah Al-Falaq 113:5 is discussed in 3 study guides on Maani. Each guide gathers the key verses, Arabic words and lessons of one Quranic topic.
Reflect on this verse
Open Surah Al-Falaq 113:5 in Maani to reflect on it through the Five Lenses: its wording, its context, what it means for you, its connections across the Quran and its lessons, grounded in classical tafsir.