Character & Ethics · Quran topic

Envy

الحسد · Hasad

Protecting the heart from resenting Allah's blessings and seeking refuge in His grace.

71 verses · 6 parts · 8 min read

Study guide based on

موسوعة التفسير الموضوعي للقرآن الكريم

مركز تفسير للدراسات القرآنية

«الحسد» · Volume 7

At a glance

Envy is a deep spiritual disease where a person dislikes seeing Allah's blessings upon someone else and wishes those favors would be stripped away. Rooted in discontent with divine decree, envy eats away at the soul just as a parasite drains life, leading to enmity, malice, and severe spiritual harm.

The Quran repeatedly highlights envy as one of the earliest and most destructive sins in creation, driving Iblis to disobey Allah, Qabil to murder his brother, and the brothers of Yusuf to cast him into a pit. It warns believers against longing for what others have been uniquely granted and directs hearts back to the true Source of all bounty.

Overcoming envy requires sincere faith in Allah's wisdom, patient reliance on Him, and constant spiritual protection. By cultivating contentment, praying for others, and seeking refuge through the Quran, a believer purifies the chest from bitterness and secures lasting peace.

Key verses

Al-Falaq 113:5: The paper explains that Allah commands believers to seek refuge from the envious person when their envy manifests in action, because the harm of envy is real and severe.
Ali 'Imran 3:120: The paper shows that the envious grieve when good touches others and rejoice when distress strikes them, but steadfast patience and mindfulness of Allah render their schemes harmless.
Al-Baqarah 2:109: The paper highlights how deeply rooted envy can drive people to desire that others lose their faith and righteousness, even after the truth has become entirely clear to them.

Words to know

الحَسَد al-hasad

Wishing for the removal of a blessing from its possessor, whether that blessing pertains to religion or worldly life.

Appears 5 times in the Quran.

Most common forms: حَسَدَ (3), حَسَد (1), حاسِد (1)

Root: ح س د

المُنَافَسَة al-munafasah

Striving to emulate noble and virtuous people without intending or causing harm to anyone else.

الإِيثَار al-ithar

Preferring others over oneself in benefit and protection, which represents the pinnacle of generosity and brotherhood.

الغِبْطَة al-ghibtah

Wishing to receive a blessing similar to what another person enjoys, without desiring that they lose it.

Domains of envy

From the paper: «مجالات الحسد»

The Quran illustrates that envy operates across two primary domains: religion and worldly life.

First, envy can target religious honors such as revelation, prophethood, virtue, and divine guidance. The polytheists envied the Prophet Muhammad for being chosen as a messenger, demanding to know why the Quran was not sent to prominent wealthy leaders in Mecca or Ta'if Az-Zukhruf 43:31-32. Their denial was grounded in worldly vanity, failing to realize that divine mercy is distributed solely by Allah Sad 38:8.

Second, envy frequently targets worldly blessings like wealth, status, beauty, or talents. The Quran explicitly warns against coveting what Allah has bestowed upon others An-Nisa 4:32. Merely longing to take away another person's favor reflects discontent with Allah's decree and leads to bitter frustration. Instead of burning with resentment, believers are commanded to turn directly to Allah and ask from His boundless bounty An-Nisa 4:32.

As al-Ghazali pointed out, worldly envy flourishes most intensely between peers, such as scholars, merchants, or neighbors pursuing similar goals. Because worldly space is narrow, competition easily breeds animosity unless checked by piety.

Causes of envy

From the paper: «أسباب الحسد»

Envy stems from specific triggers rooted in both the person who envies and the person who is envied.

Causes rooted in the envier include:

Enmity and hatred: When a person despises another, they crave retribution and grieve when their rival experiences good Ali 'Imran 3:120.
Arrogance and pride: The arrogant cannot bear seeing someone else elevated above them, which led the elite of Quraysh to reject the Prophet and look down upon early believers Az-Zukhruf 43:31, Al-An'am 6:52-53.
Inherent malice and pettiness: A diseased heart naturally begrudges Allah's goodness to His servants, rejoicing in their hardship.
Discontent with Allah's decree: Staring at others' blessings fosters resentment against Allah's fair distribution of provision An-Nahl 16:71.
Worldly competition: Excessive worldly attachment causes fierce, unrestrained rivalry Ash-Shura 42:27.

Causes related to the envied individual involve possessing virtues that attract jealousy:

Striking beauty and physical strength, as shown in the story of Yusuf with the women of the city Yusuf 12:30-31, and Ya'qub instructing his sons to enter through separate gates Yusuf 12:67.
Abundant wealth, seen in the reactions of people to the splendor of Qarun Al-Qasas 28:79, prompting the Quran's warning against gazing covetously at worldly luxuries Al-Hijr 15:88.
Righteousness and piety, which provoked Yusuf's brothers to scheme against him when they noticed his special standing Yusuf 12:5.

Examples of enviers in the Holy Quran

From the paper: «نماذج من الحاسدين في القرآن الكريم»

The Quran preserves vivid historical examples to warn believers against the ruinous nature of envy.

The first example is Iblis envying Adam. When commanded to prostrate, Iblis arrogantly refused Al-Baqarah 2:34, claiming superior origin from fire over clay Al-A'raf 7:12. His consuming envy led him to demand respite solely to misguide mankind Al-A'raf 7:14-17, plunging him into eternal disgrace Al-A'raf 7:13, Al-A'raf 7:18.

The second example is Adam's son, Qabil, whose envy drove him to commit the first murder on earth. When Allah accepted Habil's sacrifice due to his piety, Qabil's boiling jealousy overtook him, ignoring his brother's warnings and bringing ultimate remorse upon himself Al-Ma'idah 5:27-31.

The third example is the brothers of Yusuf. Driven by jealousy over their father's deep affection for Yusuf and his brother Yusuf 12:4-5, Yusuf 12:8, they plotted to eliminate Yusuf so their father's attention would belong exclusively to them Yusuf 12:9. They cast him into a deep well Yusuf 12:15 and presented their father with a blood-stained shirt while falsely claiming a wolf had devoured him Yusuf 12:16-18.

The fourth example is the envy harbored by segments of the People of the Book against the Prophet Muhammad. Despite recognizing his descriptions in their scriptures Al-A'raf 7:157, As-Saff 61:6, Al-Baqarah 2:89, Al-Baqarah 2:146, envy pushed them into plotting his death Al-Baqarah 2:87, rejecting divine revelation Al-Baqarah 2:90, begrudging any goodness sent to the believers Al-Baqarah 2:105, and longing to turn Muslims back into disbelief Al-Baqarah 2:109.

Effects of envy

From the paper: «آثار الحسد»

Envy yields devastating consequences for both the individual and society.

For the envier, it reproduces the defiance of Iblis, leading to pride against Allah's commands and false claims of superiority Al-Baqarah 2:34, Al-A'raf 7:12. It fosters deep discontent with divine decree, questioning why Allah gave to one person over another Al-Anbiya 21:23, while forgetting that varying ranks serve as a worldly test Al-An'am 6:165.

Envy also incites active hostility. If an envier cannot strip a blessing directly, they resort to slander and spreading malicious gossip (namimah) to ruin reputations Al-Qalam 68:10-11. When left unchecked, it can escalate to physical violence and murder, as occurred between the sons of Adam Al-Ma'idah 5:27-30. Internally, it blinds the soul with rancor and disease Muhammad 47:29, in contrast to the purified hearts of the people of Paradise, who are stripped of all bitterness Al-A'raf 7:43.

On a societal level, as scholar Ibn Jibreen noted, envy tears apart communities. It leads neighbors and peers into boycotting, spying, exposing private faults, and rejoicing in one another's misfortunes, turning a united body of believers into fractured rivals Al-Falaq 113:5.

Ways to prevent envy

From the paper: «سبل الوقاية من الحسد»

To shield oneself and the community from envy, the paper outlines several practical and spiritual safeguards:

Repelling envy through awareness: Recognizing envy as a blameworthy trait forbidden by the Prophet and commanded to be shunned.
Invoking blessings: When seeing something admirable, one should immediately invoke Allah's grace by uttering "what Allah wills, there is no power except through Allah" Al-Kahf 18:39.
Spreading peace: Exchanging greetings of salam and replying with warmth softens hearts and removes hidden grudges An-Nisa 4:86.
Reciting protective Quranic verses: Regular recitation of Ayat al-Kursi Al-Baqarah 2:255, the final two verses of Surah al-Baqarah Al-Baqarah 2:285-286, and Surahs al-Ikhlas, al-Falaq, and an-Nas Al-Falaq 113:5 provides an impenetrable spiritual fortress.
Seeking refuge from Satan: Turning to Allah against the devil's whispers, invoking Him as the All-Hearing, All-Knowing Al-A'raf 7:200, Ghafir 40:56.
Daily remembrance: Maintaining morning and evening adhkar and seeking forgiveness Al-Baqarah 2:152.
Guarding the Fajr prayer: Praying the dawn prayer in congregation places a believer under Allah's direct watch and covenant Al-Isra 17:78.
Exercising patience: Remaining steadfast under trial shields a person completely from the cunning plots of envious enemies Ali 'Imran 3:120, just as Ya'qub patiently hoped for Allah's relief Yusuf 12:83.

Treatment of envy

From the paper: «علاج الحسد»

Treating the illness of envy requires profound spiritual healing and active behavioral reform:

Sincere devotion (Ikhlas): Sincerity purifies intentions and attracts Allah's special protection, just as He shielded Yusuf from evil Yusuf 12:24.
Firm belief in divine destiny (Qadr): Knowing that all blessings, portions, and trials are preordained by Allah's infinite wisdom and justice eliminates foolish objections against His choices.
Mindfulness and reliance (Taqwa and Tawakkul): Relying completely on Allah frees the heart from anxiety, assuring the believer that Allah is entirely sufficient At-Talaq 65:3.
Earnest supplication: Turning directly to Allah in sincere du'a, knowing that He is ever near and responds to those who call Al-Baqarah 2:186, Ghafir 40:60.
Charity and excellence (Ihsan): Giving generously, swallowing anger, and pardoning offenders transforms hostility into affection and earns divine love Ali 'Imran 3:133-134.
Sincere repentance: Recognizing that trials can stem from human shortcomings, prompting genuine turning back to Allah in humility Ash-Shura 42:30.
Ritual washing if the envier is known: Following the prophetic instruction where the person who cast the evil eye washes specified parts of the body into a vessel, and the water is poured over the affected individual, bringing immediate relief by Allah's leave.

Takeaways

Turn to Allah Instead of Eyeing Others
Whenever you feel a pang of longing over someone else's good fortune, do not wish it gone. Immediately direct your heart to Allah and ask from His infinite bounty An-Nisa 4:32.
Bless What Amazes You
Protect your brothers and sisters from your own gaze: whenever you see beauty, wealth, or success that pleases you, utter prayers of blessing and say 'what Allah wills, there is no power except through Allah' Al-Kahf 18:39.
Patience Neutralizes Envious Plots
If you are the target of another person's jealousy, do not respond with hostility; hold firmly to patience and consciousness of Allah, for their schemes cannot harm you Ali 'Imran 3:120.
Anchor Your Day in Protection
Make reciting Ayat al-Kursi, the end of Surah al-Baqarah, and the Mu'awwidhatayn an unbroken daily habit to keep your heart and home safe from visible and hidden harm Al-Falaq 113:5.
Pardon and Do Good to Overcome Malice
Giving charity, restraining anger, and pardoning those who wrong you wins over hostile hearts and earns the special love of Allah Ali 'Imran 3:134.

Reflect

When you see someone close to you receive a blessing you secretly desired, what is the very first thought that enters your heart?
In what subtle ways might professional or social competition be tempting you to feel resentment rather than healthy aspiration?
How consistently do you invoke Allah's blessings (tabrik) when you admire your own possessions, family, or the success of others?
How can reflecting on Allah's preordained destiny (Qadr) bring peace to your heart when you feel overlooked in life?

Go deeper

Linguistic meaning

Linguistically, envy comes from a root denoting peeling or stripping away, like a tick (hasdal) peeling and sucking the skin, signifying wishing for the removal of a blessing from its owner so that it transfers to oneself.

«مما سبق نستخلص أن تعريف الحسد في اللغة: تمني زوال نعمة مّا من يد صاحبها، على أن تتحول إلى الحاسد وتنتقل إليه.»

موسوعة التفسير الموضوعي للقرآن الكريم

مركز تفسير للدراسات القرآنية

Volume 7

Technical meaning

Technically, envy is wishing for the loss of a blessing enjoyed by another person, whether religious or worldly, and disliking the good condition they are in, regardless of whether that blessing transfers to the envier or not.

وقال النووي: «الحسد: تمني زوال النعمة عن صاحبها، سواء كانت نعمة دين أو دنيا».

موسوعة التفسير الموضوعي للقرآن الكريم

مركز تفسير للدراسات القرآنية

Volume 7

How it differs from related terms

المنافسة Healthy Competition: Healthy competition (al-munafasah) involves striving to catch up with virtuous people in noble deeds without wishing them harm or the loss of their virtue, whereas envy actively desires that others be stripped of their blessings.
الإيثار Selfless Preference: Selfless preference (al-ithar) is the exact opposite of envy: it springs from generous brotherhood by placing others ahead of oneself in worldly benefits, whereas envy stems from stinginess and begrudging others Allah's bounty.
الغبطة Benign Aspiration: Benign aspiration (al-ghibtah) is admiring another's good state and asking Allah for a similar blessing without harboring any desire for the original blessing to be taken away from them, which makes it praiseworthy rather than sinful.