Statement on Manners

Written by: Shaykh Abdul Salam bin Muhammad Hafizullah

Abu Huraira (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings be upon him) said: "Beware of envy, for envy consumes good deeds just as fire consumes firewood." This is recorded by Abu Dawood and similarly by Ibn Majah from the narration of Anas. [Bulugh al-Maram 1277]
Abu Huraira (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: "Beware of envy, for it is certain that envy consumes good deeds as fire consumes fuel." (This was narrated by Abu Dawood, and Ibn Majah reported a similar narration from Anas (may Allah be pleased with him).)

Narration Verification:
The chain of Abu Dawood (4903) contains a weak narrator, Ibrahim al-Jad, while the remaining narrators are trustworthy. Bukhari stated, "It is not authentic." See: Silsilat al-Ahadith al-Da'eefah by Al-Albani (1902). In Ibn Majah's narration (4210), there is a narrator, Isa bin Abu Isa al-Hanath, regarding whom it is noted in Taqreeb that he is abandoned, thus making this chain very weak. [Silsilat Da'eefah 1901]

Benefits​

Although this narration is weak, there are authentic hadiths prohibiting envy. For instance, it is narrated from Anas bin Malik (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said:

"Do not harbor enmity, do not envy each other, do not turn your backs on one another, and be servants of Allah as brothers." [Sahih Bukhari 6065]
This hadith prohibits harboring enmity towards one another; thus, it is all the more forbidden to envy a person who does not harbor envy towards you. [Fath]

The meaning of envy is to wish for the removal of Allah's blessings from someone else, questioning why this blessing was granted to them, desiring that it be taken away from them, whether or not it is replaced with oneself.
There are several degrees of reprehensibility regarding envy. The worst is to wish for someone to lose the blessing that Allah has bestowed upon them, while also making efforts to ensure that blessing is taken away. Some may wish to take it for themselves, while others are merely pleased that the person no longer possesses that blessing.

A second form is when one does not actively attempt to harm the person but still harbors the desire in their heart for that blessing not to remain with them.
Both situations are forbidden, and Surah Al-Falaq teaches us to seek refuge from the evil of such envious people: "And from the evil of an envious person when he envies." This refers to either wishing for the removal of blessings or actively working towards it.

One form of envy is when a person may momentarily think, "Why did this person receive that blessing?" but then dismisses the thought without attempting to harm them or wishing for that blessing to be taken from them. Such thoughts may naturally arise as it is human nature to dislike seeing someone of the same kind possess a quality that surpasses one’s own. Therefore, if a person strives to dispel such thoughts, treats the envied with kindness, prays for them, and begins to openly speak of their virtues, aiming to cultivate love instead of envy in their heart, this indicates a high degree of faith.

The reason envy is forbidden is that the envious person is, in essence, displeased with Allah for granting someone that blessing. Then, the envious person holds animosity towards another without any wrongdoing on that person's part since they had no control over the acquisition of that blessing. Thus, the envious person is indeed an enemy of Allah and of His servants.

The remedy for envy is to consider that the harm of envy is borne solely by the envious person, while the envied suffers no detriment, neither in this world nor in the Hereafter. In fact, the envied benefits from the envious person’s envy.

The benefit in the Hereafter is that the envied is wronged, especially when the envious person attempts to harm them through words or actions. On the Day of Judgment, they will be compensated for the injustice they faced, while the unjust envious person will be left impoverished of good deeds. The worldly benefit is that people generally desire to see their enemies troubled by worries, fears, and distress, and what greater distress could there be than the torment and affliction in which the envious person finds themselves? They are continuously burning in the fire of envy, deprived of peace and inner tranquility.

A beneficial practice to escape envy is to strive to benefit the person who is the object of envy, pray for them, and praise them, understanding that this feeling has arisen from pride. One should adopt humility and be content with Allah’s pleasure. With this approach, Insha’Allah, one will be cured of this ailment, even though the remedy may be difficult and bitter. But seeking help from Allah and battling the lower self will make it easier.

Envy leads a person towards disobedience to Allah. It is said that the very first disobedience to Allah was due to envy when Shaytan refused to prostrate to Adam (peace be upon him) because of envy. Furthermore, it was also the reason behind the first murder, as Qabil killed Habil out of envy.

The brothers of Yusuf (peace be upon him) wronged him and their parents because of envy. The Jewish people, despite knowing that Muhammad (peace and blessings be upon him) was the truth, did not believe, and this was also due to envy.

"Or do they envy people for what Allah has given them of His bounty?" [An-Nisa: 54]

"Many of the People of the Book wish to turn you back to disbelief after your faith, out of envy from themselves." [Al-Baqarah: 109]

Sometimes, the term 'envy' can also refer to 'ghibta', meaning 'desire for good', where one sees Allah's blessings upon someone and wishes for similar blessings without wanting that person to lose them. This is not forbidden; however, it is only commendable in two instances. Ibn Umar (may Allah be pleased with them) narrated that the Messenger of Allah (peace and blessings be upon him) said:

"There is no envy except in two cases: a man whom Allah has given the Qur'an, and he stands by it during the hours of the night and day, and a man whom Allah has given wealth, and he spends it during the hours of the night and day." [Muttafaqun Alayh]
 
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