al-Ayn HaqqMuhammad ibn Abd al-Mu'ti

and Islam, when envy concerning what is good is permissible?

We reply: Envy—or commendable emulation—here means wishing to obtain a blessing, whether Islam, knowledge, or righteous deeds, without wishing that it be taken away from its possessor. Subject to this qualification, it is praiseworthy. This condition, however, is absent among the Jews. They wish that the Muslims would be deprived of the blessing of Islam, and they wish that prophethood had never arisen among the Arabs at all. This is shown by Allah Most High’s words: “Many of the People of the Book wish they could turn you back to disbelief after you have believed, out of envy.” Thus, they wish for the Muslims’ apostasy from Islam—Allah forbid. This qualification distinguishes praiseworthy emulation from blameworthy envy. Allah Most High knows best.

  • … Allah Most High also says: “Or do they envy people for what Allah has given them of His bounty? We indeed gave the family of Abraham the Scripture and wisdom, and We gave them a mighty dominion.” (Al-Nisā’—verse 54) Ibn Kathīr said: “By this He means their envy of the Prophet—may Allah bless him and grant him peace—for the tremendous prophethood Allah had granted him. Their envy of him, because he was an Arab and not one of the Children of Israel, prevented them from believing him.” End quote. (1)

  • Allah Most High says: “When they both offered a sacrifice, it was accepted from one of them but was not accepted from the other. The latter said, ‘I will surely kill you.’ The former replied, ‘Allah accepts only from those who fear Him.’” (Al-Mā’ida—verse 27).

Ibn Kathīr said: “Allah Most High explains the consequences of transgression, envy, and wrongdoing through the account of Adam’s two direct sons (according to the majority)—Cain and Abel—and how one attacked and killed the other out of transgression and envy over the blessing Allah had bestowed upon him and the acceptance of the sacrifice he had sincerely offered to Allah, Mighty and Majestic. The victim thus triumphed by being relieved of sins and entering Paradise, while the murderer failed and came away with a losing bargain in both worlds.” End quote. (2)

  • Allah Most High says: “When Joseph said to his father, ‘My dear father, I saw eleven stars, and the sun and the moon—I saw them prostrating themselves before me.’ He said, ‘My dear son, do not relate your dream to your brothers, lest they devise a plot against you. Satan is indeed a manifest enemy to man.’” (Sūrat Yūsuf, peace be upon him—verses 4–5).
(1) *Tafsīr al-Qurʾān al-Azīm*, commentary on this verse. (2) *Tafsīr al-Qurʾān al-Azīm*, commentary on this verse.
والإسلام والحسد فى الخير مشروع؟ فنقول: إن الحسد أو الغبطة هنا معناها تمنى النعمة وهى الإسلام أو العلم أو العمل الصالح مع عدم رجاء زوالها من صاحبها فهى بهذا القيد ممدوحة لكن هذا الشرط منعدم عند اليهود فهم يتمنون زوال نعمة الإسلام عن المسلمين ويتمنون أن لو لم تكن النبوة فى العرب أصلا بدليل قوله تعالى ﴿وَدَّ كَثِيرٌ مِنْ أَهْلِ الْكِتَابِ لَوْ يَرُدُّونَكُمْ مِنْ بَعْدِ إِيمَانِكُمْ كُفَّارًا حَسَدًا﴾ فهم يتمنون ردتهم ﷿ الإسلام والعياذ بالله وهذا القيد فاصل بين الغبطة المحمودة والحسد المذموم. والله تعالى أعلم. * ... وقال تعالى: ﴿أَمْ يَحْسُدُونَ النَّاسَ عَلَى مَا ءاتاهمْ اللَّهُ مِنْ فَضْلِهِ فَقَدْ ءاتَيْنَا ءالَ إِبْرَاهِيمَ الْكِتَابَ وَالْحِكْمَةَ وءاتَيْنَاهُمْ مُلْكًا عَظِيمًا﴾ (النساء - الآية ٥٤) قال ابن كثير: يعني بذلك حسدهم النبى ﷺ على ما رزقه الله النبوة العظيمة، ومنعهم من تصديقهم إياه حسدهم له لكونه من العرب وليس من بني إسرائيل. اهـ (١) * وقال تعالى: ﴿إِذْ قَرَّبَا قُرْبَانًا فَتُقُبِّلَ مِنْ أَحَدِهِمَا وَلَمْ يُتَقَبَّلْ مِنْ الأخَرِ قَالَ لأَقْتُلَنَّكَ قَالَ إِنَّمَا يَتَقَبَّلُ اللَّهُ مِنْ الْمُتَّقِينَ﴾ (المائدة - الآية ٢٧). قال ابن كثير: يقول تعالى مبينا عاقبة البغي والحسد والظلم في خبر ابني آدم لصلبه في قول الجمهور وهما قابيل وهابيل كيف عدا أحدهما على الآخر فقتله بغيا عليه وحسدا له فيما وهبه الله من النعمة وتقبل القربان الذي أخلص فيه لله ﷿ ففاز المقتول بوضع الآثام والدخول إلى الجنة وخاب القاتل ورجع بالصفقة الخاسرة في الدارين. اهـ (٢) * وقال تعالى: ﴿إِذْ قَالَ يُوسُفُ لأَبِيهِ يَاأَبَتِ إِنِّى رَأَيْتُ أَحَدَ عَشَرَ كَوْكَبًا وَالشَّمْسَ وَالْقَمَرَ رَأَيْتُهُمْ لِى سَاجِدِينَ. قَالَ يَابُنَىَّ لا تَقْصُصْ رء يَاكَ عَلَى إِخْوَتِكَ فَيَكِيدُوا لَكَ كَيْدًا إِنَّ الشَّيْطَانَ لِلإِنسَانِ عَدُوٌّ مُبِينٌ﴾ (سورة يوسف ﵇ الآيتان ٤ - ٥).
(١) تفسير القرآن العظيم عندتفسير الأية. (٢) تفسير القرآن العظيم عند تفسير الأية

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