Thus, Shaykh Abū ‘Uthmān’s explanation establishes a distinction.

The same applies to the statement reported from al-Shiblī: “Jealousy is of two kinds: human jealousy concerning souls, and divine jealousy concerning hearts.” Al-Shiblī said: “Divine jealousy concerns breaths being wasted on anything other than Allah.” This holds if his words are understood to mean that human beings are jealous over their personal shares, with the rivalry and envy this involves—which is not praiseworthy.

Divine jealousy concerning hearts, however, concerns their missing out on what the Truth loves and what pleases Him. Understood in this way, these are fine words, among the finest spoken by al-Shiblī, may Allah have mercy on him. If a person feels this protective jealousy over himself, there is no objection. If, however, he is jealous of another person’s spiritual state, this bears some resemblance to the Prophet’s saying, may Allah bless him and grant him peace:

“No envy is warranted except in two cases: a man whom Allah has given wisdom, who judges by it and teaches it; and a man whom Allah has given wealth and enabled to expend it in rightful causes.”

He thus explained that one should envy no one except on these grounds.

The same applies to what Abū al-Qāsim al-Qushayrī mentioned thereafter, when he said: “What must be said is that protective jealousy is of two kinds: the Truth’s protective jealousy over His servant, which consists in