so that I could do with it what he does.’ And a man whom Allah has granted wealth, which he expends in the cause of truth. Another man says, ‘If only I had been given the like of what this man has been given, so that I could do with it what he does.’”

This envy, which the Prophet, may Allah bless him and grant him peace, forbade except in two cases, is what those scholars called emulation: wishing to enjoy the same circumstances as another while resenting being surpassed by him.

If it is asked, “Why, then, is it called envy when he merely wishes Allah to bestow His favour upon him?” the answer is that this desire originates in his observing Allah’s favour upon another and resenting being surpassed by him. Were it not for that other person, he would not have desired it. Since it originates in his resentment at another’s superiority over him, it is envy: an aversion followed by a desire. As for someone who wishes Allah to bestow His favour upon him without looking at other people’s circumstances, he has no envy at all.

Most people are tested with this second kind, which may also be called competition. Two people compete for something desirable that they both seek, each wanting to obtain it because he resents being surpassed by the other, just as each of two racers dislikes being outpaced by the other. Competition is not blameworthy in every case; rather, competing in goodness is praiseworthy.

Allah Most High says:

“Indeed, the righteous will be in bliss,
looking on from adorned couches.
You will recognize in their faces the radiance of bliss.
They will be given pure wine to drink, sealed,
its seal being musk. So for this let the competitors compete.”

He thus commanded those who compete to compete for this bliss, not for the pleasures of this world