Is it a sin to envy the success of others?

To answer the question of whether 'ghibtah' (often translated as envy or admiration) towards the success of others is a sin, it is crucial to first clarify the precise meanings of terms like 'ghibtah' and 'hasad' from the perspective of the Holy Quran and Islamic teachings. In the Arabic and Islamic context, 'ghibtah' refers to the aspiration to possess a blessing or success similar to what another person has, without wishing for that blessing to be removed from them. In contrast, 'hasad' denotes the malicious desire for a blessing to be stripped away from another individual, either to be transferred to oneself or simply to be destroyed. Islam and the Quran strongly condemn 'hasad', viewing it as a grave sin. However, 'ghibtah', when understood as healthy competition or a positive motivation, is not only permissible but can also be praiseworthy, provided it does not escalate into 'hasad' and lead to blameworthy actions. The Holy Quran explicitly warns against 'hasad' and the evil of the envier. In Surah Al-Falaq, verse 5, Allah states: "And from the evil of an envier when he envies." This verse clearly indicates that envy (hasad) is a moral vice that can be a source of evil and harm. Hasad stems from dissatisfaction with divine decree, a weakness in faith regarding Allah's justice, and resentment towards others. An envious person, in essence, is protesting against divine destiny and unable to accept the blessings Allah has bestowed upon His servants. This psychological state not only denies peace to the envious individual but also plunges them into a whirlpool of sorrow, malice, and anxiety. It can further lead to other sins such as backbiting, slander, speaking ill of others, and even attempting to harm them. Although the Quran does not delve into the word 'hasad' extensively in all contexts, its overarching messages emphasize contentment, gratitude, acceptance of divine decree, and the avoidance of discord and animosity, all of which stand in stark contrast to the nature of hasad. On the other hand, 'ghibtah', as posed in the question, can carry a positive connotation. When a person witnesses success or goodness in another and desires to achieve similar success or goodness for themselves, without wishing for its removal from the other, this state is considered 'ghibtah'. This type of ghibtah, if motivated by pure intentions and aimed at inspiring oneself to attain higher spiritual or material levels (through lawful means), is not sinful. On the contrary, it can be a catalyst for personal and societal progress. For example, when someone admires another's knowledge or piety and wishes to become as knowledgeable or devout, this is a praiseworthy form of ghibtah, often referred to as 'competing in good deeds' or 'striving for excellence'. The Quran clearly encourages believers to 'hasten to do good deeds'. In Surah Al-Baqarah, verse 148, it states: "For every nation is a direction to which [it turns in prayer], so compete with one another in good deeds. Wherever you may be, Allah will bring you all together. Indeed, Allah is over all things competent." This verse explicitly encourages healthy competition in righteous acts, which is indeed the positive aspect of 'ghibtah'. One of the most crucial verses that helps distinguish between these two spiritual states and provides guidance for dealing with them is Surah An-Nisa, verse 32: "And do not wish for that by which Allah has made some of you exceed others. For men is a share of what they have earned, and for women is a share of what they have earned. And ask Allah of His bounty. Indeed, Allah is ever, of all things, Knowing." This verse prohibits wishing for what Allah has given others in excess, as such a desire can stem from envy or at least distract a person from being grateful for their own blessings. However, immediately after this prohibition, it offers a solution and remedy: "And ask Allah of His bounty." This phrase implies that instead of yearning for what others possess, one should ask Allah to grant them from His grace and bounty. This shows that focusing on one's own efforts and seeking goodness from Allah is the correct way to deal with negative feelings arising from comparison. In other words, Islam does not forbid aspiring for success and progress; rather, it guides believers to pursue these aspirations through legitimate means, such as lawful effort and supplication to Allah, instead of coveting the possessions of others. In conclusion, if 'ghibtah' means admiration and taking inspiration to improve one's own condition, it is not a sin; in fact, it can be beneficial. However, if 'ghibtah' devolves into 'hasad' – meaning the malicious desire for the blessings of others to disappear – it is unequivocally a major sin that not only corrupts one's worldly life and the afterlife but also deprives them of spiritual peace and contentment. A true believer is content with what Allah has bestowed upon them and continuously seeks His bounty, rather than fixating on what others have. Cultivating gratitude (Shukr) and contentment (Qana'ah) are two essential pillars for escaping the snare of hasad and transforming 'ghibtah' into a positive driving force for growth and advancement. Ultimately, this subtle yet significant distinction between 'ghibtah' (in its positive sense) and 'hasad' is key to understanding this issue from a Quranic perspective. Lawful and beneficial 'ghibtah' propels you towards effort and endeavor to reach similar achievements, whereas unlawful and harmful 'hasad' leads to self-destruction and harm to others. Therefore, 'ghibtah' towards the success of others, if it means being inspired and striving to achieve similar successes through lawful means, is not a sin; rather, it is praiseworthy. But if this feeling transforms into a desire for others' successes to vanish, it is indeed a great and destructive sin.