Stay Safe from Greed, Envy and Backbiting in Islam

In our daily lives, we’re often preoccupied with visible threats—those who might harm our reputation, jeopardize our assets, or challenge our well-being. Yet, lurking within the unseen chambers of our hearts are far more insidious adversaries: the silent saboteurs of our soul. These spiritual diseases can erode our faith (Iman) and inner peace without us even realizing their stealthy advance. Among the most destructive of these are three powerful vices: Greed , Envy, and Backbiting in Islam.

These afflictions of the heart can tarnish an individual who, on the surface, appears devout and upright. They smolder within, consuming spiritual vitality. The Prophet Muhammad (ﷺ) issued a stark warning about envy, one of these destructive forces:

“Beware of envy, for indeed envy consumes good deeds as fire consumes firewood.”

(Sunan Abi Dawud, Hadith No. 4903)

This powerful hadith highlights how such spiritual maladies can nullify our virtuous acts. Greed in Islam, envy, and backbiting in Islam don’t just inflict personal spiritual damage; they also sow seeds of discord, animosity, and mistrust within society. To build a spiritually healthy life and a harmonious community, it’s crucial to understand these diseases of the heart and learn how to protect ourselves from their devastating impact.

Let’s delve deeper into each of these spiritual ailments, drawing guidance from the Quran and Sunnah to understand their manifestations and, most importantly, their remedies.

Greed – The Unquenchable Thirst

Greed in Islam, known in Arabic as Lubb or more intensely as Hirs, is the insatiable desire for more, an inability to find contentment with what one possesses. This relentless craving can be for material wealth, power, status, fame, or any other worldly pursuit. A greedy person is never truly satisfied; the more they acquire, the more their desires escalate. This unyielding hunger gradually lures individuals away from the path of lawful (halal) pursuits and pushes them towards the unlawful (haram).

Humans are naturally inclined towards worldly attractions. Allah Almighty mentions this in the Holy Quran:

زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَوَاتِ مِنَ النِّسَاءِ وَالْبَنِينَ وَالْقَنَاطِيرِ الْمُقَنطَرَةِ مِنَ الذَّهَبِ وَالْفِضَّةِ وَالْخَيْلِ الْمُسَوَّمَةِ وَالْأَنْعَامِ وَالْحَرْثِ ۗ ذَٰلِكَ مَتَاعُ الْحَيَاةِ الدُّنْيَا ۖ وَاللَّهُ عِندَهُ حُسْنُ الْمَآبِ

“Beautified for people is the love of that which they desire – of women and sons, heaped-up sums of gold and silver, fine branded horses, and cattle and tilled land. That is the enjoyment of worldly life, but Allah has with Him the best return (Paradise).”

(Quran, Surah Aal-Imran, 3:14)

This verse clarifies that worldly attractions are a natural part of human existence. The problem arises when one becomes blinded by these attractions, making them the sole focus of life. Greed distorts this natural inclination, leading to a state where the distinction between right and wrong blurs. The dangers of greed in Islam are immense for one’s spiritual well-being.

The Devastating Consequences of Greed:

The repercussions of greed are severe and far-reaching, impacting both spiritual and worldly life:

• Engagement in Unlawful Earnings (Haram): When lawful means fail to satisfy boundless desires, a greedy individual may resort to dishonest practices such as bribery, corruption, deception, and usurping others’ rights.
• Erosion of Contentment (Qana’ah): A greedy heart never finds peace. Regardless of their possessions, they remain in a perpetual state of dissatisfaction and anxiety, constantly driven by the thought, “I need more.”
• Spiritual Unrest and Fostering Envy: Lacking satisfaction with their own lot, greedy individuals often feel a pang of jealousy when they see others blessed, wondering, “Why don’t I have what I have?” This erodes their inner tranquility.
• Excessive Worldliness and Forgetting the Hereafter (Akhirah): Greed can so deeply engross a person in worldly pursuits that they forget the primary purpose of life: preparing for the Hereafter. They treat this world as their ultimate goal, thereby jeopardizing their eternal prospects.
• Stinginess and Social Alienation: Greedy people tend to hoard their wealth, reluctant to spend in the way of Allah or to help the needy. This can lead to them being perceived as miserly and can strain social relationships.

Pathways to Protection from Greed:

Islam offers practical and effective strategies to shield oneself from the destructive influence of greed:

Prioritizing the Hereafter (Akhirah) as Life’s Ultimate Goal: When a believer internalizes the reality that this worldly life is transient and the Hereafter is eternal and paramount, their focus shifts away from the allure of material possessions.

Allah states:

وَالْآخِرَةُ خَيْرٌ وَأَبْقَىٰ

“While the Hereafter is better and more enduring.”

(Quran, Surah Al-A’la, 87:17)

This perspective diminishes excessive attachment to worldly things.

Cultivating Contentment with Allah’s Decree (Qana’ah): Qana’ah, or contentment, is the most potent antidote to greed. It means being satisfied with what Allah has provided and refraining from undue longing. The Prophet Muhammad (ﷺ) said:

“Richness is not in an abundance of worldly goods, but richness is the richness of the soul (contentment).”

(Sahih al-Bukhari Hadith 6446)

This inner satisfaction is the key to true psychological peace.

Developing the Habit of Giving Charity (Sadaqah) Regularly: Giving in charity does not decrease wealth; rather, it purifies it, brings blessings (barakah), and fosters inner peace.

Allah Almighty says:

لَن تَنَالُوا الْبِرَّ حَتَّىٰ تُنفِقُوا مِمَّا تُحِبُّونَ ۚ

“By no means shall you attain righteousness unless you give (freely) of that which you love.”

(Quran, Surah Aal-Imran, 3:92)

The act of giving diminishes excessive love for wealth and purifies the soul.

Making Supplication (Du’a) to Allah: Seeking Allah’s help is essential for overcoming all spiritual ailments. To combat greed, one can make specific supplications, such as the one mentioned in the original text:

اللَّهُمَّ اجْعَلْ قَنَاعَتِي فِيمَا رَزَقْتَنِي

“Allahumma-j’al qana’ati feema razaqtani.”

(O Allah, make me content with what You have provided me.)

Another beneficial du’a is:

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْجُبْنِ وَالْبُخْلِ، وَأَعُوذُ بِكَ مِنْ غَلَبَةِ الدَّيْنِ وَقَهْرِ الرِّجَالِ

“Allahumma inni a’udhu bika minal-jubni wal-bukhl, wa a’udhu bika min ghalabatid-dayni wa qahrir-rijal.”

O Allah, I seek refuge in You from cowardice and miserliness, and I seek refuge in You from being overwhelmed by debt and overpowered by men.

Reflecting on Those Less Fortunate: Constantly looking at those who possess more worldly goods can breed dissatisfaction. Conversely, looking at those who have less than us instills gratitude towards Allah and makes it easier to be content with what we have.

Envy (Hasad) – Resenting the Blessings of Others

Envy in Islam, or Hasad in Arabic, is a destructive spiritual disease characterized by feeling distressed at seeing others blessed with any good fortune (ni’mah) and wishing for that blessing to be removed from them. This is different from ghibtah, which is wanting a similar blessing for oneself without wishing for its removal from others; ghibtah in good things can be commendable. Envy, however, is a malicious desire for another’s loss. It is so vile that it’s considered the first sin committed by Iblis (Satan) when he envied Adam (peace be upon him) and disobeyed Allah’s command.

The Quran warns against envy:

وَدَّ كَثِيرٌ مِّنْ أَهْلِ الْكِتَابِ لَوْ يَرُدُّونَكُم مِّن بَعْدِ إِيمَانِكُمْ كُفَّارًا حَسَدًا مِّنْ عِندِ أَنفُسِهِم مِّن بَعْدِ مَا تَبَيَّنَ لَهُمُ الْحَقُّ ۖ

“Many of the People of the Scripture wish they could turn you back to disbelief after you have believed, out of envy from themselves [even] after the truth has become clear to them.”

(Quran, Surah Al-Baqarah, 2:109)

This verse illustrates how envy can lead people astray from truth and goodness. The destructive nature of envy in Islam is a severe warning to believers.

The Destructive Outcomes of Envy:

Envy inflicts severe harm on both the individual and society:

• Annihilation of Inner Peace: An envious person lives in a state of constant turmoil and bitterness. The success or happiness of others becomes a source of pain, robbing them of tranquility.
• Implicit Dissatisfaction with Divine Decree (Taqdir): Envy is, in essence, a form of displeasure with Allah’s apportionment. It implies that the envier is unhappy with how Allah distributes His bounties.
• Damage to Relationships: Envy creates distance between people, destroys friendships, and cultivates animosity. An envious person can never be a true well-wisher for others.
• Nullification of Good Deeds: As the Prophet’s (ﷺ) hadith states, envy devours good deeds like fire consumes wood. This is because envy often motivates other sins like slander or backbiting in Islam to tarnish the envied person.
• Spawning Other Sins: Envy can be a gateway to lying, backbiting, slander, plotting, and even physical harm.

Shielding Yourself from Envy:

To purify the soul from this dangerous ailment, the following steps are beneficial:

Complete Trust and Satisfaction in Divine Decree (Taqdir): Believe firmly that whatever Allah wills happens, and whatever He does not will does not happen. He is All-Wise and Just in His distribution. Verbally and mentally affirm:

“Ma sha’Allahu kana wa ma lam yasha lam yakun.”

(What Allah willed has occurred, and what He has not willed will not occur.)

(Sunan Ibn Majah hadis no. 84)

Wishing Well for Others (Husn al-Dhann – Positive Assumption): When you see someone blessed, pray for more good for them. Tell yourself, “Allah has blessed them, and if He wills, He can bless me too,” or “Alhamdulillah, Allah has favored my brother/sister with this.” This cleanses the heart from the impurity of envy.

Supplicating to Allah (Du’a) for a Pure Heart: Specifically ask Allah to cleanse your heart from envy. A recommended supplication is:

اللَّهُمَّ طَهِّرْ قَلْبِي مِنَ الْحَسَدِ

“Allahumma tahhir qalbi minal-hasad.”

(O Allah, purify my heart from envy.)

Regular Recitation of Surah Al-Falaq and Surah An-Nas (The Mu’awwidhatayn): These chapters of the Quran are powerful protections against various evils, including envy. Surah Al-Falaq specifically seeks refuge:

وَمِن شَرِّ حَاسِدٍ إِذَا حَسَدَ

“And from the evil of an envier when he envies.”

(Quran, Surah Al-Falaq, 113:5)

Expressing Gratitude for Others and Exchanging Gifts: When you witness someone’s success, praise them and congratulate them. If appropriate, giving small gifts can foster mutual love and diminish envious feelings, as it promotes goodwill.

Backbiting (Ghibah) – Speaking Ill of the Absent

Backbiting in Islam, or Ghibah in Arabic, is to say something about a person in their absence that they would dislike if they heard it, even if the statement is true. If the statement is false, it constitutes slander (Buhtan), which is even more grievous. Backbiting erodes faith just as fire consumes wood and is a major social ill that severs bonds of brotherhood.

The Quran uses a profoundly repulsive analogy to describe backbiting:

يَا أَيُّهَا الَّذِينَ آمَنُوا اجْتَنِبُوا كَثِيرًا مِّنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ ۖ وَلَا تَجَسَّسُوا وَلَا يَغْتَب بَّعْضُكُم بَعْضًا ۚ أَيُحِبُّ أَحَدُكُمْ أَن يَأْكُلَ لَحْمَ أَخِيهِ مَيْتًا فَكَرِهْتُمُوهُ ۚ

“And do not spy or backbite each other. Would one of you like to eat the flesh of his dead brother? You would detest it.”

(Quran, Surah Al-Hujurat, 49:12)

This graphic imagery should be sufficient to illustrate the ugliness and severity of backbiting in Islam.

The Dire Repercussions of Backbiting:

Engaging in backbiting in Islam leads to numerous negative consequences in this life and the Hereafter:

• Transfer of One’s Good Deeds to the Victim: It’s mentioned in Hadith that on the Day of Judgment, the good deeds of a backbiter will be transferred to the account of the person they backbit. If the backbiter has no good deeds left, the sins of the victim will be transferred to the backbiter.
• Severe Punishment in the Hereafter: Those who engage in backbiting have been warned of severe punishment in the afterlife.
• Social Discord, Mistrust, and Enmity: Backbiting destroys mutual trust, fractures relationships, and spreads division and hostility within the community.
• Spiritual Degeneration: A person habitually engaged in backbiting experiences a hardening of the heart and becomes heedless of the remembrance of Allah.

Safeguarding Against Backbiting:

Conscious effort is required to protect oneself from this pervasive sin:

Strictly Guarding the Tongue: Before speaking, one should reflect: Is what I’m about to say true? Is it necessary? Is it beneficial? Will Allah be pleased with this statement? The Prophet Muhammad (ﷺ) advised:

“Whoever believes in Allah and the Last Day, let him speak good or remain silent.”

(Sahih al-Bukhari Hadith 6136, Sahih Muslim Hadith 47)

Avoiding or Actively Stopping Gatherings of Ghibah: Sitting in a gathering where backbiting occurs is akin to participating in it. If possible, one should try to stop the backbiter or, at the very least, leave the gathering. The Prophet (ﷺ) said:

“Whoever defends his brother’s honor in his absence, Allah will protect his face from the Hellfire on the Day of Resurrection.”

(Jami’ at-Tirmidhi Hadith 1931)

Seeking Forgiveness for the Backbitten Person and Making Du’a: If one unintentionally or impulsively backbites someone, they should seek Allah’s forgiveness and pray for the well-being of the person they backbit. A suggested du’a:

اللَّهُمَّ اغْفِرْ لَهُ وَأَصْلِحْ قَلْبِي

“Allahumma-ghfir lahu wa aslih qalbi.”

(O Allah, forgive him/her and rectify my heart.)

Seeking direct forgiveness from the person is ideal, if it won’t lead to further harm or conflict.

Keeping Oneself Occupied with Beneficial and Productive Activities: An idle mind can be a workshop for Satan. Engaging in remembrance of Allah (Dhikr), reciting Quran, seeking knowledge, doing Dawah (inviting to good), or other creative and useful tasks leaves less room for idle talk and gossip.

Focusing on One’s Own Faults and Self-Rectification: Before scrutinizing others, one should look at their own shortcomings. Everyone has flaws. Being preoccupied with self-improvement leaves little time or inclination for criticizing others.

The Ultimate Struggle: The Jihad of the Soul (Jihad al-Nafs)

Greed , envy, and backbiting in Islam are profound diseases of the heart. They are not easily visible but silently consume our faith and spirituality. They are among Satan’s most effective tools for leading humanity astray. The struggle against these inner enemies is the ‘Jihad al-Nafs’ (struggle against the self/ego), often referred to in some traditions as ‘Jihad al-Akbar’ (the greater struggle).

To purify and protect our souls from these silent saboteurs, we need a concerted and continuous effort, both individually and collectively. This requires:

• God-Consciousness (Taqwa): Maintaining an awareness that Allah is watching us at all times.
• Constant Supplication (Du’a) and Self-Reflection (Muhasabah): Regularly evaluating our actions and thoughts and seeking Allah’s help.
• Focus on the Hereafter (Akhirah): Prioritizing the next life and guarding against the deceptions of this world.
• Rejoicing in the Good Fortune of Others: Feeling happy for others’ blessings and wishing them more.
• Seeking Islamic Knowledge: Acquiring correct knowledge of the Quran and Sunnah to guide us on the straight path.

Finally, let us turn to Allah with this beautiful supplication:

اللَّهُمَّ طَهِّرْ قَلْبِي مِنْ كُلِّ مَرَضٍ، وَامْلَأْهُ بِحُبِّكَ وَحُبِّ مَنْ يُحِبُّكَ

“Allahumma tahhir qalbi min kulli marad, wa-mla’hu bi-hubbika wa hubbi man yuhibbuka.”

(O Allah, purify my heart from every (spiritual) disease, and fill it with Your love and the love of those who love You.)

May Allah protect us all from the insidious whispers of these silent enemies, purify our hearts, and grant us the ability to earn His pleasure. Ameen.