One day, Safia baked and decorated a beautiful cake for her sister’s engagement party. She was proud of how her cake turned out and wanted to share this moment with her friends and family. She posted it on social media and many liked her post and wrote congratulations and happy wishes. Shortly after – cake in hand – as she was rushing out of the door to attend the party, she tripped and the cake fell and was completely destroyed. “I shouldn’t have posted the photo, someone must have given me the evil eye and ẖasad! Was it Maryam who was an aspiring baker herself? Or Amina who didn’t put enough happy emojis in her comment?”
Ḥasad, destructive envy, envy, nazar, evil eye – these are ancient concepts that are present in many different cultures and often trigger fear and anxiety among many. When something good happens to a person (e.g they graduate, get married or bake a nice cake as in the above example), they may worry that if their good news spreads, others will envy it and therefore result in a bad event or loss of the good that was envied, a bit like a curse. People have devised many techniques over thousands of years to supposedly negate this effect. For example, people hang the ‘blue eye’ in their houses, wear it as a necklace, or desperately insist you utter “mashaAllah” after you give a compliment in hopes of diverging any bad luck. But how does it work? Is it real? What are the social impacts? And most importantly, what is the Islamic perspective on this issue?
Ḥasad vs Evil eye
Ḥasad and the evil eye (also al-ʿayn العين, nazar) are terms that are often used interchangeably, but it is important that a distinction is drawn between the two.
Ḥasad is an Arabic word that roughly translates to “envy”. It is defined as being the psychological state of “wishing that the blessing of the one being envied is removed, regardless of if the envier wants the blessing for himself or not” [1] (Arabic: تمني زوال نعمة المحسود). For example, if someone secures a good job, the envier wishes for that person to lose his job. This is the psychological aspect of ẖasad, which remains merely a thought. Ḥasad can enter the physical, impactful sphere only if followed by action – whether through the tongue, a physical action by the envier’s own hands and so on. As will be investigated later, the term ẖasad appears in the Holy Qur’an.
As a concept, the ‘evil eye’ is rooted in ẖasad, and is defined as the admiring yet envious gaze of a person upon someone or something else, so that harm is inflicted onto it.[2] ‘Striking with the eye’ (Arabic: (الإصابة بالعين is believed to be the action of inflicting harm through a gaze and, according to available definitions, this is an ability that only those with severely hateful and malicious personalities possess. In other words, it cannot be inflicted by any person. Thus, everyone who strikes with the ‘evil eye’ is an envier, but not every envious person has the ‘evil eye’ [3] (Arabic: كل عائن حاسد، وليس كل حاسد عائن).
The Evil Eye
History
The ‘evil eye’ is a notion that has historically been accepted by almost all cultures and societies around the world. The oldest records of the evil eye dates back to at least 6th century B.C. in ancient Greece and ancient Rome,[4] which is around three thousand years ago. With time, the idea spread to other parts of Europe such as Spain, and to other countries like Turkey, Iran, Iraq, Morocco, Egypt and Pakistan. Despite slightly differing beliefs about the evil eye, the general manifestation of this notion is the same. The belief in the evil eye exists not only in varying cultures around the world, but has also been associated with many religions, most notably Judaism and Islam. For Arabs, the ‘evil eye’ is actually a belief rooted in the period of jahiliyya (the pre-Islamic era of ignorance). [5]
How does it work?
Put simply, the curse of the ‘evil eye’ supposedly strikes when specific envious souls look enviously at someone or something which has good fortune, and the result is some form of misfortune. There are deeper and more complex theories about the mechanisms of the ‘evil eye’. Some go to the extent of hypothesising that certain particles travel from the eye of the one striking to the one being envied. These, however, remain merely theories and we must consider them as such. In fact, “there is no authentic evidence to support [the evil eye].”[6]
Supposed methods of protection
In an attempt to ward off any harmful impacts, numerous methods have been developed as alleged protection from the ‘evil eye’. In particular, the blue eye bead is used extensively, whether as ornaments in homes or as jewellery. Displaying ornaments with a blue eye bead with the intention of using it to protect from the evil eye must not be practiced in Muslim households. We believe that Allah (swt) alone has the power to protect us from any harm, rather than an inanimate, man-made bead.
Also, use of the phrase ‘mashaAllah’ (ما شاء الله; as Allah wills) is commonplace amongst those obsessively fearful of the ‘evil eye’. Many will demand that ‘mashaAllah’ is added at the end of any compliment as if it is a guaranteed repellent of envy and associated harm. However, there is absolutely no indication that it has any direct correlation with negating the harmful effects of either the ‘evil eye’ or ẖasad. Besides, if someone truly has ẖasad in their hearts, saying ‘mashaAllah’ superficially upon request is highly unlikely to change their malicious intentions. MashaAllah is best said when in admiration of Allah’s blessings, and using it in everyday speech is a good habit to have. But, it should not be considered a guard against the ‘evil eye’. When used in this way, the true, beautiful meaning of ‘mashaAllah’ is lost.
Is it in the Qur’an?
It is not uncommon for Muslims to quote certain verses of the Qur’an in support of the ‘evil eye’. Following are some of the most commonly used ayahs as an example, and their interpretation:
وَإِن يَكَادُ الَّذِينَ كَفَرُوا لَيُزْلِقُونَكَ بِأَبْصَارِهِمْ لَمَّا سَمِعُوا الذِّكْرَ وَيَقُولُونَ إِنَّهُ لَمَجْنُونٌ
وَمَا هُوَ إِلَّا ذِكْرٌ لِّلْعَالَمِينَ
And indeed the disbelievers want to trip you up with their glances when they hear the Reminder [dhikr], and say, “Indeed, he is mad.” But it is not except a reminder to the worlds.[7]
One interpretation of this ayah is that the phrase “layuzliqūnaka biʾabṣārihim” or “to trip you up with their glances” refers to the disbelievers striking Prophet Muhammad with the ‘evil eye’. However, according to Sheikh Hussain al-Kheshn: “the ayah’s link to striking with the evil eye is unclear. All that this ayah is referring to is that those disbelievers with their immense animosity would look at the Prophet with glares full of hatred and anger so that he may feel intimidated.”[8] The disbelievers are enemies of Islam and therefore did not want to see the Prophet’s powerful words (e.g. reciting the Qur’an, calling people to tawhīd) to have an impact on people. So, from their hatred, they tried to weaken and distract him with their stares of enmity, accompanied by insults saying: “Indeed, he is mad.”
Moreover, what further supports the opinion that this ayah is not referring to the ‘evil eye’ is that “striking with the evil eye occurs when there is admiration – of something positive – not out of hatred and disapproval. The ayah expresses that the disbelievers wanted to trip the Prophet up when they heard the dhikr out of abhorrence and rejection of the message.”[9] So, it does not make sense to attribute this ayah of the Qur’an to the concept of the ‘evil eye’ since they were not in admiration of what the Prophet was doing, but in hatred and disbelief.
Let’s look at another ayah that is often quoted in the discussion about the evil eye:
وَقَالَ يَا بَنِيَّ لَا تَدْخُلُوا مِن بَابٍ وَاحِدٍ وَادْخُلُوا مِنْ أَبْوَابٍ مُّتَفَرِّقَةٍ ۖ وَمَا أُغْنِي عَنكُم مِّنَ اللَّهِ مِن شَيْءٍ ۖ إِنِ الْحُكْمُ إِلَّا لِلَّهِ ۖ عَلَيْهِ تَوَكَّلْتُ ۖ وَعَلَيْهِ فَلْيَتَوَكَّلِ الْمُتَوَكِّلُونَ
He [Yaʿqūb] then instructed [them], “O my sons! Do not enter [the city] all through one gate, but through separate gates. I cannot help you against [what is destined by] Allah in the least. It is only Allah Who decides. In Him I put my trust. And in Him let the faithful put their trust.”[10]
It is often claimed that Prophet Yaʿqūb advised his sons (who were reportedly good-looking, dignified and were are all brothers from the same father – all features which can attract attention) to enter Egypt from different gates because he feared they would be inflicted with the ‘evil eye’. Again, the links between this ayah and the concept of the evil eye are weak. Prophet Yaʿqūb advised his sons on their return to Egypt against entering together from one gate, but to enter individually from differing gates, out of his paternal concern. He was worried that if they entered in a group from one gate, they would draw attention to themselves and therefore potentially be attacked.[11] Regardless, Prophet Yaʿqūb had absolute trust (tawwakul) in Allah (swt) and knew that what Allah (swt) decrees is what will happen in the end: “in Him I put my trust.”
Additionally, the context of this Surah suggests that it cannot be the evil eye that the Prophet feared of, since he gave them this advice upon their return to Egypt. If he wanted to protect them from the evil eye he would have advised them to do this on their first trip. It is further argued that entering from different gates would not logically be enough to supposedly protect them from the ‘evil eye’ since they could still be stricken individually and they could have simply entered consecutively waiting some time in between each entrance, and no one would have known that they are brothers from the same father.[12] Thus, proof that this ayah is linked to the evil eye is lacking; the logical deduction indicates that it is very unlikely considering the context of the ayah.
Hasad
We discussed previously that ẖasad is a broader and somewhat more acceptable, straightforward concept than the ‘evil eye’. Simply, it is when a person wishes for the blessings of someone else to disappear.
Ḥasad is not to be confused with ġibṭa (Arabic: غبطة), which is the desire to have the same blessing, rather than for it to removed from the life of that individual.[14] The former is evil and condemned in Islam, whereas the latter is not.
Who is a ḥāsid (envier)?
Ḥasad is a trait that cannot exist in the heart of a muʾmin (believer), since the heart of a muʾmin is loving towards others and wants the best for them. It never crosses the muʾmins’ mind to desire for the blessings in other people’s lives to be removed no matter how poor or deprived he is. On the contrary, when the muʾmin sees the blessings that another person enjoys, he prays that this blessing remains with them so that they may continue to enjoy it.
Muʾmin ≠ Ḥāsid
Muʾmin = prays for the happiness of others
In confirmation of this, there is a hadith that says:
لا يجتمع في جوف عبدٍ الإيمان والحسد
“Ḥasad and iman (faith) cannot mutually exist inside a believer.”
We can conclude from this that only those who have weak or no faith are capable of being a ḥāsid.
Ḥasad in the Qur’an
Ḥasad is a concept that has been present since the very beginning of humanity – ʾiblīs (Satan) refused to bow down in prostration at the command of Allah (swt) to Adam out of his envy towards him, and the first crime in human history when the son of Adam qābīl killed his brother hābīl was because of envy. Similarly, Prophet Yusuf was recklessly thrown into a well by his brothers because they envied his close relationship with their father. As we can see, there are many examples of ẖasad in Islamic history, especially in the stories in the Qur’an. In all cases, Allah (swt) condemns this hostile trait. Essentially, the trait of ẖasad seems to be the root cause of evil, as it is what defined Satan himself. This also means that ẖasad is one of the first sins to ever be committed. It is vital that we study the aforementioned Qur’anic stories to truly understand the destructive effects of ẖasad, and how to avoid this illness from entering our hearts.
In addition to the stories above (which demonstrate the effects of ẖasad), there are examples in the Qur’an where ẖasad is explicitly mentioned. The word ẖasad appears a few times in the Holy Qur’an, the most notable of which is the following ayah:
وَمِن شَرِّ حَاسِدٍ إِذَا حَسَدَ
And [I seek refuge in Allah] from the evil of an envier when he envies.”[15]
What stands out in this ayah is the focus on the evil of the ḥāsid (the one who envies), not on the ẖasad itself. This is significant because it begs the question: is the harm that comes from ẖasad due to the thought, or because of the actions of the ḥāsid? It is reasonable to infer from this Qur’anic ayah that the evil from which we need to seek refuge in Allah (swt) comes from the actions of the ḥāsid when he has envy in his heart. This envy is what can motivate him to take steps in order to ruin the blessing of yours that he is envious of. For example, if the ḥāsid doesn’t want to see you enjoy a successful social circle and increased popularity, he might physically strive to change this. He may spread rumours to tarnish your reputation, pull people away from you and so on. In this scenario, the ẖasad in his heart is not enough to actually hurt the one being envied, but the actions of the ḥāsid that stemmed from this ẖasad. This is why ẖasad is often referred to as an illness of the heart. Similarly, Sheikh Muhammad Ma’rifah adds regarding this ayah: “the meaning is to seek refuge in Allah (swt) from the evil of the ḥāsid when he tries to implement his ẖasad by investing effort and trying to remove the blessing that the one he envies enjoys.”[16]
So in sum:
ẖasad = harmless thought
ẖasad in the heart + violent action = harm
In addition, there are mentions of ẖasad in the following ayahs of the Holy Qur’an:
أَمْ يَحْسُدُونَ النَّاسَ عَلَىٰ مَا آتَاهُمُ اللَّهُ مِن فَضْلِهِ ۖ فَقَدْ آتَيْنَا آلَ إِبْرَاهِيمَ الْكِتَابَ وَالْحِكْمَةَ وَآتَيْنَاهُم مُّلْكًا عَظِيمًا
Or, is it that they are envious of people [the Prophet and mu’mins] over what Allah has given them of His bounty? Indeed, We have given to the descendants of Ibrāhīm the Book and the wisdom, and We have given to them a great kingdom?[17]
وَدَّ كَثِيرٌ مِّنْ أَهْلِ ٱلْكِتَـٰبِ لَوْ يَرُدُّونَكُم مِّنۢ بَعْدِ إِيمَـٰنِكُمْ كُفَّارًا حَسَدًا مِّنْ عِندِ أَنفُسِهِم مِّنۢ بَعْدِ مَا تَبَيَّنَ لَهُمُ ٱلْحَقُّ
Many among the People of the Book wish they could turn you ˹believers˺ back to disbelief because of their envy, after the truth has been made clear to them[18]
During the time of the Prophet Muhammad (saw), there was a lot of resistance against Islam from the non-Muslims, especially the Jews of the time who craved for the chosen Prophet to be from their own clan. They were envious of Prophet Muhammad for being chosen by Allah (swt) to carry the momentous message of Islam, and of the growing popularity towards the Divine religion. They hated seeing Islam flourish and thrive. So, rather than joining the increasingly popular religion, they wanted to see it fail. As Allah (swt) discusses in the Holy Qur’an, these reactions were fuelled by ẖasad.
In the first ayah, Allah (swt) defends the Prophet and Islam by declaring that despite the ẖasad of the Jews and others, He has bestowed immense blessings and wisdom and this will not change, no matter how envious they are. In the second ayah, we learn that the People of the Book (Christians and Jews) envied the Muslims and therefore sought to turn them away from Islam, “back to disbelief”. This is a clear illustration of how ẖasad can turn into harmful action. Yet, as is reiterated throughout the Qur’an, we should always turn to Allah (swt) to help us and guide us, since no one can cause us harm when we are under His protection.[19],[20],[21]
Hadiths about ẖasad
As a system which guides us to perfect our morals and conduct, Islam warns us of the harms of ẖasad as demonstrated in the following hadiths:
إياكم والحسد، فإن الحسد يأكل الحسنات كما تأكل النار الحطب
“Avoid ẖasad, as ẖasad consumes good deeds just like a fire consumes wood.”
لا تباغضوا، ولا تحاسدوا ولا تدابروا وكونوا عباد الله إخوانًا
“Do not be angry with each other, do not envy each other, do not disrespect each other, and be the slaves of Allah (swt) as brothers.”
ثمرة الحسد شقاء الدّنيا والآخرة
“The fruit of ẖasad is misery in this life and the next.”
These are only a few, but there are many more hadiths on this topic as Islam identifies it as a destructive illness that shouldn’t exist in Muslim society.
The social impact
One may wonder: if ẖasad is as harmful as many believe and can alter aspects of a person’s life, why then have the oppressed ones not used ẖasad to defeat their oppressor? And why are there a lot of unrighteous people who still enjoy so much luxury and privilege? In relation to this, Sayyed Fadlullah comments in his perceptive interpretation of the Qur’an: “the negative effect attributed to ẖasad on the life of the maẖsūd (envied one), if it is in reality as the general public believe, there would not be a single successful person left in the world. This is because the successful ones are envied by those who are not successful and this leads to – from the point of view of the general public – their failure and downfall due to the envy of the enviers. So, if the matter proves to be true, it will undoubtedly have conditions whether in the actions of people or in the personality of the ḥāsid that makes the effect of the ẖasad limited within these circles.”[22] So, the fact that there are millions of successful people in the world confirms that the tangible impact of ẖasad is limited and not as prevalent or dangerous as we think.
So many of us are petrified by the thought of being envied by someone, and we end up blaming our family and friends whenever something in our lives goes wrong, accusing them of ẖasad. This can create a negative social atmosphere of extreme suspicion, tension and mistrust between people. Many believe that anyone who knows about the good news or achievements in their life is potentially a ḥāsid, and they immediately point their fingers towards them when something goes wrong. This extreme and misguided belief in ẖasad leads people to the socially fragmenting act of avoiding sharing good news with anyone at all. On the contrary, the Qur’an teaches us that acknowledging and talking about the bounties of Allah (swt) is actually a way of being thankful to Allah (swt) for His blessings:
وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ
And proclaim the blessings of your Lord.[25]
Some people have gone to the extreme of only telling their friends the bad things that happened to them to reduce any chance of ẖasad. How can there be positive relationships when we keep anything good in our lives a secret out of fear of possible ẖasad?
In order to create a strong and healthy society, Islam has implemented the concept of husn al-dhan (Arabic: حسن الظن), i.e. always assuming the best in people and in their intentions, and taking the benefit of the doubt. This creates a positive, loving environment, free of accusations and is vital for healthy relationships. When we place a big blue eye on our front door, we may be sending a message to our guest: “Don’t you dare envy us and keep your evil eye away” instead of assuming that our guest has a good heart and does not want to see us afflicted with troubles.
We mustn’t be baselessly fearful and anxious even of the ḥāsid, rather we must seek refuge in Allah (swt) from them as the Qur’an has instructed us to, as He has power over all things and is capable of protecting us from all evil. In reality, “ẖasad harms the ḥāsid before it harms anyone else.”[23] This is because the ḥāsid lives in a constant state of dissatisfaction and hatred, and is never content or at peace with their lives. Additionally, not everyone is a ḥāsid. Our most beloved family and friends are dear to us for the very fact that they love us and we trust them. Most of us do not befriend those who are spiteful and want to see people fail – in reality, these kinds of people are only a handful. And even then, “the presence of ẖasad in the hearts of some people does not inevitably result in harm towards the maẖsūd.”[24]
We may blame a lot of our failings on ẖasad, whereas in reality there may be natural reasons or shortcomings from ourselves when something goes wrong – not every bad thing that happens to us is because of ẖasad.
Final thoughts
It has become evident that there is mention of ẖasad in Islamic texts. However, this does not mean that the popular beliefs associated with it in society are all correct and justifiable, and they may stem from pre-Islamic times. Ayahs of the Qur’an are often taken out of context and incorrectly used to justify certain behaviours and beliefs. We have determined that ẖasad is a truer and more logical concept than that of the ‘evil eye’/ ‘striking with the evil eye’; the former has been validated by many stories in the Qur’an whereas it seems that the latter is largely based on superstition and theories outside the realms of religious beliefs and the rational mind; this is in addition to the fact that the ‘evil eye’ has pagan origins. We can conclude that as Muslims, we should reject the belief in the ‘evil eye’, but we believe in ẖasad as an illness of the heart that exists in some people.
We can also see that the extreme anxieties surrounding these concepts often have negative social impacts. As illustrated in the story at the beginning of this article, Safia immediately rushed to accuse her friends on social media of somehow causing her to drop the cake. She ignored other more viable possibilities that are related to her own lapses such as her rushing out the door which may have caused her to not take enough care while holding the cake. She accused Maryam and Amina of envying her instead of applying husn al-dhan and assuming the goodness in their intentions who more likely than not, were genuinely happy for her.
The takeaway message here is that we must not accuse our family and friends of ẖasad when something goes wrong, and we must not exaggerate in our belief in ẖasad to the point that it creates a negative social environment that damages relationships.
There may, at times, be people who will try to put obstacles in the way of your success and happiness, but we must have firm faith in Allah (swt) and trust Him to protect us and guide us in all our affairs. We must not dwell in an exaggerated belief of ẖasad, and trust that Allah (swt) is stronger than the plots of all those who are envious. And, we must always be of those who want the best for others, not the worst. Ultimately, for harm to come about from ẖasad, the ẖasid must physically cause this to happen with an action. And for a true mu’min, this ẖasad cannot exist in their heart to begin with.
So, take a sigh of relief and ease your worries – people are not out to destroy your life as you may imagine. And for those few people who are, know that Allah (swt) is infinitely more powerful than them.
By Noor Alsaffar
References:
[1] IslamWeb. The Difference Between the Evil Eye and ẖasad (Arabic). 2002. Available from:
https://www.islamweb.net/ar/fatwa/21647/الفرق-بين-العين-والحسد.
[2] al-Kheshn, Sheikh Hussain. Ẓawāẖir laysat min al-dīn (Phenomena Which Are Not from Islam, Arabic). Lebanon: Islamic Educational Centre (al-markaz al-islamy al-thaqafy); 2011. 124p.
[3] al-Kheshn, Sheikh Hussain. Ẓawāẖir laysat min al-dīn (Phenomena Which Are Not from Islam, Arabic). Lebanon: Islamic Educational Centre (al-markaz al-islamy al-thaqafy); 2011. 124p.
[4] DoubleBone. What is the Evil Eye? [Internet]. Available from: https://www.doublebone.com/what-is-the-evil-eye/
[5] al-Kheshn, Sheikh Hussain. Ẓawāẖir laysat min al-dīn (Phenomena Which Are Not from Islam, Arabic). Lebanon: Islamic Educational Centre (al-markaz al-islamy al-thaqafy); 2011. 124p.
[6] al-Miqdad, Yomna. Hasad and the Evil Aye…a Myth or a Reality?! (Arabic). 2014. Available from: http://arabic.bayynat.org/ArticlePage.aspx?id=14389
[7] The Holy Quran, 68: 51-52
[8] al-Kheshn, Sheikh Hussain. Ẓawāẖir laysat min al-dīn (Phenomena Which Are Not from Islam, Arabic). Lebanon: Islamic Educational Centre (al-markaz al-islamy al-thaqafy); 2011. 124p.
[9] Ma’rifa, Sheikh Muhammad Hadi. Munāqasha ḥawl ʾisābat al-ʿayn (Discussion Surrounding the Evil Eye, Arabic). 2018. Available from: http://arabic.bayynat.org/ArticlePage.aspx?id=26623
[10] The Holy Quran, 12:67
[11] Fadlallah, Sayyed Muhammad Hussain. Tafsīr min waḥy al-Qurʾān (Exegesis of the Holy Qur’an, Arabic) – Surah Yusuf. Available from: http://arabic.bayynat.org/HtmlSecondary.aspx?id=5448
[12] Ma’rifa, Sheikh Muhammad Hadi. Munāqasha ḥawl ʾisābat al-ʿayn (Discussion Surrounding the Evil Eye, Arabic). 2018. Available from: http://arabic.bayynat.org/ArticlePage.aspx?id=26623
[14]Fadlallah, Sayyed Muhammad Hussain. Tafsīr min waḥy al-Qurʾān (Exegesis of the Holy Qur’an, Arabic) – Surah al-Nisa. Available from: http://arabic.bayynat.org/HtmlSecondary.aspx?id=5777
[15] The Holy Qur’an, 113:5
[16] Ma’rifa, Sheikh Muhammad Hadi. Munāqasha ḥawl ʾisābat al-ʿayn (Discussion Surrounding the Evil Eye, Arabic). 2018. Available from: http://arabic.bayynat.org/ArticlePage.aspx?id=26623
[17] The Holy Qur’an, 4:54
[18] The Holy Qur’an, 2:109
[19] Tabatabai, Sayyed Muhammad Hussain. Tafsīr al-Mizān (Exegesis of the Holy Qur’an) – Surah al-Nisa. Available from: https://almizan.org
[20] Fadlallah, Sayyed Muhammad Hussain. Tafsīr min waḥy al-Qurʾān (Exegesis of the Holy Qur’an, Arabic) – Surah al-Nisa. Available from: http://arabic.bayynat.org/HtmlSecondary.aspx?id=5777
[21]Fadlallah, Sayyed Muhammad Hussain. Tafsīr min waḥy al-Qurʾān (Exegesis of the Holy Qur’an, Arabic) – Surah al-Baqara. Available from: http://arabic.bayynat.org/HtmlSecondary.aspx?id=4020
[22] Fadlallah, Sayyed Muhammad Hussain. Tafsīr min waḥy al-Qurʾān (Exegesis of the Holy Qur’an, Arabic) – Surah al-Falaq. Available from http://arabic.bayynat.org.lb/HtmlSecondary.aspx?id=4533
[23] Ghibris, Sawsan. Al-hasad al-qātil! (Arabic). 2015. Available from: http://arabic.bayynat.org/ArticlePage.aspx?id=19790
[24]Atawy, Sheikh Muhsin. I Have Lost Everything Due to Hasad…What’s the Solution? (Arabic). 2013. Available from: http://arabic.bayynat.org/NewsPage.aspx?id=4057
[25] The Holy Qur’an 93:11
