Tafsir of Al-Falaq 113:5

(And from the evil of an envier when he envies) means: when he manifests what is within himself of envy and acts according to its demands by arranging the precursors of evil and the principles of causing harm to the envied, through words and deeds. Among these, as it is said, is gazing at the envied person and directing his malignant soul toward him in a state of wrath; for the soul of the envier at that moment becomes imbued with a malignant quality that may affect the envied, according to the weakness of the latter and the strength of the envier’s soul, with an evil that may reach the point of destruction. Indeed, some enviers harm with their gaze—the eye of their envy—just as some snakes harm with their gaze.

It has been mentioned that the one who casts the evil eye and the envier share the fact that each of their souls becomes imbued with a specific quality and directs itself toward the one it wishes to harm. However, the one who casts the evil eye does so upon meeting and observing the person, while the envy of the envier occurs both in absence and presence. Furthermore, the one who casts the evil eye may afflict one whom he does not envy, such as animals or crops, even though he is not free from envy of its owner.

The restriction to "when he envies" is because there is no harm otherwise; indeed, it has been said that the harm of envy falls only upon the envier and no one else, as Ali—may Allah ennoble his countenance—said: "How just is envy! It began with its possessor and killed him." Ibn al-Mu‘tazz also said: Be patient with the envy of the envier, For your patience will kill him; Fire consumes itself If it finds nothing to consume.

It should be known that envy is used to refer to wishing for the removal of another's blessing, and to wishing for the persistence of the lack of a blessing, or the continuation of what another possesses of deficiency, poverty, or the like. The first usage is the common one, and the envier, by both definitions, is loathed by Allah the Exalted and His servants, and is considered to have committed one of the major sins, as is famously held among them.

However, the verified position is that instinctive, innate envy, if one does not act upon its demands by causing harm, but rather treats his brother—who is characterized by it—with what Allah the Exalted loves, while striving against his own soul, contains no sin. Rather, its possessor is rewarded with a great reward for the struggle against his soul and for treating his brother kindly, due to the hardship of opposing one's nature, as is clear.

Envy is also used metaphorically for ghibta (emulation), which was common in early usage; it is the wish to have the like of the blessing another has without wishing for its removal. There is no harm in this, and from this is the authentic saying of the Prophet—may Allah bless him and grant him peace—: "There is no envy except in two: a man to whom Allah has given wealth and empowered him to spend it, and a man to whom Allah has given wisdom, and he judges by it and teaches it to the people." Abu Tammam said: They envied him, yet they were not blameworthy for his glory, And no envier is an envier when it comes to noble deeds. He also said: They excused those who envied you for what you were uniquely granted, For in the height of status, envy is considered fine.

Furthermore, the Chief (Avicenna) said: The Ghasiq (Ghasis/Darkness) is the animal power; it is a dark, murky darkness, contrary to the rational soul which is the one seeking refuge, for it was created in its essence pure, clear, and exempt from the impurities of matter and its attachments, receptive to all forms and truths. It only becomes polluted by the animal power. The "blowers on knots" refers to the vegetative powers, in that they increase in magnitude from all directions—length, width, and depth—as if they are blowing into the three knots. Since the relationship between the human soul and the vegetative powers is through the animal power, the animal power was necessarily mentioned before the vegetative power. The evil resulting from these two powers in the essence of the soul is the strengthening of the body's attachments and the obstruction of its nourishment with the food compatible with it and worthy of its essence, which is the encompassing of the kingdom of the heavens and the earth and the imprinting of lasting marks.

He meant by His saying, "And from the evil of an envier when he envies," the conflict that arises between the body and its powers, and the soul. The envier is the body, insofar as it possesses those two powers, and the envied is the soul; the body is a calamity upon it. How excellent is its state when it turns away from it, and how great is its pleasure upon separation, if it has not been polluted by it!

It has also been said that Ghasiq refers to minerals, the blowers to plants, and the envier to animals. Since man is not harmed by celestial bodies, but rather is harmed by elemental bodies—which are either mineral, plant, or animal—he was commanded to seek refuge from the evil of each of them. Both interpretations are as you see, and Allah the Exalted knows best.