5 An Nasaih al Diniyah: The Religious Counsels by Al Muhasibi part 5

النَّصَائِحُ الدِّينِيَّةُ

Al-Naṣāʾiḥu al-Dīniyyatu

The Religious Counsels (counsels offered in sincerity to set right a person's dīn)

الْوَصَايَا

Al-Waṣāyā

The Testaments

الْحَارِثُ بْنُ أَسَدٍ الْمُحَاسِبِيُّ

Al-Ḥārithu bnu ʾAsadin al-Muḥāsibiyyu

Al-Ḥārith ibn Asad al-Muḥāsibī

Source page 173

الْبَابُ السَّادِسُ وَالثَّلَاثُونَ

Al-bābu al-sādisu wa-al-thalāthūna

Chapter Thirty-Six

فِي أَخْطَارِ الْمَدْحِ

Fī ʾakhṭāri al-madḥi

The dangers of praise

إِخْوَانِي: وَإِذَا رَضِيَ النَّاسُ بِالْمِدْحَةِ، فَارْتَاحَتْ لَهَا أَنْفُسُهُمْ: أَلَا فَرَاقِبُوا اللَّهَ أَنْ تَرْضَوْا بِذَلِكَ، وَكُونُوا وَجِلِينَ مِنْ ضَرَرِ الْمِدْحَةِ، فَإِنَّ لَهَا حَلَاوَةً تَسْبِقُ إِلَى الْقُلُوبِ، وَمَوَاقِعَ فِي النُّفُوسِ مَوْجُودَةً، وَلِهٰذَا لَا يَسْلَمُ مِنْهَا إِلَّا الْقَلِيلُ.

ʾIkhwānī: wa-ʾidhā raḍiya al-nāsu bi-al-midḥati, fa-irtāḥat lahā ʾanfusuhum: ʾalā fa-rāqibū Allāha ʾan tarḍaw bi-dhālika, wa-kūnū wajilīna min ḍarari al-midḥati, fa-ʾinna lahā ḥalāwatan tasbiqu ʾilā al-qulūbi, wa-mawāqiʿa fī al-nufūsi mawjūdatan, wa-li-hādhā lā yaslamu minhā ʾillā al-qalīlu.

My brothers, when people welcome praise and their souls delight in it, take heed: be mindful of God, lest you welcome it too. Fear the harm of praise. It has a sweetness that quickly enters hearts and finds ready places in souls; for this reason, few remain safe from it.

الشَّيْطَانُ يُذِيقُ الْمَمْدُوحَ حَلَاوَةَ الْمَدْحِ:

Al-shayṭānu yudhīqu al-mamdūḥa ḥalāwata al-madḥi:

Satan makes the praised person taste the sweetness of praise

وَذَلِكَ لِأَنَّ مِنْكُمْ مَنْ يَعْمَلُ بِأَعْمَالِ الْبِرِّ لَا يُرِيدُ بِهَا سِوَاهُ، فَإِذَا بَدَتْ فَضَائِلُهُ، أُثْنِيَ عَلَيْهِ وَأُكْرِمَ، إِذَاقَةُ الشَّيْطَانِ حَلَاوَةً يَا لَهَا مِنْ حَلَاوَةٍ، تُوَافِقُ هَوَى النَّفْسِ، فَتَرْتَاحُ لَهَا نَفْسُكَ أَيُّهَا الْعَابِدُ، لِلثَّنَاءِ وَالْمِدْحَةِ، وَالتَّعْظِيمِ وَالتَّبْجِيلِ، وَتُعْطَى عَلَيْهِ، وَتَرْضَى بِهِ. وَهٰذَا مِنْ خَبَايَا النُّفُوسِ وَأَنْتَ فِي غَفْلَةٍ.

Wa-dhālika li-ʾanna minkum man yaʿmalu bi-ʾaʿmāli al-birri lā yurīdu bihā siwāhu, fa-ʾidhā badat faḍāʾiluhu, ʾuthniya ʿalayhi wa-ʾukrima, ʾidhāqatu al-shayṭāni ḥalāwatan yā lahā min ḥalāwatin, tuwāfiqu hawā al-nafsi, fa-tartāḥu lahā nafsuka ʾayyuhā al-ʿābidu, li-al-thanāʾi wa-al-midḥati, wa-al-taʿẓīmi wa-al-tabjīli, wa-tuʿṭā ʿalayhi, wa-tarḍā bihi. Wa-hādhā min khabāyā al-nufūsi wa-ʾanta fī ghaflatin.

This is because some of you do good deeds seeking none but Him. When a person’s virtues become visible, he is praised and honored: a taste of sweetness given by Satan [the printed construction is fragmentary], and what a sweetness, agreeing with the soul’s desires! Your soul, worshipper, delights in it: in commendation and praise, veneration and honor. You receive gifts on its account and are pleased with it. This is among the soul’s hidden workings, while you remain heedless.

مِثَالُ مَنْ يَرْضَى بِالْمَدْحِ:

Mithālu man yarḍā bi-al-madḥi:

An illustration of someone who welcomes praise

Source pages 173–174

وَسَأَضْرِبُ لَكُمْ مَثَلًا لِلْمُتَرَاخِي بِالْمِدْحَةِ، فَإِنَّمَا مَثَلُهُ كَمَثَلِ رَجُلٍ يُهْزَأُ بِهِ، فَيُقَالُ لَهُ إِنَّ الْعَذِرَةَ الَّتِي تَخْرُجُ مِنْ جَوْفِكَ لَهَا رَائِحَةٌ كَرِيحِ الْمِسْكِ، فَالْمَغْرُورُ يَعْلَمُ أَنَّهُ بِخِلَافِ الَّذِي قِيلَ فِيهِ، وَاللَّهُ عَزَّ وَجَلَّ عَالِمٌ بِمَا فِي جَوْفِهِ مِنَ النَّتْنِ وَالْقَذَرِ،

Wa-sa-ʾaḍribu lakum mathalan li-al-mutarākhī bi-al-midḥati, fa-ʾinnamā mathaluhu ka-mathali rajulin yuhzaʾu bihi, fa-yuqālu lahu ʾinna al-ʿadhirata allatī takhruju min jawfika lahā rāʾiḥatun ka-rīḥi al-miski, fa-al-maghrūru yaʿlamu ʾannahu bi-khilāfi alladhī qīla fīhi, wa-Allāhu ʿazza wa-jalla ʿālimun bi-mā fī jawfihi mina al-natni wa-al-qadhari,

I shall give you an illustration of someone who lets his guard down because of praise. He is like a man being mocked and told, “The excrement that comes from your belly smells like musk.” The deluded man knows he is unlike what is said of him, and God, mighty and majestic, knows the stench and filth inside him.

Source page 174

وَلَكِنْ بِجَهْلِهِ قَدْ يَرْضَى بِمَا يُسْخَرُ مِنْهُ، وَيُسْتَهْزَأُ بِهِ، مَعَ عِلْمِهِ أَنَّهُ بِخِلَافِ ذَلِكَ الَّذِي قِيلَ لَهُ، عَمَّا فِي جَوْفِهِ مِنَ الْقَذَرِ وَالنَّتْنِ، وَمَعَ ذَلِكَ فَهُوَ يَفْرَحُ بِالْمِدْحَةِ.

Wa-lākin bi-jahlihi qad yarḍā bi-mā yuskharu minhu, wa-yustahzaʾu bihi, maʿa ʿilmihi ʾannahu bi-khilāfi dhālika alladhī qīla lahu, ʿammā fī jawfihi mina al-qadhari wa-al-natni, wa-maʿa dhālika fa-huwa yafraḥu bi-al-midḥati.

Yet in his ignorance he may be pleased by what mocks and ridicules him, despite knowing that the filth and stench inside him are unlike what he has been told. Even so, he rejoices in the praise.

وَكَذَلِكَ الْمُتَلَوِّثُ فِي الذُّنُوبِ، أَقْذَرُ - وَاللَّهِ - وَأَنْتَنُ مِنَ الْعَذِرَةِ، وَأَوْلَى بِالْمَذَمَّةِ فِي الْآخِرَةِ وَالدُّنْيَا، وَقَدْ رَضِيَ بِالْمِدْحَةِ جَهْلًا، وَعَسَاهُ مُسْتَوْجِبٌ لِلْمَقْتِ مِنْ رَبِّهِ، فَمَنْ أَخْسَى مِنْهُ لَوْ يَعْمَلُونَ.

Wa-ka-dhālika al-mutalawwithu fī al-dhunūbi, ʾaqdharu - wa-Allāhi - wa-ʾantanu mina al-ʿadhirati, wa-ʾawlā bi-al-madhammati fī al-ʾākhirati wa-al-dunyā, wa-qad raḍiya bi-al-midḥati jahlan, wa-ʿasāhu mustawjibun li-al-maqti min rabbihi, fa-man ʾakhsā minhu law yaʿmalūna.

So too, someone stained with sins is, by God, filthier and more foul-smelling than excrement, and more deserving of blame in the hereafter and this world. Yet in ignorance he welcomes praise, though he may deserve his Lord’s loathing. Who is more debased than he, “if only they would act” [the final wording is uncertain]?

الرِّضَى بِالْمَدْحِ مِنْ قِيَاسِ إِبْلِيسَ:

Al-riḍā bi-al-madḥi min qiyāsi ʾIblīsa:

Welcoming praise follows Iblīs’s reasoning

يَا قَوْمُ: فَمَتَى بُلِيتُمْ بِالْمِدْحَةِ، فَجَاهِدُوا أَنْفُسَكُمْ عَلَى نَفْيِ ذَلِكَ عَنِ الْقُلُوبِ، بِالْكَرَاهَةِ وَالْوَجَلِ مِنَ الْمِدْحَةِ، وَقَدْ أَشْفَقَ عَلَيْكُمْ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْهَا، وَنَهَاكُمْ عَنِ التَّمَادُحِ، لِعِلْمِهِ بِأَنَّهَا مُضِرَّةٌ.

Yā qawmu: fa-matā bulītum bi-al-midḥati, fa-jāhidū ʾanfusakum ʿalā nafyi dhālika ʿani al-qulūbi, bi-al-karāhati wa-al-wajali mina al-midḥati, wa-qad ʾashfaqa ʿalaykum rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama minhā, wa-nahākum ʿani al-tamāduḥi, li-ʿilmihi bi-ʾannahā muḍirratun.

My people, whenever you are tested with praise, struggle against yourselves to drive its effect from your hearts by disliking and fearing praise. God’s Messenger, may God bless him and grant him peace, feared it for you and forbade you to praise one another, knowing it to be harmful.

فَاتَّقُوا اللَّهَ أَنْ تَرْضَوْا بِالْمِدْحَةِ لَكُمْ، وَلَا يَغُرَّنَّكُمُ الشَّيْطَانُ وَأَوْلِيَاؤُهُ مِنَ الْإِنْسِ، فَإِنَّهُمْ يَزْعُمُونَ أَنَّهُمْ إِذَا أَرَادُوا بِأَعْمَالِ الْبِرِّ وَجْهَ اللَّهِ، لَمْ يَضُرَّهُمُ الْفَرَحُ وَالرِّضَى بِالْمِدْحَةِ. فَهٰذَا مِنْ قِيَاسِ إِبْلِيسَ، وَآرَائِهِ فِتْنَةٌ لِأَوْلِيَائِهِ.

Fa-ittaqū Allāha ʾan tarḍaw bi-al-midḥati lakum, wa-lā yaghurrannakumu al-shayṭānu wa-ʾawliyāʾuhu mina al-ʾinsi, fa-ʾinnahum yazʿumūna ʾannahum ʾidhā ʾarādū bi-ʾaʿmāli al-birri wajha Allāhi, lam yaḍurrahumu al-faraḥu wa-al-riḍā bi-al-midḥati. Fa-hādhā min qiyāsi ʾIblīsa, wa-ʾārāʾihi fitnatun li-ʾawliyāʾihi.

Fear God, lest you welcome praise of yourselves. Do not let Satan and his human allies deceive you. They claim that, if they seek God’s face through good deeds, rejoicing in praise and welcoming it cannot harm them. This comes from Iblīs’s reasoning and opinions, a temptation for his allies.

وَيْحَ الْمَادِحِ وَالْمَمْدُوحِ: كَيْفَ جَهِلُوا رُشْدَهُمْ فَكَرِهُوا مَذَمَّةً لَا تَضُرُّ، بَلْ يُؤْجَرُونَ عَلَيْهَا؟ وَرَضُوا بِالتَّمَادُحِ بَيْنَهُمْ، خِلَافَ وَصَايَا رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، لَقَدْ جَهِلَ الْقَوْمُ جَهْلًا بَيِّنًا.

Wayḥa al-mādiḥi wa-al-mamdūḥi: kayfa jahilū rushdahum fa-karihū madhammatan lā taḍurru, bal yuʾjarūna ʿalayhā? Wa-raḍū bi-al-tamāduḥi baynahum, khilāfa waṣāyā rasūli Allāhi ṣallā Allāhu ʿalayhi wa-sallama, la-qad jahila al-qawmu jahlan bayyinan.

Alas for both the one who praises and the one praised! How have they failed to recognize their own good, disliking blame that does not harm them, but for which they are rewarded? They welcome mutual praise, contrary to the counsels of God’s Messenger, may God bless him and grant him peace. These people are plainly ignorant.

Source page 175

زَعَمْتَ أَيُّهَا الْمَفْتُونُ أَنَّكَ إِذَا أَرَدْتَ اللَّهَ تَعَالَى بِأَعْمَالٍ لَمْ يَضُرَّكَ الْفَرَحُ وَالرِّضَى بِالْمَدْحِ، فَإِنَّا نَدَعُ ذِكْرَ عِبَادَتِكَ، فَاللَّهُ أَعْلَمُ بِحَالِكَ فِيهَا، وَنَرْجِعُ إِلَى النَّظَرِ فِيمَا ابْتَدَعْتَ مِنَ الْقَوْلِ.

Zaʿamta ʾayyuhā al-maftūnu ʾannaka ʾidhā ʾaradta Allāha taʿālā bi-ʾaʿmālin lam yaḍurraka al-faraḥu wa-al-riḍā bi-al-madḥi, fa-ʾinnā nadaʿu dhikra ʿibādatika, fa-Allāhu ʾaʿlamu bi-ḥālika fīhā, wa-narjiʿu ʾilā al-naẓari fī-mā ibtadaʿta mina al-qawli.

You who are caught in temptation claim that, if you seek God Most High through your deeds, rejoicing in praise and welcoming it cannot harm you. Let us leave aside your worship; God knows best your condition in it. Let us return to examining this claim you have invented.

رَأْيُ الْعُلَمَاءِ فِي الْمَدْحِ:

Raʾyu al-ʿulamāʾi fī al-madḥi:

What scholars say about praise

وَيْحَكَ أَيُّهَا الْمُسْتَدْرَجُ: أَمَا بَلَغَكَ أَنَّ بَعْضَ أَهْلِ الْعِلْمِ قَالَ: «مَنْ فَرِحَ بِمَدْحٍ فَقَدْ أَمْكَنَ الشَّيْطَانَ مِنَ الدُّخُولِ فِي بَطْنِهِ». فَهٰذَا الْعَالِمُ قَدْ ذَمَّكَ بِفَرَحِكَ بِالْمِدْحَةِ، وَلَمْ يَذْكُرْ عِبَادَتَكَ الَّتِي زَعَمْتَ أَنَّكَ عَلَيْهَا، وَلَوْ عَمِلْتَ لِغَيْرِ اللَّهِ، لَكُنْتَ مِنْ رُؤُوسِ الْمُرَائِينَ، فَمَا ذِكْرُكَ لِلْعِبَادَةِ؟! وَإِنَّمَا اسْتَوْجَبْتَ الْمَقْتَ بِفَرَحِكَ وَرِضَاكَ بِالْمِدْحَةِ، [فَقَدْ] عَلِمْتَ الْبِرَّ وَلَمْ تَعْمَلْ بِهِ.

Wayḥaka ʾayyuhā al-mustadraju: ʾa-mā balaghaka ʾanna baʿḍa ʾahli al-ʿilmi qāla: “Man fariḥa bi-madḥin fa-qad ʾamkana al-shayṭāna mina al-dukhūli fī baṭnihi.” Fa-hādhā al-ʿālimu qad dhammaka bi-faraḥika bi-al-midḥati, wa-lam yadhkur ʿibādataka allatī zaʿamta ʾannaka ʿalayhā, wa-law ʿamilta li-ghayri Allāhi, la-kunta min ruʾūsi al-murāʾīna, fa-mā dhikruka li-al-ʿibādati?! Wa-ʾinnamā istawjabta al-maqta bi-faraḥika wa-riḍāka bi-al-midḥati, [fa-qad] ʿalimta al-birra wa-lam taʿmal bihi.

You poor soul, being led on step by step! Have you not heard that a scholar said: “Whoever rejoices in praise has allowed Satan to enter his belly”? This scholar has censured you for rejoicing in praise without mentioning the worship you claim to practice. Had you acted for anyone other than God, you would be among the foremost of those who show off. Why bring up your worship? You have made yourself deserving of loathing through your joy in praise and your acceptance of it. [For] you knew what was good and did not act upon it.

فَإِنَّهُ بَلَغَنَا أَنَّ بَعْضَ أَهْلِ الْعِلْمِ قَالَ: «إِذَا قِيلَ لَكَ نِعْمَ الرَّجُلُ أَنْتَ، فَأَنْتَ - وَاللَّهِ بِئْسَ الرَّجُلُ». وَهٰذَا الْعَالِمُ لَمْ يَذْكُرْ عِبَادَتَكَ، وَقَدْ أَقْسَمَ بِاللَّهِ أَنَّكَ بِئْسَ الرَّجُلُ إِذَا كَانَتِ الْمِدْحَةُ أَحَبَّ إِلَيْكَ مِنَ الْمَذَمَّةِ.

Fa-ʾinnahu balaghanā ʾanna baʿḍa ʾahli al-ʿilmi qāla: “ʾIdhā qīla laka niʿma al-rajulu ʾanta, fa-ʾanta - wa-Allāhi biʾsa al-rajulu.” Wa-hādhā al-ʿālimu lam yadhkur ʿibādataka, wa-qad ʾaqsama bi-Allāhi ʾannaka biʾsa al-rajulu ʾidhā kānati al-midḥatu ʾaḥabba ʾilayka mina al-madhammati.

It has reached us that a scholar said: “If you are told, ‘What a good man you are,’ then you are, by God, a bad man.” This scholar did not mention your worship. He swore by God that you are a bad man if praise is dearer to you than blame.

فَانْظُرْ أَيُّهَا الْمَغْرُورُ: هَلْ تَجِدُ نَفْسَكَ [أَهْلًا] لِلْمِدْحَةِ وَالتَّعْظِيمِ، وَتَرْضَى بِهِ؟ وَهَلْ تَأْنَسُ بِالْمَادِحِ وَإِنْ كَانَ مُفْرِطًا فِي مَدْحِكَ؟ وَهَلْ تَكْرَهُ الْمَذَمَّةَ وَإِنْ كَانَتْ حَقًّا؟ وَهَلْ تَغْضَبُ عَلَى الذَّامِّ وَإِنْ كَانَ صَادِقًا؟ فَإِنْ كُنْتَ كَذَلِكَ فَأَنْتَ بِئْسَ الرَّجُلَيْنِ وَإِنْ أَكْثَرْتَ مِنَ الْعِبَادَةِ،

Fa-unẓur ʾayyuhā al-maghrūru: hal tajidu nafsaka [ʾahlan] li-al-midḥati wa-al-taʿẓīmi, wa-tarḍā bihi? Wa-hal taʾnasu bi-al-mādiḥi wa-ʾin kāna mufriṭan fī madḥika? Wa-hal takrahu al-madhammata wa-ʾin kānat ḥaqqan? Wa-hal taghḍabu ʿalā al-dhāmmi wa-ʾin kāna ṣādiqan? Fa-ʾin kunta ka-dhālika fa-ʾanta biʾsa al-rajulayni wa-ʾin ʾaktharta mina al-ʿibādati,

Examine yourself, deluded one. Do you consider yourself [worthy] of praise and veneration, and welcome it? Do you feel at ease with someone who praises you even when he exaggerates? Do you dislike blame even when it is true? Do you grow angry with your critic even when he speaks honestly? If so, you are the worse of the two men, however much you worship.

فَإِنَّ نَفْسَكَ مِنْ أَنْفُسِ الْمُحِبِّينَ لِلْمِدْحَةِ وَالتَّعْظِيمِ، بَلْ أَنْتَ أَعْظَمُ جُرْمًا مِمَّنْ يُحِبُّ الْمِدْحَةَ، وَيُقِرُّ بِالْإِسَاءَةِ، وَيَعْتَرِفُ بِذَنْبِهِ، فَهُوَ أَرْجَى لِلْأَمَانَةِ وَالْعَفْوِ مِنْكَ، إِذْ تَزْعُمُ أَنَّ رِضَاكَ وَسُرُورَكَ بِالْمِدْحَةِ لَا يَضُرُّكَ أَيُّهَا الْمَغْرُورُ.

Fa-ʾinna nafsaka min ʾanfusi al-muḥibbīna li-al-midḥati wa-al-taʿẓīmi, bal ʾanta ʾaʿẓamu jurman mimman yuḥibbu al-midḥata, wa-yuqirru bi-al-ʾisāʾati, wa-yaʿtarifu bi-dhanbihi, fa-huwa ʾarjā li-al-ʾamānati wa-al-ʿafwi minka, ʾidh tazʿumu ʾanna riḍāka wa-surūraka bi-al-midḥati lā yaḍurruka ʾayyuhā al-maghrūru.

Your soul is one of those that love praise and veneration. Indeed, your offense is greater than that of someone who loves praise but admits his wrongdoing and acknowledges his sin. His prospects for trustworthiness [as printed] and pardon are better than yours, since you claim that welcoming praise and taking pleasure in it cannot harm you, deluded one.

Source pages 175–176

وَقَدْ بَلَغَنِي حَدِيثٌ لَمْ أُتْقِنْ إِسْنَادَهُ، إِنْ صَحَّ ذَلِكَ فَإِنَّ فِيهِ بَوَارَكَ. بَلَغَنَا أَنَّ رَجُلًا أَثْنَى عَلَى رَجُلٍ خَيْرًا عِنْدَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «لَوْ كَانَ صَاحِبُكَ حَاضِرًا فَرَضِيَ بِالَّذِي قُلْتَ فَمَاتَ، دَخَلَ النَّارَ».

Wa-qad balaghanī ḥadīthun lam ʾutqin ʾisnādahu, ʾin ṣaḥḥa dhālika fa-ʾinna fīhi bawāraka. Balaghanā ʾanna rajulan ʾathnā ʿalā rajulin khayran ʿinda rasūli Allāhi ṣallā Allāhu ʿalayhi wa-sallama, fa-qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama: “Law kāna ṣāḥibuka ḥāḍiran fa-raḍiya bi-alladhī qulta fa-māta, dakhala al-nāra.”

A report has reached me whose chain of transmission I do not know precisely. If it is sound, it spells your ruin. It has reached us that a man spoke well of another man in the presence of God’s Messenger, may God bless him and grant him peace. God’s Messenger, may God bless him and grant him peace, said: “Had your companion been present, welcomed what you said, and then died, he would have entered the Fire.”

Source page 176

أَيُّهَا الْمَفْتُونُ: وَهٰذَا جَزَاءُ مَنْ خَتَمَ أَعْمَالَهُ بِالرِّضَى بِالتَّزْكِيَةِ.

ʾAyyuhā al-maftūnu: wa-hādhā jazāʾu man khatama ʾaʿmālahu bi-al-riḍā bi-al-tazkiyati.

You who are caught in temptation, this is the recompense of someone whose final act is to welcome being pronounced virtuous.

وَيْحَكَ أَيُّهَا الْعَابِدُ: قَدْ كَانَ فِي الصَّحَابَةِ كَثِيرٌ أَرَادُوا اللَّهَ بِأَعْمَالِ الْبِرِّ كَإِرَادَتِكَ بِزَعْمِكَ، وَحَاشَا لِلَّهِ أَنْ تَكُونَ مِثْلَهُمْ أَوْ يَكُونُوا مِثْلَكَ، لَقَدْ كَانُوا لِلثَّنَاءِ وَالْإِجْلَالِ أَهْلًا، وَهُمْ مَعَ فَضْلِهِمْ وَتَقْوَاهُمْ، أَشْفَقَ عَلَيْهِمْ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْ ضَرَرِ الْمِدْحَةِ وَنَهَاهُمْ عَنْهَا، وَقَالَ لِلْمَادِحِ: «وَيْحَكَ قَطَعْتَ ظَهْرَهُ لَوْ سَمِعَكَ مَا أَفْلَحَ إِلَى يَوْمِ الْقِيَامَةِ».

Wayḥaka ʾayyuhā al-ʿābidu: qad kāna fī al-ṣaḥābati kathīrun ʾarādū Allāha bi-ʾaʿmāli al-birri ka-ʾirādatika bi-zaʿmika, wa-ḥāshā li-llāhi ʾan takūna mithlahum ʾaw yakūnū mithlaka, la-qad kānū li-al-thanāʾi wa-al-ʾijlāli ʾahlan, wa-hum maʿa faḍlihim wa-taqwāhum, ʾashfaqa ʿalayhim rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama min ḍarari al-midḥati wa-nahāhum ʿanhā, wa-qāla li-al-mādiḥi: “Wayḥaka qaṭaʿta ẓahrahu law samiʿaka mā ʾaflaḥa ʾilā yawmi al-qiyāmati.”

You poor worshipper! Many of the Companions sought God through good deeds just as you claim to do. God forbid that you should be like them or they like you! They truly deserved praise and honor. Yet despite their excellence and reverence, God’s Messenger, may God bless him and grant him peace, feared the harm of praise for them and forbade it. He said to the person giving praise: “You poor soul, you have broken his back! Had he heard you, he would not have prospered until the Day of Resurrection.”

وَقَالَ لَهُمْ: «أَلَا لَا تَمَادَحُوا، وَإِذَا رَأَيْتُمُ الْمَادِحِينَ فَاحْثُوا فِي وُجُوهِهِمُ التُّرَابَ».

Wa-qāla lahum: “ʾAlā lā tamādaḥū, wa-ʾidhā raʾaytumu al-mādiḥīna fa-uḥthū fī wujūhihimu al-turāba.”

He told them: “Take heed: do not praise one another. When you see people giving praise, throw dust in their faces.”

يَقُولُهَا صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِشْفَاقًا عَلَى الْمَمْدُوحِ أَنْ يَفْرَحَ بِالْمِدْحَةِ وَيَرْضَى بِهَا، فَيَضُرَّ نَفْسَهُ بِدِينِهِ، وَعَسَاهُ لَا يُفْلِحُ مِنْهَا أَبَدًا، فَحَذَّرَهُمْ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِتْنَةَ الْمِدْحَةِ، قَبْلَ أَنْ تَحِلَّ بِهِمْ، وَأَنْتَ تَزْعُمُ أَنَّكَ إِذَا مُدِحْتَ فَرِحْتَ، وَرَضِيتَ بِالْمِدْحَةِ، لِأَنَّ ذَلِكَ لَا يَضُرُّكَ؟

Yaqūluhā ṣallā Allāhu ʿalayhi wa-sallama ʾishfāqan ʿalā al-mamdūḥi ʾan yafraḥa bi-al-midḥati wa-yarḍā bihā, fa-yaḍurra nafsahu bi-dīnihi, wa-ʿasāhu lā yufliḥu minhā ʾabadan, fa-ḥadhdharahum rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama fitnata al-midḥati, qabla ʾan taḥilla bihim, wa-ʾanta tazʿumu ʾannaka ʾidhā mudiḥta fariḥta, wa-raḍīta bi-al-midḥati, li-ʾanna dhālika lā yaḍurruka?

He, may God bless him and grant him peace, said this out of concern that the person praised might rejoice in the praise and welcome it, harming himself in his religion and perhaps never finding deliverance from it. God’s Messenger, may God bless him and grant him peace, warned them of the temptation of praise before it befell them. Yet you claim that, when praised, you rejoice and welcome the praise because it cannot harm you?

وَيْحَكَ!! مَا أَجْهَلَكَ بِالَّذِي عَلِمَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْ ضَرَرِ الْمِدْحَةِ.

Wayḥaka!! Mā ʾajhalaka bi-alladhī ʿalima rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama min ḍarari al-midḥati.

You poor soul! How ignorant you are of what God’s Messenger, may God bless him and grant him peace, knew about the harm of praise!

أَحْوَالُ السَّلَفِ فِي الْمَدْحِ:

ʾAḥwālu al-salafi fī al-madḥi:

How the early generations responded to praise

Source pages 176–177

وَبَعْدُ: فَتَدَبَّرُوا أَحْوَالَ الصَّحَابَةِ رَضِيَ اللَّهُ عَنْهُمْ، فَقَدْ كَانُوا أَعْلَمَ بِاللَّهِ تَعَالَى وَأَخْشَى لَهُ مِنْكُمْ وَأَخْلَصَ أَعْمَالًا، وَكَانُوا مَعَ ذَلِكَ وَجِلِينَ مِنَ الْمِدْحَةِ، يَكْرَهُونَهَا وَيُبْغِضُونَهَا مِنَ الْمَادِحِ إِشْفَاقًا مِنَ الْفِتْنَةِ فِيهَا، وَأَنْتَ تَزْعُمُ أَنَّ رِضَاكَ بِالْمِدْحَةِ لَا يَضُرُّكَ، كَأَنَّكَ أَرْجَحُ صِدْقًا وَإِخْلَاصًا مِنَ السَّلَفِ، كَأَنَّكَ أَقْوَى عَلَى نَفْيِ الْفِتْنَةِ مِنْهُمْ.

Wa-baʿdu: fa-tadabbarū ʾaḥwāla al-ṣaḥābati raḍiya Allāhu ʿanhum, fa-qad kānū ʾaʿlama bi-Allāhi taʿālā wa-ʾakhshā lahu minkum wa-ʾakhlaṣa ʾaʿmālan, wa-kānū maʿa dhālika wajilīna mina al-midḥati, yakrahūnahā wa-yubghiḍūnahā mina al-mādiḥi ʾishfāqan mina al-fitnati fīhā, wa-ʾanta tazʿumu ʾanna riḍāka bi-al-midḥati lā yaḍurruka, ka-ʾannaka ʾarjaḥu ṣidqan wa-ʾikhlāṣan mina al-salafi, ka-ʾannaka ʾaqwā ʿalā nafyi al-fitnati minhum.

Furthermore, reflect on the states of the Companions, may God be pleased with them. They knew God Most High better than you, feared Him more, and were more sincere in their deeds. Even so, they feared praise, disliking and hating it from anyone who praised them because they feared its temptation. Yet you claim that welcoming praise does not harm you, as though you were more truthful and sincere than the early generations, as though you were better able than they to repel temptation.

Source page 177

كَذَبْتَ أَيُّهَا الْمَفْتُونُ. وَلَقَدْ بَلَغَنَا عَنْ عَدَدٍ مِنَ الصَّحَابَةِ رَضِيَ اللَّهُ عَنْهُمْ، أَنَّهُمْ كَانُوا يَكْرَهُونَ الْمِدْحَةَ، وَيَغْضَبُونَ عَلَى الْمَادِحِ، أَمَّا أَحَدُ الْخُلَفَاءِ فَإِنَّهُ سَأَلَ رَجُلًا عَنْ شَيْءٍ، فَقَالَ لَهُ الرَّجُلُ: أَنْتَ يَا أَمِيرَ الْمُؤْمِنِينَ خَيْرٌ مِنِّي وَأَعْلَمُ. فَغَضِبَ عَلَيْهِ وَقَالَ: إِنِّي آمُرُكَ أَنْ تُزَكِّيَنِي.

Kadhabta ʾayyuhā al-maftūnu. Wa-la-qad balaghanā ʿan ʿadadin mina al-ṣaḥābati raḍiya Allāhu ʿanhum, ʾannahum kānū yakrahūna al-midḥata, wa-yaghḍabūna ʿalā al-mādiḥi, ʾammā ʾaḥadu al-khulafāʾi fa-ʾinnahu saʾala rajulan ʿan shayʾin, fa-qāla lahu al-rajulu: ʾanta yā ʾamīra al-muʾminīna khayrun minnī wa-ʾaʿlamu. Fa-ghaḍiba ʿalayhi wa-qāla: ʾinnī ʾāmuruka ʾan tuzakkiyanī.

You speak falsely, you who are caught in temptation. It has reached us about several Companions, may God be pleased with them, that they disliked praise and grew angry with those who praised them. One of the caliphs asked a man about something. The man replied, “Commander of the Faithful, you are better than I and know more.” He grew angry with him and said: “I command you to pronounce me virtuous” [affirmative as printed].

وَقِيلَ لِبَعْضِ الصَّحَابَةِ: لَنْ يَزَالَ النَّاسُ بِخَيْرٍ مَا أَبْقَاكَ اللَّهُ. فَوَجَدَ مِنْ قَوْلِ الْمَادِحِ وَقَالَ: إِنِّي لَمْ أَحْسَبْكَ عَرَّافًا وَمَا يَدْرِي مَا يُغْلَقُ عَلَيْهِ بَابُهُ مِنْ أَهْلِهِ.

Wa-qīla li-baʿḍi al-ṣaḥābati: lan yazāla al-nāsu bi-khayrin mā ʾabqāka Allāhu. Fa-wajada min qawli al-mādiḥi wa-qāla: ʾinnī lam ʾaḥsabka ʿarrāfan wa-mā yadrī mā yughlaqu ʿalayhi bābuhu min ʾahlihi.

One of the Companions was told, “People will never cease to fare well as long as God keeps you alive.” He resented the praise and said, “I did not think you a fortune-teller.” He does not know what his door conceals among his own household [the subject of this final clause is unclear].

وَبَلَغَنَا أَنَّ رَجُلًا مَدَحَ بَعْضَ السَّلَفِ، فَغَضِبَ الْمَمْدُوحُ وَقَالَ: «اللَّهُمَّ إِنَّ عَبْدَكَ هٰذَا تَقَرَّبَ إِلَيَّ بِمَقْتِكَ، فَأُشْهِدُكَ عَلَى مَقْتِهِ». فَهٰؤُلَاءِ الْأَخْيَارُ كَرِهُوا الْمِدْحَةَ، وَغَضِبُوا عَلَى الْمَادِحِينَ وَجَلًا مِنْ ضَرَرِهَا، وَأَنْتَ تَزْعُمُ أَنَّ فَرَحَكَ بِالْمِدْحَةِ لَا يَضُرُّكَ؟

Wa-balaghanā ʾanna rajulan madaḥa baʿḍa al-salafi, fa-ghaḍiba al-mamdūḥu wa-qāla: “Allāhumma ʾinna ʿabdaka hādhā taqarraba ʾilayya bi-maqtika, fa-ʾush-hiduka ʿalā maqtihi.” Fa-hāʾulāʾi al-ʾakhyāru karihū al-midḥata, wa-ghaḍibū ʿalā al-mādiḥīna wajalan min ḍararihā, wa-ʾanta tazʿumu ʾanna faraḥaka bi-al-midḥati lā yaḍurruka?

It has reached us that a man praised one of the early generations. The man praised grew angry and said: “O God, this servant of Yours has sought closeness to me by incurring Your loathing. I call You to witness my loathing of him.” These righteous people disliked praise and were angry with those who praised them, fearing its harm. Yet you claim that rejoicing in praise cannot harm you?

أُفٍّ لَكَ!! مَا أَبْعَدَ شَبَهَكَ بِالْقَوْمِ.

ʾUffin laka!! Mā ʾabʿada shabahaka bi-al-qawmi.

Shame on you! How far you are from resembling those people!

وَيْحَكَ!! إِنَّ الصَّحَابَةَ أَبْغَضُوا الْمِدْحَةَ وَإِنَّكَ لَتَرْتَاحُ إِلَيْهَا، وَغَضِبُوا عَلَى الْمَادِحِ الصَّادِقِ فِي مِدْحَتِهِمْ، وَإِنَّكَ لَتَوَدُّ الْمَادِحَ الْكَاذِبَ الْمُفْرِطَ فِي مِدْحَتِكَ، وَرَضُوا بِالْمَذَمَّةِ وَهُمْ أَطْهَرُ النَّاسِ مِنْهَا، وَإِنَّكَ لَتَغْضَبُ وَتَأْنَفُ مِنَ الْمَذَمَّةِ، وَأَنْتَ أَوْلَى النَّاسِ بِهَا،

Wayḥaka!! ʾInna al-ṣaḥābata ʾabghaḍū al-midḥata wa-ʾinnaka la-tartāḥu ʾilayhā, wa-ghaḍibū ʿalā al-mādiḥi al-ṣādiqi fī midḥatihim, wa-ʾinnaka la-tawaddu al-mādiḥa al-kādhiba al-mufriṭa fī midḥatika, wa-raḍū bi-al-madhammati wa-hum ʾaṭharu al-nāsi minhā, wa-ʾinnaka la-taghḍabu wa-taʾnafu mina al-madhammati, wa-ʾanta ʾawlā al-nāsi bihā,

You poor soul! The Companions hated praise, while you delight in it. They grew angry with someone whose praise of them was truthful, while you love a lying flatterer who exaggerates in praising you. They accepted blame though they were the people most free of it, while you grow angry and resentful at blame although you deserve it most.

وَرَحِمُوا الذَّامَّ، وَعَفَوْا عَنْهُ، وَإِنَّكَ لَتَحْقِدُ عَلَيْهِ، وَهٰذَا مِنْ خَبَايَا النُّفُوسِ لِلْعَابِدِينَ، وَأَنْتَ فِي غَفْلَةٍ، وَدُهِيتَ وَدُهِيتَ وَمَا تَشْعُرُ.

Wa-raḥimū al-dhāmma, wa-ʿafaw ʿanhu, wa-ʾinnaka la-taḥqidu ʿalayhi, wa-hādhā min khabāyā al-nufūsi li-al-ʿābidīna, wa-ʾanta fī ghaflatin, wa-duhīta wa-duhīta wa-mā tashʿuru.

They showed mercy to their critic and pardoned him, while you harbor rancor against yours. This is among the hidden workings of worshippers’ souls, while you remain heedless. Disaster has overtaken you, overtaken you, without your realizing it.

أَيُّهَا الْمَغْرُورُ: أَتَرَى نَفْسَكَ طَمِعَتْ فَعَمِلَتْ عَلَى الْإِخْلَاصِ، لِتَسْتَوْجِبَ الثَّوَابَ مِنَ اللَّهِ عَزَّ وَجَلَّ، ثُمَّ لَمْ تَأْخُذْ بَعْدَ ذَلِكَ نَصِيبًا مِنَ الْفَرَحِ بِالْمِدْحَةِ، وَالْقَدْرِ وَالتَّعْظِيمِ فِي الدُّنْيَا، لِتَنَالَ ثَوَابَ الْعَاجِلِ وَالْآجِلِ، بِئْسَ مَا مَنَّتْكَ نَفْسُكَ.

ʾAyyuhā al-maghrūru: ʾa-tarā nafsaka ṭamiʿat fa-ʿamilat ʿalā al-ʾikhlāṣi, li-tastawjiba al-thawāba mina Allāhi ʿazza wa-jalla, thumma lam taʾkhudh baʿda dhālika naṣīban mina al-faraḥi bi-al-midḥati, wa-al-qadri wa-al-taʿẓīmi fī al-dunyā, li-tanāla thawāba al-ʿājili wa-al-ʾājili, biʾsa mā mannatka nafsuka.

Deluded one, do you imagine that your soul grew eager and acted sincerely to earn reward from God, mighty and majestic, and then took no share afterward in the joy of praise, standing, and veneration in this world, seeking the reward of both the present life and the next? How evil are the promises your soul has made you!

Source page 178

الْخَوْفُ وَالْحَذَرُ أَفْضَلُ مِنَ الرُّكُونِ إِلَى الْمَدْحِ:

Al-khawfu wa-al-ḥadharu ʾafḍalu mina al-rukūni ʾilā al-madḥi:

Fear and caution are better than resting in praise

أَفْتِنَا بِرَأْيِكَ أَيُّهَا الْمَفْتُونُ، أَيُّ الْأَمْرَيْنِ أَصْلَحُ لِدِينِنَا؟ أَنْ نَخَافَ وَنَحْذَرَ مَا حَذَّرَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْ ضَرَرِ الْمِدْحَةِ، وَنُجَاهِدَ أَنْفُسَنَا عَلَى نَفْيِ السُّرُورِ مِنَ الْقُلُوبِ إِذَا بُلِينَا بِهِ، وَنَسْتَغْفِرَ اللَّهَ تَعَالَى مِنْهُ؟

ʾAftinā bi-raʾyika ʾayyuhā al-maftūnu, ʾayyu al-ʾamrayni ʾaṣlaḥu li-dīninā? ʾAn nakhāfa wa-naḥdhara mā ḥadhdharanā rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama min ḍarari al-midḥati, wa-nujāhida ʾanfusanā ʿalā nafyi al-surūri mina al-qulūbi ʾidhā bulīnā bihi, wa-nastaghfira Allāha taʿālā minhu?

Give us your opinion as a ruling, you who are caught in temptation: which of these two courses is better for our religion? Should we fear and guard against the harm of praise that God’s Messenger, may God bless him and grant him peace, warned us about, struggle against ourselves to drive pleasure in it from our hearts when tested by it, and ask God Most High to forgive it?

أَوْ نَتَّكِلَ عَلَى قَوْلِكَ إِنَّ الْفَرَحَ وَالرِّضَى بِالْمِدْحَةِ لَا يَضُرُّ، فَنُزَكِّيَ أَنْفُسَنَا لِقَوْلِ الْمَغْرُورِ وَنَرْضَى بِالْمِدْحَةِ، وَنَرْتَاحَ لَهَا لِرِضَاكَ بِالْمِدْحَةِ وَارْتِيَاحِكَ لَهَا؟

ʾAw nattakila ʿalā qawlika ʾinna al-faraḥa wa-al-riḍā bi-al-midḥati lā yaḍurru, fa-nuzakkiya ʾanfusanā li-qawli al-maghrūri wa-narḍā bi-al-midḥati, wa-nartāḥa lahā li-riḍāka bi-al-midḥati wa-irtiyāḥika lahā?

Or should we rely on your claim that rejoicing in praise and welcoming it does no harm, pronounce ourselves virtuous on a deluded man’s word, and welcome and delight in praise because you welcome and delight in it?

ثُمَّ تَحْسَبُ أَنَّكَ مَعَ ذَلِكَ مِنَ الْمُخْلِصِينَ، وَعَسَاكَ بِشَرِّ الْمَنَازِلِ عِنْدَ اللَّهِ تَعَالَى، غَيْرَ زَكِيٍّ وَلَا حَمِيدٍ.

Thumma taḥsabu ʾannaka maʿa dhālika mina al-mukhliṣīna, wa-ʿasāka bi-sharri al-manāzili ʿinda Allāhi taʿālā, ghayra zakiyyin wa-lā ḥamīdin.

Then you imagine that, despite all this, you are among the sincere, though you may occupy the worst of stations before God Most High, neither pure nor praiseworthy.

أُفٍّ لَكَ أَيُّهَا الْمَغْرُورُ الْفَاسِقُ لِنَفْسِهِ وَلِلْأُمَّةِ. تَذَكَّرْ مَا أَقُولُ لَكَ، فَإِنِّي نَاصِحٌ لَكَ، [يَجِبُ أَنْ] تَكْرَهَ الْمِدْحَةَ، وَتَخْشَى الْفِتْنَةَ فِيهَا، فَقَدْ خَوَّفَكَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْهَا، وَمَتَى وَجَدْتَ حَلَاوَةَ الْمِدْحَةِ وَالسُّرُورَ بِهَا، فَجَاهِدْ نَفْسَكَ عَلَى أَنْ تَقِيَ ذَلِكَ عَنْ قَلِيلٍ،

ʾUffin laka ʾayyuhā al-maghrūru al-fāsiqu li-nafsihi wa-li-al-ʾummati. Tadhakkar mā ʾaqūlu laka, fa-ʾinnī nāṣiḥun laka, [yajibu ʾan] takraha al-midḥata, wa-takhshā al-fitnata fīhā, fa-qad khawwafaka rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama minhā, wa-matā wajadta ḥalāwata al-midḥati wa-al-surūra bihā, fa-jāhid nafsaka ʿalā ʾan taqiya dhālika ʿan qalīlin,

Shame on you, deluded one who sins against himself and the community! Remember what I tell you, for I am counseling you: [you must] dislike praise and fear its temptation. God’s Messenger, may God bless him and grant him peace, has warned you to fear it. Whenever you feel the sweetness of praise and pleasure in it, struggle against yourself to ward it off before long [the wording is unclear].

وَاسْتَغْفِرِ اللَّهَ تَعَالَى مِنْ فَرَحِكَ بِالْمِدْحَةِ، كَتَائِبٍ مِنَ الذُّنُوبِ، وَكُنْ بَعْدَ الْمُجَاهَدَةِ وَالتَّوْبَةِ خَائِفًا أَلَّا تَكُونَ نَصَحْتَ فِي التَّوْبَةِ، وَلَمْ تُجَاهِدْ نَفْسَكَ فِي اللَّهِ حَقَّ جِهَادِهِ، لِأَنَّكَ لَمْ تَصِلْ إِلَى بُغْضِ الْمِدْحَةِ، وَلَا إِلَى الْغَضَبِ عَلَى الْمَادِحِ، كَفِعْلِ الصَّحَابَةِ رَضِيَ اللَّهُ عَنْهُمْ.

Wa-istaghfiri Allāha taʿālā min faraḥika bi-al-midḥati, ka-tāʾibin mina al-dhunūbi, wa-kun baʿda al-mujāhadati wa-al-tawbati khāʾifan ʾallā takūna naṣaḥta fī al-tawbati, wa-lam tujāhid nafsaka fī Allāhi ḥaqqa jihādihi, li-ʾannaka lam taṣil ʾilā bughḍi al-midḥati, wa-lā ʾilā al-ghaḍabi ʿalā al-mādiḥi, ka-fiʿli al-ṣaḥābati raḍiya Allāhu ʿanhum.

Ask God Most High to forgive your delight in praise, as someone repenting of sins. After the struggle and repentance, remain afraid that you have not been sincere in your repentance and have not struggled against yourself for God as you ought. You have not yet reached the point of hating praise or growing angry with the person who praises you, as the Companions, may God be pleased with them, did.

فَكُنْ عَارِفًا بِإِسَاءَتِكَ إِذَا فَرِحْتَ بِالْمِدْحَةِ، وَكُنْ وَجِلًا مِنَ الْعُقُوبَةِ إِذَا رَضِيتَ بِهَا، وَكُنْ مُشْفِقًا لَعَلَّكَ أَلَّا تَكُونَ عِنْدَ اللَّهِ تَعَالَى مِنَ الْمُحِبِّينَ لَهَا، فَإِنَّ عِلْمَكَ بِهَا أَنْفَعُ مِنَ الْعِبَادَةِ مَعَ الْجَهْلِ بِمَا وَصَفْنَا.

Fa-kun ʿārifan bi-ʾisāʾatika ʾidhā fariḥta bi-al-midḥati, wa-kun wajilan mina al-ʿuqūbati ʾidhā raḍīta bihā, wa-kun mushfiqan laʿallaka ʾallā takūna ʿinda Allāhi taʿālā mina al-muḥibbīna lahā, fa-ʾinna ʿilmaka bihā ʾanfaʿu mina al-ʿibādati maʿa al-jahli bi-mā waṣafnā.

Recognize your wrongdoing when you rejoice in praise, and fear punishment when you welcome it. Remain apprehensive; perhaps before God Most High you may not be among those who love it. Understanding this is more beneficial than worship while remaining ignorant of what we have described.

Source page 179

وَبَعْدُ أَيُّهَا الْعَابِدُ: فَمَا أَنْتَ وَالْفَرَحُ بِالدُّنْيَا وَهِيَ سِجْنُ الْمُؤْمِنِ، لَا يَفْرَحُ بِهَا وَلَا يَنْعَمُ فِيهَا وَلَا يُطْمَأَنُّ إِلَيْهَا، وَإِنَّمَا الدُّنْيَا دَارُ بَلْوَى وَفِتَنٍ، وَدَارُ هُمُومٍ وَغُمُومٍ وَحُزْنٍ،

Wa-baʿdu ʾayyuhā al-ʿābidu: fa-mā ʾanta wa-al-faraḥu bi-al-dunyā wa-hiya sijnu al-muʾmini, lā yafraḥu bihā wa-lā yanʿamu fīhā wa-lā yuṭmaʾannu ʾilayhā, wa-ʾinnamā al-dunyā dāru balwā wa-fitanin, wa-dāru humūmin wa-ghumūmin wa-ḥuznin,

Furthermore, worshipper, what have you to do with rejoicing in this world when it is the believer’s prison? He does not rejoice in it or live at ease in it, nor can it be rested in securely. This world is only an abode of trials and temptations, of worries, griefs, and sorrow.

وَقَدْ قَالَ آدَمُ عَلَيْهِ السَّلَامُ: «كُنَّا نَسْأَلُ اللَّهَ مِنَ السَّمَاءِ نَسْلًا، فَسَبَانَا إِبْلِيسُ بِالْخَطِيئَةِ». فَلَيْسَ لَنَا أَنْ نَفْرَحَ، وَلَا يَنْبَغِي لَنَا إِلَّا الْبُكَاءُ وَالْحُزْنُ، مَا كُنَّا فِي دَارِ السَّبْيِ حَتَّى نُرَدَّ إِلَى الدَّارِ الَّتِي سُبِينَا مِنْهَا.

Wa-qad qāla ʾĀdamu ʿalayhi al-salāmu: “Kunnā nasʾalu Allāha mina al-samāʾi naslan, fa-sabānā ʾIblīsu bi-al-khaṭīʾati.” Fa-laysa lanā ʾan nafraḥa, wa-lā yanbaghī lanā ʾillā al-bukāʾu wa-al-ḥuznu, mā kunnā fī dāri al-sabyi ḥattā nuradda ʾilā al-dāri allatī subīnā minhā.

Adam, upon him be peace, said: “We used to ask God for offspring from heaven [provisional reading; the wording is uncertain], and Iblīs took us captive through sin.” We have no right to rejoice; nothing befits us but weeping and sorrow while we remain in the abode of captivity, until we are returned to the abode from which we were taken captive.

الْمَدْحُ بَاطِلٌ وَغُرُورٌ:

Al-madḥu bāṭilun wa-ghurūrun:

Praise is falsehood and delusion

إِخْوَانِي: وَقَبِيحٌ بِالْعَاقِلِ أَنْ يَفْرَحَ بِشَيْءٍ مِنْ أَسْبَابِ الدُّنْيَا، فَكَيْفَ بِمَدْحِ الْبَاطِلِ وَالْغُرُورِ؟!!

ʾIkhwānī: wa-qabīḥun bi-al-ʿāqili ʾan yafraḥa bi-shayʾin min ʾasbābi al-dunyā, fa-kayfa bi-madḥi al-bāṭili wa-al-ghurūri?!!

My brothers, it is unbecoming for a person of understanding to rejoice in any worldly advantage. How much more so in false and delusive praise!

وَبَعْدُ: فَافْهَمْ مَا أَقُولُ لَكَ أَيُّهَا الْعَابِدُ الْمَسْرُورُ بِالْمِدْحَةِ، فَإِنَّكَ لَوْ أَتَيْتَ مِنَ الْعِبَادَةِ مَا أَنِسَتْ بِكَ [لِأَجْلِهِ] الطَّيْرُ وَالسِّبَاعُ وَالدَّوَابُّ وَهَوَامُّ الْأَرْضِ جَمِيعًا، وَأَثْنَتْ عَلَيْكَ بِهِ الْمَلَائِكَةُ، وَفَرِحَ بِجِوَارِكَ الْإِنْسُ وَالْجِنُّ بِأَجْمَعِهِمْ، وَحَمِدُوا أَمْرَكَ فِي كُلِّ أَحْوَالِكَ، وَمَدَحُوكَ بِأَعْمَالِكَ، وَعَرَفُوكَ بِهَا، وَمَدَحْتَ بِرَّ نَفْسِكَ،

Wa-baʿdu: fa-ifham mā ʾaqūlu laka ʾayyuhā al-ʿābidu al-masrūru bi-al-midḥati, fa-ʾinnaka law ʾatayta mina al-ʿibādati mā ʾanisat bika [li-ʾajlihi] al-ṭayru wa-al-sibāʿu wa-al-dawābbu wa-hawāmmu al-ʾarḍi jamīʿan, wa-ʾathnat ʿalayka bihi al-malāʾikatu, wa-fariḥa bi-jiwārika al-ʾinsu wa-al-jinnu bi-ʾajmaʿihim, wa-ḥamidū ʾamraka fī kulli ʾaḥwālika, wa-madaḥūka bi-ʾaʿmālika, wa-ʿarafūka bihā, wa-madaḥta birra nafsika,

Furthermore, understand what I tell you, worshipper delighted by praise. Suppose you performed such worship that [because of it] all birds, wild beasts, animals, and creeping things of the earth felt at ease with you; the angels praised you for it; all humans and jinn rejoiced to be near you, approved of you in every circumstance, praised your deeds, and knew you by them; and you praised your own righteousness.

فَهَلْ تَرَى لَكَ أَوْ لِغَيْرِكَ أَنْ يَتَّكِلَ عَلَى ذَلِكَ، أَوْ يَغْتَرَّ بِمِدْحَةِ الْمَخْلُوقِينَ دُونَ الْوُرُودِ عَلَى اللَّهِ تَعَالَى، فَيَتَبَيَّنَ لَكَ بِمَاذَا خُتِمَ لَكَ أَمْرُكَ، وَتَعْلَمَ رِضَى اللَّهِ عَنْكَ مِنْ سَخَطِهِ عَلَيْكَ، فَإِمَّا نَعِيمٌ مُقِيمٌ، وَإِمَّا عَذَابٌ أَلِيمٌ؟

Fa-hal tarā laka ʾaw li-ghayrika ʾan yattakila ʿalā dhālika, ʾaw yaghtarra bi-midḥati al-makhlūqīna dūna al-wurūdi ʿalā Allāhi taʿālā, fa-yatabayyana laka bi-mādhā khutima laka ʾamruka, wa-taʿlama riḍā Allāhi ʿanka min sakhaṭihi ʿalayka, fa-ʾimmā naʿīmun muqīmun, wa-ʾimmā ʿadhābun ʾalīmun?

Do you think you or anyone else may rely on that or be deceived by creatures’ praise before coming before God Most High, when the ending of your affair becomes clear and you distinguish God’s pleasure with you from His anger against you? It will be either lasting bliss or painful punishment.

أَخِي: رَاقِبِ اللَّهَ عَزَّ وَجَلَّ، وَلَا تَغْتَرَّ بِالْمِدْحَةِ، فَكَمْ مِنْ مُعَدَّلٍ فِي النَّاسِ لَيْسَ بِعَدْلٍ عِنْدَ اللَّهِ تَعَالَى وَلَا مَرْضِيٍّ، [وَكَمْ] مِنْ مُجْتَهِدٍ فِي الْعِبَادَةِ صَارَ لِلنِّيرَانِ حَطَبًا، وَصَارَتْ عِبَادَتُهُ هَبَاءً مَنْثُورًا، أَوَّلُهُمْ إِبْلِيسُ. وَكَمْ مِنْ عَبْدٍ يُصْبِحُ مُؤْمِنًا وَيُمْسِي كَافِرًا، وَيُسْلَبُ إِيمَانَهُ وَمَا يَشْعُرُ.

ʾAkhī: rāqibi Allāha ʿazza wa-jalla, wa-lā taghtarra bi-al-midḥati, fa-kam min muʿaddalin fī al-nāsi laysa bi-ʿadlin ʿinda Allāhi taʿālā wa-lā marḍiyyin, [wa-kam] min mujtahidin fī al-ʿibādati ṣāra li-al-nīrāni ḥaṭaban, wa-ṣārat ʿibādatuhu habāʾan manthūran, ʾawwaluhum ʾIblīsu. Wa-kam min ʿabdin yuṣbiḥu muʾminan wa-yumsī kāfiran, wa-yuslabu ʾīmānahu wa-mā yashʿuru.

My brother, be mindful of God, mighty and majestic, and do not be deceived by praise. How many people deemed upright by others are neither upright nor approved before God Most High! And how many [conjectural reading of a defective printed word] diligent worshippers have become firewood for the flames, their worship turned to scattered dust, foremost among them Iblīs! How many a servant begins the morning a believer and ends the evening an unbeliever, stripped of his faith without realizing it!

فَالْعَاقِلُ الشَّفِيقُ مِنْ سَلْبِ الْإِيمَانِ لَا يَأْمَنُ وَلَا يَفْرَحُ بِمَدْحِ الْبَاطِلِ وَالْغُرُورِ.

Fa-al-ʿāqilu al-shafīqu min salbi al-ʾīmāni lā yaʾmanu wa-lā yafraḥu bi-madḥi al-bāṭili wa-al-ghurūri.

The person of understanding who fears being stripped of faith feels no security and does not rejoice in false and delusive praise.

Source page 180

فَلَوْ أَتَاكَ الْوَحْيُ بِأَنَّكَ مَمْدُوحٌ عِنْدَ ذِي الْعَرْشِ، بَالِغٌ فِي الْمَخَافَةِ وَالتُّقَى، فَتَدَبَّرْ أَمْرَكَ وَقُلِ الْحَقَّ. بِمَاذَا صِرْتَ مَمْدُوحًا فِي السَّمَاءِ، وَلَسْتَ لِذَلِكَ أَهْلًا؟

Fa-law ʾatāka al-waḥyu bi-ʾannaka mamdūḥun ʿinda dhī al-ʿarshi, bālighun fī al-makhāfati wa-al-tuqā, fa-tadabbar ʾamraka wa-quli al-ḥaqqa. Bi-mādhā ṣirta mamdūḥan fī al-samāʾi, wa-lasta li-dhālika ʾahlan?

Even if revelation came to you saying that you were praised before the Lord of the Throne, far advanced in fear and piety, consider your condition and speak the truth. How did you come to be praised in heaven when you are not worthy of it?

فَإِنْ جَعَلْتَ أَنَّكَ نِلْتَ ذَلِكَ بِذَاتِ نَفْسِكَ، وَاسْتَوْجَبْتَهُ بِفِعْلِكَ، لَقَدِ ادَّعَيْتَ عَظِيمًا. أَيَادِي النِّعَمِ لِلَّهِ عَزَّ وَجَلَّ عَلَيْكَ، وَلَوْلَاهُ لَمْ تَكُنْ مَمْدُوحًا وَلَا مَهْدِيًّا.

Fa-ʾin jaʿalta ʾannaka nilta dhālika bi-dhāti nafsika, wa-istawjabtahu bi-fiʿlika, la-qadi iddaʿayta ʿaẓīman. ʾAyādī al-niʿami li-Allāhi ʿazza wa-jalla ʿalayka, wa-lawlāhu lam takun mamdūḥan wa-lā mahdiyyan.

If you suppose that you attained this through your own self and earned it through your deeds, you have made an enormous claim. The gracious favors bestowed upon you belong to God, mighty and majestic. Without Him, you would be neither praised nor guided.

وُجُوبُ الْعَمَلِ فِي الشُّكْرِ وَالْإِشْفَاقِ مِنْ سَلْبِ النِّعَمِ:

Wujūbu al-ʿamali fī al-shukri wa-al-ʾishfāqi min salbi al-niʿami:

The duty to practice gratitude and fear the loss of blessings

يَا أَخِي: فَالْمِنَّةُ لِلَّهِ عَلَيْكَ أَعْظَمُ، وَبَذْلُ الْمَجْهُودِ لَكَ فِي الشُّكْرِ أَلْزَمُ، وَالْوَجَلُ وَالْإِشْفَاقُ مِنْ زَوَالِ هَذِهِ النِّعْمَةِ عَلَيْكَ آكَدُ وَأَوْجَبُ.

Yā ʾakhī: fa-al-minnatu li-Allāhi ʿalayka ʾaʿẓamu, wa-badhlu al-majhūdi laka fī al-shukri ʾalzamu, wa-al-wajalu wa-al-ʾishfāqu min zawāli hādhihi al-niʿmati ʿalayka ʾākadu wa-ʾawjabu.

My brother, God’s favor to you is therefore all the greater; exerting every effort in gratitude is all the more binding upon you; and trembling with fear that this blessing might disappear is all the more imperative and obligatory.

وَيْحَكَ: إِنْ عَمِلْتَ فِي الشُّكْرِ، وَأَشْفَقْتَ مِنْ سَلْبِ النِّعْمَةِ، فَلَكَ فِي ذَلِكَ شُغْلٌ شَاغِلٌ عَنِ الْفَرَحِ بِمَدْحِ الْبَاطِلِ، فَقَدْ أَشْفَقَتِ الْمَلَائِكَةُ وَالْأَنْبِيَاءُ عَلَيْهِمُ السَّلَامُ، فَقَالُوا: ﴿رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا ...﴾.

Wayḥaka: ʾin ʿamilta fī al-shukri, wa-ʾashfaqta min salbi al-niʿmati, fa-laka fī dhālika shughlun shāghilun ʿani al-faraḥi bi-madḥi al-bāṭili, fa-qad ʾashfaqati al-malāʾikatu wa-al-ʾanbiyāʾu ʿalayhimu al-salāmu, fa-qālū: “Rabbanā lā tuzigh qulūbanā baʿda ʾidh hadaytanā ...”.

Have a care! If you practice gratitude and fear being stripped of the blessing, this gives you more than enough to occupy you instead of rejoicing in false praise. Even the angels and prophets, upon them be peace, were fearful and said: “Our Lord, do not let our hearts turn away after You have guided us ...”

فَكَيْفَ وَأَنْتَ مُقَصِّرٌ فِي كَثِيرٍ مِمَّا يَجِبُ عَلَيْكَ، وَأَنْتَ وَاللَّهِ مَسْؤُولٌ فِي الْقِيَامَةِ مَطْلُوبٌ، فَالْحُزْنُ أَوْلَى بِكَ مِنَ الْفَرَحِ، وَلَا سِيَّمَا بِمَدْحِ الْبَاطِلِ وَالْغُرُورِ.

Fa-kayfa wa-ʾanta muqaṣṣirun fī kathīrin mimmā yajibu ʿalayka, wa-ʾanta wa-Allāhi masʾūlun fī al-qiyāmati maṭlūbun, fa-al-ḥuznu ʾawlā bika mina al-faraḥi, wa-lā siyyamā bi-madḥi al-bāṭili wa-al-ghurūri.

What, then, of you, who fall short in so many of your duties? By God, you will be questioned and called to account at the Resurrection. Sorrow befits you more than rejoicing, especially rejoicing in false and delusive praise.

اللَّهُ هُوَ الْمُسْتَوْجِبُ لِلْمَدْحِ لَا غَيْرُهُ:

Allāhu huwa al-mustawjibu li-al-madḥi lā ghayruhu:

God alone deserves praise

أَخِي: تَدَبَّرْ مَا أَقُولُ لَكَ. مَنِ الْمُسْتَوْجِبُ عِنْدَكَ لِلثَّنَاءِ وَالْمِدْحَةِ، أَلَا زَيَّنَكَ بِالْأَفَاعِيلِ الْجَمِيلَةِ، وَحَبَاكَ بِالْخِصَالِ الْمَمْدُوحَةِ؟

ʾAkhī: tadabbar mā ʾaqūlu laka. Mani al-mustawjibu ʿindaka li-al-thanāʾi wa-al-midḥati, ʾalā zayyanaka bi-al-ʾafāʿīli al-jamīlati, wa-ḥabāka bi-al-khiṣāli al-mamdūḥati?

My brother, consider what I tell you. Who, in your view, deserves acclaim and praise? Take heed: He adorned you with beautiful deeds and endowed you with praiseworthy qualities [the printed connection is unusual].

Source pages 180–181

وَمَنْ تَفَضَّلَ عَلَيْكَ بِالْأَيَادِي الْجَسِيمَةِ، وَالْمِنَنِ الْعَظِيمَةِ، وَالنِّعَمِ الْمُتَوَاتِرَةِ، وَالْآلَاءِ الْمَحْمُودَةِ الْمُتَظَاهِرَةِ؟ فَالْمُنْعِمُ بِذَلِكَ أَوْلَى بِالْمِدْحَةِ وَالثَّنَاءِ وَالشُّكْرِ، أَمْ أَنْتَ مُسْتَوْجِبُهَا فِي خَاصَّةِ نَفْسِكَ؟

Wa-man tafaḍḍala ʿalayka bi-al-ʾayādī al-jasīmati, wa-al-minani al-ʿaẓīmati, wa-al-niʿami al-mutawātirati, wa-al-ʾālāʾi al-maḥmūdati al-mutaẓāhirati? Fa-al-munʿimu bi-dhālika ʾawlā bi-al-midḥati wa-al-thanāʾi wa-al-shukri, ʾam ʾanta mustawjibuhā fī khāṣṣati nafsika?

And who has favored you with immense kindnesses, great gifts, successive blessings, and praiseworthy bounties, one after another? Does the Giver of all this have the greater claim to praise, acclaim, and thanks, or do you deserve them in your own right?

Source page 181

وَيْحَكَ!! قُلِ الْحَقَّ. مَنِ الْمُسْتَوْجِبُ لِلثَّنَاءِ وَالْمِدْحَةِ وَالشُّكْرِ إِلَّا مُتَفَضِّلٌ عَلَيْكَ بِأَنْ شَهِدْتَ لَهُ بِالْوَحْدَانِيَّةِ، وَشَغَلَكَ بِالطَّاعَةِ، وَحَفِظَكَ مِنَ الْمَعَاصِي، وَصَرَفَ عَنْكَ سُرُورَ نَفْسِكَ، وَمَكَائِدَ عَدُوِّكَ، وَأَعَاذَكَ مِنْ أَهْوَائِكَ الْمُرْدِيَةِ، وَسَتَرَ عَلَيْكَ الْقَبِيحَ، وَأَظْهَرَ لَكَ الْجَمِيلَ، وَجَعَلَكَ بِسَتْرِهِ عَلَيْكَ مُكَرَّمًا فِي النَّاسِ مَحْمُودًا.

Wayḥaka!! Quli al-ḥaqqa. Mani al-mustawjibu li-al-thanāʾi wa-al-midḥati wa-al-shukri ʾillā mutafaḍḍilun ʿalayka bi-ʾan shahidta lahu bi-al-waḥdāniyyati, wa-shaghalaka bi-al-ṭāʿati, wa-ḥafiẓaka mina al-maʿāṣī, wa-ṣarafa ʿanka surūra nafsika, wa-makāʾida ʿaduwwika, wa-ʾaʿādhaka min ʾahwāʾika al-murdiyati, wa-satara ʿalayka al-qabīḥa, wa-ʾaẓhara laka al-jamīla, wa-jaʿalaka bi-satrihi ʿalayka mukarraman fī al-nāsi maḥmūdan.

Have a care! Speak the truth. Who deserves acclaim, praise, and thanks except the One who favored you with bearing witness to His oneness, occupied you with obedience, protected you from sins, turned away from you the pleasures of your own soul [as printed] and the schemes of your enemy, sheltered you from your destructive passions, covered up your ugliness, displayed your beauty, and, by concealing your faults, made you honored and praised among people?

أَخِي: فَالْمُنْعِمُ بِذَلِكَ أَوْلَى بِالْمِدْحَةِ وَالشُّكْرِ، أَمْ أَنْتَ مُسْتَوْجِبٌ [ذَلِكَ] فِي خَاصَّةِ نَفْسِكَ، الَّتِي تَأْمُرُ بِالْأَسْوَاءِ وَتَقْبِضُ عَنِ الْخَيْرِ، وَتُشَجِّعُ عَلَى الْمَعَاصِي، وَتُطْغِي فِي الْغَيِّ، وَتَكْفُرُ وَتَبْطَرُ عِنْدَ الرَّخَاءِ، وَتَقْنَطُ عِنْدَ الضَّرَّاءِ، وَتَنْسَى حُسْنَ الْآلَاءِ، وَتُقَصِّرُ فِي شُكْرِ النَّعْمَاءِ، فَمَنْ أَوْلَى بِالْمِدْحَةِ؟ وَكَيْفَ يَسْتَوْجِبُ الْمِدْحَةَ مَنْ هَذَا نَعْتُهُ؟!

ʾAkhī: fa-al-munʿimu bi-dhālika ʾawlā bi-al-midḥati wa-al-shukri, ʾam ʾanta mustawjibun [dhālika] fī khāṣṣati nafsika, allatī taʾmuru bi-al-ʾaswāʾi wa-taqbiḍu ʿani al-khayri, wa-tushajjiʿu ʿalā al-maʿāṣī, wa-tuṭghī fī al-ghayyi, wa-takfuru wa-tabṭaru ʿinda al-rakhāʾi, wa-taqnaṭu ʿinda al-ḍarrāʾi, wa-tansā ḥusna al-ʾālāʾi, wa-tuqaṣṣiru fī shukri al-naʿmāʾi, fa-man ʾawlā bi-al-midḥati? Wa-kayfa yastawjibu al-midḥata man hādhā naʿtuhu?!

My brother, does the Giver of all this have the greater claim to praise and thanks, or do you deserve [them] in your own right? Your own soul commands evil, holds back from good, encourages sins, drives you further into error, shows ingratitude and arrogance in prosperity, despairs in adversity, forgets the beauty of God’s gifts, and falls short in thanking Him for His blessings. Who, then, has the greater claim to praise? How can someone with these qualities deserve it?

Source pages 181–182

أَخِي: فَرَاقِبِ اللَّهَ عَزَّ وَجَلَّ، وَبَالِغْ فِي الشُّكْرِ، وَكُنْ وَجِلًا مِنْ زَوَالِ النِّعَمِ، وَسَلْبِ الْإِيمَانِ، وَلَا تَحْسَبْ أَنَّكَ لِلْمِدْحَةِ أَهْلًا، فَيُهْلِكَكَ اللَّهُ، وَيَكِلَكَ إِلَى نَفْسِكَ، وَيُزِيلَ عَنْكَ النِّعَمَ، وَيَهْتِكَ عَنْكَ السُّتُورَ، وَيُبْدِيَ الَّذِي يَعْلَمُ مِنْ قَبَائِحِكَ لِلْعَالَمِينَ.

ʾAkhī: fa-rāqibi Allāha ʿazza wa-jalla, wa-bāligh fī al-shukri, wa-kun wajilan min zawāli al-niʿami, wa-salbi al-ʾīmāni, wa-lā taḥsab ʾannaka li-al-midḥati ʾahlan, fa-yuhlikaka Allāhu, wa-yakilaka ʾilā nafsika, wa-yuzīla ʿanka al-niʿama, wa-yahtika ʿanka al-sutūra, wa-yubdiya alladhī yaʿlamu min qabāʾiḥika li-al-ʿālamīna.

My brother, be mindful of God, mighty and majestic, and go to the utmost in gratitude. Tremble at the thought of losing blessings and being stripped of faith. Do not suppose yourself worthy of praise, lest God destroy you, leave you to yourself, take away your blessings, tear away your coverings, and expose to all beings the ugly things He knows about you.

Source page 182

وَيْحَكَ!! لَقَدْ عَظُمَتْ مُصِيبَتُكَ، إِذَا اسْتَبْدَلْتَ بِمِدْحَةِ الْمَلِكِ الْأَعْلَى، وَرَضِيتَ بِتَزْكِيَةِ الْعَبِيدِ الْأَذِلَّاءِ، وَآثَرْتَ الرِّفْعَةَ فِي الدُّنْيَا عَلَى الدَّرَجَاتِ الْعُلَى، وَانْحَطَطْتَ عَنِ الْعُلُوِّ عِنْدَ اللَّهِ إِلَى السُّفْلَى!!

Wayḥaka!! La-qad ʿaẓumat muṣībatuka, ʾidhā istabdalta bi-midḥati al-maliki al-ʾaʿlā, wa-raḍīta bi-tazkiyati al-ʿabīdi al-ʾadhillāʾi, wa-ʾātharta al-rifʿata fī al-dunyā ʿalā al-darajāti al-ʿulā, wa-inḥaṭaṭta ʿani al-ʿuluwwi ʿinda Allāhi ʾilā al-suflā!!

Have a care! How great your calamity if you trade away the praise of the Most High King and settle for endorsement by lowly servants, prefer elevation in this world to the highest ranks, and descend from a lofty station before God to the lowest!

وَيْحَكَ!! تَدَبَّرْ مَا دَهَاكَ بِهِ الشَّيْطَانُ، أَرَادَ أَنْ تَرْضَى بِتَزْكِيَةِ الْعَبِيدِ كَيْلَا تَكُونَ عِنْدَ اللَّهِ زَاكِيًا وَلَا حَمِيدًا.

Wayḥaka!! Tadabbar mā dahāka bihi al-shayṭānu, ʾarāda ʾan tarḍā bi-tazkiyati al-ʿabīdi kaylā takūna ʿinda Allāhi zākiyan wa-lā ḥamīdan.

Have a care! Consider the calamity Satan has brought upon you. He wanted you to settle for endorsement by servants, so that you would be neither pure nor praiseworthy before God.

وَيْحَكَ!! إِنَّ خَيْرَ الْأُمَّةِ [كَانُوا] إِذَا بُلِيَ بِالْمِدْحَةِ أَحَدٌ مِنْهُمْ، كَرِهَ ذَلِكَ وَسَاءَهُ، وَمَتَى وَجَدَ نَفْسَهُ شَيْئًا اسْتَغْفَرَ اللَّهَ وَاسْتَعَاذَ بِهِ مِنْ شَرِّ مَا بُلِيَ بِهِ، وَهُوَ الْمَادِحُ، وَمِنَ الْعَوْدِ إِلَى الْمِدْحَةِ،

Wayḥaka!! ʾInna khayra al-ʾummati [kānū] ʾidhā buliya bi-al-midḥati ʾaḥadun minhum, kariha dhālika wa-sāʾahu, wa-matā wajada nafsahu shayʾan istaghfara Allāha wa-istaʿādha bihi min sharri mā buliya bihi, wa-huwa al-mādiḥu, wa-mina al-ʿawdi ʾilā al-midḥati,

Have a care! When any of the best members of the community were tried with praise, they [would] dislike it and be distressed by it. Whenever one considered himself somebody [a contextual reading of the wording], he sought God’s forgiveness and His protection from the evil of what he had been tried with, namely the person praising him, and from a return to praise.

وَشَكَوُا الَّذِي وَجَدُوا مِنْ ذَلِكَ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَأَمَرَهُمْ بِالِاسْتِغْفَارِ وَالِاسْتِعَاذَةِ مِنْ شَرِّهَا.

Wa-shakaw alladhī wajadū min dhālika ʾilā rasūli Allāhi ṣallā Allāhu ʿalayhi wa-sallama, fa-ʾamarahum bi-al-istighfāri wa-al-istiʿādhati min sharrihā.

They complained of what they experienced in this to God’s Messenger, may God bless him and grant him peace, and he instructed them to seek forgiveness and refuge from its evil.

فَهَؤُلَاءِ أَهْلُ الْفَضْلِ وَالتُّقَى، وَأَهْلُ الْمِدْحَةِ فِي الْأَرْضِ وَالسَّمَاءِ، وَكَرِهُوا الْمِدْحَةَ، وَيَرْضَى بِهَا [الْجَاهِلُ] كَأَنَّهُ مِنْ أَهْلِهَا، وَهُوَ أَبْعَدُ النَّاسِ مِنِ اسْتِحْقَاقِهَا، وَسَيُرَدُّ الْجَاهِلُ إِلَى رَبِّهِ، فَيُعْرَضُ عَلَيْهِ ذَنْبُهُ وَأَقْذَارُهُ، فَيُجَازَى بِالَّذِي هُوَ أَهْلُهُ، أَوْ يَعْفُوَ الْكَرِيمُ بِفَضْلِهِ.

Fa-hāʾulāʾi ʾahlu al-faḍli wa-al-tuqā, wa-ʾahlu al-midḥati fī al-ʾarḍi wa-al-samāʾi, wa-karihū al-midḥata, wa-yarḍā bihā [al-jāhilu] ka-ʾannahu min ʾahlihā, wa-huwa ʾabʿadu al-nāsi mini istiḥqāqihā, wa-sa-yuraddu al-jāhilu ʾilā rabbihi, fa-yuʿraḍu ʿalayhi dhanbuhu wa-ʾaqdhāruhu, fa-yujāzā bi-alladhī huwa ʾahluhu, ʾaw yaʿfuwa al-karīmu bi-faḍlihi.

These were people of virtue and piety, deserving praise on earth and in heaven, yet they disliked praise. [The ignorant person] accepts it as though he deserved it, though no one is further from deserving it. He will be returned to his Lord; his sin and filth will be displayed before him, and he will receive what he deserves, unless the Generous One pardons him by His grace.

فَتَأَسَّوْا بِخِيَارِ الْأُمَّةِ، وَلَا تَرْضَوْا بِالْمِدْحَةِ وَلَا تَتَعَرَّضُوا لِلْمَقْتِ، وَجَاهِدُوا أَنْفُسَكُمْ عَلَى نَفْيِ مَا بُلِيتُمْ [بِهِ] مِنْ حَلَاوَةِ الْمِدْحَةِ بِالْكَرَاهِيَةِ كَفِعْلِ الْمُهْتَدِينَ.

Fa-taʾassaw bi-khiyāri al-ʾummati, wa-lā tarḍaw bi-al-midḥati wa-lā tataʿarraḍū li-al-maqti, wa-jāhidū ʾanfusakum ʿalā nafyi mā bulītum [bihi] min ḥalāwati al-midḥati bi-al-karāhiyati ka-fiʿli al-muhtadīna.

Follow the example of the best members of the community. Do not accept praise or expose yourselves to divine loathing. Struggle against yourselves to drive out the sweetness of praise [with which] you have been tried, countering it with aversion, as the rightly guided do.

فَهَذَا فَضْلُ مَا بَيْنَ الرَّجُلَيْنِ: أَحَدُهُمَا يَكْرَهُ أَنْ يُمْدَحَ وَهُوَ لِلْمِدْحَةِ أَهْلٌ. وَالْآخَرُ يُحِبُّ أَنْ يُمْدَحَ وَهُوَ غَيْرُ مُسْتَوْجِبِهَا. عَصَمَنَا اللَّهُ وَإِيَّاكُمْ مِنَ السُّوءِ بِرَحْمَتِهِ.

Fa-hādhā faḍlu mā bayna al-rajulayni: ʾaḥaduhumā yakrahu ʾan yumdaḥa wa-huwa li-al-midḥati ʾahlun. Wa-al-ʾākharu yuḥibbu ʾan yumdaḥa wa-huwa ghayru mustawjibihā. ʿAṣamanā Allāhu wa-ʾiyyākum mina al-sūʾi bi-raḥmatihi.

This is the difference between the two men: one dislikes being praised though he deserves praise; the other loves being praised though he has no claim to it. May God, in His mercy, protect us and you from evil.

Source page 183

الْبَابُ السَّابِعُ وَالثَّلَاثُونَ

Al-bābu al-sābiʿu wa-al-thalāthūna

Chapter Thirty-Seven

فِي فَضْلِ الرِّضَى بِالْمَذَمَّةِ

Fī faḍli al-riḍā bi-al-madhammati

The merit of accepting blame

إِخْوَانِي: وَإِذَا امْتَعَضَ النَّاسُ [مِنَ] الْمَذَمَّةِ، وَأَنِفُوا مِنْهَا، وَحَقَدُوا عَلَى الذَّمِّ. أَلَا فَرَاقِبُوا اللَّهَ تَعَالَى، وَكُونُوا عَلَى خِلَافِهِمْ، وَجَاهِدُوا أَنْفُسَكُمْ عَلَى الرِّضَى بِالْمَذَمَّةِ، فَفِيهِ الْخَلَاصُ وَالصِّدْقُ إِنْ شَاءَ اللَّهُ تَعَالَى.

ʾIkhwānī: wa-ʾidhā imtaʿaḍa al-nāsu [mina] al-madhammati, wa-ʾanifū minhā, wa-ḥaqadū ʿalā al-dhammi. ʾAlā fa-rāqibū Allāha taʿālā, wa-kūnū ʿalā khilāfihim, wa-jāhidū ʾanfusakum ʿalā al-riḍā bi-al-madhammati, fa-fīhi al-khalāṣu wa-al-ṣidqu ʾin shāʾa Allāhu taʿālā.

My brothers, when people are distressed [by] blame, disdain it, and nurse resentment over it, be mindful of God Most High and act differently from them. Struggle against yourselves to accept blame, for in this lie deliverance and truthfulness, if God Most High wills.

وُجُوبُ تَفَقُّدِ النَّفْسِ عِنْدَ الْمَذَمَّةِ:

Wujūbu tafaqqudi al-nafsi ʿinda al-madhammati:

The duty to examine oneself when blamed

فَتَفَقَّدُوا أَنْفُسَكُمْ عِنْدَ الْمَذَمَّةِ، فَإِنَّ لَهَا كَرَاهِيَةً وَمَرَارَةً تَسْبِقُ إِلَى الْقُلُوبِ، وَمِنْهَا الِامْتِعَاضُ فِي النُّفُوسِ مَوْجُودٌ، لَا يَسْلَمُ مِنْهُ إِلَّا الْقَلِيلُ.

Fa-tafaqqadū ʾanfusakum ʿinda al-madhammati, fa-ʾinna lahā karāhiyatan wa-marāratan tasbiqu ʾilā al-qulūbi, wa-minhā al-imtiʿāḍu fī al-nufūsi mawjūdun, lā yaslamu minhu ʾillā al-qalīlu.

Examine yourselves when you are blamed. Blame carries an unpleasant bitterness that rushes into hearts, and the distress it causes is present within people’s souls. Only a few escape it.

إِخْوَانِي: فَمَتَى بُلِيتُمْ بِكَرَاهِيَةِ الْمَذَمَّةِ، فَجَاهِدُوا أَنْفُسَكُمْ عَلَى الصَّبْرِ وَالرِّضَى وَنَفْيِ الْغَضَبِ، فَإِنَّ الْأَنَفَةَ مِنَ الْمَذَمَّةِ، تُعْقِبُ الْبَغْضَاءَ وَالْحِقْدَ عَلَى الذَّامِّ، وَإِنَّ الْأَنَفَةَ دَاعِيَةٌ إِلَى الْكِبْرِ، أَعَاذَنَا اللَّهُ وَإِيَّاكُمْ مِنْ ذَلِكَ.

ʾIkhwānī: fa-matā bulītum bi-karāhiyati al-madhammati, fa-jāhidū ʾanfusakum ʿalā al-ṣabri wa-al-riḍā wa-nafyi al-ghaḍabi, fa-ʾinna al-ʾanafata mina al-madhammati, tuʿqibu al-baghḍāʾa wa-al-ḥiqda ʿalā al-dhāmmi, wa-ʾinna al-ʾanafata dāʿiyatun ʾilā al-kibri, ʾaʿādhanā Allāhu wa-ʾiyyākum min dhālika.

My brothers, whenever you are tried with an aversion to blame, struggle against yourselves to be patient, accept it, and drive out anger. Disdaining blame gives rise to hatred and resentment toward the person who blames you, and disdain invites arrogance. May God protect us and you from that.

أَنْوَاعُ الْكَارِهِينَ لِلْمَذَمَّةِ:

ʾAnwāʿu al-kārihīna li-al-madhammati:

Types of people who dislike blame

وَإِنَّمَا يَأْنَفُ مِنَ الْمَذَمَّةِ وَيَتَمَعَّضُ مِنْهَا رَجُلٌ عَظِيمٌ فِي نَفْسِهِ، جَاهِلٌ بِأَسْوَائِهِ، يَحْسَبُ أَنَّهُ غَيْرُ مُسْتَوْجِبٍ لِمَا ذُمَّ بِهِ وَإِنِّي سَأَضْرِبُ لَكَ فِي ذَلِكَ مَثَلًا.

Wa-ʾinnamā yaʾnafu mina al-madhammati wa-yatamaʿʿaḍu minhā rajulun ʿaẓīmun fī nafsihi, jāhilun bi-ʾaswāʾihi, yaḥsabu ʾannahu ghayru mustawjibin li-mā dhumma bihi wa-ʾinnī sa-ʾaḍribu laka fī dhālika mathalan.

Only someone who is great in his own eyes and ignorant of his faults disdains blame and resents it, thinking he does not deserve the criticism directed at him. I will give you an example of this.

Source pages 183–184

كَمَثَلِ كَنَّاسِ الْكَنِيفِ، مُتَلَوِّثٍ بِالْعَذِرَةِ، فَقِيلَ لَهُ: كَنَّاسٌ أَنْتَ، بِالْعَذِرَةِ مُلَطَّخٌ، فَاغْسِلْ مَا بِكَ. فَاسْتَعْظَمَ مَا قِيلَ لَهُ مِنْ ذَلِكَ فَأَنِقَ، وَوَجَدَ عَلَى الْقَائِلِ.

Ka-mathali kannāsi al-kanīfi, mutalawwithin bi-al-ʿadhirati, fa-qīla lahu: kannāsun ʾanta, bi-al-ʿadhirati mulaṭṭakhun, fa-ighsil mā bika. Fa-istaʿẓama mā qīla lahu min dhālika fa-ʾaniqa, wa-wajada ʿalā al-qāʾili.

He is like a latrine cleaner covered in excrement, who is told: “You are a cleaner, smeared with excrement. Wash off what is on you.” He regards these words as outrageous, then takes delight [the printed verb conflicts with the context], and grows angry with the speaker.

Source page 184

وَاللَّهِ إِنَّ الْمُتَلَوِّثَ بِالذُّنُوبِ لَأَقْذَرُ مِنَ الْعَذِرَةِ وَأَسْوَأُ حَالًا مِنَ الْكَنَّاسِ، فَمَا امْتِعَاضُهُ وَقَدِ اسْتَوْجَبَ الذَّمَّ سِرًّا وَجَهْرًا فِي الْآخِرَةِ وَالْأُولَى؟!! فَهَذَا أَخْسَرُ مِنْهُ لَوْ يَعْلَمُونَ.

Wa-Allāhi ʾinna al-mutalawwitha bi-al-dhunūbi la-ʾaqdharu mina al-ʿadhirati wa-ʾaswaʾu ḥālan mina al-kannāsi, fa-mā imtiʿāḍuhu wa-qadi istawjaba al-dhamma sirran wa-jahran fī al-ʾākhirati wa-al-ʾūlā?!! Fa-hādhā ʾakhsaru minhu law yaʿlamūna.

By God, someone stained with sins is filthier than excrement and in a worse condition than the cleaner. Why is he offended when he deserves blame, in secret and openly, in the next life and this one? Such a person is a greater loser than the cleaner, if they only knew!

مَا أَخْلَقَ هَذَا أَنْ يَكُونَ رَجُلًا عَظِيمًا فِي نَفْسِهِ، حَقِيرًا عِنْدَ رَبِّهِ، فَمَتَى بُلِيتُمْ بِالْمَذَمَّةِ فَاشْمَأَزَّتْ مِنْهَا أَنْفُسُكُمْ، فَلَا تَعْجَلُوا بِالْغَضَبِ عَلَى الذَّامِّ لَكُمْ، وَارْجِعُوا بِالنَّظَرِ وَالتَّدَبُّرِ.

Mā ʾakhlaqa hādhā ʾan yakūna rajulan ʿaẓīman fī nafsihi, ḥaqīran ʿinda rabbihi, fa-matā bulītum bi-al-madhammati fa-ishmaʾazzat minhā ʾanfusukum, fa-lā taʿjalū bi-al-ghaḍabi ʿalā al-dhāmmi lakum, wa-irjiʿū bi-al-naẓari wa-al-tadabburi.

How likely such a man is to be great in his own eyes and contemptible before his Lord! Whenever you are tried with blame and your souls recoil from it, do not rush to anger against those who blame you. Instead, turn back to examination and reflection.

وَاعْقِلْ [يَا أَخِي] مُخَاطَبَتِي إِيَّاكَ، وَالتَّعْظِيمَ فِي نَفْسِكَ.

Wa-iʿqil [yā ʾakhī] mukhāṭabatī ʾiyyāka, wa-al-taʿẓīma fī nafsika.

Understand, [my brother], what I am saying to you, and the self-importance within you.

فَضْلُ الذَّامِّ عَلَى الْمَذْمُومِ:

Faḍlu al-dhāmmi ʿalā al-madhmūmi:

The favor done by the critic to the person criticized

أَلَمْ تَعْلَمْ أَنَّ الذَّامَّ لَكَ لَا يَخْلُو مِنْ إِحْدَى ثَلَاثِ خِصَالٍ: إِمَّا رَجُلًا ذَمَّكَ نُصْحًا لَكَ، وَإِشْفَاقًا عَلَيْكَ. فَهُوَ عَظِيمُ الْمِنَّةِ، وَاجِبُ الطَّاعَةِ. فَمِمَّ امْتِعَاضُكَ مِنْ نُصْحِ الْمُشْفِقِ عَلَيْكَ؟! لَقَدْ عَظُمَتْ مُصِيبَتُكَ أَنْ تَغْضَبَ عَلَى مَنْ نَصَحَكَ.

ʾA-lam taʿlam ʾanna al-dhāmma laka lā yakhlū min ʾiḥdā thalāthi khiṣālin: ʾimmā rajulan dhammaka nuṣḥan laka, wa-ʾishfāqan ʿalayka. Fa-huwa ʿaẓīmu al-minnati, wājibu al-ṭāʿati. Fa-mimma imtiʿāḍuka min nuṣḥi al-mushfiqi ʿalayka?! La-qad ʿaẓumat muṣībatuka ʾan taghḍaba ʿalā man naṣaḥaka.

Do you not know that anyone who blames you must fall into one of three categories? The first is a man who criticizes you out of sincere concern and compassion for you. He has done you a great favor, and you ought to heed him. Why, then, are you offended by the advice of someone who cares for you? How great your calamity, to be angry with someone who has offered you sincere advice!

وَأَمَّا الْخَصْلَةُ الثَّانِيَةُ: فَرَجُلٌ غَيْرُ نَاصِحٍ لَكَ، فَذَمَّكَ بِمَا عَرَفَهُ فِيكَ، وَعَلِمَهُ مِنْكَ، وَأَظْهَرَهُ بِسَبَبِكَ [الَّذِي] قَدْ أَضَرَّ بِدِينِهِ، وَوَجَبَ عَلَيْكَ قَبُولُ الْحَقِّ إِنْ كَانَ صَادِقًا فِي مَقَالَتِهِ. فَدَعِ الْوَجْدَ عَلَيْهِ، أَوْ بَادِرْ بِالْإِنَابَةِ قَبْلَ الْفَضِيحَةِ فِي الْآخِرَةِ كَمَا افْتُضِحْتَ فِي الدُّنْيَا.

Wa-ʾammā al-khaṣlatu al-thāniyatu: fa-rajulun ghayru nāṣiḥin laka, fa-dhammaka bi-mā ʿarafahu fīka, wa-ʿalimahu minka, wa-ʾaẓharahu bi-sababika [alladhī] qad ʾaḍarra bi-dīnihi, wa-wajaba ʿalayka qabūlu al-ḥaqqi ʾin kāna ṣādiqan fī maqālatihi. Fa-daʿi al-wajda ʿalayhi, ʾaw bādir bi-al-ʾinābati qabla al-faḍīḥati fī al-ʾākhirati ka-mā iftuḍiḥta fī al-dunyā.

The second category is a man who has no sincere concern for you. He blames you for something he has recognized in you and knows about you, and brings it to light on your account, [which] has harmed his own religion [the relative connection is unclear]. You must accept the truth if what he says is true. Let go of your anger against him, or hasten to turn back to God before being exposed in the next life as you have been exposed in this one.

Source pages 184–185

فَأَنْتَ [إِنْ] عُنِيتَ بِشَأْنِكَ فَلَكَ فِي نَفْسِكَ شُغْلٌ شَاغِلٌ عَنِ الْوَجْدَةِ عَلَى الذَّامِّ، وَإِنْ أَبَيْتَ قَبُولَ الْحَقِّ، وَأَنِفْتَ مِنْ قَبُولِ الْحَقِّ، بُلِيتَ بِرَدِّ الْحَقِّ عَلَى رَبِّكَ تَجَبُّرًا مِنْكَ، لَقَدْ تَعَرَّضْتَ لِسَخَطِ الْجَبَّارِ عَزَّ وَجَلَّ، أَعَاذَنَا اللَّهُ وَإِيَّاكُمْ مِنْ ذَلِكَ.

Fa-ʾanta [ʾin] ʿunīta bi-shaʾnika fa-laka fī nafsika shughlun shāghilun ʿani al-wajdati ʿalā al-dhāmmi, wa-ʾin ʾabayta qabūla al-ḥaqqi, wa-ʾanifta min qabūli al-ḥaqqi, bulīta bi-raddi al-ḥaqqi ʿalā rabbika tajabburan minka, la-qad taʿarraḍta li-sakhaṭi al-jabbāri ʿazza wa-jalla, ʾaʿādhanā Allāhu wa-ʾiyyākum min dhālika.

[If] you concern yourself with your own affairs, you have more than enough within yourself to occupy you instead of resenting your critic. If you refuse to accept the truth and disdain accepting it, you are afflicted with rejecting the truth from your Lord out of your own arrogance. You have indeed exposed yourself to the anger of the Compeller, mighty and majestic. May God protect us and you from that.

Source page 185

وَأَمَّا الْخَصْلَةُ الثَّالِثَةُ: فَرَجُلٌ اجْتَرَأَ عَلَى اللَّهِ بِبَاطِلٍ افْتَرَاهُ، وَبِزُورٍ يَقُولُهُ عَلَيْكَ لِيَسُبَّكَ بِهِ، فَقَدْ أَتَى الْبَائِسُ عَلَى نَفْسِهِ. وَأَمَّا الَّذِي نَالَتْ مِنْ أَذَاهُ وَقَوْلِ الزُّورِ فِيكَ فِيمَا اكْتَسَبَتْ يَدَاكَ، وَعُقُوبَةُ الذُّنُوبِ، وَكَفَّارَةُ الْمَسَاوِئِ، وَأَجْرٌ عَظِيمٌ يُسَاقُ إِلَيْكَ.

Wa-ʾammā al-khaṣlatu al-thālithatu: fa-rajulun ijtaraʾa ʿalā Allāhi bi-bāṭilin iftarāhu, wa-bi-zūrin yaqūluhu ʿalayka li-yasubbaka bihi, fa-qad ʾatā al-bāʾisu ʿalā nafsihi. Wa-ʾammā alladhī nālat min ʾadhāhu wa-qawli al-zūri fīka fī-mā iktasabat yadāka, wa-ʿuqūbatu al-dhunūbi, wa-kaffāratu al-masāwiʾi, wa-ʾajrun ʿaẓīmun yusāqu ʾilayka.

The third category is a man who has defied God with a falsehood he has invented and a lie he tells about you to insult you. The wretched man has brought ruin upon himself. As for the hurt and false accusation you have suffered [the printed wording is defective], this concerns what your own hands have earned: punishment for sins, expiation for misdeeds, and a great reward conveyed to you.

إِخْوَانِي: فَاغْتَنِمُوا نَفْعَ الْمَذَمَّةِ، فَإِنَّهُ بَلَغَنَا عَنْ بَعْضِ أَهْلِ الْعِلْمِ قَالَ: «حَسَنَاتُكَ مِنْ عَدُوِّكَ أَكْثَرُ مِنْ صَدِيقِكَ». لِأَنَّ صَدِيقَكَ يَدْعُو لَكَ، فَإِنَّمَا يُجَابُ لَهُ. وَأَمَّا عَدُوُّكَ فَيَقَعُ فِيكَ وَيَغْتَابُكَ. وَإِنَّمَا هِيَ حَسَنَاتٌ يَزُفُّهَا إِلَيْكَ عَفْوًا صَفْوًا حَلَالًا.

ʾIkhwānī: fa-ightanimū nafʿa al-madhammati, fa-ʾinnahu balaghanā ʿan baʿḍi ʾahli al-ʿilmi qāla: “Ḥasanātuka min ʿaduwwika ʾaktharu min ṣadīqika.” Li-ʾanna ṣadīqaka yadʿū laka, fa-ʾinnamā yujābu lahu. Wa-ʾammā ʿaduwwuka fa-yaqaʿu fīka wa-yaghtābuka. Wa-ʾinnamā hiya ḥasanātun yazuffuhā ʾilayka ʿafwan ṣafwan ḥalālan.

My brothers, seize the benefit of blame. We have received a saying from one of the learned: “You receive more good deeds from your enemy than from your friend.” Your friend prays for you, and his prayer is simply answered. Your enemy, however, attacks and backbites you. These are only good deeds that he delivers to you freely, pure and lawful.

وَلَا يَرْضَى حَتَّى تَقُولَ: اللَّهُمَّ أَهْلِكْهُ. فَقُلْ: اللَّهُمَّ أَصْلِحْهُ، اللَّهُمَّ ارْجِعْ بِهِ، اللَّهُمَّ تُبْ عَلَيْهِ، فَتُكْتَبَ لَكَ حَسَنَاتٌ. فَهَذِهِ مَنَافِعُ لَكَ مِنْ عَدُوِّكَ، وَقَدْ مَكَّنَكَ مِنْ حَسَنَاتِهِ [فِي] الْقِيَامَةِ تَحْكُمُ فِيهَا.

Wa-lā yarḍā ḥattā taqūla: Allāhumma ʾahlik-hu. Fa-qul: Allāhumma ʾaṣliḥhu, Allāhumma irjiʿ bihi, Allāhumma tub ʿalayhi, fa-tuktaba laka ḥasanātun. Fa-hādhihi manāfiʿu laka min ʿaduwwika, wa-qad makkanaka min ḥasanātihi [fī] al-qiyāmati taḥkumu fīhā.

He is not satisfied until you say: “O God, destroy him.” Instead say: “O God, set him right. O God, bring him back. O God, turn to him in mercy.” Good deeds will then be recorded for you. These are benefits you receive from your enemy. He has placed his good deeds at your disposal [at] the Resurrection, for you to decide what to do with them [a defective printed word has been contextually repaired].

فَهَذِهِ مَنَافِعُ لَكَ مِنْ عَدُوِّكَ، وَقَدْ مَكَّنَكَ مِنْ حَسَنَاتِهِ فِي الْقِيَامَةِ تَحْكُمُ فِيهَا. فَالذَّامُّ وَالْمَذَمَّةُ أَنْفَعُ لَكَ فِي دِينِكَ وَآخِرَتِكَ مِنَ الْمَادِحِ وَالْمِدْحَةِ. وَإِنَّمَا يَتَذَكَّرُ أُولُو الْأَلْبَابِ.

Fa-hādhihi manāfiʿu laka min ʿaduwwika, wa-qad makkanaka min ḥasanātihi fī al-qiyāmati taḥkumu fīhā. Fa-al-dhāmmu wa-al-madhammatu ʾanfaʿu laka fī dīnika wa-ʾākhiratika mina al-mādiḥi wa-al-midḥati. Wa-ʾinnamā yatadhakkaru ʾulū al-ʾalbābi.

These are benefits you receive from your enemy. He has placed his good deeds at your disposal at the Resurrection, for you to decide what to do with them. The critic and criticism benefit your religion and your next life more than the flatterer and praise. Only people of understanding take heed.

Source pages 185–186

أَخِي: فَبَادِرْ بِالْعَفْوِ عَمَّنْ ذَمَّكَ وَاغْتَابَكَ عِنْدَ الْفَقْرِ إِلَيْكَ، [فَذَاكَ] أَعْظَمُ مِنْ جُرْحِكَ بَيْنَكَ وَبَيْنَ رَبِّكَ، فَإِنْ أَنْتَ طَالَبْتَ مَنْ ذَمَّكَ وَاسْتَعْصَيْتَ عَلَيْهِ فَلَا تَأْمَنْ أَنْ يَسْتَقْصِيَ اللَّهُ عَلَيْكَ [ذَنْبَكَ] وَيُطَالِبَكَ بِحُقُوقِهِ، فَإِذَا أَنْتَ أَسْوَأُ الرَّجُلَيْنِ حَالًا.

ʾAkhī: fa-bādir bi-al-ʿafwi ʿamman dhammaka wa-ightābaka ʿinda al-faqri ʾilayka, [fa-dhāka] ʾaʿẓamu min jurḥika baynaka wa-bayna rabbika, fa-ʾin ʾanta ṭālabta man dhammaka wa-istaʿṣayta ʿalayhi fa-lā taʾman ʾan yastaqṣiya Allāhu ʿalayka [dhanbaka] wa-yuṭālibaka bi-ḥuqūqihi, fa-ʾidhā ʾanta ʾaswaʾu al-rajulayni ḥālan.

My brother, hasten to pardon whoever has blamed and backbitten you when he needs you. [That] is greater than your wound in what lies between you and your Lord [wording obscure]. If you demand redress from your critic and prove unyielding toward him, do not feel safe from God exacting a full account of [your sin] and demanding His rights from you. Then you will be the worse off of the two men.

Source page 186

وَبَعْدُ: فَلَوْ كُنْتَ فِي طَهَارَةِ الْمَلَائِكَةِ مِنَ الذُّنُوبِ، وَفِي مِثْلِ الْمُرْسَلِينَ مِنْ رَبِّهِمْ لَوَجَبَ عَلَيْكَ أَنْ تَتَّبِعَ مَحَبَّةَ اللَّهِ عَزَّ وَجَلَّ، فَقَدْ أَوْجَبَ اللَّهُ عَزَّ وَجَلَّ الْعَفْوَ، وَمَدَحَ الْكَاظِمِينَ الْغَيْظَ، وَالْعَافِينَ عَنِ النَّاسِ، فَكَيْفَ وَفِيكَ مِنَ الْأَسْوَاءِ مَا اللَّهُ بِهِ عَلِيمٌ؟

Wa-baʿdu: fa-law kunta fī ṭahārati al-malāʾikati mina al-dhunūbi, wa-fī mithli al-mursalīna min rabbihim la-wajaba ʿalayka ʾan tattabiʿa maḥabbata Allāhi ʿazza wa-jalla, fa-qad ʾawjaba Allāhu ʿazza wa-jalla al-ʿafwa, wa-madaḥa al-kāẓimīna al-ghayẓa, wa-al-ʿāfīna ʿani al-nāsi, fa-kayfa wa-fīka mina al-ʾaswāʾi mā Allāhu bihi ʿalīmun?

Furthermore, even if you were as free of sins as the angels and like those sent by their Lord, you would still have to follow what God, mighty and majestic, loves. God, mighty and majestic, has made forgiveness a duty and praised those who restrain their anger and pardon others. What, then, of you, with all the faults within you that God knows?

وَيْحَكَ!! لَا يَغُرَّنَّكَ الشَّيْطَانُ بِأَنَّكَ مَظْلُومٌ فِيمَا دُهِيتَ بِهِ، فَتَرْكَنَ إِلَى الْغُرُورِ، وَتَأْبَى الرِّضَى بِالْمَذَمَّةِ، وَتَتِيهَ فِي نَفْسِكَ، وَتَحْقِدَ عَلَى مَنْ ذَمَّكَ.

Wayḥaka!! Lā yaghurrannaka al-shayṭānu bi-ʾannaka maẓlūmun fī-mā duhīta bihi, fa-tarkana ʾilā al-ghurūri, wa-taʾbā al-riḍā bi-al-madhammati, wa-tatīha fī nafsika, wa-taḥqida ʿalā man dhammaka.

Have a care! Do not let Satan deceive you with the thought that you have been wronged in what has befallen you, so that you settle into delusion, refuse to accept blame, become conceited, and resent the person who criticized you.

وَيْحَكَ!! وَإِنْ كُنْتَ بَرِيئًا مِنْ هَذِهِ الْخَصْلَةِ الَّتِي [ذُمِمْتَ] بِهَا، فَإِنَّ لَهَا عِنْدَكَ أَخَوَانِ مُوبِقَاتٌ قَدْ سَتَرَهَا اللَّهُ عَلَيْكَ، فَلَا تَرَى فِي نَفْسِكَ النَّزَاهَةَ عَنِ الذُّنُوبِ، وَلَا تَأْخُذْكَ حَمِيَّةُ الْجَاهِلِيَّةِ، فَيَتَخَلَّى اللَّهُ عَنْكَ، وَيَزْدَرِيَكَ بِالَّذِي أَنْتَ لَهُ أَهْلٌ، فَيُبْدِيَ مِنْ فَضَائِحِكَ، وَقَبِيحِ خُبْثِكَ، وَتَسْخِيمِ وَجْهِكَ مَا يَشْغَلُكَ عَنِ الْوَجْدَةِ عَلَى الذَّامِّ.

Wayḥaka!! Wa-ʾin kunta barīʾan min hādhihi al-khaṣlati allatī [dhumimta] bihā, fa-ʾinna lahā ʿindaka ʾakhawāni mūbiqātun qad satarahā Allāhu ʿalayka, fa-lā tarā fī nafsika al-nazāhata ʿani al-dhunūbi, wa-lā taʾkhudhka ḥamiyyatu al-jāhiliyyati, fa-yatakhallā Allāhu ʿanka, wa-yazdariyaka bi-alladhī ʾanta lahu ʾahlun, fa-yubdiya min faḍāʾiḥika, wa-qabīḥi khubthika, wa-taskhīmi wajhika mā yashghaluka ʿani al-wajdati ʿalā al-dhāmmi.

Have a care! Even if you are innocent of the particular fault for which you were blamed [conjectural reading of the defective verb], you have two of its destructive siblings within you [as printed], which God has concealed. Do not regard yourself as free of sins, and do not let the zealotry of ignorance seize you, lest God abandon you and treat you with the contempt you deserve, exposing enough of your disgraces, ugly wickedness, and blackened reputation to keep you occupied instead of resenting your critic.

Source page 187

تَدَبَّرْ مَا سَمِعْتَ أَيُّهَا الْعَظِيمُ فِي نَفْسِهِ، وَاعْلَمْ أَنَّ اللَّهَ تَعَالَى يُعَلِّمُ اللَّبِيبَ فَيَتَّعِظُ بِالْمِدْحَةِ وَالْمَذَمَّةِ إِذَا بُلِيَ بِهَا، يَعْلَمُ أَنَّ الْمَدْحَ لَا يَلِيقُ بِأَمْثَالِنَا، وَلَسْنَا لِذَلِكَ أَهْلًا. وَقَدْ عَلِمَ اللَّهُ مِنَّا مَسَاوِئَ كَثِيرَةً، وَالْمَذَمَّةُ أَوْلَى بِنَا مِنَ الْمِدْحَةِ وَالثَّنَاءِ.

Tadabbar mā samiʿta ʾayyuhā al-ʿaẓīmu fī nafsihi, wa-iʿlam ʾanna Allāha taʿālā yuʿallimu al-labība fa-yattaʿiẓu bi-al-midḥati wa-al-madhammati ʾidhā buliya bihā, yaʿlamu ʾanna al-madḥa lā yalīqu bi-ʾamthālinā, wa-lasnā li-dhālika ʾahlan. Wa-qad ʿalima Allāhu minnā masāwiʾa kathīratan, wa-al-madhammatu ʾawlā binā mina al-midḥati wa-al-thanāʾi.

Consider what you have heard, you who are great in your own eyes. Know that God Most High teaches the discerning person, who takes a lesson from praise and blame when tried with them. He knows that praise does not befit people like us and that we are not worthy of it. God knows many faults in us, and blame befits us more than praise and acclaim.

وَالْمِدْحَةُ أَبْغَضُ إِلَى اللَّبِيبِ مِنَ الْمَذَمَّةِ، لِعِلْمِهِ بِفَسَادِهَا لِلدِّينِ، وَقَدْ أَبْغَضَ اللَّهُ مَنْ أَحَبَّهَا. وَذَلِكَ اللَّبِيبُ إِذَا بُلِيَ بِالْمَذَمَّةِ أَيْقَنَ أَنَّ الَّذِي فِينَا مِنَ الْأَسْوَاءِ أَكْثَرُ مِمَّا بِهِ قَدْ ذَمَّنَا. وَأَنَّ الْإِنَابَةَ مِنْ أَسْوَائِنَا أَوْلَى بِنَا مِنَ الْوَجْدَةِ عَلَى الذَّامِّ لَنَا. فَالنَّاصِحُ الْمُهْدِي إِلَيْنَا مَعْرِفَةَ عُيُوبِنَا مُسْتَوْجِبٌ لِلْمَحَبَّةِ وَالشُّكْرِ مِنَّا.

Wa-al-midḥatu ʾabghaḍu ʾilā al-labībi mina al-madhammati, li-ʿilmihi bi-fasādihā li-al-dīni, wa-qad ʾabghaḍa Allāhu man ʾaḥabbahā. Wa-dhālika al-labību ʾidhā buliya bi-al-madhammati ʾayqana ʾanna alladhī fīnā mina al-ʾaswāʾi ʾaktharu mimmā bihi qad dhammanā. Wa-ʾanna al-ʾinābata min ʾaswāʾinā ʾawlā binā mina al-wajdati ʿalā al-dhāmmi lanā. Fa-al-nāṣiḥu al-muhdī ʾilaynā maʿrifata ʿuyūbinā mustawjibun li-al-maḥabbati wa-al-shukri minnā.

Praise is more hateful to the discerning person than blame, because he knows how it corrupts religion, and God hates those who love it. When such a person is tried with blame, he is certain that the faults within us exceed those for which he has criticized us, and that turning back from our faults is more fitting than resenting our critic. The sincere adviser who gives us knowledge of our defects deserves our love and thanks.

وَأَمَّا الْمَفْتُونُ الْعَظِيمُ فِي نَفْسِهِ فَمَا يَتَّعِظُ بِمَدْحٍ وَلَا ذَمٍّ، تَجِدُهُ يَرْتَاحُ إِلَيْهَا، وَيُحِبُّ الْمَضَرَّةَ بِدِينِهِ، وَيَتَمَعَّضُ مِنَ الْمَذَمَّةِ كَأَنَّهُ غَيْرُ مُسْتَوْجِبِهَا. وَيُبْغِضُ النَّاصِحَ الْمُهْدِيَ إِلَيْهِ عُيُوبَهُ. فَالْمَادِحُ وَالذَّامُّ يَضُرَّانِ بِدِينِ الْمُسْتَمْدِحِ وَمَا يَشْعُرُ.

Wa-ʾammā al-maftūnu al-ʿaẓīmu fī nafsihi fa-mā yattaʿiẓu bi-madḥin wa-lā dhammin, tajiduhu yartāḥu ʾilayhā, wa-yuḥibbu al-maḍarrata bi-dīnihi, wa-yatamaʿʿaḍu mina al-madhammati ka-ʾannahu ghayru mustawjibihā. Wa-yubghiḍu al-nāṣiḥa al-muhdiya ʾilayhi ʿuyūbahu. Fa-al-mādiḥu wa-al-dhāmmu yaḍurrāni bi-dīni al-mustamdiḥi wa-mā yashʿuru.

The deluded person who is great in his own eyes takes no lesson from either praise or blame. You find him delighted by praise, loving what harms his religion, and offended by blame as though he did not deserve it. He hates the sincere adviser who presents his defects to him. Both the flatterer and the critic harm the praise-seeker’s religion without his realizing it.

فَهَذَا فَضْلُ مَا بَيْنَ الرَّجُلَيْنِ: أَحَدُهُمَا يَتَمَعَّضُ مِنَ الْمَذَمَّةِ، وَهُوَ أَوْلَى النَّاسِ بِهَا. وَالْآخَرُ يَرْضَى بِالْمَذَمَّةِ وَهُوَ أَطْهَرُ النَّاسِ مِنْهَا.

Fa-hādhā faḍlu mā bayna al-rajulayni: ʾaḥaduhumā yatamaʿʿaḍu mina al-madhammati, wa-huwa ʾawlā al-nāsi bihā. Wa-al-ʾākharu yarḍā bi-al-madhammati wa-huwa ʾaṭharu al-nāsi minhā.

This is the difference between the two men: one resents blame though he deserves it more than anyone; the other accepts blame though he is the furthest from deserving it.

أَخِي: إِنْ عَقَلْتَ مَا وَصَفْتُ لَكَ وَوَعَيْتَهُ، فَإِنَّ لَكَ فِي رِعَايَةِ نَفْسِكَ وَالِاتِّعَاظِ بِمَسَاوِيكَ، وَالنَّظَرِ فِي أَحْوَالِكَ، وَالْإِنَابَةِ إِلَى مَوْلَاكَ مِنْ مَسَاوِيكَ شُغْلًا شَاغِلًا عَنِ الْوَجْدَةِ عَلَى غَيْرِكَ.

ʾAkhī: ʾin ʿaqalta mā waṣaftu laka wa-waʿaytahu, fa-ʾinna laka fī riʿāyati nafsika wa-al-ittiʿāẓi bi-masāwīka, wa-al-naẓari fī ʾaḥwālika, wa-al-ʾinābati ʾilā mawlāka min masāwīka shughlan shāghilan ʿani al-wajdati ʿalā ghayrika.

My brother, if you understand and absorb what I have described, attending to your own soul, taking a lesson from your faults, examining your condition, and turning back to your Master from your misdeeds will give you more than enough to occupy you instead of resenting others.

Source pages 187–188

فَرَاقِبِ اللَّهَ وَاحْذَرْ أَوْزَارَ الْحِقْدِ وَالْغَضَبِ عَلَى الذَّامِّ، وَتَضَرَّعْ إِلَى اللَّهِ عَزَّ وَجَلَّ فِي دَوَامِ سَتْرِهِ وَتَمَامِ النِّعْمَةِ، فَلَنْ تَزَالَ بِخَيْرٍ مَا كُنْتَ فِي كَنَفِ اللَّهِ عَزَّ وَجَلَّ، عَالِمًا بِأَيَادِيهِ، عَامِلًا فِي الشُّكْرِ لَهُ، مُعْتَرِفًا بِالْإِسَاءَةِ وَالتَّقْصِيرِ، خَاضِعًا لِلْحَقِّ، مُتَوَاضِعًا لِلَّهِ، فَإِنَّ ذَلِكَ أَبْلَغُ فِي رِضْوَانِهِ، وَأَوْصَلُ إِلَى دَرَجَةِ الثَّنَاءِ وَالْمِدْحَةِ مِنَ اللَّهِ عَزَّ وَجَلَّ وَمِنْ مَلَائِكَتِهِ فِي مَوَاقِفِ الْقِيَامَةِ وَزُمْرَةِ الْأَوْلِيَاءِ.

Fa-rāqibi Allāha wa-iḥdhar ʾawzāra al-ḥiqdi wa-al-ghaḍabi ʿalā al-dhāmmi, wa-taḍarraʿ ʾilā Allāhi ʿazza wa-jalla fī dawāmi satrihi wa-tamāmi al-niʿmati, fa-lan tazāla bi-khayrin mā kunta fī kanafi Allāhi ʿazza wa-jalla, ʿāliman bi-ʾayādīhi, ʿāmilan fī al-shukri lahu, muʿtarifan bi-al-ʾisāʾati wa-al-taqṣīri, khāḍiʿan li-al-ḥaqqi, mutawāḍiʿan li-Allāhi, fa-ʾinna dhālika ʾablaghu fī riḍwānihi, wa-ʾawṣalu ʾilā darajati al-thanāʾi wa-al-midḥati mina Allāhi ʿazza wa-jalla wa-min malāʾikatihi fī mawāqifi al-qiyāmati wa-zumrati al-ʾawliyāʾi.

Be mindful of God, and beware the burden of resenting your critic and being angry with him. Beseech God, mighty and majestic, to keep concealing your faults and to complete His blessing. You will remain well so long as you are under His protection, aware of His favors, working to thank Him, acknowledging your wrongdoing and shortcomings, yielding to the truth, and humble before God. This more fully wins His pleasure and brings you to the rank of receiving acclaim and praise from God, mighty and majestic, and His angels at the stations of the Resurrection, in the company of His friends.

Source page 188

خَبَايَا نُفُوسِ الْعَابِدِينَ عِنْدَ الْمَدْحِ وَالذَّمِّ:

Khabāyā nufūsi al-ʿābidīna ʿinda al-madḥi wa-al-dhammi:

What worshippers’ souls conceal when praised or blamed

وَسَأَصِفُ لَكُمْ فِي الْمَدْحِ وَالذَّمِّ صِفَاتٍ مِنْ خَبَايَا النُّفُوسِ مِنَ الْعَابِدِينَ بِزَعْمِهِمْ، عَسَى اللَّهُ عَزَّ وَجَلَّ أَنْ يَنْفَعَ بِمَعْرِفَتِهَا.

Wa-sa-ʾaṣifu lakum fī al-madḥi wa-al-dhammi ṣifātin min khabāyā al-nufūsi mina al-ʿābidīna bi-zaʿmihim, ʿasā Allāhu ʿazza wa-jalla ʾan yanfaʿa bi-maʿrifatihā.

I will describe for you, in relation to praise and blame, some hidden traits in the souls of those who claim to be worshippers. Perhaps God, mighty and majestic, will make knowing them beneficial.

وَذَلِكَ أَنَّ مِنْهُمْ مَنْ يَعْمَلُ بِأَنْوَاعِ الْبِرِّ لِلَّهِ، لَا يُرِيدُ بِهَا سِوَاهُ، وَلَا يُحِبُّ أَنْ يَحْمَدَهُ النَّاسُ. وَإِنْ بُلِيَ بِالْمِدْحَةِ نَفَى حُبَّهَا عَنْ قَلْبِهِ، فَهَذَا كُلُّهُ حَسَنٌ، فِيهِ دَلَائِلُ عَلَى الْإِخْلَاصِ، غَيْرَ أَنِّي أَخْشَى عَلَى الْعَابِدِ مَكَائِدَ مِنْ خَبَايَا النُّفُوسِ يَعْجِزُ مِثْلِي عَنِ الْقِيَامِ بِهَا.

Wa-dhālika ʾanna minhum man yaʿmalu bi-ʾanwāʿi al-birri li-Allāhi, lā yurīdu bihā siwāhu, wa-lā yuḥibbu ʾan yaḥmadahu al-nāsu. Wa-ʾin buliya bi-al-midḥati nafā ḥubbahā ʿan qalbihi, fa-hādhā kulluhu ḥasanun, fīhi dalāʾilu ʿalā al-ʾikhlāṣi, ghayra ʾannī ʾakhshā ʿalā al-ʿābidi makāʾida min khabāyā al-nufūsi yaʿjizu mithlī ʿani al-qiyāmi bihā.

Some of them perform all kinds of good deeds for God, seeking none but Him through them and not wanting people to praise them. If tried with praise, they drive love of it from their hearts. All this is good and shows signs of sincerity. Yet I fear for the worshipper the hidden schemes of souls, which someone like me is unable to deal with.

وَذَلِكَ أَنِّي أَحْسَبُ عَابِدَكُمْ إِذَا مُدِحَ وَعُظِّمَ لَمْ يَجِدْ فِي نَفْسِهِ [مِنَ] الْكَرَاهَةِ مِثْلَ غَمِّ الْمَذَمَّةِ. لَا. وَلَا يَجِدُ مِنِ اسْتِقْبَالِ الْمَادِحِ بِالْغَضَبِ عَلَيْهِ كَمَا يَجِدُ عَلَى الذَّامِّ.

Wa-dhālika ʾannī ʾaḥsabu ʿābidakum ʾidhā mudiḥa wa-ʿuẓẓima lam yajid fī nafsihi [mina] al-karāhati mithla ghammi al-madhammati. Lā. Wa-lā yajidu mini istiqbāli al-mādiḥi bi-al-ghaḍabi ʿalayhi ka-mā yajidu ʿalā al-dhāmmi.

I suspect that when your worshipper is praised and exalted, he does not feel within himself [an] aversion comparable to the distress of being blamed. No; nor does he greet the flatterer with the anger he feels toward the critic.

وَعَسَى أَنْ تَكُونَ مُجَالَسَةُ الْمَادِحِ وَمُكَالَمَتُهُ الدَّهْرَ، أَخَفَّ عَلَى قَلْبِ الْعَابِدِ مِنَ النَّظَرِ إِلَى الذَّامِّ وَمطاعته† إِيَّاهُ مَرَّةً وَاحِدَةً.

Wa-ʿasā ʾan takūna mujālasatu al-mādiḥi wa-mukālamatuhu al-dahra, ʾakhaffa ʿalā qalbi al-ʿābidi mina al-naẓari ʾilā al-dhāmmi wa-mṭāʿth† ʾiyyāhu marratan wāḥidatan.

Perhaps sitting and talking with the flatterer for a lifetime is easier on the worshipper’s heart than looking at the critic and [unresolved printed word concerning his dealings with him] even once.

وَعَسَى الْعَابِدُ أَنْ يَتَحَمَّلَ لِلْمَادِحِ، وَيَتَكَفَّلَ قَضَاءَ حَوَائِجِهِ [بِالْبَشَاشَةِ] وَعَسَاهُ لَا يَسْعَى لِلذَّامِّ فِي حَاجَتِهِ، وَلَا يَجُودُ لَهُ بِقِيرَاطٍ،

Wa-ʿasā al-ʿābidu ʾan yataḥammala li-al-mādiḥi, wa-yatakaffala qaḍāʾa ḥawāʾijihi [bi-al-bashāshati] wa-ʿasāhu lā yasʿā li-al-dhāmmi fī ḥājatihi, wa-lā yajūdu lahu bi-qīrāṭin,

Perhaps the worshipper takes on burdens for the flatterer and undertakes to meet his needs cheerfully [conjectural reading of a defective printed word], while doing nothing to meet the critic’s need and not generously giving him so much as a qīrāṭ.

وَعَسَى قَطِيعَةُ الذَّامِّ دَهْرَهُ أَهْوَنُ عَلَى الْعَابِدِ مِنْ هِجْرَانِ الْمَادِحِ [يَوْمًا]، وَعَسَى الْكَبِيرَةُ تَكُونُ مِنَ الْمَادِحِ أَخَفَّ عَلَى قَلْبِ الْعَابِدِ، وَالصَّغِيرَةُ مِنَ الذَّامِّ أَعْظَمُ عِنْدَ الْعَابِدِ مِنْ كَبَائِرِ الْمَادِحِ.

Wa-ʿasā qaṭīʿatu al-dhāmmi dahrahu ʾahwanu ʿalā al-ʿābidi min hijrāni al-mādiḥi [yawman], wa-ʿasā al-kabīratu takūnu mina al-mādiḥi ʾakhaffa ʿalā qalbi al-ʿābidi, wa-al-ṣaghīratu mina al-dhāmmi ʾaʿẓamu ʿinda al-ʿābidi min kabāʾiri al-mādiḥi.

Perhaps cutting off the critic for his entire life is easier for the worshipper than avoiding the flatterer for [a day]. A major sin committed by the flatterer may weigh more lightly on the worshipper’s heart, while a minor sin committed by the critic seems worse to him than the flatterer’s major sins.

وَهَذَا وَأَشْبَاهُهُ مِنْ خَبَايَا النُّفُوسِ، وَالْعَابِدُ فِي غَفْلَةٍ مِنَ الزَّلَّةِ إِمْهَالًا.

Wa-hādhā wa-ʾashbāhuhu min khabāyā al-nufūsi, wa-al-ʿābidu fī ghaflatin mina al-zallati ʾimhālan.

This and similar things are among the soul’s hidden traits, while the worshipper remains unaware of his lapse as he is granted further time [as printed].

Source pages 188–189

أَمَا بَلَغَكَ أَنَّ الْعَبْدَ لَا يَسْتَكْمِلُ حَقِيقَةَ الْإِيمَانِ حَتَّى يَكُونَ ذَامُّهُ وَمَادِحُهُ فِي الْحَقِّ عِنْدَهُ سَوَاءً، وَعَسَى لَا يُسَاوِي بَيْنَ الذَّامِّ وَالْمَادِحِ فِي الْبِرِّ وَالتَّكْرِمَةِ لَهُمَا، وَلَا يُسَاوِي لَهُمَا فِي الْوَجْدَةِ عَلَيْهِمَا. فَالْعَابِدُ مَنْقُوصٌ بِذَلِكَ عَنْ حَقِيقَةِ الصِّدْقِ وَمَا يَشْعُرُ.

ʾA-mā balaghaka ʾanna al-ʿabda lā yastakmilu ḥaqīqata al-ʾīmāni ḥattā yakūna dhāmmuhu wa-mādiḥuhu fī al-ḥaqqi ʿindahu sawāʾan, wa-ʿasā lā yusāwī bayna al-dhāmmi wa-al-mādiḥi fī al-birri wa-al-takrimati lahumā, wa-lā yusāwī lahumā fī al-wajdati ʿalayhimā. Fa-al-ʿābidu manqūṣun bi-dhālika ʿan ḥaqīqati al-ṣidqi wa-mā yashʿuru.

Have you not heard that a servant does not attain the full reality of faith until his critic and flatterer are equal in his eyes with regard to the truth? Yet perhaps he does not treat them equally in kindness and honor, or in the resentment he feels toward them. In this way the worshipper falls short of true sincerity without realizing it.

Source page 189

فَمَتَى شِئْتُمْ فَاسْأَلُوا عَابِدَكُمْ عَنْ نَفْسِهِ، وَلْيَقُلِ الْحَقَّ. هَلْ يَجِدُ لِلْمِدْحَةِ وَالتَّعْظِيمِ مِثْلَ كُرْهِهِ الْمَذَمَّةَ؟ وَهَلْ يَرْضَى بِالذِّمَّةِ كَرِضَاهُ بِالْمِدْحَةِ؟ وَهَلْ يَسْتَقْبِلُ الذَّامَّ كَمَا يَسْتَقْبِلُ الْمَادِحَ؟ وَهَلْ يَخِفُّ عَلَى قَلْبِهِ الذَّامُّ كَمَا يَخِفُّ الْمَادِحُ؟

Fa-matā shiʾtum fa-isʾalū ʿābidakum ʿan nafsihi, wa-l-yaquli al-ḥaqqa. Hal yajidu li-al-midḥati wa-al-taʿẓīmi mithla kurhihi al-madhammata? Wa-hal yarḍā bi-al-dhimmati ka-riḍāhu bi-al-midḥati? Wa-hal yastaqbilu al-dhāmma ka-mā yastaqbilu al-mādiḥa? Wa-hal yakhiffu ʿalā qalbihi al-dhāmmu ka-mā yakhiffu al-mādiḥu?

Whenever you wish, ask your worshipper about himself, and let him speak the truth. Does he feel toward praise and exaltation the same aversion he feels toward blame? Is he as content with a binding obligation [as printed] as he is with praise? Does he welcome the critic as he welcomes the flatterer? Is the critic as easy on his heart as the flatterer?

فَإِنْ زَعَمَ أَنَّ الذَّامَّ وَالْمَادِحَ يَجْرِيَانِ عِنْدَهُ مَجْرَى وَاحِدٍ، وَالْمَدْحُ وَالذَّمُّ عِنْدَهُ سَوَاءٌ، فَإِنْ جَعَلُوا فِي نَاحِيَةِ الْعَابِدِ عِصَابَةً يُعْرَفُ بِهَا وَيُشَارُ إِلَيْهِ، فَإِنَّهُ إِمَامُ زَمَانِهِ كَمَا يَزْعُمُ. وَاللَّهُ سَائِلُهُ عَنْ دَعْوَاهُ، وَعَسَى يَرْجِعُ عِنْدَ الْمُسَاءَلَةِ عَمَّا ادَّعَاهُ.

Fa-ʾin zaʿama ʾanna al-dhāmma wa-al-mādiḥa yajriyāni ʿindahu majrā wāḥidin, wa-al-madḥu wa-al-dhammu ʿindahu sawāʾun, fa-ʾin jaʿalū fī nāḥiyati al-ʿābidi ʿiṣābatan yuʿrafu bihā wa-yushāru ʾilayhi, fa-ʾinnahu ʾimāmu zamānihi ka-mā yazʿumu. Wa-Allāhu sāʾiluhu ʿan daʿwāhu, wa-ʿasā yarjiʿu ʿinda al-musāʾalati ʿammā iddaʿāhu.

If he claims that critic and flatterer receive the same treatment from him and that praise and blame are equal to him, then if people place a band at the worshipper’s side [wording unclear] by which he is recognized and pointed out, he is indeed the imam of his age, as he claims! God will question him about his claim. Perhaps, when questioned, he will retract it.

وَإِنْ أَقَرَّ عَابِدُكُمْ أَنَّ الْمِدْحَةَ وَالْمَذَمَّةَ لَا يَسْتَوِيَانِ عِنْدَهُ، فَالصِّدْقُ أَوْلَى بِهِ وَبِنَا، وَالِاعْتِرَافُ أَنْجَى لَهُ وَلَنَا، وَلِذَلِكَ الْمَادِحُ وَالذَّامُّ لَا يَسْتَوِيَانِ عِنْدَهُ وَفَّقَنَا اللَّهُ وَإِيَّاكُمْ لِلصِّدْقِ فِي جَمِيعِ الْأَحْوَالِ.

Wa-ʾin ʾaqarra ʿābidukum ʾanna al-midḥata wa-al-madhammata lā yastawiyāni ʿindahu, fa-al-ṣidqu ʾawlā bihi wa-binā, wa-al-iʿtirāfu ʾanjā lahu wa-lanā, wa-li-dhālika al-mādiḥu wa-al-dhāmmu lā yastawiyāni ʿindahu waffaqanā Allāhu wa-ʾiyyākum li-al-ṣidqi fī jamīʿi al-ʾaḥwāli.

If your worshipper admits that praise and blame are not equal to him, truthfulness better befits him and us, and admission is safer for him and us. Accordingly, the flatterer and critic are not equal to him. May God grant us and you truthfulness in every condition.

Source page 190

إِخْوَانِي: سَأَصِفُ لَكُمْ مِنْ أَحْوَالِ الصَّادِقِ عِنْدَ الْمِدْحَةِ وَالْمَذَمَّةِ صِفَاتٍ عَسَى اللَّهُ أَنْ يَنْفَعَ بِمَعْرِفَتِهَا.

ʾIkhwānī: sa-ʾaṣifu lakum min ʾaḥwāli al-ṣādiqi ʿinda al-midḥati wa-al-madhammati ṣifātin ʿasā Allāhu ʾan yanfaʿa bi-maʿrifatihā.

My brothers, I will describe some traits of the truthful person when praised or blamed. Perhaps God will make knowing them beneficial.

وَذَلِكَ أَنَّ مِنْ أَخْلَاقِ الصَّادِقِ: أَنَّ رِضَاهُ بِالْمَذَمَّةِ إِذَا صَارَتْ لَهُ حَسَنَاتٍ أَكْبَرُ مِنْ رِضَاهُ بِالْمِدْحَةِ، لِأَنَّ الْمِدْحَةَ تَضُرُّ وَلَا تَنْفَعُ.

Wa-dhālika ʾanna min ʾakhlāqi al-ṣādiqi: ʾanna riḍāhu bi-al-madhammati ʾidhā ṣārat lahu ḥasanātin ʾakbaru min riḍāhu bi-al-midḥati, li-ʾanna al-midḥata taḍurru wa-lā tanfaʿu.

One of the truthful person’s qualities is that he is more content with blame, when it becomes good deeds for him, than with praise, because praise harms and does not benefit.

مِنْ أَخْلَاقِ الصَّادِقِ: أَنْ يُشْفِقَ عَلَى الذَّامِّ وَيَرْحَمَهُ، وَيَخُصَّهُ بِالدُّعَاءِ أَكْثَرَ لِنَفْيِ الْحِقْدِ مِنْ قَلْبِهِ، وَيَتَفَضَّلَ عَلَيْهِ عِنْدَ حَاجَتِهِ. أَفَتَحْسَبُونَ عَابِدَكُمْ يَفْعَلُ ذَلِكَ؟

Min ʾakhlāqi al-ṣādiqi: ʾan yushfiqa ʿalā al-dhāmmi wa-yarḥamahu, wa-yakhuṣṣahu bi-al-duʿāʾi ʾakthara li-nafyi al-ḥiqdi min qalbihi, wa-yatafaḍḍala ʿalayhi ʿinda ḥājatihi. ʾA-fa-taḥsabūna ʿābidakum yafʿalu dhālika?

Another quality of the truthful person is to feel compassion and mercy for his critic, to single him out for more prayer in order to drive resentment from his own heart, and to be generous to him when he is in need. Do you think your worshipper does that?

وَبَعْدُ: فَإِنَّ الذَّمَّ أَوْلَى الْأَشْيَاءِ أَنْ يُحِبَّهُ الْعَابِدُ، لِأَنَّهُ يَنْفَعُهُ فِي الْآخِرَةِ، وَيَزِيدُ حَسَنَاتِهِ، وَلَا سِيَّمَا إِنْ لَمْ يَضُرَّ بِدُنْيَاهُ.

Wa-baʿdu: fa-ʾinna al-dhamma ʾawlā al-ʾashyāʾi ʾan yuḥibbahu al-ʿābidu, li-ʾannahu yanfaʿuhu fī al-ʾākhirati, wa-yazīdu ḥasanātihi, wa-lā siyyamā ʾin lam yaḍurra bi-dunyāhu.

Furthermore, blame is among the things the worshipper has most reason to love, because it benefits him in the next life and increases his good deeds, especially if it does not harm his worldly life.

وَذَلِكَ أَنَّ الْمَذَمَّةَ وَالْغِيبَةَ لَا يَنْقُصَانِ مِنْ رِزْقِهِ، بَلْ وَيَنْفَعَانِهِ فِي آخِرَتِهِ، وَيَزِيدَانِهِ فِي حَسَنَاتِهِ، وَأَحْسَبُ عَابِدَكُمْ يَقُولُ: لَا حَاجَةَ لِي فِي الْمَذَمَّةِ وَلَا فِي حَسَنَاتِهَا. فَأَيْنَ الصِّدْقُ؟

Wa-dhālika ʾanna al-madhammata wa-al-ghībata lā yanquṣāni min rizqihi, bal wa-yanfaʿānihi fī ʾākhiratihi, wa-yazīdānihi fī ḥasanātihi, wa-ʾaḥsabu ʿābidakum yaqūlu: lā ḥājata lī fī al-madhammati wa-lā fī ḥasanātihā. Fa-ʾayna al-ṣidqu?

Blame and backbiting do not diminish his provision. Rather, they benefit him in his next life and add to his good deeds. Yet I suspect your worshipper says: “I have no need for blame or the good deeds it brings.” Where, then, is truthfulness?

وَيْحَكَ فَمَا عُذْرُكَ فِي بُغْضِ الْمَذَمَّةِ النَّافِعَةِ لَكَ فِي الْآخِرَةِ؟ وَأَنْتَ تَزْعُمُ أَنَّكَ طَالِبٌ لِلْحَسَنَاتِ، وَهَذِهِ حَسَنَاتٌ لَكَ مِنْ غَيْرِ اكْتِسَابٍ وَلَا تَعَبٍ وَلَا نَصَبٍ،

Wayḥaka fa-mā ʿudhruka fī bughḍi al-madhammati al-nāfiʿati laka fī al-ʾākhirati? Wa-ʾanta tazʿumu ʾannaka ṭālibun li-al-ḥasanāti, wa-hādhihi ḥasanātun laka min ghayri iktisābin wa-lā taʿabin wa-lā naṣabin,

Have a care! What excuse have you for hating blame that benefits you in the next life? You claim to be seeking good deeds, and here are good deeds for you without earning them, without effort or fatigue.

فَإِنْ زَعَمْتَ أَنَّكَ إِنَّمَا غَضِبْتَ عَلَى الذَّامِّ الْمُغْتَابِ لِأَنَّهُ عَصَى اللَّهَ فِيمَا اغْتَابَكَ بِهِ، فَمَا تَرَى فِي النَّاسِ مَنْ هُوَ أَكْثَرُ ذُنُوبًا، وَأَعْظَمُ جُرْمًا مِنَ الَّذِي اغْتَابَكَ وَذَمَّكَ؟ وَمَا لَكَ لَا تَغْضَبُ عَلَى نَفْسِكَ إِذَا ذَمَّتْ عِبَادَ اللَّهِ؟

Fa-ʾin zaʿamta ʾannaka ʾinnamā ghaḍibta ʿalā al-dhāmmi al-mughtābi li-ʾannahu ʿaṣā Allāha fī-mā ightābaka bihi, fa-mā tarā fī al-nāsi man huwa ʾaktharu dhunūban, wa-ʾaʿẓamu jurman mina alladhī ightābaka wa-dhammaka? Wa-mā laka lā taghḍabu ʿalā nafsika ʾidhā dhammat ʿibāda Allāhi?

If you claim that you became angry with the backbiting critic only because he disobeyed God by backbiting you, do you see no one among people with more sins and greater offenses than the person who backbit and criticized you? Why do you not become angry with your own soul when it criticizes God’s servants?

وَهَذَا مِنْ خَبَايَا النُّفُوسِ وَأَنْتَ فِي غَفْلَةٍ.

Wa-hādhā min khabāyā al-nufūsi wa-ʾanta fī ghaflatin.

This is one of the soul’s hidden workings, while you remain heedless.

أَيُّهَا الْعَابِدُ: فَكُنْ عَلَى يَقِينٍ [مِنْ] أَنَّ نَفْسَكَ لِنَفْسِكَ تَغْضَبُ، وَمَنْ ذَمَّهَا امْتَعَضَتْ، وَتَعَدَّى عَلَى اللَّهِ بِغَضَبِكَ عَلَى الذَّامِّ الْمُغْتَابِ، فَتُزَادُ مِنَ اللَّهِ بُعْدًا.

ʾAyyuhā al-ʿābidu: fa-kun ʿalā yaqīnin [min] ʾanna nafsaka li-nafsika taghḍabu, wa-man dhammahā imtaʿaḍat, wa-taʿaddā ʿalā Allāhi bi-ghaḍabika ʿalā al-dhāmmi al-mughtābi, fa-tuzādu mina Allāhi buʿdan.

Worshipper, be certain [of] this: your soul grows angry for its own sake and takes offense at whoever criticizes it. You transgress against God by your anger toward the backbiting critic [the printed verbal connection is uncertain], and so you are driven still further from God.

Source page 191

أَلَا وَإِنَّ أَوْلَى الْأَشْيَاءِ بِأَنْ يُبْغِضَهُ الْعَابِدُ لِأَنَّهُ أَضَرُّ بِعِبَادَتِهِ - لَا سِيَّمَا إِنْ لَمْ تَزِدْ فِي رِزْقِهِ - تِلْكَ الْمِدْحَةُ، فَإِنَّ الْمِدْحَةَ لَا تَزِيدُ فِي الرِّزْقِ شَيْئًا، وَتَضُرُّ بِالْعِبَادَةِ.

ʾAlā wa-ʾinna ʾawlā al-ʾashyāʾi bi-ʾan yubghiḍahu al-ʿābidu li-ʾannahu ʾaḍarru bi-ʿibādatihi - lā siyyamā ʾin lam tazid fī rizqihi - tilka al-midḥatu, fa-ʾinna al-midḥata lā tazīdu fī al-rizqi shayʾan, wa-taḍurru bi-al-ʿibādati.

Take heed: what the worshipper has most reason to hate, because it is more harmful to his worship, especially if it adds nothing to his provision, is that praise. Praise adds nothing to one’s provision and harms worship.

مَا حُجَّةُ الْعَابِدِ إِذَا لَمْ يَكْرَهِ الْمِدْحَةَ؟ وَقَدْ بَلَغَنَا أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «رَأْسُ التَّوَاضُعِ أَنْ يَكْرَهَ الْمَرْءُ أَنْ يُذْكَرَ بِالْبِرِّ وَالتَّقْوَى».

Mā ḥujjatu al-ʿābidi ʾidhā lam yakrahi al-midḥata? Wa-qad balaghanā ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wa-sallama qāla: “Raʾsu al-tawāḍuʿi ʾan yakraha al-marʾu ʾan yudhkara bi-al-birri wa-al-taqwā.”

What excuse has the worshipper if he does not dislike praise? We have received a report that God’s Messenger, may God bless him and grant him peace, said: “The foundation of humility is for a person to dislike being spoken of as righteous and God-fearing.”

وَيْحَكَ أَيُّهَا الْعَابِدُ!! إِنَّ مَادِحَكَ أَحَقُّ بِالْهِجْرَانِ مِنْ ذَامِّكَ، لِأَنَّ الْمَذَمَّةَ حَسَنَاتٌ، وَالْمَادِحُ عَرَّضَكَ بِالْمِدْحَةِ لِلْفِتْنَةِ، وَعَرَّضَ عِبَادَتَكَ لِلتَّلَفِ، وَقَدْ نَهَى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْهَا فَقَالَ لِلْمَادِحِ: «وَيْحَكَ قَطَعْتَ ظَهْرَهُ فَلَوْ سَمِعَكَ - يَعْنِي الْمَمْدُوحَ - مَا أَفْلَحَ إِلَى يَوْمِ الْقِيَامَةِ».

Wayḥaka ʾayyuhā al-ʿābidu!! ʾInna mādiḥaka ʾaḥaqqu bi-al-hijrāni min dhāmmika, li-ʾanna al-madhammata ḥasanātun, wa-al-mādiḥu ʿarraḍaka bi-al-midḥati li-al-fitnati, wa-ʿarraḍa ʿibādataka li-al-talafi, wa-qad nahā rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama ʿanhā fa-qāla li-al-mādiḥi: “Wayḥaka qaṭaʿta ẓahrahu fa-law samiʿaka - yaʿnī al-mamdūḥa - mā ʾaflaḥa ʾilā yawmi al-qiyāmati.”

Have a care, worshipper! Your flatterer deserves to be avoided more than your critic, because blame brings good deeds, while the flatterer exposes you to temptation through praise and exposes your worship to destruction. God’s Messenger, may God bless him and grant him peace, forbade it, telling a man who praised someone: “Have a care! You have broken his back. If he,” meaning the man praised, “heard you, he would not prosper until the Day of Resurrection.”

فَقَوْلُهُ الْحَقُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مُشْفِقٌ عَلَيْكَ وَعَلَى عِبَادَتِكَ، فَلَمْ يَكْتَرِثِ الْمَادِحُ لِنَهْيِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِيَّاهُ عَنِ الْمِدْحَةِ وَلَمْ يُبَالِ، بَلْ لَا أَفْلَحَ أَبَدًا، فَهَذَا أَوْلَى بِالْهِجْرَانِ، إِذْ عَصَى رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ. وَأَنْتَ لَمْ تَكْتَرِثْ لِعَطَبِكَ.

Fa-qawluhu al-ḥaqqu ṣallā Allāhu ʿalayhi wa-sallama mushfiqun ʿalayka wa-ʿalā ʿibādatika, fa-lam yaktarithi al-mādiḥu li-nahyi rasūli Allāhi ṣallā Allāhu ʿalayhi wa-sallama ʾiyyāhu ʿani al-midḥati wa-lam yubāli, bal lā ʾaflaḥa ʾabadan, fa-hādhā ʾawlā bi-al-hijrāni, ʾidh ʿaṣā rasūla Allāhi ṣallā Allāhu ʿalayhi wa-sallama. Wa-ʾanta lam taktarith li-ʿaṭabika.

His words are true, and he, may God bless him and grant him peace, is concerned for you and your worship. Yet the flatterer pays no heed and gives no thought to God’s Messenger, may God bless him and grant him peace, forbidding him to praise. Indeed, may he never prosper! He has more claim to be avoided, since he has disobeyed God’s Messenger, may God bless him and grant him peace. And you have paid no heed to your own ruin.

وَأَحْسَبُكَ أَيُّهَا الْعَابِدُ تَبَرُّ وَتُكْرِمُ هَذَا الْمَادِحَ أَنْ تَمْحَقَ الْمِدْحَةُ عِبَادَتَكَ، وَعَسَاكَ لَا تُفْلِحُ مَعَ الْمِدْحَةِ أَبَدًا، وَأَنْتَ غَيْرُ مُكْتَرِثٍ، وَلَا يَرُوعُكَ قَوْلُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَلَا تَحْزَنُ.

Wa-ʾaḥsabuka ʾayyuhā al-ʿābidu tabarru wa-tukrimu hādhā al-mādiḥa ʾan tamḥaqa al-midḥatu ʿibādataka, wa-ʿasāka lā tufliḥu maʿa al-midḥati ʾabadan, wa-ʾanta ghayru muktarithin, wa-lā yarūʿuka qawlu rasūli Allāhi ṣallā Allāhu ʿalayhi wa-sallama wa-lā taḥzanu.

I suspect, worshipper, that you treat this flatterer kindly and honor him while praise wipes out your worship [the printed clause connection is unclear]. Perhaps, with praise, you will never prosper, yet you remain unconcerned. The words of God’s Messenger, may God bless him and grant him peace, neither alarm you nor make you grieve.

فَأَيْنَ الصِّدْقُ؟

Fa-ʾayna al-ṣidqu?

Where, then, is truthfulness?

وَيْحَكَ!! أَمَا بَلَغَكَ أَنَّ كَعْبًا قَالَ: لَنْ تَنَالُوا شَرَفَ الْآخِرَةِ حَتَّى تُسْقِطُوا أَنْفُسَكُمْ وَأَعْمَالَكُمْ، وَحَتَّى تَكْرَهُوا الْمِدْحَةَ وَلَا تُبَالُوا بِالْمَذَمَّةِ؟

Wayḥaka!! ʾA-mā balaghaka ʾanna Kaʿban qāla: lan tanālū sharafa al-ʾākhirati ḥattā tusqiṭū ʾanfusakum wa-ʾaʿmālakum, wa-ḥattā takrahū al-midḥata wa-lā tubālū bi-al-madhammati?

Have a care! Have you not heard that Kaʿb said: “You will not attain the honor of the next life until you cease to count yourselves and your deeds as something, and until you dislike praise and pay no heed to blame”?

Source pages 191–192

أَيُّهَا الْمَغْرُورُ الْعَابِدُ: كَفَى بِكَ جَهْلًا أَنْ تَغْضَبَ عَلَى الذَّامِّ لَكَ، وَبِاغْتِيَابِهِ لَكَ حَسَنَاتٌ، وَتُحِبَّ الْمَادِحَ وَقَدْ عَرَّضَكَ لِلتَّلَفِ، وَتَأْنَفَ مِنَ الْمَذَمَّةِ وَأَنْتَ مُسْتَوْجِبُهَا، وَالْمَذَمَّةُ تَنْفَعُكَ فِي الْآخِرَةِ وَأَنْتَ لَهَا كَارِهٌ، وَتَرْضَى بِالْمِدْحَةِ وَلَسْتَ مِنْ أَهْلِهَا وَهِيَ تَضُرُّ بِدِينِكَ. وَأَنْتَ لَا تَحْزَنُ لَهَا.

ʾAyyuhā al-maghrūru al-ʿābidu: kafā bika jahlan ʾan taghḍaba ʿalā al-dhāmmi laka, wa-bi-ightiyābihi laka ḥasanātun, wa-tuḥibba al-mādiḥa wa-qad ʿarraḍaka li-al-talafi, wa-taʾnafa mina al-madhammati wa-ʾanta mustawjibuhā, wa-al-madhammatu tanfaʿuka fī al-ʾākhirati wa-ʾanta lahā kārihun, wa-tarḍā bi-al-midḥati wa-lasta min ʾahlihā wa-hiya taḍurru bi-dīnika. Wa-ʾanta lā taḥzanu lahā.

Deluded worshipper, this is ignorance enough: you are angry with your critic, though his backbiting brings you good deeds; you love the flatterer, though he has exposed you to ruin; you disdain blame, though you deserve it. Blame benefits you in the next life, yet you dislike it. You accept praise, though you are unworthy of it and it harms your religion, and you do not grieve over it.

Source page 192

فَأَيْنَ الصِّدْقُ؟

Fa-ʾayna al-ṣidqu?

Where, then, is truthfulness?

وَيْحَكَ!! فَإِنْ زَعَمْتَ أَنَّ كَرَاهَتَكَ لِلْمَذَمَّةِ لِأَنَّكَ مِنَ الْأَسْوَاءِ طَاهِرٌ، وَأَنَّ رِضَاكَ بِالْمِدْحَةِ لِأَنَّكَ مُسْتَوْجِبُهَا، فَأَنْتَ حِينَئِذٍ أَهْلٌ أَنْ يَضْحَكَ مِنْكَ الضَّاحِكُونَ، وَيَسْتَهْزِئَ بِكَ الْمُسْتَهْزِئُونَ، وَأَنْتَ مُسْتَوْجِبٌ لِلْمَقْتِ مِنْ رَبِّكَ.

Wayḥaka!! Fa-ʾin zaʿamta ʾanna karāhataka li-al-madhammati li-ʾannaka mina al-ʾaswāʾi ṭāhirun, wa-ʾanna riḍāka bi-al-midḥati li-ʾannaka mustawjibuhā, fa-ʾanta ḥīnaʾidhin ʾahlun ʾan yaḍḥaka minka al-ḍāḥikūna, wa-yastahziʾa bika al-mustahziʾūna, wa-ʾanta mustawjibun li-al-maqti min rabbika.

Have a care! If you claim that you dislike blame because you are free of faults and accept praise because you deserve it, then you deserve to be laughed at by those who laugh and mocked by those who mock. You deserve your Lord’s loathing.

أَيُّهَا الْعَابِدُ: تَدَبَّرْ مَا وَصَفْتُ لَكَ مِنْ خَبَايَا النُّفُوسِ، هَلْ تَجِدُ شَيْئًا مِنْهَا؟ أَمْ أَنْتَ طَاهِرٌ مِنْ كُلِّهَا؟ أَمِ اجْتَمَعَتْ كُلُّهَا فِيكَ جَمِيعًا؟

ʾAyyuhā al-ʿābidu: tadabbar mā waṣaftu laka min khabāyā al-nufūsi, hal tajidu shayʾan minhā? ʾAm ʾanta ṭāhirun min kullihā? ʾAmi ijtamaʿat kulluhā fīka jamīʿan?

Worshipper, consider the soul’s hidden traits that I have described. Do you find any of them in yourself? Are you free of them all? Or have they all gathered within you together?

وَتَدَبَّرْ مَا وَصَفْنَا مِنْ أَخْلَاقِ الصَّادِقِ عِنْدَ الْمَدْحِ وَالذَّمِّ. هَلْ تَجِدُ فِيكَ شَيْئًا مِنْهَا؟ أَوْ تَزْعُمُ أَنَّكَ أَكْمَلْتَهَا كُلَّهَا؟

Wa-tadabbar mā waṣafnā min ʾakhlāqi al-ṣādiqi ʿinda al-madḥi wa-al-dhammi. Hal tajidu fīka shayʾan minhā? ʾAw tazʿumu ʾannaka ʾakmaltahā kullahā?

Consider, too, the truthful person’s qualities under praise and blame that we have described. Do you find any of them in yourself? Or do you claim to have perfected them all?

أَيُّهَا الْعَابِدُ: إِنَّكَ مِنْ فُقَرَاءِ آخِرِ الزَّمَانِ، وَمِنْ نُفَايَةِ الْأُمَّةِ، لَا أَحْسَبُكَ تَقْوَى عَلَى هِجْرَانِ الْمَادِحِ، وَالْإِحْسَانِ إِلَى الذَّامِّ.

ʾAyyuhā al-ʿābidu: ʾinnaka min fuqarāʾi ʾākhiri al-zamāni, wa-min nufāyati al-ʾummati, lā ʾaḥsabuka taqwā ʿalā hijrāni al-mādiḥi, wa-al-ʾiḥsāni ʾilā al-dhāmmi.

Worshipper, you are one of the poor of the latter days, among the community’s refuse. I do not think you have the strength to avoid the flatterer and be kind to the critic.

هَذَا وَاللَّهُ يَمُنُّ عَلَى مَنْ يَشَاءُ مِنْ عِبَادِهِ، وَإِنَّ الَّذِي وَصَفْنَا مِنْ أَخْلَاقِ الصَّادِقِ لَبَعِيدٌ عَنْ أَمْثَالِنَا، فَلَيْتَكَ أَيُّهَا الْعَابِدُ لَا تُعْجَبُ بِالتَّعْظِيمِ لَكَ وَلَا تَرْتَاحُ بِالْمَدْحِ الْبَاطِلِ.

Hādhā wa-Allāhu yamunnu ʿalā man yashāʾu min ʿibādihi, wa-ʾinna alladhī waṣafnā min ʾakhlāqi al-ṣādiqi la-baʿīdun ʿan ʾamthālinā, fa-laytaka ʾayyuhā al-ʿābidu lā tuʿjabu bi-al-taʿẓīmi laka wa-lā tartāḥu bi-al-madḥi al-bāṭili.

Yet God bestows His favor upon whichever of His servants He wills. The truthful person’s qualities that we have described are far beyond people like us. If only, worshipper, you would not grow conceited when exalted or take pleasure in false praise!

وَلَيْتَكَ لَا تَزِيدُ الْمَادِحَ مَوَدَّةً وَبِرًّا، لِإِفْرَاطِهِ فِي مَدْحِكَ.

Wa-laytaka lā tazīdu al-mādiḥa mawaddatan wa-birran, li-ʾifrāṭihi fī madḥika.

If only you would not show the flatterer more affection and kindness because he goes to excess in praising you!

وَلَيْتَ أَوْدَاجَكَ لَا تَنْتَفِخُ غَضَبًا مِنَ الْمَذَمَّةِ.

Wa-layta ʾawdājaka lā tantafikhu ghaḍaban mina al-madhammati.

If only the veins of your neck would not swell with anger at blame!

وَلَيْتَكَ تَحْقِدُ عَلَى الذَّامِّ حَتَّى تَنْتَقِمَ وَتَشْفِيَ صَدْرَكَ.

Wa-laytaka taḥqidu ʿalā al-dhāmmi ḥattā tantaqima wa-tashfiya ṣadraka.

If only you would resent the critic until you took revenge and soothed your heart [affirmative as printed].

وَإِنْ مَلَكْتَ نَفْسَكَ عَنْ ذَلِكَ فَأَنْتَ إِمَامُ زَمَانِكَ، وَوَاحِدُ دَهْرِكَ.

Wa-ʾin malakta nafsaka ʿan dhālika fa-ʾanta ʾimāmu zamānika, wa-wāḥidu dahrika.

If you restrain yourself from that, you are the imam of your age, the unique man of your time.

Source page 193

وَاعْلَمْ أَيُّهَا الْعَابِدُ: إِنْ كُنْتَ فِي الْأَصْلِ تُرِيدُ اللَّهَ عَزَّ وَجَلَّ فَأَنْتَ بَعِيدٌ عَنِ الصِّدْقِ فِي أَحْوَالِكَ.

Wa-iʿlam ʾayyuhā al-ʿābidu: ʾin kunta fī al-ʾaṣli turīdu Allāha ʿazza wa-jalla fa-ʾanta baʿīdun ʿani al-ṣidqi fī ʾaḥwālika.

Know, worshipper, that even if you fundamentally seek God, mighty and majestic, you are far from truthfulness in your actual condition.

هَيْهَاتَ مَا أَقْعَدَكَ عَنِ الصَّادِقِينَ.

Hayhāta mā ʾaqʿadaka ʿani al-ṣādiqīna.

How far away! How far you lag behind the truthful!

يَا قَوْمِ: جَاهِدُوا أَنْفُسَكُمْ عَلَى بُغْضِ الْمِدْحَةِ وَالرِّضَى بِالْمَذَمَّةِ، فَإِنَّهُ بَلَغَنَا حَدِيثٌ - إِنْ صَحَّ ذَلِكَ - مِنْ قَوْلِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - إِنَّهُ لَقَاصِمُ الظُّهُورِ لِأَمْثَالِنَا - بَلَغَنَا عَنْهُ عَلَيْهِ السَّلَامُ أَنَّهُ قَالَ:

Yā qawmi: jāhidū ʾanfusakum ʿalā bughḍi al-midḥati wa-al-riḍā bi-al-madhammati, fa-ʾinnahu balaghanā ḥadīthun - ʾin ṣaḥḥa dhālika - min qawli rasūli Allāhi ṣallā Allāhu ʿalayhi wa-sallama - ʾinnahu la-qāṣimu al-ẓuhūri li-ʾamthālinā - balaghanā ʿanhu ʿalayhi al-salāmu ʾannahu qāla:

People, struggle against yourselves to hate praise and accept blame. A report has reached us, if it is sound, from the words of God’s Messenger, may God bless him and grant him peace. It truly breaks the backs of people like us. We have received a report that he, upon him be peace, said:

«وَيْلٌ لِلصَّائِمِ، وَيْلٌ لِلْقَائِمِ، وَيْلٌ لِصَاحِبِ الصدف† إِلَّا. فَقِيلَ: إِلَّا مَنْ يَا رَسُولَ اللَّهِ؟ قَالَ: إِلَّا مَنْ تَنَزَّهَتْ نَفْسُهُ عَنِ الدُّنْيَا وَأَبْغَضَ الْمِدْحَةَ».

“Waylun li-al-ṣāʾimi, waylun li-al-qāʾimi, waylun li-ṣāḥibi al-ṣdf† ʾillā. Fa-qīla: ʾillā man yā rasūla Allāhi? Qāla: ʾillā man tanazzahat nafsuhu ʿani al-dunyā wa-ʾabghaḍa al-midḥata.”

“Woe to the one who fasts! Woe to the one who stands in prayer! Woe to the person of [unresolved printed word; parallel versions read ‘wool’], except ...” He was asked: “Except whom, Messenger of God?” He said: “Except someone whose soul has kept itself clear of this world and who hates praise.”

يَا قَوْمِ: فَمَتَى نَصِيرُ إِلَى حُبِّ الْمَذَمَّةِ وَنُبْغِضُ الْمِدْحَةَ، وَوَاللَّهِ إِنْ لَمْ نَسْلَمْ مِنْ حُبِّ الْمِدْحَةِ وَكَرَاهِيَةِ الْمَذَمَّةِ فَإِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ. نَسْأَلُهُ الْعِصْمَةَ وَالْعَفْوَ وَالصَّفْحَ وَالنَّجَاةَ. إِنَّهُ جَوَادٌ كَرِيمٌ.

Yā qawmi: fa-matā naṣīru ʾilā ḥubbi al-madhammati wa-nubghiḍu al-midḥata, wa-wa-Allāhi ʾin lam naslam min ḥubbi al-midḥati wa-karāhiyati al-madhammati fa-ʾinnā li-Allāhi wa-ʾinnā ʾilayhi rājiʿūna. Nasʾaluhu al-ʿiṣmata wa-al-ʿafwa wa-al-ṣafḥa wa-al-najāta. ʾInnahu jawādun karīmun.

People, when will we come to love blame and hate praise? By God, if we do not escape the love of praise and aversion to blame, then surely we belong to God and to Him we return. We ask Him for protection, pardon, forgiveness, and deliverance. He is bountiful and generous.

يَا قَوْمِ: فَبِمِثْلِ هَذِهِ الْآدَابِ فَتَقَرَّبُوا إِلَى اللَّهِ تَعَالَى، فَإِنَّ ذَلِكَ أَبْلَغُ فِي رِضْوَانِ اللَّهِ تَعَالَى مِنَ الْعِبَادَةِ مَعَ الْجَهْلِ بِمَا وَصَفْنَا.

Yā qawmi: fa-bi-mithli hādhihi al-ʾādābi fa-taqarrabū ʾilā Allāhi taʿālā, fa-ʾinna dhālika ʾablaghu fī riḍwāni Allāhi taʿālā mina al-ʿibādati maʿa al-jahli bi-mā waṣafnā.

People, draw near to God Most High through conduct like this. It goes further in winning God Most High’s pleasure than worship accompanied by ignorance of what we have described.

أَصْنَافُ النَّاسِ عِنْدَ الْمَدْحِ وَالذَّمِّ

ʾAṣnāfu al-nāsi ʿinda al-madḥi wa-al-dhammi

The different kinds of people when praised and blamed

إِخْوَانِي: وَبَعْدُ. فَإِنَّ النَّاسَ فِي الْمَدْحِ وَالذَّمِّ أَصْنَافٌ:

ʾIkhwānī: wa-baʿdu. Fa-ʾinna al-nāsa fī al-madḥi wa-al-dhammi ʾaṣnāfun:

My brothers, to continue: people fall into different categories in relation to praise and blame.

فَمِنْهُمْ مَنْ يَتَمَنَّى الْمِدْحَةَ وَيَعْمَلُ بِأَنْوَاعِ الْبِرِّ حِيَالَهَا، فَهَذَا هَالِكٌ أَوْ يَتُوبَ اللَّهُ عَلَيْهِ.

Fa-minhum man yatamannā al-midḥata wa-yaʿmalu bi-ʾanwāʿi al-birri ḥiyālahā, fa-hādhā hālikun ʾaw yatūba Allāhu ʿalayhi.

Some long for praise and perform all kinds of good deeds with it in view. Such a person is doomed unless God turns to him in mercy.

وَمِنْهُمْ مَنْ لَا يُرِيدُ الْمِدْحَةَ، فَإِذَا بُلِيَ بِهَا سَبَقَ السُّرُورُ إِلَيْهِ، فَجَاهَدَ عَلَى نَفْيِ ذَلِكَ مِنْ قَلْبِهِ. فَهَذَا فِي طَرِيقِ الْمُجَاهَدَةِ يَقَعُ مِرَارًا وَيَقُومُ مَرَّةً، وَيُرْجَى لَهُ الْخَيْرُ، وَهُوَ عَلَى خَطَرٍ.

Wa-minhum man lā yurīdu al-midḥata, fa-ʾidhā buliya bihā sabaqa al-surūru ʾilayhi, fa-jāhada ʿalā nafyi dhālika min qalbihi. Fa-hādhā fī ṭarīqi al-mujāhadati yaqaʿu mirāran wa-yaqūmu marratan, wa-yurjā lahu al-khayru, wa-huwa ʿalā khaṭarin.

Some do not seek praise, but when tried with it, delight rushes into them, and they struggle to drive it from their hearts. Such a person is on the path of spiritual struggle, falling many times and rising once. There is hope of good for him, but he remains in danger.

Source page 194

وَمِنْهُمْ مَنْ إِذَا بُلِيَ بِالْمِدْحَةِ لَمْ يُسَرَّ بِهَا، لِعِلْمِهِ بِضَرَرِهَا، غَيْرَ أَنَّهُ لَا يَجِدُ فِي نَفْسِهِ الْكَرَاهَةَ وَلَا الِاغْتِمَامَ لَهَا، فَهُوَ عَلَى خَيْرٍ إِنْ شَاءَ اللَّهُ، وَبَقِيَ عَلَيْهِ مِنَ الْإِخْلَاصِ بَقَايَا.

Wa-minhum man ʾidhā buliya bi-al-midḥati lam yusarra bihā, li-ʿilmihi bi-ḍararihā, ghayra ʾannahu lā yajidu fī nafsihi al-karāhata wa-lā al-ightimāma lahā, fa-huwa ʿalā khayrin ʾin shāʾa Allāhu, wa-baqiya ʿalayhi mina al-ʾikhlāṣi baqāyā.

Some, when tried with praise, take no pleasure in it because they know its harm, yet feel neither aversion to it nor distress over it. Such a person is in a good state, if God wills, but aspects of sincerity remain for him to attain.

وَمِنْهُمْ مَنْ إِذَا بُلِيَ بِالْمِدْحَةِ سَاءَتْهُ، وَكَرِهَهَا فِي نَفْسِهِ، وَعَجَزَ عَنِ الْغَضَبِ عَلَى الْمَادِحِ، فَهُوَ عَلَى خَيْرٍ، وَيُرْجَى لَهُ الْوُصُولُ إِلَى الصِّدْقِ.

Wa-minhum man ʾidhā buliya bi-al-midḥati sāʾat-hu, wa-karihahā fī nafsihi, wa-ʿajaza ʿani al-ghaḍabi ʿalā al-mādiḥi, fa-huwa ʿalā khayrin, wa-yurjā lahu al-wuṣūlu ʾilā al-ṣidqi.

Some are distressed by praise when tried with it and dislike it inwardly, but cannot bring themselves to be angry with the flatterer. Such a person is in a good state, and there is hope that he will attain truthfulness.

وَمِنْهُمْ مَنْ إِذَا بُلِيَ بِالْمِدْحَةِ غَضِبَ مِنْهَا وَوَجَدَ عَلَى الْمَادِحِ، فَهَذَا فِي بَابِ الْمِدْحَةِ عَلَى سَبِيلِ هُدًى وَبَقِيَ عَلَيْهِ فِي بَابِ الْمَذَمَّةِ بَقَايَا.

Wa-minhum man ʾidhā buliya bi-al-midḥati ghaḍiba minhā wa-wajada ʿalā al-mādiḥi, fa-hādhā fī bābi al-midḥati ʿalā sabīli hudan wa-baqiya ʿalayhi fī bābi al-madhammati baqāyā.

Some, when tried with praise, are angered by it and resent the flatterer. In the matter of praise, such a person follows a path of guidance, but things remain for him to accomplish in the matter of blame.

أَلَا وَإِنَّ النَّاسَ عِنْدَ الْمَذَمَّةِ أَصْنَافٌ:

ʾAlā wa-ʾinna al-nāsa ʿinda al-madhammati ʾaṣnāfun:

Take heed: people also fall into different categories when blamed.

فَمِنْهُمْ مَنْ إِذَا ذُمَّ غَضِبَ عَلَى الذَّامِّ وَحَقَدَ عَلَيْهِ، وَالْتَمَسَ الِانْتِقَامَ مِنْهُ، فَهَذَا مُتَحَيِّرٌ هَالِكٌ، أَوْ يَتُوبَ عَلَيْهِ.

Fa-minhum man ʾidhā dhumma ghaḍiba ʿalā al-dhāmmi wa-ḥaqada ʿalayhi, wa-iltamasa al-intiqāma minhu, fa-hādhā mutaḥayyirun hālikun, ʾaw yatūba ʿalayhi.

Some, when criticized, grow angry with the critic, harbor resentment, and seek revenge. Such a person is bewildered and doomed unless [God] turns to him in mercy.

وَمِنْهُمْ مَنْ إِذَا بُلِيَ بِالْمَذَمَّةِ يَتَمَعَّضُ مِنْ مَقَالَةِ الذَّامِّ، إِظْهَارًا لِلْوَرَعِ تَزَيُّنًا وَرِيَاءً، وَيَلْتَمِسُ لِمَا قِيلَ فِيهِ الْمَعَاذِيرَ، وَإِنَّ نِيرَانَ الْمَذَمَّةِ تَشْتَعِلُ فِي جَوْفِهِ، يَتَمَنَّى فَضَائِحَ الذَّامِّ وَبَوَارَهُ، فَهَذَا قَرِيبٌ مِنَ الْأَوَّلِ وَدُونَهُ فِي الْهَلَاكِ.

Wa-minhum man ʾidhā buliya bi-al-madhammati yatamaʿʿaḍu min maqālati al-dhāmmi, ʾiẓhāran li-al-waraʿi tazayyunan wa-riyāʾan, wa-yaltamisu li-mā qīla fīhi al-maʿādhīra, wa-ʾinna nīrāna al-madhammati tashtaʿilu fī jawfihi, yatamannā faḍāʾiḥa al-dhāmmi wa-bawārahu, fa-hādhā qarībun mina al-ʾawwali wa-dūnahu fī al-halāki.

Some, when tried with blame, take offense at the critic’s words, making a display of scrupulousness to embellish themselves and show off. They seek excuses for what has been said about them, while the fires of blame blaze within them. They wish for the critic’s disgrace and ruin. Such a person is close to the first, though below him in destruction.

وَمِنْهُمْ مَنْ إِذَا بُلِيَ بِالْمَذَمَّةِ يَتَمَعَّضُ مِنْهَا، وَيَتَجَرَّعُ مَرَارَتَهَا، خَشْيَةَ أَنْ يُصَابَ بِأَكْثَرَ مِنْهَا، وَإِنَّ بُغْضَ الْمَذَمَّةِ مُسْتَوْطِنٌ فِي قَلْبِهِ.

Wa-minhum man ʾidhā buliya bi-al-madhammati yatamaʿʿaḍu minhā, wa-yatajarraʿu marāratahā, khashyata ʾan yuṣāba bi-ʾakthara minhā, wa-ʾinna bughḍa al-madhammati mustawṭinun fī qalbihi.

Some, when tried with blame, resent it but swallow its bitterness for fear of receiving still more. Hatred of blame remains firmly lodged in their hearts.

وَمِنْهُمْ مَنْ إِذَا بُلِيَ بِالْمَذَمَّةِ كَرِهَهَا، وَوَجَدَ مِنْهَا، وَجَاهَدَ نَفْسَهُ عَلَى الصَّبْرِ عَلَيْهَا، رَغْبَةً فِي الثَّوَابِ، لَا يَحْقِدُ عَلَى مَنْ ذَمَّهُ، غَيْرَ أَنَّهُ يَسْتَثْقِلُ الذَّامَّ، فَهَذَا فِي طَرِيقِ الْمُجَاهَدَةِ يَقَعُ مِرَارًا وَيَقُومُ مَرَّةً.

Wa-minhum man ʾidhā buliya bi-al-madhammati karihahā, wa-wajada minhā, wa-jāhada nafsahu ʿalā al-ṣabri ʿalayhā, raghbatan fī al-thawābi, lā yaḥqidu ʿalā man dhammahu, ghayra ʾannahu yastathqilu al-dhāmma, fa-hādhā fī ṭarīqi al-mujāhadati yaqaʿu mirāran wa-yaqūmu marratan.

Some, when tried with blame, dislike it and are distressed by it, but struggle with themselves to endure it patiently in hope of reward. They harbor no resentment against their critic, yet find his presence burdensome. Such a person is on the path of spiritual struggle, falling many times and rising once.

وَمِنْهُمْ مَنْ إِذَا بُلِيَ بِالْمَذَمَّةِ سَبَقَ إِلَيْهِ الْكَرَاهِيَةُ، فَيَرْجِعُ وَيَتَيَقَّظُ وَيَعْلَمُ أَنَّهُ مُسْتَوْجِبُهَا فَيُسَرَّى ذَلِكَ عَنْهُ، غَيْرَ أَنَّ حَالَ الذَّامِّ فِي قَلْبِهِ بِخِلَافِ حَالِ مَنْ لَمْ يَذُمَّهُ. فَهَذَا عَلَى خَيْرٍ، وَبَقِيَ عَلَيْهِ مِنَ الصِّدْقِ بَقَايَا.

Wa-minhum man ʾidhā buliya bi-al-madhammati sabaqa ʾilayhi al-karāhiyatu, fa-yarjiʿu wa-yatayaqqaẓu wa-yaʿlamu ʾannahu mustawjibuhā fa-yusarrā dhālika ʿanhu, ghayra ʾanna ḥāla al-dhāmmi fī qalbihi bi-khilāfi ḥāli man lam yadhummahu. Fa-hādhā ʿalā khayrin, wa-baqiya ʿalayhi mina al-ṣidqi baqāyā.

For some, aversion is the first response when they are tried with blame. Then they reconsider, become alert, and recognize that they deserve it, so the feeling is dispelled. Yet the critic’s place in their hearts differs from that of someone who has not criticized them. Such a person is in a good state, but aspects of truthfulness remain for him to attain.

وَمِنْهُمْ مَنْ إِذَا بُلِيَ بِالْمَذَمَّةِ لَمْ يَكْرَهْهَا، لَكِنْ تَوَاضَعَ وَخَضَعَ لَهَا، وَأَجْرَى الذَّامَّ لَهُ وَمَنْ لَمْ يَذُمَّهُ بِمَنْزِلَةٍ وَاحِدَةٍ، فَهَذَا عَلَى الْمَحَجَّةِ يُرْجَى لَهُ الْوُصُولُ إِلَى الصِّدْقِ.

Wa-minhum man ʾidhā buliya bi-al-madhammati lam yakrahhā, lākin tawāḍaʿa wa-khaḍaʿa lahā, wa-ʾajrā al-dhāmma lahu wa-man lam yadhummahu bi-manzilatin wāḥidatin, fa-hādhā ʿalā al-maḥajjati yurjā lahu al-wuṣūlu ʾilā al-ṣidqi.

Some, when tried with blame, do not dislike it but humble themselves and yield to it, treating the critic and the person who has not criticized them equally. Such a person is on the clear road, and there is hope that he will attain truthfulness.

Source page 195

وَمِنْهُمْ مَنْ يَقُولُ فِي قَلْبِهِ الْحَقَّ، وَيَرْجِعُ بِالْبَغْضَاءِ عَلَى نَفْسِهِ، فَإِذَا بُلِيَ بِالْمَذَمَّةِ وَرَضِيَ بِهَا وَعَلِمَ أَنَّهُ أَهْلٌ لَهَا، وَلِأَكْثَرَ مِنْهَا، وَلَمَّا صُرِفَ عَنْهُ مِنْهَا، عَلِمَ أَنَّ ذَلِكَ سَتْرُ اللَّهِ، وَكَانَتِ الْمَذَمَّةُ غَنِيمَةً لَهُ، إِذْ صَارَ بِالْمَذَمَّةِ أَوْضَعَ النَّاسِ وَأَحْقَرَهُمْ عِنْدَهُمْ [وَأَنَّ ذَلِكَ] أَسْلَمُ لِدِينِهِ، وَصَارَتِ الْمَذَمَّةُ لَهُ حَسَنَاتٍ، مِنْ غَيْرِ سَعْيٍ وَلَا نَصَبٍ، فَهَذَا وَاحِدُ زَمَانِهِ.

Wa-minhum man yaqūlu fī qalbihi al-ḥaqqa, wa-yarjiʿu bi-al-baghḍāʾi ʿalā nafsihi, fa-ʾidhā buliya bi-al-madhammati wa-raḍiya bihā wa-ʿalima ʾannahu ʾahlun lahā, wa-li-ʾakthara minhā, wa-lammā ṣurifa ʿanhu minhā, ʿalima ʾanna dhālika satru Allāhi, wa-kānati al-madhammatu ghanīmatan lahu, ʾidh ṣāra bi-al-madhammati ʾawḍaʿa al-nāsi wa-ʾaḥqarahum ʿindahum [wa-ʾanna dhālika] ʾaslamu li-dīnihi, wa-ṣārati al-madhammatu lahu ḥasanātin, min ghayri saʿyin wa-lā naṣabin, fa-hādhā wāḥidu zamānihi.

Some speak the truth within their hearts and turn their hatred back upon themselves. When tried with blame, they accept it and know they deserve it and more. When some of it is turned away from them, they recognize God’s concealment. Blame becomes a gain for them: it makes them the lowest and most contemptible of people in others’ eyes, [and that] is safer for their religion. It becomes good deeds for them without striving or toil. Such a person is unique in his age.

وَبَعْدُ: فَإِنَّهُمْ جَمِيعَهُمْ يَنْتَقِلُونَ عِنْدَ الْمَدْحِ وَالذَّمِّ مِنْ حَالَةٍ إِلَى حَالَةٍ، فِي السَّاعَةِ وَالْيَوْمِ، وَالشَّهْرِ وَالسَّنَةِ. فَمُنْتَقِلٌ عَنْ حَالِهِ مُتَقَدِّمٌ مُقْبِلٌ، وَمُنْتَقِلٌ عَنْ حَالِهِ مُوَلٍّ مُدْبِرٌ.

Wa-baʿdu: fa-ʾinnahum jamīʿahum yantaqilūna ʿinda al-madḥi wa-al-dhammi min ḥālatin ʾilā ḥālatin, fī al-sāʿati wa-al-yawmi, wa-al-shahri wa-al-sanati. Fa-muntaqilun ʿan ḥālihi mutaqaddimun muqbilun, wa-muntaqilun ʿan ḥālihi muwallin mudbirun.

Furthermore, all of them move from one state to another under praise and blame, from hour to hour, day to day, month to month, and year to year. One leaves his former state by advancing and coming forward; another leaves it by turning away and retreating.

فَتَفَقَّدُوا الْإِنْصَافَ فِي أَيِّهَا تُجَاهِدُونَ أَنْفُسَكُمْ.

Fa-tafaqqadū al-ʾinṣāfa fī ʾayyihā tujāhidūna ʾanfusakum.

Examine fairness [as printed]: in which of these states are you struggling against yourselves?

وَبَلَغَنَا أَنَّ الرِّيَاءَ بِضْعٌ وَسَبْعُونَ بَابًا، وَرُوِيَ أَنَّ الرِّيَاءَ أَخْفَى مِنْ دَبِيبِ النَّمْلِ عَلَى الصَّفَاةِ، وَعَقْلِي يَقْصُرُ عَنْ دَبِيبِ النَّمْلِ، فَكَيْفَ مَا هُوَ أَخْفَى مِنْهُ؟

Wa-balaghanā ʾanna al-riyāʾa biḍʿun wa-sabʿūna bāban, wa-ruwiya ʾanna al-riyāʾa ʾakhfā min dabībi al-namli ʿalā al-ṣafāti, wa-ʿaqlī yaqṣuru ʿan dabībi al-namli, fa-kayfa mā huwa ʾakhfā minhu?

We have received a report that ostentation has seventy-odd doors. It is also reported that ostentation is more hidden than the creeping of ants over a smooth rock. My understanding falls short of perceiving the ants’ creeping; what, then, of something more hidden still?

Source page 196

وَفِيمَا وَصَفْنَا كِفَايَةٌ لِلْعَاقِلِينَ، فَكَيْفَ لِعَابِدِكُمْ أَنْ يَقُومَ بِبَعْضِ هَذَا، وَكَيْفَ [يَقُومُ] بِكُلِّ مَا وَصَفْنَا، وَهَبَ اللَّهُ لَنَا وَلَكُمُ الصِّدْقَ فِي جَمِيعِ الْأَحْوَالِ.

Wa-fī-mā waṣafnā kifāyatun li-al-ʿāqilīna, fa-kayfa li-ʿābidikum ʾan yaqūma bi-baʿḍi hādhā, wa-kayfa [yaqūmu] bi-kulli mā waṣafnā, wahaba Allāhu lanā wa-lakumu al-ṣidqa fī jamīʿi al-ʾaḥwāli.

What we have described is enough for people of understanding. How can your worshipper put even some of this into practice, let alone [practice] everything we have described? May God grant us and you truthfulness in every condition.