Purification of the Heart
Signs, Symptoms and Cures of
the Spiritual Diseases of the Heart
Translation and Commentary of
Imam Mawlud's Maášharat al-Qulub
by Hamza Yusuf
Displeasure with Blame
POEM VERSES 150-54
Displeasure with blame is a well-known disease of the heart.
Concern with people's opinions and desiring their praise and
displeasure at their criticisms
are a barrier from achieving the station of excellence in
worship. Overcoming that barrier is through the realization
that there is no benefit or harm unless it comes from [God],
the Possessor of all dominion, Exalted and Majestic is He.
Furthermore, what is prohibited from this disease is what
leads to the prohibited, just as Imam al-Ghazali has elaborated.
The perfection of sincerity is that you do not give notice to any
praise or blame that emanates from people.
Discussion
The next disease is the displeasure with blame. Blame is not something that we would naturally embrace. It runs against human nature to love it. But the problem is when the fear of blame is coupled with the urgent desire for praise and approval by others, which is often the case. Being concerned with "creation's opinion" places a barrier between a person and the station of ihsan, excellence in worship. ("Creation" here simply means other people, as opposed to being concerned with God's pleasure.) This is considered a disease because the result is guiding one's actions in deference to the praise of people or in an attempt to avoid their blame or disapproval, irrespective of the integrity and soundness of one's actions.
What we saw in the Companions of the Prophet pbuh was complete loyalty to the ethics of Islam. Many times they were confronted with decisions that would evoke displeasure among the people and tribes around Madinah; but they still made them in accordance to the teachings of the Prophet pbuh. The more that we worry about how our decisions will be received by men, the thicker the veil becomes with regard to God and His guidance.
Thus have We made you a middle nation, so that you may be witnesses for humankind (QURAN, 2:143), a nation that enjoins justice and reminds humanity of God's rights. When people give up enjoining what is right or even admitting that there are absolute and objective values that are not subject to the whims of mankind, then evil spreads. The best of witnesses was the Prophet pbuh, then his Companions, and then their Successors. Each generation subsequently takes on this office of witnessing, although hardly to the degree exhibited in the early generations. At the end of earthly time, the world will virtually be without witnesses to truth, and truth itself will be scarce. No one will defend it. According to Imam al-Biqa'i, one of the signs of the end of time is the giving of the world to the disbelievers, with Muslims abandoning Islam and its claim upon Muslims to defend the truth and censure what is wrong. Sidi Ahmad al-Zarruq once said, the truth has the power to penetrate the hearts of people even those whose hearts have a seal. Humanity has the right to have witnesses living among them, those who are willing to defend the truth no matter how unpopular it may be.
Imam Mawlud says that overcoming this fear of blame is through the realization that there is no benefit or harm except by God's permission and plan. This sounds familiar, since it is the recommended cure for many of the diseases discussed so far. Two of God's most excellent names are al-Nafi and al-Darr, the Giver of Benefit and the Bringer of Harm. Those are attributes of God that no one else has in the least. It is only God who can benefit and only He who can permit harm. If a person is worried about how others receive him, then he or she is not aligned with reality.
The Prophet pbuh said to Ibn Abbas, "Be mindful of God, and God will protect you. Be mindful of God, and you will find Him in front of you. If you ask, ask of God. If you seek help, seek help from God. Know that if the whole nation were to gather together to benefit you with anything, it would benefit you only with something that God had already prescribed for you. And if [the whole nation] were to gather together to harm you, it would harm you only with something that God had already prescribed for you. The pens have been lifted and the ink has dried."
This does not mean that one should be reckless with his or her safety. Nor does it mean that one should not take precaution. The Prophet pbuh in the Battle of Uhud wore two coats of mail, and none knew more of God's power and authority than he. Being aware of God's attributes does not mean that people should stop using their intellect, for we live in a world of causes. There is room for diplomacy and discretion, particularly of knowing when it is best to say the truth. This discretion, however, is not informed by the fear of blame, but rather by clarity regarding one's objectives. Wisdom is completely different from seeking the approbation of others. The Prophet pbuh said that it is the highest form of struggle (jihad) to speak the truth in the face of a tyrant.
Imam Mawlud says that the inordinate fear of blame can lead a person to engage in prohibited matters or neglect obligations. If one worries about how people will receive him when he practices his faith, this can stop him from performing obligations. The fear of blame interferes with faith. Deeds that are done for the sake of God cannot share other intentions, namely, pleasing people or seeking their favor. Doing something for the sake of God is the manifestation of strong faith. Whether someone praises you or not is entirely inconsequential.
Source: Purification of Heart
to be continued ....
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