Chapter on What Constitutes Hasad

from it, and when he disdained him further, that envy caused him to love that the blessing of God, exalted and mighty, be removed from him, and he was distressed to see it upon one whom he considers undeserving of it, and he disdained that one beneath him, or equal to him, or above him should possess it. So he loves that the blessing by which God favored him be removed from him, lest that person attain the station by which he would surpass him, or equal him—out of contempt for him and disdain for him—because he considers him undeserving of that blessing nor of that station.

[damaged] that he should overcome him through envy, so an impulse overcame him and overpowered him.

Chapter on What Arises from Envy, and the Love of Leadership and Station

As for leadership and station among people, it begets the rejection of truth and persistence upon falsehood in general, just as the People of the Book divided among themselves out of envy, that some of them should rise above others. Each one of them envied his companion over leadership, that it should belong to him rather than the other.

Likewise with station among people: he rejected the truth and refused to accept it, and innovated, speaking to bring people to a position that contradicts the saying of the one he envied, declaring him wrong in what he said even if it was true. He made it appear that the truth lay in someone else, in order to turn people away from him, and to extinguish his light out of envy lest his station be elevated, or so that the other would submit to him, and he would become a chief over him.

Just as the scholars of the Jews disbelieved in the Prophet ﷺ while they knew that he had come with the truth from God, exalted and mighty—out of envy, lest he be given authority over them and their leadership among the Jews would vanish, and they would become followers after they had been obeyed.

Likewise in worship: one dislikes that another assumes leadership above him and is exalted over him, so enmity falls among the people at large, and among the worshippers regarding the worshipper, out of fear that he assume leadership over him, or be above him, or that people exalt him. And he loves that God tear away his concealment, and that he disobey God, exalted and mighty, so that he be exposed thereby, and that he err before God, exalted and mighty, in his religion, and speaks against him without truth—so that no leadership be established for him and no station arise for him.

So he loves that everything which would cause the loss of leadership from him and veneration from people should befall the other.

Likewise in the matter of leadership and station among the elect — the two companions envy one another regarding love and station with the one they both accompany. One of them loves that the other should not be preferred over him in deed or in speech, so he denigrates him and lowers him. He loves that the other's cover be torn away before their companion, and that he fall into [disgrace], and that he alert him to the evil of suspicions about him, and diminish his standing, so that the other not be more beloved to him than himself, and so that love and station with him belong to him alone, to the exclusion of his companion.

Likewise, the two brave men in war — one of them backbites the other and attacks him, lest the other surpass him in station before those who know them both, so that the other would be magnified by that instead of him. So he attacks him out of hasad (envy), or makes him hateful to others, and disparages him at the time of encounter in battles.

Chapter on What Arises from Envy in the Form of Rancor, Enmity, and Hatred

As for what arises from rancor, enmity, and hatred — that is the most intense form of envy. That is what God, Exalted and Glorious, described regarding the disbelievers: their enmity and their hatred of the believers.

He said: «And when they meet you, they say, "We believe," but when they are alone, they bite their fingertips at you in rage. Say: "Die in your rage." Indeed, God is Knowing of what is in the breasts. If good touches you, it grieves them» [3:119–120]

He thus informed that they hate the believers — whatever blessing they see bestowed upon them grieves them, out of their envy, because of their hatred of them and their enmity toward them. So enmity and hatred led them to envy and malicious glee. Likewise God, Exalted and Glorious, described the hearts of those who hate.

He said: and they wish what they have been obstinate about.

Ibn Jurayj said: they wish what they had been obstinate about in their religion. Already manifest is hatred from their mouths .

And likewise His saying: «If a good thing touches you, it grieves them» [Āl ʿImrān 3:120].

It was said in the exegesis: he is the envier.

«And if a misfortune befalls you, they rejoice at it» .

So the one filled with hatred does not wish to see anyone upon whom there is a blessing from God, exalted and glorified, that He loves to be seen upon him.

The worst of states regarding those who harbor hatred: if a blessing descends upon him, it distresses him and he detests it, and if he were able to remove it from him he would, out of spite. He wishes for the one he harbors hatred toward and enmity toward calamities, and he detests whatever blessings are upon him, and he wishes them to be removed from him, and he rejoices at what befalls him of affliction or harm.

And the one who harbors hatred and enmity does not cease from hasad (envy) and gloating, except one whom God, exalted and glorified, protects. He may also violate his honor and other such things. The envy of one filled with hatred is the greatest and most severe of envy.

Chapter on Envy That Arises from Outward Love

And from the love of this world is that one desires to attain what he sees another receiving — whether from love or filial devotion from a relative or otherwise: such as a brother envying his brother for the closeness or affection of his mother or her kinship. Like brothers — they envy one another . And likewise two companions or two partners — one envies the other for what he sees of their father's love or their mother's

its righteousness, or from accompanying it, or from its evil.

And he loves that he be favored with that over others, so he envies him and falls into it, and he hates him, so as to turn the face of his father or others toward himself through righteousness and love.

And likewise, the two bitter ones and the two harmful ones:

This is as was narrated concerning the brothers of Joseph when they envied him for his father's love for him and his favoring him over them.

As in His saying: «When they said: Surely Joseph and his brother are more beloved to our father than we are, while we are a strong band. Kill Joseph or cast him to some land, so that your father's face may be free for you, and after him you will be a righteous people.» [12:8-9]

And likewise, the sons of the same mother and the sons of the paternal uncle envy one another so that one of them may gain favor over the other.

And likewise, two men upon whom a relative or someone else bestows [—] they envy each other, and each of them envies his companion, and loves that his companion's standing be diminished in the sight of the one who bestows upon her or maintains ties with her.

The hasad (envy) that arises from love of this world, such as love of dominion and honor, may reach the point where they kill one another out of envy, so that one may attain worldly dominion, or its nobility, or its honor, or its might, or the honoring by its people that his companion does not attain.

So he trades with him rather than his companion, and hires him, and he loves that his companion's customers come to him and leave his companion, and that whoever trades with him or employs him should leave him and turn to him instead. So he falls into it — into his goods or his craft [—] hating him toward the one who deals with him, so that he turns away to him and leaves him.

As for what of envy (hasad) arose from 'ujb (self-admiration), He informed us about the past nations and their statements, upon them be peace: that they said, when truth came to them: «Shall we believe in two mortals like ourselves?»

And their saying: «If you obey a mortal like yourselves, then indeed you would be losers.»

And indeed it has been reported that they were distressed that a human like them should be favored over them — «a mortal like themselves» — and their saying: «If you obey a mortal like yourselves, then indeed you would be losers» — that one who is like them in form and lineage should be favored over them. So they said in astonishment: «Has God sent a mortal as a messenger?»

And they said, in astonishment and denial that one who is like them should be favored over them: «Why was this Quran not sent down upon some great man from the two cities?»

And the first saying about [what was revealed] in the Quran: «Do you wonder that a reminder from your Lord has come to you through a man from among you?» So they rejected the truth and opposed faith, and they envied him.

Likewise, envy operates among peers and equals — in lineage, or in status, or in wealth, or in trade, or in craftsmanship, or in authority. Sons of the same mother and father envy one another, and sons of the same paternal uncle, and brothers more than anyone else besides the rest of people. Some of them envy others with enmity, yet they hardly envy strangers.

Likewise, the scholar envies the scholar, and hardly envies anyone other than him.

Likewise, the worshipper envies the worshipper, and hardly envies the scholar; rather, he submits to him and humbles himself before him. And the worshipper envies one who devotes himself in worship like him, because the scholar is not his equal, so he does not envy him.

Likewise among the people of trade: envy is quickest from the people of each trade toward those who share in it with them, to the exclusion of the rest of the merchants — like the drapers: the draper envies the draper who is his equal, and he is aggrieved and distressed by what he sees

...the management of the means of departure and resentment, as in the saying: The soul's market is only ruined by one who joins him in it from among the people of his trade. Hasad (envy) toward such a person comes more swiftly than toward one who is distant from him, even if that person is from the people of his craft.

Likewise, one who is close in kinship — envy toward him comes more swiftly than toward one who is distant from him.

Among the evidence for this is what has been reported that ʿUmar, may God be pleased with him, wrote to Abū Mūsā: "Relatives should visit one another but not be neighbors to one another."

And among that is that the people of Najrān came to ʿUmar, may God be pleased with him, and said: "We have become neighbors to one another, and what was between us has been corrupted, so remove us from our lands."

Proximity through neighborliness and the like is swifter in producing envy. Envy among peers and those of similar standing: envy of some of them toward others comes more swiftly than toward outsiders. "A people envy their scholar, yet they esteem the unfamiliar, foreign scholar," because he is not like them, and he does not rival them in lineage or neighborliness.

Among the evidence for this is what is reported that Kaʿb said to Abū Mismār al-Khawlānī: "How are you among your people?" He replied: "Obeyed." Kaʿb said: "Then you have given me the lie regarding the Torah. No wise man has ever been among a people except that they envied him and acted arrogantly toward him."

And among that is what Hishām ibn ʿUrwa narrates from his father, who said: "He used to say to us: 'O my sons...'"

It is said: "The people most disinclined toward a scholar are his own people." This may be from envy, and it may be from other causes.

A people may be disinclined toward a man out of envy for him, and the common folk among them envy the scholar out of denial and astonishment: "How can one who is like them and from among them surpass them?"

Likewise with rivals, and likewise with women who are co-wives. Among that is the saying of Umm Rūmān to ʿĀʾisha, may God be pleased with her, when the people of the slander accused her. She said: "O dear daughter, take this matter lightly upon yourself" — meaning: ease this affair upon yourself — "for rarely is there a radiant woman married to a man who has co-wives except that they speak excessively against her."

Likewise with shared matters in general — in lineage, trade, merchandise, courage,

Perhaps envy spreads quickly among them — from some of them to others — in congregation, strength, voice, deed, and knowledge, and from them to others.

These, then, are the doctrines of the enviers.

The summary of forbidden envy (hasad) is: the envier's dislike of what he sees in others of blessings (ni'am), and his love for their removal from them.

As for the type of envy that is not forbidden — except that the envier may employ some of it in what is not permissible — it is like competition (munafasa) in the good of this world and the Hereafter, and competition is: that one loves to have what he sees in others — other than what is forbidden — and to attain the like of what the other has attained, out of envy [TN: ghibta, positive emulation] of him. So he loves to be the like of him, and he dislikes being beneath him in goodness, and he does not dislike for the other what he sees in him of blessings. Rather, he dislikes for himself being diminished by being beneath him, so he loves to catch up with him, and he does not love the removal of blessings from him.

As for the miserliness of the soul (nafs) and its lack of generosity toward goodness for the servants — that is an evil of the enviers. One does not envy for a reason of enmity or anything more than that his soul does not give generously toward the servants out of stinginess before God, Exalted and Glorious. He finds grief upon his qalb (heart) if he sees a blessing in another, without any enmity that he recognizes, and it is nothing other than the miserliness of the soul, out of its reluctance that goodness should reach [others].

I said: What removes the forbidden envy in which its possessor dislikes what he sees of bounties in another and loves their removal from him?

He said: By something simple from the matter: that you know that you have been deceitful toward the one you envy among the Muslims, and you have abandoned sincere counsel to him, and you have resembled his enemies — Iblis and the disbelievers — in their love for the removal of blessings from the believers, and your dislike of what God has bestowed upon them. And that you have shown displeasure with the decree of God, Exalted and Glorious, who has apportioned [blessings] to His servants. When you know what has entered upon you of this enormous harm without any benefit in religion or worldly life —

— fearing for yourself from His anger — «if you are a believer in God, Exalted and Glorified» — that should restrain you from envy and His punishment. So why would you expose yourself to the necessity of His anger upon you without gaining any benefit in religion or worldly life? These [blessings] have become [someone else's], and they are not coming to you. Even if the blessing were removed from the one who has it, if it departed from him, it would not come to you. So this tremendous harm, which necessitates the displeasure of God, Exalted and Glorified, without any benefit in religion or worldly life, should not be pursued by one who is a believing, rational person.

And easier than all of that is [to know] that even if the one you envy were the most hateful of people to you, and the most intense of them in enmity toward you, the blessing would not be removed from him by your envying him. For if God, Exalted and Glorified, had obeyed the enviers regarding the envied, He would not have kept any blessing upon any of them. But rather He carries out His blessings and His apportionment for those He wills, and He does not look to the envy of the enviers.

And even if He did to the envied what the enviers wished, He would not have kept any blessing upon any of the Prophets — peace and blessings of God be upon them — and He would have impoverished the wealthy because of the envy of those who envy them, and He would have led the believers astray because of the disbelievers' envy of them. But envy only harms the envier, while the blessing continues upon the one whom God, Exalted and Glorified, wills to bestow it upon, remaining with him until the time that He wills and decrees, and He does not look to the envy of the enviers.

Do you not see the saying of God, Exalted and Glorified: «A party of the People of the Book wished that they could lead you astray, but they lead astray none except themselves» [Al Imran:69] .

So by their love to lead the believers astray, they went astray themselves, because that love itself was misguidance, since they loved that the believers should become misguided — and that is misguidance: to disbelieve in God, Exalted and Glorified. So whoever loves to disbelieve in God, Most High, is a disbeliever, and they increased in disbelief through their enmity toward the Prophet and the believers.

The likeness of the envier regarding one whom he bears enmity toward, or shows contempt for, or is arrogant toward, or is amazed at himself over, or considers himself superior to, is but the likeness of a man who wished to throw a stone at an enemy of his, and when he threw it at him, the stone came back upon the eye of

so he did that until «the stone returned back upon his own eye and struck it.» He repeated the throwing «and it struck him,» and the stone returned upon him and fell upon his eye — all these times he would not hit his enemy.

Likewise if he shot at him with an arrow or by other means — all of that would return upon his own eye and he would not hit his enemy.

So this one saw that it was of no use for him to throw at his enemy, and it became clear to him that he would not hit his enemy, but rather would only strike himself.

Likewise the envier: he was already in a blessing before he envied the one he envies, and that blessing was the blessing of safety from envy. So when he envied and desired the removal of the blessing from the other, the blessing that had been upon the envier was removed from him — and that is the blessing of safety from envy.

So his safety from envy is removed from him, along with his sincere counsel for the believers, and there descends upon him from what is detestable and painful the greatest of what he wished for the one he envies — while the blessing upon the envied one does not depart from him.

So if you wished for the removal of the blessing from someone other than yourself, and that what is detestable would descend upon him — the blessing does not depart from him, nor does what is detestable descend upon him by your wish. Rather, the blessing departs from you by that desire, and what is detestable descends upon you — the detestable and the pain. And perhaps Allah, Exalted and Majestic, will be wrathful with you for that.

So you have brought down upon yourself what you wished for someone else, and perhaps what befell you was greater than what you wished for him. For if you wished that the blessing of religion be removed from him and that sin descend upon him — then what you wished has already descended upon you, and you are guilty of what you wished for him.

And if you wished that a worldly blessing be removed from him and that something detestable in this world descend upon him — then you have brought down upon yourself harm greater than what you wished for him: no blessing departed from him, nor did anything detestable descend upon him, of what you wished for him.

And likewise Allah, Exalted and Majestic, said: «O people, your wrongdoing is only against yourselves» [10:23].

So is there any difference between you and the one who threw the stone at his enemy, when the stone returned upon his own eye? Rather, you are

Because when you envy him, you have exposed yourself to the wrath of God, Almighty and Glorious, and it is the greatest affliction and harm. For the blessing did not depart from him, and the punishment of sin returned upon you, and it became manifest in your eye, and so it took away your sight. And that would have been better for you, because your eye departing through death and affliction without excessiveness [would be better].

If a stone were cast upon your eye instead, it would have been better for you, because your eye would be gone through death and affliction without excess.

And the sin of envy does not decay and does not perish until God, Almighty and Glorious, stops you before it and questions you about it.

Perhaps the final catastrophe will be that God, Almighty and Glorious, becomes angry with you on its account. For it is better for you that your eye depart in this world than that you have an eye in the Hellfire, and then it is not long before He blinds it.

Anger

Which of the two is easier?

Is your condition — or the condition of one whose stone returned to his own eye and did not strike his enemy's eye — any different? For he is in harm and affliction, since the blessings did not depart from the one he envied, and the blessing that had been upon you — the soundness of your qalb (heart) from envy toward the believers — has departed from you.

So you have brought down upon yourself what you intended for another, or even more. And God, Almighty and Glorious, did not show you what He conceals, and the blessing remained upon him despite your vexation and your distress. And the harm that entered upon you in your worldly life is even greater upon you, since it did not alleviate the concern of the Hereafter, since grief descended upon your heart.

And every grief — your heart is tormented by grief over it, for God, Almighty and Glorious, bestows upon him either through obedience to Him or through worldly provision. And you are full of sorrow while he is joyful. So you have tormented yourself over the blessings of another without any benefit entering upon you. You have brought down grief upon yourself on account of another, and you have sinned and exposed yourself to punishment and chastisement. No rational person is ignorant of this description, and no person of understanding persists in envy after this description, for he reflects and comprehends what harms him, when he is a believer, and what benefits him.

Rather, even the disbelievers — if they pondered this description, it would restrain them from envy, even if they did not believe in the Resurrection and the Reckoning. For if they knew that their hearts are tormented with sorrows over the blessings of God, Almighty and Glorious, upon His creation, and the blessings upon the one who is blessed continue flowing without ceasing, and they are not given what they desired, and they torment themselves with grief —

they eat of his provision, and by it they are punished.

As for the disbeliever who does not believe in the Resurrection, this description does not restrain him from hasad (envy) except if he possessed intellect for the sake of his worldly life apart from his Hereafter. So how about one who believes in the Resurrection? And know generally that in envy there is kibr (arrogance), and that one cannot feel safe from the wrath of God, Exalted and Glorified, in that.

The first matter in that is that envy should not arise in his qalb (heart) due to its perilousness—let alone its being accepted—when he is of this station. By this he negates envy when it arises, and whoever held this as a belief, having recognized it, and was given firm resolve not to return to it, then let him be cautious of what he will encounter in the future.

And also, that you be capable of negating envy from your heart after its acceptance and its repelling when it arises in the heart:

Know generally that envy in worldly and religious matters comes from the envy of Iblis toward you. If it is a blessing of religion bestowed upon one of the believers, and the one blessed with it is above you in religion, or your equal, or below you—

If he is above you, then you should catch up to him through your deeds, so you act like his deeds or learn the like of his knowledge, out of dislike and envy, since you have missed catching up to him in knowledge or in deeds, so that you become like him. But Iblis detests that you love him and share with him in that. If you loved him for that, there would be no harm. But if you loved to become like him, he cast into your heart his envy—that is, the supplication for the removal of the blessing from him—so that you would not compete with him by the arrow of love, and thus work and knowledge would elude you. So he made him hateful to you and made the removal of blessings from him beloved to you, because he knows that if you loved him for his deeds and his knowledge, and loved the removal of the blessing from him, the dislike of his deeds and his knowledge would prevent you from catching up to him through your love, since you were incapable of that. Do you not see the saying of the Bedouin to the Prophet ﷺ when he asked about a man who loves a people—and what will join him to them? So the Prophet ﷺ said:

"A person is with whom he loves."

This is narrated from Safwan ibn [al-...]

And the Bedouin who asked him about the establishment of the Hour, and he said: "What have you prepared for it?" He said: "I have not prepared for it much prayer or fasting, but I love God and His Messenger" — meaning, [I rely] upon their obedience out of love for their obedience. The Prophet ﷺ said: "You are with the one you love."

Anas said: The Muslims did not rejoice after their Islam with a joy like their joy on that day, for he informed you that he was the most reliable thing they possessed after Islam.

And among this is the saying of Musa ibn Isa: "O Messenger of God, a man loves those who pray but does not pray, and loves those who fast but does not fast" — and he went on listing things — so the Prophet ﷺ said: "He is with the one he loves."

And a man said to ʿUmar ibn ʿAbd al-ʿAzīz: It used to be said: "If you are able to be a scholar, then be one; or a learner, then be one; and if you are unable, then love them; and if you are unable, then do not hate them." He said: "Glory be to God! Indeed God, Exalted and Majestic, has made a way out for him."

For the enemy wanted to turn you away from the most excellent of deeds, whether you were a scholar or falling short. If you were a scholar and you loved those who preceded you among the prophets and the ṣiddīqīn (the truthful ones), and you rejoiced in their obedience, you were counted with them through love, and you were with them, as the Prophet ﷺ said.

And if you were falling short in deeds and deeds eluded you, you would not have missed being with them through your love — you would join them by virtue of [that] meaning. But the enemy sought to turn you away from that out of a desire for depriving you of joining them, so he called you to hatred of their deeds, and to hatred of them, and to envying them, and to cheating them, and to the wish for the removal of acts of obedience from them. So you would miss joining the one you envied, and you would only increase in sin, and you would only increase in heedlessness regarding the dunyā (this world).

So in your situation, since joining him eluded you, you would only increase in heedlessness in your qalb (heart). But you would have been safe from sin along with what you missed of joining him. But you slumbered while he [the enemy] had you deserving destruction in what one who envied him would be saved by, and you despaired.

"If you were to mix with them in raiding, they would not have spent on you, and if you had isolated yourself from those whom I hope for, you would have acted well regarding it."

And the hadith has come:

"The people of Paradise are three: the one who does good (muhsin), the one who loves him, and the one who refrains from him."

And for you to refrain from him with wara' (scrupulous piety), Paradise becomes obligatory for you thereby.

Let the envier look upon the one who brought harm upon himself, and the one who was deprived of good — blessings were removed from him. And from his envy or his [damaged]!

Even if the envy of the envier harmed the envied one — so that he would remove blessings from him physically — harm would have entered upon you, the greatest of harm, because you would not be free from someone envying you. And if envy were to harm the envied one, then since you would not be free from an envier envying you, no blessing would remain upon you, for he would desire the removal of the blessing from you.

So if you desire that your Lord — Exalted and Majestic — not be disobeyed regarding you among the enviers, then you are most worthy not to envy, out of obedience to Him among His servants, and in gratitude to Him for that.

And even if there were nothing in envy — it would still be most fitting that you not disobey Him when He bestows His blessings upon you, while the enviers return broken in their desires, their passions and their love rejected upon them, along with the removal of blessings from them in their religion — out of grace from Him, generosity, and favor, that He not give the enviers regarding you what they desire.

Be grateful rather than envying — the envy that did not [benefit]. Be content with what He apportioned for His servants. For if the envier were in your place, your other would not have been given by it what is in you. For if you do not act thus, you have contradicted His love and opposed Him with opposition — and that is more obligatory. And there is no safety from blessings being removed from you in this world and the religion, aside from what has already been removed from you of the blessing of soundness and sincere counsel before you envied him, and what you wished upon others may befall you as punishment from God — Exalted and Majestic — because He, Most High, says:

«And the evil scheme encompasses none but its own people» [Fatir 35:43].

And that is like the schemer: when he intends to do evil to another, what he intended for another encompasses him. And likewise,

The envious one is never safe from being afflicted with calamities and the removal of blessings, just as he would wish upon the believers.

It has been narrated from some of them that he said:

"I never wished for something that belonged to ʿUthman, may God be pleased with him, except that it befell me."

Even if you do not abandon hasad (envy) out of fear of punishment in the Hereafter, then at least out of fear of its punishment in this world you should abandon envy, for there descends upon you the like of what you wished for the one you envied, and what displeases you of what God bestowed upon him — He does not bestow the like of it upon you. Since it displeases you that God favored him with what He bestowed upon him, you then fear the calamities of this world and the removal of blessings from yourself from God, Exalted and Glorious, and how much more so the punishment of the Hereafter!

And what assurance do you have against that, when God, Exalted and Glorious, has condemned it, and the Messenger has condemned it, and God, Exalted and Glorious, is wrathful and has shown wrath against those who hold it? He informs you of that in numerous places in His Book, condemning the people of envy, and informing you that it was He who divided the past nations among themselves and cast discord into their religion.

Even if you feared no punishment in the Hereafter or in this world, and there were no sin upon you in it, it would still behoove you to abandon it, since you torment your qalb (heart) with grief without ever attaining what you wished for the one you envied.

Even if you were to abandon it for no other reason than that alone, you would rightly abandon it on that account — unless you were a madman with no intellect, since you torment your heart with grief without ever obtaining what you desire.

I have explained to you these qualities by which envy is expelled, so that if your nafs (soul) is not appeased regarding the abandonment of envy by the first quality, then perhaps it will be appeased to abandon it by the second quality. And if it is not appeased by the second, then perhaps it will be appeased by the third or the fourth.

So reflect upon this and be sincere in counseling your soul, for envy encompasses the generality of people of religion and people of this world alike. I have already hastened for you some of the punishment of envy in this world: what attaches to your heart of grief, constriction of the chest, abundance of anxiety without any gain of worldly benefit, along with the loss of religion through your self-deception toward God's servants, and your displeasure with what God, Exalted and Glorious, has apportioned, and your grief at their joy.