Part 2

% Fora more detailed biography of al-Hafiz Ibn al-Jawzi, refer to: Ibn Athir’s a/- Kamil, 12/71, Sibt Ibn al-Jawzi: Mirat al-Zamén, 8/481, al-Mundhisi: al-Takmila, Biography 608, al-Bagghal: a/-Mashyakha, 140, Aba Shamma: Thail al-Randatain, 21, Ibn al-Sai: a-Jami', 9/65, Ibn Khalkan: a/-Wafaydt, 3/140, al-Dhahabi: a/- ‘bar, 4/297, Diwal al-Islam, 2/19, Tathkirat al-Huffaz, 4/1342, Siyar al-A Var alNubula’, 21/365, Ibn Kathir: al-Bidayab wa’l-Nihayah, 13/26, Yon Rajab: Thail Tabagét al-Hanabila, 1/399, al-Jazati: Ghayat wa'l-Nihayab, 1/375, Siddiq Hasan Khan: a/:Taj al Mukallal, 70, Ibn Shatti: Mukbtasar Tabagat al-Hanabila, p. 42.

Know that all that Allah has allocated for humankind is for the purpose of benefiting them; either to bring forth a benefit such as the desire for food, or to prevent a harm such as the capability of anger. That said, when the desire for food is in excess it becomes gluttony and hence, harmful. On a similar note anger when imbalanced within a person becomes mischievous.

The purpose of this book is to employ the law of soundness and correctness through the channels of the mind and the heart, and to constrain Hawa so that it does not cause harm, and to treat Hawa that has been acted upon yet opposes the law of soundness and correctness. For this reason, I have divided this book into thirty chapters.

The Virtue of the Mind

of the mind and its location , subsequently this subject

has been extensively discussed. In addition many hadiths have been narrated establishing the excellence of the mind. Some of which I have already mentioned in my book “Dispraise of Desires”, therefore I will not repeat them here rather I will mention a selection:

P EOPLE HAVE DIFFERED REGARDING the essence

The excellence of a thing is known by its fruits, and from among the fruits of the mind is knowing the Creator, may He be exalted. For the mind has contemplated the proofs [of the existence of the Creator] until it knew Him, and has contemplated the proofs of the truthfulness of the Prophets until it recognized their truthfulness. The mind has encouraged obedience to Allah and to His messengers. It has schemed to get all that is difficult to obtain, and it tamed the animals. It taught man to build ships on which he reached what the sea had prevented men from reaching, and tricked the birds of the sea until they were hunted. All of this while man’s eyes observe the consequences and work in accordance with safety

and need. Furthermore it taught man to relinquish the life of this world for the hereafter. Because of it, human beings have excellence over animals that have been prevented from having it (the mind), and it is what qualifies man for the speech of Allah and His commandments. With it, man reaches the highest ranks that his kind can reach from the good of this world and the hereafter, in both knowledge and actions.

These virtues suffice the need to delve into detail.

Dispraise of Hawa (desires)

AWA IS THE INCLINATION OF one’s nature to what He: it and that should not be criticised when what is

sought after is lawful. However, it should be dispraised when one is excessive in following Hawa. That said, when Hawa is criticised in an absolute manner, it is because most of it is either

impermissible, or because people usually interpret lawfulness, and hence indulge in it in excess.

Know that part of the inner self is intellectual, the virtue of which is wisdom, the vice of which is ignorance, part of it is elicited, the virtue of which is poignancy, the vice of which is cowardice, part of it is lustful, the virtue of which is chastity and the vice of which is unrestrained Hawa. Exhibiting patience in the face of vice is a merit of the inner self by which a person endures both goodness and evil. Therefore, whoever lacks patience and allows his //awd to lead his mind has then made the follower be followed and the led a leader. That said, it is expected that everything he desires will return to him and that he will be harmed from where he expected to benefit, he will be saddened by that which he expected happiness to come from.

Indeed human beings are favored over beastly animals with the mind (intelligence) that is designated to restrain one from following Hawa, therefore when a person does not accept the judgment of his mind and abides by the judgment of his 7Yawa, the beastly animal becomes bettet than him. From the indicative signs through which the excellence of contradicting Hawa is proven is the honoring and the superiority of hunting dogs over other dogs, which is due to their ability to contradict their Hawd and to keep what they hunt for their master out of fear of punishment or as a show of appreciation.

Know that the example of Haw is like rampant flowing water leading the ship of one’s nature. A person of sound mind should comprehend, enduring hardship when contradicting his Hawa is much easier, than enduring what comes from following it; for the least to be expected when one follows his Hand is being in a state in which one neither can enjoy it nor possess the ability to prevent oneself from following it, becoming accustomed to something allows it to become an addiction; such as those addicted to sexual intercourse or alcohol.

Contemplating these matters makes it easier for a person to reject his Hawa. From amongst what makes Hawa despicable to a person is the deep reflection of oneself, upon which one will deduce that he was not created to act in conformity with his Hawa. For a camel eats more than he does, a bird copulates more than him, and the desires of animals are unrestricted and they do not experience regret afterwards. Thus when [knowing that] the share of humans from desires is never ultimate, and when those desires were spoiled with [human’s] imperfections, accordingly humankind should know that [all these signs indicate that] they were not created to follow theit own Hawa, notwithstanding, the dispraised

Dispraise of Hawa (desires)

Hawa is, that which exceeds the limits and it is that which the mind judges as faulty, as I have already elucidated. Therefore whatever you desire of which there is a necessity to possess and that which assists the self to improve is praised rather than dispraised.

The Difference Between the Perspective of Mind and the Perspective of Hawa

ure without taking into consideration its consequences,

though one might know that this satisfaction will bring annoyance that actually exceeds it [exceeds the satisfaction] and also prevents one from attaining other similar satisfaction. Nonetheless Hawa turns one away from reflecting on all this, which makes one lower to the exact state of animals, however animals are excused because they do not observe the consequences of what they do. Hence, a wise person should not descend from a high and noble state that he is honored with, to the state of those that are low [animals], the mind should observe the consequences {of actions] one should examine the benefits and interests, since it acts as a resolute person and an advisory doctor.

| q NOW THAT HAWA CALLS TO ATTAINING pleas-

The similitude of Hand is that of an ignorant boy and a gluttonous sick person. For this reason, when the mind perceives something that differs to the Hawa’s entreaty, a wise and reasonable person should then consult his mind, particularly as he is

The Difference Between the Perspective of Mind and the Perspective...

aware that it is knowledgeable as well sincere in its advice, he should be patient upon what the mind orders him to do, because knowing the excellence of the mind is enough for him to favor it. Further if he needs additional proof of the uprightness of the mind’s decision, he should contemplate the consequences of following his Hawa such as scandalous exposure in front of people, vilification, missing virtues and good deeds. For this glory has ever deteriorated, honor has been disgraced and humiliated or a bird hunted except as a result of following Hawa?!

The proof can also be found when a person anticipates what his Hawd is calling him to prior to attaining it, he should then reflect on his state after his satisfaction has passed, he should compare this between his satisfaction and his sin for that is when he will know that he has lost double of what he has gained.

A poet said regarding this:

How much satisfaction that provoked happiness, Ended up revealing sadness and sorrows

How many desites ripped from their participants The garment of religion and virtue

Know that when a human acts in accordance to his Hawa, he will find in himself disgrace and humiliation, even if this Hawa does not harm him, that is because he feels subdued by his Hawa, but when he overcomes his Hawd he will find in himself honor and pride as he will feel triumphant and victorious. For this reason, when people see an ascetic they become amazed by him, and they would kiss his hand [to show respect] because they perceive him as a person who is strong enough to leave what they were weak in the face of and that is disobeying Hawa.

Averting Passionate Love (Yshq)

whether in their bodies, religion or both; a disease for which

Ihave composed the book ‘Dispravse of Hawa’,wherein I have listed enough cures for “shg, nonetheless, I will mention some of these cures here so as not to leave out anything that this book was intended for, therefore, I say:

I SHQ IS A DISEASE THAT HAS RUINED many people

Whoever abstains from the amalgamation [of harmful elements causing illness] by lowering his gaze, will be saved from this disease, otherwise he will be as much diseased as he who amalgamates in such harmful acts.

If he redresses this before it becomes deeply rooted, the cure might benefit him. However if he leaves it until it becomes deeply rooted the cure will be of no benefit. Know that the mete looking at what is coveted does not result in %shg, rather looking at the coveted often increases as it is aided and supported by the strength of greed, youthfulness and lust. Therefore whoever wants the cure should hasten to it before this illness becomes deeply rooted and that is by blocking the means leading to it (lowering the gaze)

Averting Passionate Love (‘Ishq)

and by enduring it with patience. For indeed self-restraint and strength are the best of cures. The best of aids in this is fear of Allah, restraining the disdainful self from the state of humiliation and remembering the inner flaws of the loved one. As Ibn Mas‘td said: “If any of you like a woman, he should remember her flaws.”