signs, symptoms and cures of the spiritual diseases of the heart
A comprehensive treatment plan for the heart's diseases is to deny the self of its desires,
Enjoin hunger, keep worship vigilance in the night, be silent, and meditate in private;
Also keep company with good people who possess sincerity, those who are emulated in their states and statements;
And, finally, take refuge in the One unto whom all affairs return. That is the most beneficial treatment for all of the previous diseases.
This must be to the point in which you are like a man drowning or someone lost in a barren desert and see no source of succor
Except from the Guardian, possessor of the greatest power. He is the One who responds to the call of the distressed.
Imam Mawlu̅d completes his discussion on the various diseases and turns his attention to a comprehensive treatment plan for the heart, which focuses on curbing the soul from its own excessive desires. To accomplish this, he states that one must engage in hunger, vigilance during the nights, silence, and meditation in private.
According to Christian tradition, the seven deadly sins comprise arrogance, anger, envy, sloth, greed, gluttony, and lust. The last two relate to one's base desires, and they are the chief desires of the soul. Gluttony and lust are founded upon natural inclinations of hunger and sexual attraction. The pathology related to them, however, pertains to excessiveness therein and satisfying one's urges in a forbidden manner.
The stomach is the source of one's primary impulse. If one can learn to control the desire for food, other issues of disciplines begin to fall into place as well, for gluttony is the fuel for lust, and fasting breaks gluttony.
It is not surprising that Imam Mawlu̅d mentions hunger first among the comprehensive treatments for the heart. Eating is one of the most abused behaviors. We are conditioned to think that hunger is sated only when we feel full.
If one wishes to enliven the heart, then one should give it time with its Lord in the stillness of the dark, even if it is only two rak'ahs. Imam Ma̅lik says to never leave the night prayer vigil even for a little time. Being consistent with the night prayer (and all other meritorious things) is important. It is better to rise at night for just ten minutes on a regular basis than to stay up for hours one night and then sleep the next night. The performance of this prayer on a patchwork basis results in little benefit. Sı̅dı̅ Aḥmad Zarru̅q said it is like "drilling here and there, never finding water anywhere."
It is not our tradition for one to be excessive in spiritual practices, such that one is deprived of sleep to the point of becoming psychotic or deprived of food to the point that one's health is damaged. On the contrary, one should learn to control the soul's desires and not be controlled by them. The Prophet ﷺ said that our bodies have rights over us: they are food, drink, and companionship.
Not all of the Companions performed the night prayer, but many did. For us, what is rational and reasonable is to have some steady practice.
The night prayer vigil, like other acts of worship, is a gift that can be taken away when, for example, the worshipper starts to backbite, gossip, slander, consume unlawful food, earn illicit wealth, and so on. One who has established an excellent regimen of worship may suddenly find oneself unable to continue. It may be that the blessing of being able to perform this righteous practice is removed because of something bad one had done. When this occurs, one should repent and strive to restore the practice. A scholar said, "I once said something about someone I should not have said, and I was deprived of the night prayer for forty days."
One should not push oneself to the point that supererogatory vigils are a chore instead of a delight. Moderation ensures consistency and, as a result, the reaching of one's destination.
The tongue is a great temptation. It is easy to say something that brings ruin upon its speaker. Learning how to control the tongue is an enormous discipline. Imam al-Sha̅fi'ı̅ said that whenever he was in a gathering and wanted to say something, he would check his soul and be sure that his intentions were pure and were not to prove himself or flaunt his knowledge. Imam al-Sha̅fi'ı̅ was a man of great intelligence and encyclopedic knowledge, yet he often enjoined silence upon himself. He once said, "I never had a debate with anyone except that I prayed to God that He make the truth appear on the tongue of my opponent so I could submit to it."
When the Prophet ﷺ spoke, he always said the truth, even in levity. He disliked verbosity and cautioned his Companions about the tongue and what it earns. If it is words for the sake of words, it is a waste of time and a sign of bad character.
Imam Mawlu̅d mentions spiritual isolation for the purpose of reflection. Some remember death through visualization, using the puissance of imagination for visualizing their bodies washed, wrapped, and lowered in the grave. Others reflect on the attributes of God, the Exalted, by methodically pondering the meanings of each of His divine names that speak of God's awesome power, knowledge, clemency, mercy, creative powers, and more.
Imam Mawlu̅d speaks of the importance of keeping the company of good people, which is God's command: "O you who believe, fear God and be among the truthful ones" (QUR'AN, 9:119). It is astonishing how people can influence others simply by being in each other's company. Imam al-Ḥadda̅d said, "The company one keeps has major effects. It may lead to either benefit and improvement or harm and corruption, depending on whether the company is that of pure and eminent people or those who are immoral and evil. This effect does not appear suddenly but is a gradual process that unfolds with time."
Sı̅dı̅ Aḥmad Zarru̅q said that one should befriend people who elevate one's station. Good company includes those who are in the state of gratitude; they are thankful for what they have and do not waste time complaining. One take on their excellent characteristics. Shaykh Ould al-Khadı̅m says that when it comes to worldly possessions, it is good to associate with people who have lesser means. The company of wealthy people opens a person up to coveting what they have. When it comes to the Hereafter, it is better to associate with people who are superior to you in their desire for and understanding of it.
Companionship yields two kinds of impact: one that drags a person down to the compost of the world and the other that points toward God, the Exalted, and an existence that lasts forever. A companion who tries to sell the ephemeral stuff of this life and makes it the substance of conversation and pursuit is dragging the soul earthward. It is better, beyond compare, to seek out the company of those who help one achieve contentment with God. When one is content, little will suffice. But without contentment, nothing suffices.
Imam Mawlu̅d says that seeking refuge with God is the most efficacious treatment for all diseases of the heart. Sı̅dı̅ Ibn 'A̅shir says, "The only real cure for all these diseases is to go to God with complete unconditional imploring." What is meant here is urgently seeking refuge in God's protection and guidance, to seek this as if one were holding onto a thread over a canyon. It is begging, which before God is honorable. There is nothing nonchalant in this act.
Imam Mawlu̅d says that one should be like a person drowning in the sea or stranded in a desert without any provision. A moment of desperation can often be the best thing that ever happens to a person.
"None of you [fully] believes until his desires are in accordance with what I have brought" (The Prophet ﷺ).
"For me to raise my hand from my plate while I am still hungry is better than the whole night in prayer" (Imam al-Qushayrı̅).
"The disbeliever eats with seven intestines, while the believer eats with one" (The Prophet ﷺ).
"Spread peace, feed needy people, and pray at night when others are asleep, and you will enter Paradise with ease" (The Prophet ﷺ).
"Take the path of ease with yourself in order for you to progress in your yearnings" (Shaykh al-Ḥabı̅b).
"A prayer performed with love is better than a thousand devoid of it" (Shaykh al-Ḥabı̅b).
"Do not take as a companion someone whose state will not elevate you and whose speech does not direct you to God" (Imam Ibn 'Aṭa̅'alla̅h).
"Anyone who tells you to indulge in the world is defrauding you" (Sı̅dı̅ Abu̅ al-Ḥasan).