signs, symptoms and cures of the spiritual diseases of the heart
The root cause of all of these diseases is love of the temporal world. This is the opinion of both al-Hila̅lı̅ and Ibn 'A̅shir.
Ibn 'Aṭa̅'alla̅h, on the other hand, considered the root cause of every disease to be man's self-satisfaction.
Likewise, the root cause of all good qualities is the lack of self-satisfaction. And this conclusion is obvious
Because being [dissatisfied with oneself] prompts you to seek virtuous character and to vigilantly avoid what is inappropriate.
The origin of either of these states relates to the company one keeps [from either camp], for a man's character is that of the company he keeps.
Thus, if a man achieves any state, inevitably his companions will be affected by it.
For this reason, Luqma̅n, the full moon of wisdom, advised his son to keep close company with the people of knowledge.
He compared the effect of the reviving light of wisdom upon the heart to that of a lush downpour upon the barren earth.
The comprehensive root of the heart's diseases, according to Imam Mawlu̅d, is love of the temporal world, which he cites as the opinion of Imam al-Hila̅lı̅ and Imam Ibn 'A̅shir. Ibn 'Abba̅s said that it was covetousness (ṭama'). There are differences of opinion regarding the mother cause of diseases of the heart, but their differences are shades of understanding rather than alternate paradigms. When Imam Ibn 'A̅shir says that it is the love of power and authority, it comes down to love of the world. What is power and authority other than branches of the world?
Imam Ibn 'Aṭa̅'alla̅h, who is often quoted in this book and mentioned by name in this passage of Imam Mawlu̅d's poem, was a master of the science of the heart. His book of aphorisms is one of the most highly regarded masterpieces in Islamic spiritual tradition. His 35th aphorism in that collection reads,
The source of every disobedience, indifference, and passion is self-satisfaction. The source of every obedience, vigilance, and virtue is dissatisfaction with one's self. It is better for you to keep company with an ignorant man dissatisfied with himself than to keep company with a learned man satisfied with himself. For what knowledge is there in a self-satisfied scholar? And what ignorance is there in an unlearned man dissatisfied with himself?
Nowadays, there is an urgency to root out the feeling of shame. However, dissatisfaction with oneself is the very thing that causes people to reflect and reevaluate, which is requisite for spiritual success. Shame and dissatisfaction can be moral lifesavers. (Shame is different from low self-esteem, in which one feels contempt for himself.)
Three signs of being overly content with the soul (according to Sı̅dı̅ Aḥmad Zarru̅q):
Being sensitive to one's own rights and indifferent to the rights of others. In Islam, one's responsibilities preponderate over one's rights.
Ignoring one's own faults, as if one has none, while being preoccupied with the faults of others.
Giving oneself too much leniency.
Three signs that someone is not content with himself (according to Sı̅dı̅ Aḥmad Zarru̅q):
When a person checks himself, is self-accusing, and wary of his intentions. Joseph (peace be upon him), who was known for his exceptional purity, said, "I do not declare myself innocent, but the soul often commands evil, except upon one whom my Lord has mercy" (QUR'AN, 12:53). One should ask oneself, "Am I doing this for show or for the sake of God?"
Being careful of the blemishes of the soul. The Prophet ﷺ supplicated, "O God, do not leave me to the soul even for a blink of an eye."
Forcing the self to do difficult things, such as eating less and spending money in charity.
Being vigilant about one's own faults does not amount to self-loathing or depletion of confidence. In fact, confidence gives one the courage to find fault in oneself.
A master of any craft is not one who achieves a certain level of proficiency and stops, but one who is committed to constant improvement.
Imam Mawlu̅d says that dissatisfaction is a motivator to seek out better character. A human being is spiritually stalled as long as he is content and smug with his state. The basis of achieving good is knowing oneself. When this happens, a person becomes aware of his imperfections, minor and major, and is ashamed of them to the point he strives to replace them with generosity, agreeableness, honesty, reliability, dignity, and other noble traits.
When the mind is given the responsibility to decide upon right and wrong, it usually bases its judgment subjectively: what advances or thwarts one's whims? Our understanding of right and wrong, licit and illicit, needs a judge higher than ourselves and our whims. We are beings who have been created and, therefore, have a Creator who brought us into existence for a reason. It is His purpose and guidance that informs our sensitivity and response to right and wrong.
Imam Mawlu̅d states that diseases and blessings are related to the company one keeps. As it is said, "If you sit at the door of a tavern, you will either walk in and partake or merely smell the stench of alcohol and drunkards. But if you sit at the door of a perfumer, you will either walk in and wear the scent or at least enjoy the fragrance."
The learned are like rain that quickens a lifeless land. Sitting with esteemed company enlivens the heart and makes it more fertile for the growth of faith (ima̅n). It will take one from six detrimental things to six beneficial things:
Remember God much, and know that the Qur'an is the best of it. This rule excludes those times when other types [of remembrance] have been prescribed.
Begin by asking for forgiveness and benedictions upon [Prophet Muhammad ﷺ], our guide to all good things.
Have the same reverence [during remembrance] as you would during prayer and guard yourself from any mispronunciations, for that is among the prohibitions.
Whoever adds a long vowel, for instance, after the ha' in ila̅ha when he is saying la̅ ila̅ha illa̅ l-la̅h, or adds a vowel to the hamzah at the onset of the word
Has committed a wrong deed, according to the consensus of the righteous people. Furthermore, he has worshipped God but did so disobediently [by his neglect of tajwı̅d].
This is what has been clearly stated in [the book] al-Khazı̅nah by one whose speech has been illuminated by serenity.
It is necessary when engaged in remembrance that every letter be pronounced with precision in terms of its origin and linguistic attributes.
The most virtuous form of devotion is contemplative reflection and the best of that is annihilation of the self, which is the supreme station.
Imam Mawlu̅d speaks next of the importance of dhikr, the remembrance of God, which is vital to the cure of each disease of the heart (and society). He mentions the exceptional excellence of reciting the Qur'an. When one recites while reflecting deeply on the meaning of the words, doors of insight open and one's faith (ima̅n) grows stronger.
It is better to recite from the copy of the Qur'an itself than from memorization, since it involves the eyes, hands, and ears. Not understanding the language of the Qur'an should not bar one from receiving the blessings in this exalted practice. The only time when the Qur'an is not the preferred dhikr is when other obligations are immediately pressing.
The remembrance of God exceeds in merit even jihad, since dhikr is an end, while jihad is a means to removing aggression. It is generally known that the ends are higher than the means, for we were created to remember God, and all else that we do is in order to establish the conditions that permit this remembrance.
One of the great things about dhikr is that it is different from other acts of worship, like Pilgrimage and prayer. Remembrance is not time restricted; it is associated with all aspects of life, such as meals, getting dressed, traveling, retiring for sleep, even sexual intimacy (for which there is a known supplication), and the like. It is said that when one is in the state of remembrance, any affliction that comes to him or her raises that person's rank, and if one dies in the state of remembrance, he or she dies as a martyr. Also, if one's last words are, "There is no deity but God," he or she enters Heaven.
Imam Mawlu̅d says that in making remembrance, one should start with seeking God's forgiveness (istighfa̅r) for his or her neglect and misdeeds, past or immediate. Istighfa̅r is the process of asking God to remit our sins and cleanse us of their ill effects. One should say, for example, at least 100 times in a day "astaghfiru l-la̅h," which means, "I seek forgiveness from God." One should also begin with benedictions on the Prophet ﷺ, that is, asking God to bless him and grant him peace. Many scholars have specified benediction of the Prophet ﷺ as particularly effective because it is a prayer that is guaranteed to be answered by God.
Whoever prays for the Prophet ﷺ one time, God prays on that person ten times. The Prophet ﷺ was aware of his station as the Seal of the Prophets, and he believed in what God has revealed to him, as the Qur'an states (QUR'AN, 2:285). He was unabashed in relating to his Companions (and all the generations after them) what will be of benefit to them in this life and the next, including invoking prayers of blessing upon him. Such prayers, as he has said, shall be a light when we need light the most, in the dark grave and on the Traverse, the bridge that crosses over Hellfire, over which everyone must cross. It is also light in the heart.
When praying on the Prophet ﷺ, one should have the same reverence and comportment that one has when performing other dhikr, like having ablution (wudu̅') and facing toward the direction of Mecca (the qiblah) when possible. What is recommended for prayer (ṣala̅h) is recommended for dhikr: cleanliness, perfume, and cleaning the teeth with a tooth-stick (siwa̅k). When one says "la̅ ila̅ha illa̅ l-la̅h" (there is no deity but God), he negates polytheism and idolatry. If one says "al-ḥamdu li l-la̅h" (all praise is for God), he is reminded of the constant blessings that God has bestowed. When one says "la̅ ḥawla wa la̅ qu̅wata illa̅ billa̅h" (there is no might or power except with God), he disengages himself of any illusion of having power, for all of it is with God. When one prays on the Prophet ﷺ, it is appropriate to imagine the Prophet ﷺ teaching us guidance and the proper way to worship—essential teachings that we never would have learned had he not taught us. We must also remember God's love for him.
Imam Mawlu̅d states that when engaged in remembrance it is important to pronounce the words well and to avoid incorrect pronunciation to the best of one's ability. Mispronunciation of some words can change their meaning. When one engages in remembrance he should do so with every letter (the book Khazı̅nah al-Asra̅r by Sı̅dı̅ 'Abd Alla̅h Ould Ḥajj Ibra̅hı̅m). One should not drag his tongue lazily, especially in reciting the Qur'an. Proper pronunciation lends itself to deeper comprehension of what one is saying. For those who have difficulty in pronouncing some of the letter, they, of course, can still engage in remembrance, doing their best with matters of pronunciation.
To reflect on God's creation is known as a great act of worship, a practice that helps a person see the signs—those glimpses of the unseen purposely placed in the physical world so that we may be increased in faith and certitude. This meditative contemplation, as Imam Mawlu̅d states, is the most virtuous of devotions. Those inclined to reflection are known as people of understanding and are described as those who remember God while standing, sitting, or lying on their sides. As they reflect on the creation of the heavens and the earth, they say, "Our Lord, You have not created this in vain. Glory be to You! (QUR'AN, 3:191). This combines remembrance of God with a presence of heart and mind that augments the power of remembrance.
The objects of reflection (tafakkur) are many. One may reflect on the verses of the Qur'an. Another may reflect on the signs of God in creation or reflect on the promise of God, the reward that He guarantees believers who are patient and obedient. Such reflection creates ardent desire and hope for Paradise with its unfathomable bliss, peace, provision, landscapes, and excellent company. Likewise, one reflects on the punishment God has promised those who choose wickedness over purity, misguidance over guidance, and corruption over wholesomeness. Reflecting on the terrors of the grave and the horrors of Hell instills the kind of dread that strengthens a person's resolve to never stray from the path of God. When we reflect on all that God has given us that infinitely exceeds the measure of what we deserve, and then reflect on what little is required from us, this extinguishes self-righteousness and arrogance and increases gratitude.
People ask about those who engage in a great deal of remembrance yet neglect or ignore the obligatory rites of worship as if they have transcended the need for these rites. This is unmitigated ignorance. The first and foremost obligation on every human being is to gain knowledge. When God created us, He gave us accountability and the means and ability to carry out our responsibilities. Anyone who does not care to learn the first order of knowledge is living the life of a farm animal, a creature that does nothing but graze in this life, which is entirely insufficient in God's sight.
The scholars say that before taṣawwuf (inner sciences, Sufism), there must be sacred law. Taṣawwuf without law will lead one astray.
There is a confused sense of spirituality in which one feels he or she can attain to level of perceiving reality fully without tending to the responsibilities and obligations of the shariah. This is a misleading phenomenon that spreads because of its appeal: spiritual sensation without any moral obligation.
A Muslim tradition reports that Prophet David (peace be upon him) saw a group of men remembering God and was impressed with them, but it was revealed to him that these men were of no worth in the sight of God because if a woman had come along and offered herself to any of them, they would have accepted her offer.
We must remember that if a person has done wrong, the spiritual path is not severed. There is the recourse of seeking repentance from God. One should not confess or broadcast what he or she has done. If God has veiled one's wrongdoing, do not tear the veil down.
Therefore, there is no better treatment for the diseases of the heart than remembrance. Most of the other recommended cures either touch upon or include the remembrance of God as essential.
The best of worship occurs with the combination of speech and reflection. When practiced for a long time regularly, one achieves what is called fana̅' in Sufi terminology. When one reflects deeply, he separates himself from others and even from his own limitations.
Imam al-Junayd says that in deep spiritual practice there can be profound experiences. An example of one is a ḥa̅l, which is an overwhelming spiritual state that is uncontrollable. The scholars of this science differentiate between ḥa̅l and maqa̅m. Maqa̅m is more or less a fixed condition or station, whereas a ḥa̅l is a temporary state, a momentary burst of spiritual epiphany. For example, the station of repentance (maqa̅m al-tawbah) is one in which one cannot willingly be disobedient to God. But the ḥa̅l of repentance is when someone becomes so overwhelmed with remorse over what he had done wrong in the past, he rushes to God, the Exalted, and profoundly seeks His forgiveness with a powerful sense of God's presence. It is an inrush that comes into the heart, filling it with light and spiritual expansion. It is highest when one is not aware of himself, only of God and His attributes. This kind of extinction of the soul is caused by one's focus and heightened spiritual experience.
Our objective is not merely to go through these spiritual experiences, but to be firmly grounded in a path that takes us to the pleasure of God and salvation in the Hereafter. If one performs remembrance properly and often, things will happen to the inner self. Fana̅' is founded on the sources of Islam and the tutelage of learned people who have knowledge of both the shariah and spiritual matters. The person who is doing dhikr with reflection loses awareness of himself. There are authentic reports of the Companions of the Prophet ﷺ and other righteous people of later generations who, as they stood in prayer, were completely unaware of their surroundings.
Muslims do believe that the human being can be in a profound state of awareness of God's action in creation. The whole world is an act of God and people can go into a state of absolute witnessing where they see everything as being acts of God. They do not see otherness and thus they recognize the Reality behind it. For this reason, the believer sees good in all things, even in affliction and trial, in which there is wisdom: an opportunity to grow, purify oneself, learn patience, and draw near to God. Understanding this is the idea in witnessing God's wisdom in events of the world.
Qadi Abu̅ Bakr Ibn al-'Arabı̅ said that Satan's foremost objective with the believer is to separate him from the remembrance of God, the Exalted. But if Satan finds believers doing much remembrance, then he will try to turn them away from the remembrance of God that is taken from the Qur'an and the supplications and formulas stated by the Prophet ﷺ himself. Sı̅dı̅ Aḥmad Zarru̅q said that one should say the litanies that the Prophet ﷺ used to say, especially those that he said often. After that, preference should be given to the words of the Companions and the Successors (ta̅bi'u̅n), and then to other people if they are knowledgeable and known for their piety.
"A contented eye does not see faults" (a poet).
"Whoever sees anything good about himself has not seen the faults of his soul" (Abu̅ 'Uthma̅n).
"I never saw a fault from among the faults of humanity like the sloth of people capable of human perfection" (a poet).
"A man takes on the religion of his companion" (The Prophet ﷺ).
"The likeness of the one who remembers his Lord and one who does not remember his Lord is like the living and the dead" (The Messenger of God ﷺ).
"Make remembrance of God until they say, 'He is a mad man.'" (a hadith).
"Remember Me; I will remember you" (QUR'AN, 2:152).
"Prayer on the Messenger of God is light in this world, light in the grave, and light on the Traverse [in the Hereafter]" (The Prophet ﷺ).
"To reflect for one hour is better than a year in worship" (a hadith).
"When we are ill, we treat ourselves with Your remembrance. And when we abandon Your remembrance, we relapse into illness."