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Contents

ACKNOWLEDGMENTS

NOTETOTHEREADER

TRANSLATOR’SINTRODUCTION

TRANSLITERATIONKEY

TRANSLATION&COMMENTARY

IntroductiontoPurification

Miserliness

Wantonness

Hatred

Iniquity

LoveoftheWorld

Envy

BlameworthyModesty

Fantasizing

FearofPoverty

Ostentation

RelyingonOtherThanGod

DispleasurewiththeDivineDecree

SeekingReputation

FalseHopes

NegativeThoughts

Vanity

Fraud

Anger

Heedlessness

Rancor

Boasting&Arrogance

DispleasurewithBlame

AntipathyTowardDeath

ObliviousnesstoBlessings

Derision

ComprehensiveTreatmentfortheHeart

BeneficialActionsforPurifyingtheHeart

TheRootofAllDiseasesoftheHeart

APPENDIXONE

APPENDIXTWO

APPENDIXTHREE

QUR’ANINDEX

SUBJECTINDEX

ABOUTTHETRANSLATOR

IntroductiontoPurification

POEMVERSES1–8

Ibeginbystartingwiththeheartofbeginnings,foritisthehighestandnoblestofbeginnings.

HavecourtesywithGod,theHighandtheMajestic,bypracticingmodestyandhumility—Dejectedoutofshameandhumilityhumbledinawe,imploringHim—

BygivingupyourdesignsforHis,emptiedofcovetousnessforwhatHisservantshave,ByhasteningtofulfillHiscommands,andbybeingwaryofthesubtleencroachmentofbadmanners.

Ifyou—thespiritualaspirant—realizeyourattributesofservitude,youwillthenbeassistedwithsomethingoftheattributesoftheEternallyBesought.Realizeyourabjectcharacterandimpoverishment,andyouwillgaindignityandwealthfromtheAll-Powerful.

Thereisnosalvationliketheheart’ssalvation,giventhatallthelimbs[andorgans]respondtoitsdesires.

Courtesy:theHeartofPurification

ImamMawlūdbeginshisArabicdidacticpoemwithaplayonwordsthatislostintranslation.“Beginning”inArabicisbad’u,andthewordfor“heart”(qalb)alsomeans,“toreversesomething.”Reversingthelettersinthewordbad’uresultsinthewordadab,whichisthetermfor“courtesy”—andthatiswherethistreatisebegins,sincecourtesyistheportaltothepurificationoftheheart.

Adab in Arabic holds several meanings, in addition to “courtesy.” Adīb (aderivativeofadab),forexample,hascometomean“aneruditeperson,someonewhoislearned,”ashighmannersandcourtesyareassociatedwithlearninganderudition.However, the ideaofcourtesy is firmlyestablishedat therootof theword adab. Imam Mawlūd starts his treatise with courtesy, since excellentbehavior and comportment are the doorkeepers to the science of spiritualpurification.OnemusthavecourtesywithregardtoGod—behaveproperlywithrespecttoHispresence—ifheorshewishestopurifytheheart.Buthowdoesoneachievethiscourtesy?ImamMawlūdmentionstworequisitequalitiesassociatedwithcourtesy:modesty(ḥayā’)andhumility(dhul).

Ḥayā’, inArabic, conveys themeaningof “shame,” though the rootwordofḥayā’iscloselyassociatedwith“life”and“living.”TheProphet stated,“Every

religionhasaqualitythatischaracteristicofthatreligion,andthecharacteristicofmyreligionisḥayā’,”aninternalsenseofshamethatincludesbashfulnessandmodesty.

As children,many of us had someone say to us at times, “Shame on you!”Unfortunately, shame has now come to be viewed as a negativeword, as if itwereapejorative.Parentsarenowoftenadvised tonevercauseachild to feelshame.Thecurrentwisdomlargelysuggeststhatadultsshouldalwaysmakethechildfeelgood,regardlessofhisorherbehavior.However,doingsoeventuallydisablesnaturallyoccurringdeterrentstomisbehavior.

Some anthropologists divide cultures into shame cultures and guilt cultures.According to thisperspective, shame isanoutwardmechanism,andguilt is aninwardonewhichalludestoahumanmechanismthatproducesstrongfeelingsofremorsewhensomeonehasdonesomethingwrong, to thepoint thatheor sheneedstorectifythematter.

Most primitive cultures are not guilt-based but are shame-based, which isrooted in the fearofbringing shameupononeself and the larger family. Islamhonorstheconceptofshameandtakesittoanotherlevelaltogether—toarankinwhichonefeelsasenseofshamebeforeGod.Whenapersonacknowledgesandrealizes thatGod is fullyawareofall thatonedoes, says,and thinks, shame iselevatedtoahigherplane,totheunseenworldfromwhichthereisnocover.Atthis level,one feelsasenseofshameevenbefore theangels.SowhileMuslimscomprise a shame-based culture, this notion transcends feeling shame beforeone’s family—whetherone’seldersorparents—andadmitsamechanismthat isnot subject to the changingnormsof human cultures. It is associatedwith theknowledge and active awareness that God is all-seeing of what one does—arealitythatispermanent.Thenurturingofthisrealizationinapersondetersonefrom engaging in acts that are displeasing and vulgar. This is the nobility ofpropheticteachings.

ImamMawlūdalsomentionsthatoneshouldhavedhul,whichliterallymeans,“being lowly,abject,orhumbled.”TheQur’anmentions thatpeoplewho incurtheangerofGodhavethisstateofhumiliationthrustuponthem.Thishumilityor humbleness assumed before God is required for courtesy. Interestingly, thewordmunkasiranistranslatedas“dejected,”thoughitliterallymeans,“broken.”ItconveysasenseofbeinghumbledinthemajesticpresenceofGod.Itreferstotheawesomerealizationthateachofus,ateverymoment,livesandactsbeforethe august presence of the Creator of the heavens and the earth, the oneGodbesideswhomthereisnopowerormightinalltheuniverse.

Whenwe seriously reflect onGod’s perfectwatch overHis creation and thecountlessblessingsHesendsdown,andthenconsiderthekindofdeedswebringbeforeHim,whatcanwepossiblyfeelexcepthumilityandshame?Thesestrongfeelings should lead us to implore God to change our state, make our desiresconsonantwithHispleasure,givingupourdesignsforGod’sdesigns.Thisispure

courtesywithrespecttoGod,arequisiteforspiritualpurification.

The Prophet said, “None of you [fully] believes until his desires are inaccordance with what I have brought.” Being aligned and at peace with theteachingsoftheProphet ,whichembodythelegacyofthepropheticteachingsofNoah,Abraham,Moses,andJesus ,entailsstrivingtofreeoneselfofgreedandrefusingtheethicofdoingsomethingforanulteriormotivethatisessentiallyselfishanddissonantwiththeteachingsofGod’sprophets .ApersonshouldnotseekanythingfromGod’sservants.Ifonewantsanything,oneshouldseekitfromGod, theSovereignof theheavensand theearth.Thebasic rule is toaskGodandthenwork;thatis,oneshouldutilizethemeans(asbāb)thatonemustuseinordertoachievesomethinginthisworld.

ImamMawlūdthensaysthatoneshouldhasten“tofulfill[God’s]command”andbe “waryof the subtle encroachmentofbadmanners,”namely, faults thatone isunawareof.Ahadithstates,“Oneofyouwill sayawordandgive itnoconsideration,thoughitwilldragtheperson[whoutteredit]throughHellfirefor70 years.” People often become so disconnected from prophetic teachings thatthey unwittingly inflict great harm upon themselves. It is comparable to aheedlesspersonwhofindshimselfindiplomaticcirclesladenwithprotocol,yethemakes horrendous breaches of protocolwithout realizing it.With regard toGod,thematterisobviouslymuchmoreserious,asone’ssoulmaybeharmedbyone’s own breaches. In this case, the protocol involves knowledge of God andwhatHehasenjoinedandproscribed.

FreedomandPurification

ImamMawlūdspeaksnextaboutfreedom,whichisachievedwhenonerealizesthe qualities of shame and humility, and empties oneself of their opposites(shamelessnessandarrogance).Withthesequalitiescometruefreedom,wealth,anddignity,whichrequiremanumissionfromthebondsofone’swhims.Peoplemayclaimtobe“free,”yettheycannotcontrolthemselvesfromgluttonyinthepresence of food or from illicit sexual relationswhen the opportunity presentsitself.Suchanotionoffreedomisdevoidofsubstance.

Freedomhasrealmeaningwhen,forexample,asituationoftemptationarisesandoneremainsGod-fearing,steadfast,andincontrolofone’sactions.Thisholdstrue even when the temptation produces flickers of desire in a person whononethelessrefrainsfromindulging.Imamal-Ghazālīspeaksatlengthaboutthedesires of our limbs and organs and refers to the stomach and the genitals asbeingthetwo“dominators”;iftheyareundercontrol,allotheraspectsofdesirearekeptincheck.Thetongueisalsoaformidableobstacle.Therearepeople,forexample,whoappearincapableofrefrainingfrombackbitingandspeakingillofothers,andtheyoftendosowithoutrealizingit.

It is common forpeople todislike impoverishmentorhumilitybecause theyperceive themas abjectness.Yet theProphet chosepoverty overwealth; he

didnothavemoneyinhishome;hedidnothavejewelry;hesleptontheflooruponabedmadeof leather thatwasstuffedwithpalmfibers;andhehad twopillowsinhisroomforguests.Inmuchoftoday’sculture,livingthiswaywouldbe considered extreme poverty. Imam Mawlūd stresses that dignity with GodcomestothosewhoarehumblebeforeHim,thosewhoplaceprimevalueonhowthey are received by theirMaker and not by how they will be judged by theephemeralnormsofpeople.Dignityandhonoraregifts; theQur’an saysaboutGod, “You exalt whomever You will, and You debase whomever You will” (3:26).Proofs of this divine law abound. There are many accounts, for example, ofpeople who were once in positions of authority and wealth but now findthemselves as paupers, completely stripped of their former glory, reduced, inmany instances, towards of the state.God is powerful over all things, and allgood,authority,andprovisionareinHishand,notours.

From this, we derive an important principle: if one ignobly pursues anattribute,heorshewillbedonnedwithitsopposite.Godhumblesandhumiliatesthehaughtyones,thosewhoarrogantlyseekoutrankandglorybeforetheeyesofpeople.TheQur’angivestheexamplesofPharaohandKorahandtheirabjectfallanddisgrace.Conversely,ifoneishumblebeforeGod,Hewillrenderhimorherhonorable.

ImamMawlūdgoeson to explain that there isno salvation “like theheart’ssalvation,given thatall the limbs [andorgans] respond to itsdesires.” Ifone’sheart is safe, so too are the limbs and organs, for they carry out the deedsinspiredby theheart.The limbsandorgansof thecorruptbecome instrumentsthroughwhichcorruptionisspread,as theQur’anstates:“Today,Weshallsetaseal upon their mouths; and their hands will speak to Us and their feet shall bearwitnesstowhattheyhaveearned”(QUR’AN,36:65);“Andspend[ontheneedy]intheway of God. And do not throw yourselves into ruin by your own hands” (Qur’an,2:195);“AndWeshallsay,‘Tastethechastisementofburning!Thatisforwhatyourhands have forwarded [for yourselves]. And God never wrongs [His] servants’”(Qur’an,3:181–82);“Theyshallhaveimmensetormentonthedaywhentheirtonguesandtheirhandsandtheirlegsbearwitnessagainstthemforwhattheyhadbeendoing”(QUR’AN,24:23–24).

Accordingtoahadith,thetongueisthe“interpreteroftheheart.”Hypocrisyiswretchedbecausethehypocritesayswithhistonguewhatisnotinhisheart.Hewrongs his tongue and oppresses his heart. But if the heart is sound, thecondition of the tongue follows suit.We are commanded to be upright in ourspeech,whichisagaugeoftheheart’sstate.Accordingtoaprophetictradition,eachmorning,when the limbs and organs awaken in the spiritualworld, theyshudderandsaytothetongue,“FearGodconcerningus!Forifyouareupright,thenweareupright;andifyoudeviate,wetoodeviate.”Engagingintheregularremembrance ofGod (dhikr) safeguards the tongue and replaces idle talkwithwordsandphrasesthatraiseoneinhonor.Thetongueisessentialindeveloping

courtesywithGod,whichisthewholepointofexistence.POEMVERSES9–15

Afterfirmlygraspingthisfoundation,thenmasteringtheheart’sinfirmitiesisthesecondstage,Knowledgeof theheart’sailments,whatcauseseachof themandwhat removes them, isanobligationoneveryone.

Thisistherulingofal-Ghazālī.However,thisdoesnotapplytoonewhowasalreadygrantedasoundheart,Asscholarsotherthanal-Ghazālīopine,foral-Ghazālīreckonedtheheart’sillnessesasinherent

Tohumanity.Othersdeemedthempredominantinman—notqualitiesnecessarilyinherenttohisnature.Butknowthatobliterationof thesediseasesuntilno trace remains isbeyond thecapacityofhumanbeings.Nonetheless,hereIgiveyouwhatyouneedtoknowoftheirdefinitions,etiologies,andcures.

ThePurificationProcess

Purifying the heart is a process. First, one must understand the necessity ofhaving courtesywith God and the importance of fulfilling its requirements, asnotedabove.Second,onemustbeawareofthediseasesoftheheart—awareoftheir existence, their ailments, and the deleterious complications and troublesthat ensue from them, and recognize that these diseases prevent one fromattainingthiscourtesy.Knowledgeofthediseasesoftheheart,theircauses,andhowtoremovethemisanobligationoneverysaneadulthumanbeing.

ImamMawlūd cites Imamal-Ghazālī (an eleventh centurymaster scholar ofthescienceofpurification)holdingthepositionthatitisindeedanobligationoneveryonetolearnabouttheailmentsoftheheartandtheircures.ImamMawlūdthen states that some scholars hold that this is not an obligation per se foreveryone,particularly forapersonwhohasalreadybeenblessedwitha soundheartandhasbeensparedthesemaladies.Imamal-Ghazālīdissentsandsaysthatthese diseases are inherent to the human condition. One can observe, forexample,greed,jealousy,hatred,andthelikeinchildren,thoughthediseasesdonot necessarily endure. But how does this compare with “Original Sin,” theChristianconceptwhichstatesthatpeoplearecorruptbynature?

Inshort,thoughMuslimscholarsofthecaliberofImamal-Ghazālīdosaythatdiseasesoftheheartarerelatedtohumannature,theywouldalsosaythatthismanifestsitselfashumaninclination.However,Muslimsdonotbelievethatthisinclination is a result of Adam’s wrongdoing or that Adam brought uponhimself,andtransferredtohisdescendants,apermanentstateofsinthatcanonlybeliftedbysacrificialblood.AdamandEveerred,nodoubt,buttheythenturnedinpenitencetoGod,andGodacceptedtheirrepentanceandforgavethemboth.ThisisthenatureofGod’sforgiveness.Therewasnoblemishpassedontotheirprogeny.TheQur’andeclaresthatnosoulbearstheburdenofsinofanothersoul(QUR’AN,6:164).However,thisfactdoesnotnegatetheexistenceofbaseinstinctsamonghumans.

Thismatterrelates to the fact that theheart isaspiritualorgan.Theunseen

aspectoftheheartcontainsabadseedthathasthepotentialofbecominglikeacancerthatcanmetastasizeandovertaketheheart.Thebacteriumresponsiblefortuberculosis,forexample,liveslatentinthelungsofmillionsofpeople.Whenitscarriers ageor succumb toanotherdisease thatweakens their immune system,tuberculosismaystarttoemerge.Thisanalogyillustratesthatthereisadormantelementinthehumanheartthat, ifnurturedandallowedtogrow,candamagethe soul and eventually destroy it. TheProphet stated, “If the sonofAdamsins,ablackspotappearsintheheart.Andifthepersonrepents,itiserased.Butifhedoesnot,itcontinuestogrowuntilthewholeheartbecomespitchblack.”(Incidentally,thisnotionofassociatingthecolorblackwithsinisnotracistinitsorigins.Theattributionhasbeenlongused,evenamongblackAfricanswhorefertoapersonwhoiswretchedas“black-hearted.”TheQur’ansaysaboutsuccessfulpeopleontheDayofJudgmentthattheir“facesbecomewhite”(3:106).Thisdoesnotmean“white”asahueofskin;ratheritreferstolightandbrightness,whichare spiritual descriptions not associated with actual color. A black person canhavespiritual light inhis face,andawhitepersoncanhavedarkness,andviceversa,dependingonone’sspiritualandmoralcondition.)

Imam al-Ghazālī considers ailments of the heart to be part of the Adamicpotential.Hebelievesoneisobligedtoknowthisabouthumannatureinordertobeprotected.Otherscholarssimplyconsidertheseailmentstobepredominantinman;thatis,mostpeoplehavethesequalities,butnotnecessarilyeverybody.

ItisinterestingthatImamMawlūdsaysitisimpossibletoridoneselfofthesediseases completely. This implies that purification is a lifelong process, notsomethingthatisappliedonceandthenforgotten.Purityofheartneversurvivesapassiverelationship.Onemustalwaysguardhisorherheart.

Thereisawell-knownhadithwhichstatesthateverychildisborninthestateof fiṭrah. Many Muslims translate this into English as, “Every child is born aMuslim.”However, thehadith says, “fiṭrah,”whichmeans that people are borninclinedtofaith,withanintuitiveawarenessofdivinepurposeandanaturebuilttoreceivethepropheticmessage.Whatremainsthenistonurtureone’sfiṭrahandcultivatethisinclinationtofaithandpurityofheart.

Miserliness

POEMVERSES16–25

Now then: the refusal to give what is obliged according to sacred law or to virtuousmerit is theessenceofmiserliness,whichismentioned[amongthediseasesoftheheart].Asfortheobligationsofsacredlaw,theyaresuchthingsaszakat,supportingone’sdependents,rightsdue toothers,andrelieving thedistressed.Examplesof[virtuousmerit] includenotnitpickingovertrivialities.

Avoidingthisisevenmoreimportantwithrespecttoaneighbor,arelative,orawealthyperson;Orwhen hosting guests; or concerning something inwhich such behavior is inappropriate, such aspurchasingaburialshroudorasacrificialanimal,orpurchasingsomethingyouintendtodonatetotheneedy.

Thusonewhomakesmattersdifficultforonewhoserightsclearlyrenderthisinappropriatetodoso,suchasaneighbor,hasindeedtornawaytheveilsofdignity.Thisisasthemajesticandguidingsageshavestated.Thisiscomparabletoonewhofulfillshisobligationswithoutgoodcheerorwhospendsfromtheleastofwhathepossesses.

Its root is love of this world for its own sake, or so that the self can acquire some of its fleetingpleasures.

DefinitionandCauses

ImamMawlūd brings to the foreground the definitions of these diseases, theiretiology(originsandcauses),andhowtocurethem.Thefirstdiseasehespeaksofismiserliness(bukhl).ItisfirstnotbecauseitistheworstofcharacteristicsbutbecauseofalphabeticalorderinginArabic.

He mentions two aspects of miserliness. One relates to the shariah (sacredlaw),thatisrightsduetoGodandtoHiscreation.Theotherpertainstomurū’ah,whichisanimportantArabicconceptthatconnotesmanlinessandvalor.Inpre-IslamicArabculture,valorwasadefiningconcept.ItissimilartoWesternidealsofchivalryandvirtue. (TheLatinwordvirmeans,“man.”Similarly, theArabicrootfor“virtue,”murū’ah, isacognateofthewordfor“man”—thoughscholarsstatethatitrefersbothto“manliness”and“humanity.”)

Regardingthefirstaspect,thesacredlawobligesthepaymentofzakat,charitydistributedtotheneedy.Miserlinessintheformofnotgivingzakatisexplicitlyforbidden. The same is true with one’s obligation to support his wife andchildren.Evenifacouplesuffersadivorce,themanmuststillpaychildsupport.Whenitcomestotheobligationsofsacredlaw,miserlinessisthemostvirulentform.

In terms of valor, the Imamgoes into some detail.One should never createdifficultyoverpaltrymatters,hesays.Whenitcomestodebt,itisfarbetterforthe creditor to be flexible andmagnanimous than demanding and unbearable.Thisisespeciallytruewhenthecreditorisnotinneedofrepayment,whilethe

debtorfaceshardship.Anunderstandingandcompassionatecreditorisonewhohasvalor.Havingthisqualityofmagnanimityisnotanobligationinsacredlawbecausethecreditorhastherighttowhatisowedtohim.Butifheisapathetictothe needs of the debtor and insists on his payment, this is consideredreprehensible.

AnIslamicethic for thewealthyis that theyexudemagnanimity,generosity,andthedemeanoroflenience.Ahadithrecountsthatawealthyindividualwouldinstruct his servantswhen collectingmoneyonhis behalf, “If [thedebtors] donothavethemeans,tellthemtheirdebtsareabsolved.”Whenthiswealthymandied without any good deeds save his largesse with debtors, according to thehadith,GodsaidtoHisangels,“Thismanwasforgivingofpeople’stransgressionsagainsthim,andI’mmoreworthyofforgivingtransgressions.Therefore,Iforgivehim.”

Whenhostingguests,oneshouldnotbepersnickety,saysImamMawlūd.Forexample, if a guest spills something on the carpet, the host should not displayangeror,worseyet,scoldtheguest.Itisfarbettertoshowvalorandbehumaneinmakingone’sguestsfeelnoconsternationatall.TheImamalsoexplainsthatwhenonebuysafuneralshroud,thereshouldbenohagglingoverthecost,forafuneral shroud should remind one of death, and a worldlymatter of hagglingoverpricesshouldnotbeinvolvedinitsobtainment.Oneshouldalsonothaggleoverpriceswhenbuyinglivestockinordertogivemeattotheneedy.Thesameprincipleappliestopurchasingothergoodsthatareintendedforcharityaswell.

A person who doles out difficulty without cause strips away the veils ofdignity; this is what the “wise guides” (the scholars) have said. It is equallyregrettable when one discharges an obligation or fulfills a trust without goodcheer. When paying charity, for example, one should smile and be humble,allowingthehandoftheindigenttobeabovethegiver’shand.Itisaprivilegetobeinapositiontooffercharityandanhonortofulfilladivineobligation.

It isanathema togiveaway incharitywhat is shoddyand inferior.There isparsimony andmiserliness in this. TheMuslim tradition is to give away fromwhat one loves;Godblesses this charity and extends its goodness. “O youwhobelieve,spendfromthegoodthingsyouhaveearnedandfromwhatWebroughtoutfor you from the earth.And do not seekwhat is inferior in order to spend from it,thoughyouyourselveswouldnottakeitunlessyoureyeswereclosedtoit.AndknowthatGodisever-richandworthyofpraise”(Qur’an,2:267).And,“Youwillnotattaintorighteousnessuntilyouspendofwhatyoulove”(QUR’AN,3:92).

Generosity is one of the highest virtues of Islam and one of the manifestqualitiesoftheProphetMuḥammad ,whowasknownasthemostgenerousofpeople. The word for “generosity” used here is derived from the Arabic word“karam,”whichalsomeans“nobility.”Infact,oneofthemostexcellentnamesofGodisal-Karīm(theGenerous). It isbetter togobeyondtheminimumofwhatthesacredlawdemandswhengivingcharity.Thisgenerosityisanexpressionof

gratitudetoGod,whoistheProviderofallwealthandprovision.

The etiology of miserliness is love of the fleeting, material aspects of thisworld.Themiserardentlyclingstohiswealthandhoardsit.Thewordfor“cling”in Arabic is masak, which is derived from another Arabic word that means“constipation.”Miserlypeopleare thosewhoareunable to letgoof somethingthat otherwise poisons them. The Prophet said, “God has made what isexcretedfromthesonofAdamametaphorfortheworld[dunyā].”Whenoneishungry, one seeks out food, eats, and is pleased.However,when it leaves thebody, it is themostodiousof things.Giving zakat is lettinggoof aportionofone’swealth topurify all of one’s other assets and,ultimately, one’s soul. It ispossiblethatone’searningsmayhavesomeimpurityinit,somedoubtfulsource.Bygivingzakat,onepurifiesone’sprovisionfromwhateverunknownimpuritiesthatmayhaveentered.

ImamʿAlīsaid,“Theworstpersonisthemiser.Inthisworld,heisdeprivedofhisownwealth,andintheHereafter,he ispunished.”Theultimatecasualtyofmiserliness is the miser himself. Many wealthy people in our society liveimpoverished lives, though they have millions in the bank. Their choice oflifestyle is not inspired by spiritual austerity. On the contrary, it causes themgreatdiscomforttospendtheirmoneyevenonthemselvesandtheirfamilies,letalone on others. The nature of themiser is that he does not benefit from hiswealthinthisworld;andintheHereafterheisbankruptanddebasedforrefusingtogivetotheneedy.Indoingso,herefusestopurifyhiswealthandpreventsitfrombeinga causeof light and relief in theHereafter.Themiserwouldarguethathehoardswealthtoalleviatehisfearofpoverty.Remarkably,however,themisernever truly feels relievedof anxiety; amiser is constantlyworried aboutmoney and devoted to servicing his worry. The Prophet once asked someclansmenabouttheirleader.Theymentionedhisnameandsaid,“Butheisabitofamiser.”TheProphet said, “A leader shouldneverbeamiser.”Thenheadded,“Doyouknowofanydiseasethatisworsethanmiserliness?”

POEMVERSES26–29

Treatthisbyrealizingthatthosewhoachieved[affluence]didsoonlybyexhaustingthemselvesoverlongperiodsoftime,thusfinallyaccumulatingwhattheysought.Meanwhile,justastheyapproachtheheightsof[earthly]splendor,deathsuddenlyassailsthem.

[Treatmiserlinessbyalsorecognizing]thedisdainshowntomisers,andthehatredpeoplehaveforthem—even[hatred]amongst[misers]themselves.Withthissametreatment,treatthepersonwhoseheart’sailmentisloveofwealth.

Treatment

Thetreatmentformiserlinessisrealizingthatthosewhoachievewealthusuallydosoonlyafterexhaustingthemselvesoverlongperiodsoftime,workingforitday and night. Meanwhile, life passes on and time runs out. The culture ofwanting more simply for the sake of more can occupy a person for an entirelifetime.Butintheend,lifeisover.Itterminatesforthebeggarandtheaffluent

justthesame,whetheroneisoldoryoung,richorpoor,happyorsad.

ImamMawlūd’s counsel is to reflect long and hard on the fact that just aspeopleclimbtheheightsofaffluenceandstarttoachievewhattheyhavewornthemselvesout for,deathassails themwithout invitation.Whendeath takesusandmovesuson,ourwealthstaysbehindforotherstowrangleoverandspend.

Onemust also realize the level of disdain shown tomisers. Nobody likes amiser.Evenmisersloatheeachother.Realizingthehatredpeoplehaveformisersisenoughtoturnoneawayfromthisdisease.

Wantonness

POEMVERSE30–31

Asfor[thediseaseof]wantonness,itsdefinitionisexcessivemirth,which,accordingtothepeopleofknowledge,ishavingexcessiveexuberance.Treat itwithhungerandtheremembranceoftheHereafter,remindingyourself that[God]saysHedoesnotlovetheexcessivelyjoyful—whichaloneisadeterrent.

DefinitionandTreatment

The next disease the Imam writes about is wantonness (baṭar), along withexcessiveness, anunbridleddesire toneedandwantmore.Thewordbaṭarhasseveral meanings: “the inability to bear blessings; bewilderment; dislike ofsomethingundeservingofdislike;andrecklessextravagance.”ImamMawlūdsaysthataccordingtothepeopleofknowledge,itisdefinedas“excessivemirthandexuberance.”

TheQur’ansays,“ObeyGodandHisMessenger,anddisputenotamongyourselveslestyoufalterandyourstrengthdepartsfromyou.Andbepatient,forGodiswiththepatient.Anddonotbelikethosewholeavetheirhomesbaṭar[filledwithexcessivepride about their state], showing off before people and preventing others from theway of God. And God encompasses what they do” (QUR’AN, 8:46–47). And, “HowmanycitieshaveWedestroyedthatexultedintheir livelihood?Herearetheirhomesnowuninhabitedafterthemexceptforafew”(QUR’AN,28:58).Theworldofancientcivilizationsisfullofruinsofoncegrandstructuresandcommunitiesthatusedtobe teeming with life, inhabited by people who exulted in their wealth andaccomplishments.When one visits these ruins, one notices the utter silence ofthese towns.Each soul that lived there isnow inanother state, awaitingGod’sfinaljudgment.

Wantonnessisadiseasetowhichtheworld’saffluentsocietiesareparticularlyvulnerable.Insocietiesthatareextremelypleasedwiththeirstandardofliving,their extravagance and hubris are obvious.One sign of these conditions is theeasewithwhichpeopleenter intodebtandlivecontentedlywithit.Peopleareconsciously living beyond theirmeans in order tomaintain the appearance ofaffluence.Thisisaproductofwantonness:willinglyfallingheadlongintodebtinordertoachieveacertainmaterialstandardofliving.

The Imam posits that the treatment of wantonness is to intentionallyexperience hunger and to reflect seriously on death and the Hereafter.Experiencing hunger can be achieved through voluntary fasting (ṣawm) or bysimply reducingwhatoneeats.Oneaspectof traditionalmedicine related to aspiritualcosmology—whetherthistraditionwasGreek,Chinese,orArab—isthebelief that toomuchfoodharmsthespiritualheartand, in fact,couldkill it. Itwascommonlybelievedthatpeoplewhoeatinabundancebecomehardhearted.

Those who consume an abundance of rich foods may literally become“hardhearted”with arterial sclerosis, the hardening of the arteries. (“Sclerotic”means“hard,rigid,orstiff.”)Likewise,whathappenstothephysicalheartmayparallelwhatoccurstothespiritualheart.

Scholars of various religions often expounded on hunger as an importantsensationthatfeedsspiritualgrowth.Feelingemptinessinthestomach,theysaid,is excellent for thebodyaswell as the soul.According to ImamMālik, fastingthreedaysoutof themonth is thebestway tomaintaina regular engagementwithhunger.ThefastingregimenknownastheFastofDavid(Dāwūd) consistsof fasting every other day, with the exception of religious holidays. FastingMondays and Thursdays is also an excellent regimen. Whichever pattern offastingonechooses,itisimportanttomaintainit,forfastingisanexcellentformofworship that is beloved byGod and praised by the Prophet . It also is aprotectiveshieldagainstwantonness.

The second aspect to the remedy is to remember death and the Hereafter.What ismeantby“remember”here isnot thecommon functionofmemory, inwhich one merely recalls a fact without any reflection. (In fact, no spiritualremedymentionedinthisbookinvolvesaflaccidprocess.Eachrequiresexertionand a true desire to achieve success in its fullest sense.) Freeing the heart ofdiseasessuchaswantonnessrequiresrememberingtheHereafteranditsvariousstatesandtumultuousscenes.Forexample,oneshouldreflectonthestateofthegrave,whichwillbeeitheraparcelofParadiseorapitofHell.Onceapersondies, his journey in theHereafter begins.Meditation on theHereafter requireslearning more about its various stations and passages, including the Traverse(Ṣirāṭ),overwhichpeoplemustcrossandbeholdbelowtheawesomeinfernoofthe Hellfire. Consistent reflection of this nature lessens the apparent value ofextravaganceand,ingeneral,allthefleetingenticementsthisworldhastooffer,whetheritiswealth,prestige,fame,orthelike.

TheImamcitestheverse,“Goddoesnot lovethosewhoexult”(QUR’AN,28:76),whether it is in their wealth, status, or anything else. Images glorifyingwantonnessareubiquitousinourtimes.Evenasonedrives,heorsheisaccostedbybillboardadvertisementsthatshowthefacesofwantonness:peopleinecstaticpostureswithexaggeratedsmilesandgapingmouths,showingofftheirsupremehappinessbecausetheyownaparticulartypeofcarorsmokeacertainbrandofcigarettes or guzzle a special brand of beer—alcohol that destroys lives andminds.According toadvertising theory,whenpeopleareconstantlyexposed tosuch images, they not only incline toward the product but desire the cultureassociatedwithit.Advertiserssellalifestylethatglorifieswantonnessandsubtlydissuadesreflection.Allthosesmilingpeopleonbillboardsandallthosewhoaimtheir glances toward them will inevitably die someday and stand before theirMaker.Thisistheultimatedestinyofallhumanbeings.Itisthisrealizationthatistheslayerofwantonness.

Hatred

POEMVERSES32–33

Anotherdiseaseishatredforotherthanthesakeof[God,]theExalted.Itscureistoprayfortheonedespised.Thisiswiththeunderstandingthatyouhavenotdonewrongifyouarerepulsedbythehatredyouharboranddonotactinaccordancewithit[toharmtheperson].

DefinitionandTreatment

Thenextdiseaseishatred(bughḍ).Initself,hatredisnotnecessarilynegative.Itis commendable to hate corruption, evil, disbelief, murder, lewdness, andanythingelsethatGodhasexposedasdespicable.TheProphet neverdislikedtheessenceofanything,butonlywhatsomethingmanifested.

Hatredorstrongdislikeofapersonfornolegitimatereasonisthediseaseofbughḍ.TheProphet oncesaidtohisCompanions,“DoyouwanttoseeamanofParadise?”Amanthenpassedby,andtheProphet said,“Thatmanisofthepeople of Paradise.” One of Companion of the Prophet wanted to find outwhat it was about this man that earned him such a commendation from theMessenger of God , so he decided to spend some time with this man andobservehimclosely.Henoticedthatthismandidnotperformthenightprayervigil(tahajjud)ordoanythingextraordinary.HeappearedtobeanaveragemanofMedina. TheCompanion finally told themanwhat the Prophet had saidabouthimandaskedifhedidanythingspecial.Themanreplied,“TheonlythingthatIcanthinkof,otherthanwhateverybodyelsedoes,isthatImakesurethatIneversleepwithanyrancorinmyhearttowardsanother.”Thatwashissecret.

Thecureforhatredisstraightforward.Oneshouldprayforthepersontowardwhomhefeelshatred,makingspecificsupplicationsthatmentionthispersonbyname,askingGodtogivethispersongoodthingsinthislifeandthenext.Whenonedoesthiswithsincerity,heartsmend.Ifonetrulywantstopurifyhisorherheart and root out disease, there must be total sincerity in carrying out thetreatmentsandconvictionthatthesecuresareeffective.

Arguably, the disease of hatred is one of themost devastating forces in theworld.Buttheforcethatisinfinitelymorepowerfulislove.LoveisanattributeofGod; hate is not. A name of Godmentioned in theQur’an isal-Wadūd, theLovingOne.Hate is the absence of love, and only through love can hatred beremovedfromtheheart.Inabeautifulhadith,theProphet said,“Noneofyouhasachievedfaithuntilhelovesforhisbrotherwhathelovesforhimself.”ThethirteenthcenturyscholarImamal-Nawawīcommentsonthishadith:

When the Prophet says “brother,” we should interpret this as universal brotherhood, whichincludesMuslimsandnon-Muslims.Foroneshoulddesire forhisbrothernon-Muslimthatheenter

intothestateofsubmissionwithhisLord[Islam].AndforhisbrotherMuslim,heshouldloveforhimthecontinuationofguidanceandthatheremaininsubmission.Becauseofthis,itisconsideredhighlyrecommended and divinely rewarding to pray for a non-Muslim’s guidance. Theword “love” herereferstoadesireforgoodandforbenefittocometoothers.Thisloveiscelestialorspiritualloveandnotearthlyorhumanlove,forhumannaturecausespeopletodesireharmtobefalltheirenemiesandtodiscriminateagainstthosewhoareunlikethem[increed,color,orcharacter].However,menmustoppose theirnature,pray for theirbrothers, anddesire forotherswhat theydesire for themselves.Moreover,whenever amandoesnotdesiregood forhisbrother, envy is the root cause.Envy is arejectionofGod’sapportionmentintheworld.Thus,oneisopposinghowGodmetedoutsustenanceinaccordwithHiswisdom.Therefore,onemustopposehisownego’sdesiresandseektreatmentforthisdiseasewiththehealingforceofacceptanceofthedivinedecreeandprayeronbehalfofone’senemiesinawaythatsuppressestheego[nafs].

Iniquity

POEMVERSES34–42

[Thediseaseof]iniquity,accordingtothebook,OpeningoftheTruth,isdefinedasharmingafellowcreaturewithoutright.Itscauseisthepowerfullyintoxicatingwine,“loveof[worldly]position.”Soremember—ifyouwishtoturn[thisintoxicant]intousefulvinegar—

Howmanyaleaderachievedhisheart’sdesireofrankandposition,yetintheend,thedevoteeandhisobjectofdevotionwereleveledtoequalplanes[bydeath].KeepinmindthatthisdesireisaboutturningawayfromyourMastertowardsHisimpoverishedandmiserlyservants.

Concernwiththeaffectionsofothersisexhausting,andthoughyoumaypleasesome,otherswillfleefromyou,filledwithanger.Yet what is prohibited regarding the pleasure of others is what is procured by way of trickery,ostentatiousdisplayofreligiosity,orhypocriticalaffectation.

[Knowalso]thattheseekeroftheirpleasurecannotexpectthepleasureof[God,]theFashionerofcreation,theMighty,theCapable.Asfortheonewhoseheartisencrustedwiththeloveofthisworld,hisonlycureishavingcertainty[ofhismortality].

Thus, if he keeps death constantly before his eyes, this acts as a cleanser for the soiled matterencrustinghisheart.

DefinitionandTreatment

Iniquityisdefined,accordingtoShaykhMuḥammad,theauthorofthebook,TheOpening of the Truth, as harming anything in creation without just cause. Thewordisatranslationofbaghī,whichisderivedfromtheArabicwordthatdenotes“desire.” In this context, the problem is desiring something to the point oftransgressing the rights of others to attain it. The iniquity and injustice thatpeople aim at others ultimatelywork against themselves: “O you people, surelyyour iniquity is but against your selves” (QUR’AN, 10:23). ImamMawlūd describesthecauseofiniquityusingthemetaphorofapowerfullyintoxicatingwine,calledqarqaf, whichmakes one shudder when swallowed. This metaphorical wine is“loveofposition,”whichisamajormotivationthatimpelssomepeopletowrongothers.Evenpettyofficemanagersoppresstheirsubordinatesforthepurposeofmarkingtheirterritoryandsecuringtheirpositions.Tyrantsoncorporateboardspull off power plays to acquire more authority or remove those whom theyperceivetobepotentialchallengestotheirauthorityorposition.

TheImamstatesthatthedesirefortemporalpowerisamoveawayfromGod—besideswhomthere isnopowerormight—andamove towardHiscreation,that is, people who are by comparison impoverished. Those desiring temporalpowerprotectwhateverillusorypossessionsandauthoritytheyhavelikemisers.

Vainpursuitswearoutthesoul.Apersonwhoendeavorstopleasepeopleandgain their love, admiration, or approval will exhaust himself. In the end, his

pursuit may leave some people pleased and happy, but others displeased andresentful.Itissaidthatifonehonorsanobleman,hereciprocateshonorably,butifonehonorsavileperson,herespondswithangerandresentment.Thepoet,al-Mutanabbī, said, “Whenever you honor the honorable, you possess them.Wheneveryouhonortheignoble,theyrebel.”

It is prohibited to seek the pleasure of others through trickery, ostentatiousreligiosity, or hypocritical flattery. One should not expect the pleasure of Godwhen pursuing the pleasure of His creatures. Scholars have pointed out thatseekingthepleasureofGodactuallymakesapersonpleasingtogoodpeople.Oneshould not be concerned with the commendation of the corrupt, the miserly,power-hungry, and their like. It is a tremendous waste of time seeking thosewhose commendations areofno real value.Honor and rankare forever linkedwith the status one haswithGod. The greatMuslim scholar, Ibn ʿaṭā’allāh (d.709/1309),said,“Ifyoudesireimmortalglory,seekgloryintheImmortal.”

TheImamusesthewordummih,which,inthiscontext,means“world,”thoughitsdominantmeaningis“mother”(theconnectionbetweenthetwodefinitionsisthat we are made from the material of this world). However, love of thisephemeralworld encrusts theheart, as this typeof love involvesdedication tothematerialworldattheexpenseofspiritualascendancy.Lovelikethiskeepsaperson’seyes toward theearth—figuratively speaking—andmakesoneheedlessoftheultimatereturntoGod.

The cure for this is having certainty in the ultimate destiny of humanity.EnvisioningstandingintheHereafterforjudgmenthasthepowertoexposetheutter waste of irrelevant pursuits. The Prophet said, “Remember often thedestroyerofpleasure,” that is,death.Rememberingdeath isaspiritualpracticethatcleansestheheartoffrivolousness.TheProphet oncepassedbyagroupofMuslims who were laughing heartily, and he said to them, “Mix in yourgatheringstheremembranceofdeath.”Thisisnotaprohibitionagainstlaughterbut a reminder that prolonged amusement has the capacity to anesthetize thesoul. Someone once asked ʿĀ’ishah j, the Prophet’s wife, about the mostwondrousaspectsheobservedoftheProphet .Shesaid,“Everythingabouthimwaswondrous.ButIwillsaythis:whentheveilingofthenightcame,andwheneveryloverwenttohislover,hewenttobewithGod.”TheProphet stoodatnight inprayer,rememberinghisLorduntilhisanklesswelledupandhis tearsdrippedfromhisbeard.TheProphet said,“Deathisclosertoanyofyouthanthestraponhissandals.”Somewhereonearththereisadoorreservedforeachsoul,andonedayeachofuswillwalkthroughthatdoornevertoreturntothislifeagain.Where thatdoor isandwhenwewillwalk through itareunknownsthatwemustlivewithandpreparefor.

Upondeath,suddenlyallofthis—thiswholeworldandallof itscharmsandoccupations—willbecomeasif itwerealladream:“Andyouwill thinkthatyoutarried [on earth] only for a short while” (QUR’AN, 17:52). Even those who are

spirituallyblindwill see in theneworderofexistence theultimate truthaboutGodandourpurposeasHiscreation.AndwhenweclimboutofourgravesforthemightyGatheringintheHereafter, itwillseemtousthatwehadstayedinourgravesforonlyadayorpartofaday,astheQur’anstates(10:45).Whenoneisconfrontedwitheternityanditsironcladreality,thisworldwillseemlikethemostephemeralofexistences.Thisonceoverwhelminglyalluring lifewillbeofnovaluetoanyone.

Even theworld’smostpowerful leaders, after finallyachievingwhat they sobadlycoveted,tastedeath.Alltheirpowerabruptlyvanishesatdeath’sdoor,thegreatleveler.Theirminionsdiejustthesame,thosewhodidwhatevertheycouldtomove closer to people of authority.When one examines the conduct of theCompanions,itisclearthattheysoughttobenearertotheProphet to learnmoreabouttheirobligationsandwhatwoulddrawthemclosertoGod.Theydidnot desire illusory power. The believers around the Prophet saw first handthatGodchosehim tobetheconveyorandexemplarofthefinalmessagesentto humanity. Learning at the hand of the Prophet provides meanings andbenefitsthatextendbeyondthislife.AttainingnearnesstoGoddoesnotinvolvewronging others.On the contrary, access to the source of all power requires acharacterthatisselfless,compassionate,andsensitivetotherightsofothers.

It serves the soul to be actively aware that the door to death awaits eachhumanbeingand that it canopenatany time.For this reason, the Imamsaysthat we must keep the spectacle of death before our eyes and realize itsproximity.

LoveoftheWorld

POEMVERSES43–53

Realizealsothatblameworthyloveofthisworldiswhatissolelyforthebenefitoftheself.Itdoesnotincludedesiringitsothatothersarenotburdenedbyyourneeds,andsothatyouaresecurefromdependenceuponotherpeople.Nordoes it includedesiringitasprovisionforthenextworld.

Indeed,loveofthisworldfallsunder[thefivecategoriesof]legalrulings,suchthatits[acceptabilityordetriment]isbasedonwhatithelpsonetoachieve.Iftheloveofsomethingofthisworldisforthepurposeofhelpingoneachievesomethingprohibited,thenitisalsoprohibited.Assuch,censuringtheworldisonlyforthosethingsthatdonotadvance[one’s]salvation.Thus,forthesereasons,censuringisrestrictedtoitsardentlove.Indeed,thebestofcreation[theProphet ]prohibitedcursingtheworld.

Things are praised or censured only by virtue of what results from them, like healing or disease.Therefore,whatisobtainedfor[one’s]physicalnecessities,bymeansofwealthorworldlyposition,isbeneficial.Still, some scholars scorn the accumulation of greatwealth, fearing [the risk] of transgressing theboundsofpermissibility.

Onewhoearnswealthfor thepurposeofvaingloriouscompetition isreckonedasamongthosewhoperpetrateenormities.Loveofpraiseforwhatonehasnotaccomplishediscausedbydesiringotherthan[God,]theExalted.

DefinitionandTreatment

AnIslamictraditionattributedtoJesus states,“Theworldisabridge;sopassover it to the nextworld, but do not try to build on it.” Love of thisworld isconsidered blameworthy, though this does not include wanting things of thisworld in order to be free from burdening otherswith one’s needs, nor does itincludedesiringprovisionfromtheworldforthepurposeofattainingthebestoftheHereafter.

Thefivecategoriesofclassicallegalrulingsdeterminehowloveofsomethingworldly is viewed. Depending on the intentions of the person, the love of thisworld can either be obligatory (wājib), recommended (mandūb), permissible(mubāḥ),reprehensible(makrūh),orforbidden(ḥarām).Forexample,weshouldloveaspectsofthisworldthathelpsusachievefelicityintheHereafter,suchasthe Qur’an, the Ka’ba, the Prophet , our parents, godly people, books ofknowledge, children, and others who help us in our religious affairs. As forwealth,weshouldlovehelpingtheneedywithit.

TheProphet prohibitedvilificationoftheworld.Hesaid,“Donotcursetheworld, for God created the world, and the world is a means to reaching[knowledgeof]God.”TheQur’anstates,“AndHehassubjugatedforyouwhatisintheheavensandwhatisonearth,allofitfromHim.Indeed,thereinaresuresignsforapeoplewhoreflect”(QUR’AN,45:13).TheworldisthegreatestsignofGod,asisthe cosmos.Wedonot accept thedoctrineof condemning theworld,which is

found in some religious traditions. We say that He created everything in theworldandhassubjugateditsresourcesforourjustandconscientioususe.Whatiscensuredislovingthosethingsthataresinfulorthatleadtosinfulmattersandloving the ephemeral aspects of theworld to thepoint that it suppresses one’sspiritualyearning.

TheImamsaysthatloveoftheworldispraisedorblamedbasedonwhatgoodorharmitbringstoaperson.Ifitleadstoadiseasedheart—suchasgreedinessand arrogance—then it is blameworthy. If it leads to spiritual elevation andhealingoftheheart,thenitispraiseworthy.Anythingthatisobtainedfromthenecessitiesof livingonearth—food,housing,shelter,andthelike—isbeneficialand is not considered “worldly” per se. Attaining wealth and position for thebenefitoftheneedyisnotconsideredblameworthy.Whatscholarstraditionallyhavewarnedagainst,withregardtoattainingwealth, is thedangerofeventualtransgression.Themorewealthoneacquires,thehighertheprobabilitythatonewillbecomepreoccupiedwithotherthanGod.Also,vyingforwealthcanbecomeanaddictionandleadtoostentation,whichisconsideredadiseaseoftheheart.

Loveofpraiseisanotherdisease,particularlytheloveofpraiseforsomethingone has not done. This is caused by desiring something from other than God.People naturally love praise, but it should be for something one has actuallydone.Furthermore,thecauseofpraiseshouldbesomethingthatispraiseworthyinthesightofGod.Itisnotnecessarilywrongtowantpeopletoappreciatewhatonehasdone.WhentheProphet learnedofthegoodthatsomeonehaddone,he would say, “May God reward you with goodness.” One must make thedistinctionbetween flatteryandappreciation.TheProphet said,“Throwdirtinthefacesofflatterers,”thosewhopouraccoladesuponothers,worthyornot,like poets who compose appallingly obsequious poetry praising a tyrant. Butpraisingorthankingsomeonefordoinggoodisexpressinggratitude.TheProphetsaid,“WhoeverisnotthankfultopeoplewillnotbethankfultoGod.”Flatter,

ontheotherhand,isbeingdisingenuouswithpraise.Peopleoftenpraiseothersbecause they want something from them.What is particularly blameworthy iswhenpeople enjoy receivingpraise for something theyhavenotdone. “Do notthink that thosewho rejoice inwhat theyhavedoneandwho love tobepraised forwhattheyhavenotdone—donotthinkthattheywillescapepunishment.Theirsshallbe a painful chastisement” (Qur’an, 3:188). For example, in academia, someprofessors receive tribute forwork their students actuallydid. In the corporateculture,itisnotunheardofformanagerstobecreditedfortheaccomplishmentofateamofpeople,towhomthemanagerssometimesattributenothing.

                  

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