AL- GHAZALI ABSTINENCE IN ISLAM Kasr al Shahwatayn (Curbing the Two Appetites) FROM Thy@’ ‘Uliim al-Din (Revivification of the Sciences of Religion) ‘Translation and Notes by Caesar E. Farah University of Minnesota BIBLIOTHECA ISLAMICA ‘MinneapolisCONTENTS PREFACI INTRODUCTION PROLOGUE 1. On The Virtue of Hunger and Rejection of Satiation IL The Benefits of Hunger and Ills of Satiation IIL. Exercising to Curb the Lust ofthe Stomach IV. Differences Concerning the Tinpact of Hunger, Its Vireues, and How it Affocts Differently Conditions in People V, Impact ofthe Ailment of Dissimulation on ‘Those Who Abandon Lustfal Appetites and Bat Less ‘V5. Sayings Concerning the Lust of the Genital VIL. Marriage and Abstinence for the Novice VIIL The Virtue of the One Who Defies the Lust of the Genital and the Bye ANNEX, BIBLIOGRAPHICAL REFERENCES a et 96 15PREFACE For pious Muslims ofthe Sufi persuasion, abstinence is a necessary virtue for the conduct of spiritual exercises leading to union with God. They preached against all that which distracted from concentration on the worship of God. They looked upon excessive eating and copulation as the major media of disteaction, a sort of ailment to be shunned andif too entrenched, a weakness tobe overcome by rigorous exercises. Marriage was recommended only a8, aalast resort for those whose sexual urgos wore too strong to contain, The Sufi perception tended to eontradiet the official Muslim conviction that marriage was necessary for ‘the propagation of race and faith and accounted for much, ofthe date that centered on the subject historically. In Kasr al-Shahwatayn (Curbing the Two Appetites) we havea classical Islamicposition on how tocombat the urge to indulge food and sex. The author of this work, Abu Hamid al-Gharali (1058-1111), is generally regarded as the leading theologian and synthesizer of Sunni and Sufi perceptions of Islam. He is credited with enshrining the Ashrarite system in the main body of Islamic theology a8 ‘thesole unchallenged ereed of Islam, Professor Hit refers ‘whims the "father of the church in Islaga” and the final authority for Sunni, or Islamic orthodoxy." In is religious ‘experience first as an orthodox theologian then as a mys- tic, author and traveller, al-Ghazali came to embody all that Islam itself experienced in its multiple spiritual 1 Pip Hi, tory ofthe Art News Yr St. Marts Pre pS.ABSTINENCE ISLAM phases, ranging from the formal doctrinal tothe experien- al and mystical “His transformation? from a mainliner to a skeptic took place waile he headed the famous Niglmiyah school of ‘theology in Baghdad, designed by its Selcuk founder to serve the educational training needs ofthe four main rites of slam (Hanafite, Shatiite, Malikite and Banbalite). 1. was after a ten-year period of self-imposed seclusion and ‘meditation in his native Khorasan that he undertook to pen his masterly work, Ihya’ ‘Ulam al-Din, the comerstone of orthodox Islamic theology until taday. By ‘incorporating into it the views and experiences of the ‘mystics, ho added a dimension that made complete the prevailing experiences of Islam in its two dimensional approach to the worship of God. Al-Gaazal’s Kasr al-Shahwatayn constitutes Book ‘Three of Volume IIT of his Ihya’ Ulam al-Din (Revivifia ton of the Sciences of Religion). The Jhy@’eonssts of forty “books” uneven in length, varying from between thirty ight and fifty one pagesin the edited version ofthe Arabic by ‘Iraqi. The Taya” treats al-Ghazal’s whole system of ‘thought and is the main reason for his unique position among both the ulema and mystics of Islam. Each of the four volumes comprises ten “books” and embraces the following categories: Cultural Practices (, Social Cus- toms (1D, Instruments of Destruction (IL), and Means of Salvation (IV). ‘The contents of volume3, grouped underheadings which the author cals “books”, treat in broad terms ten specific categories which in his estimation lead the indulgent to destruction or halak, whence the tile Mublikat (Modia of Destruction). These books are: “Explaining the Wonders ‘ofthe Heart" (), “Training the Self, ectfying Morals, and ‘Troating Ailments of the Heart” (2), “Curbing the Two Appetites” (8), “Evils of the Tongue" (4), “Crticizing 2 Formoreon his transformation tein, pp. 2224 Anger, Hatred and Envy” (6), “Criticizing the (material) ‘World? (6), *Criticizing Greed and Lave of Possessions” (7), “Criticizing Fame and Pretension” (8), “Crticizing Gran- our and Pride” (9), and “Criticizing Vanities" (10). In Kasr al-Shahwatayn, the book borein translated and commented on, al-Ghazaii defines what he considers the evils engendered by the eravings of the stomach and the genitals and how they can be overcome, In his arguments throughout he presents the perspective of the Sul, since itis they who had to undertake the arduous journey that Jed to fana’ or passing away from the conscious self to a sort of union with the impereoptible reality (al-Hagq) which could be achieved by them only through an ex: periontial awarenss of God's presence within themselves. ‘The process of dissociating themselves from the tangible world around them and escaping the temptations and distractions thoreof necessarily influenced their attitude towards mon and women alike, particulary to the extent they might be diverted from their mystical journey to God For them the role model is that of their fellow Sufi who hhad attainied gnosis (ma'rifah). "The forty books of the Thy have heen studica by Arab, English, French, and German scholars. A numberof them hhave been also translated into one European language oF another: sixteen in English, six in Freneb, three in Ger- man and one in Russian according to currently known, bibliographical data. There is what appears to be an in complete, and not so accurate a translation of this work ‘without any form of annotation and wherein the trans Tator takes the liberty to make honorific and other modify ing insertions at will (see Annex). We have besides these translations numerous articles in languages other than Arabie reflecting on one aspect or another of this ‘monumental work of the eleventh century. ‘The basis for the present translation is the Azhar University edition, one of the earliest and most reliable yetmot without problems sine there litle punctuation,few titles, fower subtitles, longthy and complicated sen- tences, and no annotations. Koranic referonces have been. documented in the translation with recourse either to Pikthall’s translation, The Meaning of the Glorious Koran, of A. Yusuf'Ali's The Holy Qur'an, Some of the shorter quotations ware retranslated. Where sentences appear ambiguous in the main body ofthe text, comments land. qualifying expressions are inserted to assist the reader in comprehending it. In certain passages some restructuring of the text in English is introduced for the sake of clarity and the avoidance of awkward literal trans lations, The main concern in such circumstances is with conveying the intended meaning rather than with adher- ing tothe letter if t might confuse the reader. ‘Al-Ghazali doos not identify all his sources of reference, giving often only partial and incomplete names. Ho as Sumes the reader is familiar with them, which is under standable since he wrote for his contemporaries as well as for those fully conversant with the Sufi personalities on ‘whom heeled oftan for justification of points being made. ‘The process of identification becomes understandably dif- fiealt. When no annotation appears for such persons, itis not because of oversight but rather bocause ofthe absence ‘of accurate and corroborative evidence. Where the refer- fence is clearly discernible in the context of the material discussed, the data is enlarged from recognized sources. ‘There is no procise citation of hadith sources, Where scholars of Islamic tradition are in agreement, we had recourse to one or more of the recognized six compilations and they aze included in the bibliography. AL-Ghazali, however, relies often on much less verified hadith, some of which have been relayed on weak or relatively unreli- able authority. It sooms that he was more interested in ‘the didactic message, used often inthe /hya’ to support a contention, than in what purists of later years might peretive as precision. Apparently he was willing to risk ‘the judgement of posterity and criticism for incorporating traditions that could not be verified. "The Cairo (Tjariyah) edition of the Zhy@, and the one with which we compared the earlier Azhar edition, at- tempis to cite sources for the little known or recognized hhadith, but again with no documented reference to such sources. Since some of the texts eited do not exist in published form, these are conveyed strictly on the authority of the editor. ‘The problem of sorting out hadith and putting it in perspective is not our immediate concorn. Scholars who hhave studied, analyzed and commented on hadith itera ture have done s0 in separate competent works. Our concern is with providing annotation from the known and reliable sources of reference on which scholars tend to depend for corroborative evidence. We were notable to do son a number of instances. For example, ‘Iraqi cites such works by al-Bayhaqi as “Kitab alZuhd” and “Shuub allman"; Tirmidhis “Hadith al-Migdam"; Abu Mansiir al-Daylam’s “Musnad al-Firdaws"; ibn abi '/-Dunya's "Makdiyid al-Shaytan"; Abu Miisa al-Madyani’s “Istibla’ al-Mawt”,andal-Tabarani's“al-Mujam al-Awsat",as well as other Sources which can not be located, even when ruference is made to Fuat Sexgin's Geschichte des Arabis- chen Schrifttums (9 vols. Leiden: Brill, 1967-84), ‘Added titles and subtitles designed to facilitate the reader's comprehension are placed in brackets. Sentences are simplified in the translation and often rendered into shorter form in the interest of furthering the reader's understanding of the intended meaning. Whenever a literal translation yielded an awkward equivalent in English, an expression was used to simplify it. Dates are cited in ceordance with the Isamiecalendar first followed by equivalents in the Christian. The Library of Congress method of alphabeticizing Arabic names is used in the Bibliography, as is ita system of transliteration: an apostrophe (") represents the glottal stop (hamaah), the inverted comma (*) is used for the voiced pharyngeal fticative ‘ayn, and “al-"forthe definite artiele “the.” Also used is the popular spelling of “Karan” rather than the ‘more representative equivalent “Qur'an.” ‘Technical terms like, “Sharfah", "hadi th”, * lim",ABSTINENCE WISN “sunna’, “sira’, and “fgh” are used in their common spelling and are italicized, Ta translating Rasral-Shahwatayn we relied primarily ‘on the Azhar edition of the Ihya” and only secondarily (where clarification was intended) on the Tijaziyah (Cairo, 1d.) reprint. In comparing the two texts it was obvious ‘thatthe editor, ‘eiqi, had introduced modifications in the ‘wording of the Azhar edition. These wore taln into consideration whenover lucidity was a factor. . References to hadith sources derive from this printing and are s0 acknowledged in the notes, Since the major ‘compilations of verified hadich are well known, when attribution occurs, it is to the compiler and his compilation’s title only. Citations adopted from the ‘Tyariyah printing, particularly to inaccessible sources, are listed whore they oecur under “Ghazal”. T wish to express my gratitude to my wile, Professor Inmgard Farah, for her assistance in the preparation of the manuscript. ‘This was to have beon a collaborative work with my sister, Madelain, who died shortly after drafting part of the introduction. I have completed the work and pubis itin her memory. Coosar B. Farah Uniorsty of Mire “sary 1981 INTRODUCTION ‘The subject of sexuality is no less sensitive to discuss in the twentieth than it was in the eleventh century. Not all societies, however, view sexual intimacy in the same light. Discussion thereof can range from one extreme to another as pertains to openness, value judgements, and promiscuity due to the injunctions of religion and condi- toned socal perceptions of sex andits role. Taboos existed for Muslims as it did for Christians. The subject of sexual intimacy is rarely discussod in Islam since itis held to ‘impinge upon personal privacy. Consequently, very few authors have had the courage to write about this delicate subject before Abu Hamid a\Ghazali launched a fall and uninhibited discussion of its role in family, society, and faith. He is one of those fow brave souls who, assisted by his towering prestige in the world of Islam as an une- Gualed scholar of religious values, could undertake with some ease to delineate the role of sexuality in the hie of the Maslim, especially forthe pious, without incurring the rathorreprobation ois contemporariesinthe orthodox slamie community. In his two works, “Btiquette of Marriage" and “Curbing the two Appetites,” the second part of which deals with carnal lust, al-Ghaali had the courage to discuss openly such a delicate subject without inhibition. His approach to it, and to other sensitive topics generally in his voluminous writings, stresses the Aristotelian principle of 1. Arabic: Kab Adeb af NS, being the Hwelth took ofthe fs Trani and eon Madelain ars (Merge ad Sealy eo Salt Lake Cay: University of Utah Press, 98the Golden Mean in enjoining against over indulgence Whether in sex or in food intake on both moral and health grounds. ‘These fascinating works and supportive angu- ‘ments are not anchored in society's mereurial and waver- ing values but in the firmer and more permanent standards established by religious ethics, particularly ‘those enshrined in the Koran and the fundamental law of Islam, the Shartah, Ta the last two decades we seem to have acquired a substantial wealth of knowledge on how to process, analyze, and comprehend economic and politieal trends but much less, by comparison, on how to understand and assess cultural and social change. We appear to be part ofa transitional period characterized by values, attitudes, and lifestyles in a constant state of flux and gradual cchange, in stark contrast to the rapid pace of change Drought about by the electronic revolution and the tech= nological advances of great scientific breakthroughs resulting therefrom in this same time frame. Social chan- ges reflect an attempt to cope with and adapt to the ‘powerful impact of industrialization and urbanization on ‘mankind's values and religioeity. Social and cultural values of the West have penetrated the Islamic world at a rapid pace in recent years because ofa vastly expanding network of communications abetted by the electronic media, Muslims have become familiar with a concept of education which the West deems neces sary for other peoples of the world who entertain notions of either attempting to atch up or simply become part of progress considered modern and relevant for achieving a life of ease. To the traditionalist such values gnaw at the fiber of Islamic institutions, not the least of which is that of marriage. The full range of social snd psychological effects are still tobe assessed, What is clear, however is ‘that Muslim revivalists everywhere are strongly resisting such an intrusion to the extent that it might tamper with time-honored traditions, besides having negative social and psychological effects upon the individual and his society. Not until the increase of Westéra influence and the rise ofthe feminist movements during the last two decades did pressure buildup fora better understanding of sexuality inmen and women within the matrix of Islam. Muslim authors have responded, albeit somewhat hesitantly, to the challenge by addressing the socal and cultural issues, sa well as changes associated with human sexuality. Their response, however, is somowhat reserved and cautious in that the subjects they treat are those that have been discussed since carly Islam: rights of womes. and men, Aivoro, dowry, choosing a mato, andthe like. These are also the same topics that al-Ghasal deat with in the eleventh century. None treated directly the que tion of human sexuality outside the context of religious injunctions. On the other hand, few modern authors ex: plain the biological functions ofthe body and fewer still Fesorttnillustrative devices. Forreference they rly often ‘on English and French sources. ‘There are nevertheless some isolated studies on fertility among Muslim women, birth control and population growth. While, on the other hhand, one finds much apologetic literature discussing ‘hat is held to be the true status and role ofthe Muslim ‘woman in family and society. "This type ofliteratureis a the increase because ofa felt need among Muslims to counter stereotypical views and fantasies about Arab women propogated by Hollywood and its patented notions ofthe harem and veiling among ‘Muslims and by a hostile press and electronic media depicting Arab and Islamic societies as backward and rupressive of women "Feminist movements in the West during th last decade hhave bogun to impact womea inthe Muslim world, their thinking and ther peteeption of what their rolesbould be inthe medera world withoat reference to traditional con: straint in Islamic societies. One might delineate, conse- azuently, three broed categories of feminists since the ‘ovement began t evolve in the late ninotoesth century, ‘entered prineipally inthe Syrian and Egyptian regions‘The first movement was led by Christian (and some ‘Muslim) women who were prepared guardedly to avail themselves of modern ways to improve the quality of family life and the social milieu nurturing i. The second, largely Muslim, consisted of those who would honor the traditional functional eles defined for them by the Islamic Sharfah but with better safeguards. And thirdly, those who under impeti generated by direct exposure to irendy Western values and social norms of behavior would in ‘tograte such experience into their own pattern ofbehavior. "The first group were the pioneers of Arab and Islamic feminism. They sought the betterment of women’s lot in ‘order to enable them better to earry out their family and social responsibilities in a society gradually being im- pacted through indirect contacts (largely journalistic literature) by Western poreoptions of emancipation and freedom. They werenot afraid to speak out, nor institute separate periodical publications of their owa to express ‘their views on what their role ought tobe. Inaddition to these pioneering modernizers, we had also ‘a more restrained Islamic feminist movement that called sttention to the Muslim woman's role traditionally as the upholder of family virtues; also to the role of Muslim women as educators, on whom Islam of the Koran anchored the family and made women the the cornerstone ‘thereof. Recognition did not imply partaking of roles tradi ‘onally associated with men, While their rights were Detter defined and protected in the Islamie than in the pro-Islamic era, the notion of “oqual treatment” did not come into play as modernists would have it. ‘The Koran defined woman's role and status, her rights ‘and duties and enjoined modesty in publi display. The Prophet Muhammad (pbub) became the role model for a ‘Muslim aspiring to a life style pleasing to God, as the ‘women of his household provided examples for Muslim ‘women to emulate. His treatment of women in his family reflected much of what became the traditional standard of ‘care and respect for Muslim women folk generally, They ‘were separate but equal in the sight of Ged. They were respected and cared for. Yet they had their role and the ‘male members had their role in one and the same societ ‘Together they constituted the twia. pillars that upheld family and community and accounted for the echerence and stength of Islamic society when it upheld the teach- ings of the Koran and of the Prophet. Muslim traditionalists saw no discrimination in this equation Tn focusing on what they construed as the non ‘egalitarianism of lelamic laws, Western critics tended to cite often the laws of inheritance as proof positive of the ‘unequal relationship. They also tended to ignore the ‘economic criterion therefor, namely that the male was the ‘chief provider, not only for his immediate family, but for all the women folk in his care—unmarried sisters, ‘mothers, grandmothers, divorcees, widows, aunts ete. It stood to reason that he would be allecated a larger share of the inheritance in order to care for and provide sus- tenance of such an assortment of charges. Woman who were married were the wards of their husbands; those ‘unmarried, remained dependent for sustenance on the leading male or family head, nism in the late twentioth century generated con- fusion, uncertainty and doubt concerning the role of ‘women in the Islamic world, by no means uniform and not subject to detailod discussion in this exposé. Suffice it to say, a8 young Muslim women flocked to Westarn centers of education, it was inevitable that they would either develop certain rapport with their Westarn counterparts, fand share in their values and outlooks or be repulsed by the latters roe wheeling attitado, openness and indulging the camal annd material pleasures of life. Which course ‘hey chose to pursue tended to dependon the backgrounds ‘they brought with them, Those trained in strict Muslim milieus might have thared with some pleasure the freedom ofmovement and expression denied them at home but were not prepared to bura their bras, kick up their heels, bare their physical charms and go for it. "The other type, comming largely from upper middleclass aarban elites and already at home in Western dross andmodes of behavior found litte difficulty i blending right in with their indulgent counter parts. This is the element Which argued most voeiferously that with the triumph of Islam, the women of Arabia lost much ofthe equality they shared with men in the good old pagan days without particular rofarence tothe harsh and hestle environment Jn which the ancients labored for survival. Islam was een ‘as having restricted the freedoms they enjoyed in pagan days by enshrining what they camo to regard as male Gominance and chauvenism. Ttis this third eatogory of feminists who seek to compete with males today on equal grounds and in every depart ment of social life, even in military service—a phenomenon appealing apparently oven to their conserva five counterparts, namely the women of the Islamic Republic of Iran and Libya. While the “liberated” move swith ease in their modern milieus, their conservative sistors prefer to observe in public the rales of modesty enjoined by a stricter interpretation of the Islamic ‘Shartah as symbolized in the wearing of the chadur. In their own milieus they expect to participate in all areas of the professions and usually do. Many of those who do not wish to raise families are successful in pursuing profes- sional careers, particularly in edueation and medicine. ‘Women in societies dominated by fundamentalist Wah- babi ideologies, ike Saudi Arabia and Qatar, are perhaps: the most restrained and encumbered. While they may hhave their own banks and social organizations, they are confined only to certain professions—education, medical, focial services and the less strenuous undertakings. They fare the most dissatisGed with their lot and frequently ‘vail themselves ofthe opportunity to escape their confin ing milieus for the less restraining and more liberal sur. roundings of Wester eapitals like Paris, London, Geneva and Vienna, where they can interact, albeit for a short while, on equal terms with their European counterparts ‘To understand this dichotomy in social aspirations and behavior of Muslim women, one must have recourse tothe fundamental lawsoflslam governing deportment in Islam \ » Ne for females, Behaviorin Islami governed by the Shariah, ‘code of law undefined in the same context as we under. stand, for example, the constitution of the United States, yet a living and growing organism. Tt is the result of a ‘continuous process of unfoldment over aperiod of fourteen, centuries and yet flexible enough to allow for adjustment {in interpretation. Since every utterance and act af the Prophet Muhammad (pbuh) is regarded by Mustims everywhere as divinely inspired and guided, the socio. religious implication thereof is one of permanence and finality. He becomes the exemplar forall Muslims whose ‘onduet and mode of personal behaviorare tobe emulated. Prior to the rise of the Sufi orders after the twelfth century, devoted mystics stressed ascoticism and detach- ment from the world around them, Their perception of ‘women as a force for distraction governed their attitude ‘towards them. They did not regard them as inferior whon they insisted on a life apart but rather that they should be less visible to avoid temptation, particularly for those who were commencing the arduous task of denial, abject humility and withdrawal. If women are peresived by the extremists among them as agents of temptation, thisisnot ‘tpattribute malicious intent to them, but rather to high- light the inherent weakness in those males who might not hhave been qualified, or were even ready, forthe spiritual Journey to God. Those who are not familiar with Sufi literature on love, excessive love, and the position of ‘women in Sufi undertakings are understandably misled by their symbolisms and similes. "Those who wouldinterpret the sunnah (traditions) ofthe Prophet strictly (namely subseribers to the fundamen- talist Hanbali rite) angue for pormanence and finality in tho interpretation and application ofthe SharTish thereby setting limits to notions of progress and reform. ‘To them the law of the faith as inherited is both inviolable and ‘immutable, There is, consequently, widespread dissatis faction today with this authoritative soci-religious sys tem that had been endorsed in the ninth century by the fundamentalist ibn Hanbal (@, 241/855), jurisoonsult andspiritual godfather of present day Wahhabi fundamen- talists, because it ignores Islam's potential for adjustment and change without compromising ts power and essential teachings ‘Nevertheless, change in degree rather than in kind is @ more likely trend because Muslim societies everywhere ‘accopt the authority of Islam to determino the bounds of| Social progress. Many have reached a level of under- standing that necessitates the reconciliation of the new ‘with the old way of life ane to fuse the priceless values of tthe old heritage with the rich possibilities of the new freedoms. But in the final analysis, and as Muslim leaders understand wel, all socal reforms and advances must be ‘carefully justified on grounds ofboingin harmony withthe letter and spirit of the Koran. Therein lies the key, for ‘Muslims today as it was for al-Ghazali nine centuries ago, Relevance of ’Curbing the Two Appetites” His work “Curbing the Two Appetites" is as relevant today as it was in yesteryears because it represonts a synthesis ofexisting and accoptable views amongorthodox. “Muslims which prevailed up to Ghazal’s own times, Tike no other author or theologian, al-Ghavali restated and summarized the Telamie views on sexuality in law and applicability from the beginning of Islam until he undor- took authorship of his monumental work, The Revivifia tionofthe Sciences of Religion. In this landmark of Islamic rligious reflections on a Muslim's status in faith and society, al-Ghazali delineated the Islamic perceptions of ‘marriage and sexuality, which stil hold validity for the Islamic world until today. He addressed in depth and perspicacity those issues which twentieth-century authors have generally reiterated while juxtaposing ‘Western views with their own interpretations. The ques- tion regarding lack of information could be atinbuted either to iasues considered sensitive or to the fact that modem Muslim authors have not been able to reconcile the forees without with those within themselves, those issues that inhibit them from applying the teachings of Islam to twentieth-century notions of sexuality and to social research dealing with changing values and mores. Tn the light of those observations, one need not wonder ‘why the principal authority today isthe same al-Ghazali of yesteryears, @ towering figure, sckolar and intallec, ‘who dared to challenge the conventional thinking of his predecessors and contemporaries alike. He was, and still 's, widely read and cited as an unquestioned authority on Muslim sexuality. As one authority put it in his assess ment of al-Ghazali “Islam has never outgrown him, has rover fully understood him. In the renaissance of Iclam which is now rising to view, his time will come, and the ‘ew life will proceed from a renewed study of his works. In “Curbing the Two Appetites.” al-Ghazali speaks against homosexuality as constituting a practice contrary 1w the decrees of the Koran and God's laws. His exposé on the lust of the genitals is designed to stress abstinence, albeit his premise is that ofthe Sufi (mystic) as evinced in the numerous citations from their known and revered leaders. This is understandable since prior to writing his Thy@’al-Ghazali had gone into 2 ten-year period of withdrawal and when be emerged he had become a con- firmed Sufi, With this in mind one can see clearly the hheavy stress on abstinence and moderation in food and sex ‘as necessary preconditions for spiritual exereises and dis- iplining the lower self, which the Sufis regard as an ‘obstacle to achieving unity with the Divine One of the major controversies that has persisted for centuries in the world of Islam revolves around the ques- tion of celibacy versus marriage, and tho impact, or lack thereof, on one's religiosity and quest for the pious life pleasing to God whether within or outside the realm ofthe mystic. Sunni Islam enjoins marriage on Muslims while the Sufis wore divided on the subject. The prevalent view among them was that marriage impedes the process of 2 Claudel ald, The Cones fal Gas (ahore: Aref. nd 10concentrating on God, The debate was still raging when al-Ghazali undertook o bridge the gap in his Taya" ‘The Transformation of al-GhazSli A brief account of the author's life will help elucidate the transformation he underwent froma pare“ (a scholar of formal Islam) to a mystic. His experiences in both realms contributed materially to the task of reconciling the two [perspectives on Islam, the legalistic and the experiential iis name might have derived from his father’ profes- sion as spinner (ghazeal) or from a grand uncle who istinguished himself asa scholar of slamic learning and went by the name “al-Ghaza.” His brother Abmad was anestablished and highly regarded Sufi who nedoubt had ‘telling impact on al-Ghazali’s conversion. ‘Scholars refer to al-Ghavali as an outstanding reformer, ‘great and original thinker who excelled both as a jurist and mystic. He was bom in Tus in 450/1058 and educated at Nishapur, one ofthe great centers of Islamic studies in Khorasan. It was at an early age in his life that he began to reject the acceptance of religious dogma on authority (iagid), that is aa handed down by former traditionists and interpreters. He was schooled by Imam al- Haramaya, Abu ‘Mahi al-Juwayni, a brilliant theologian, with whom our author remained until he died, following which he eame to Baghdad and joined in 1091 the Nizamiyah, an institute of higher theological learning SGrst established by the Selcuk Turks under the able ad- ‘ministrator Nigim al-Mull, ater whom it was named, Ghazal soon rose to headship of the institute but a few years laters became skeptical concerning the certainty of ‘cognitive knowledge (im); and when intellectual striving failed him, he sought the intuitive approach, Suffering a spiritual crisis in 1095, he lef the Nizamiyah and went to 3, Dl in 1085 in NRSp. He ithe suthor of he important work sis igh Guanes only}. Lean Prt 38 Mecca on a pilgrimage at the end of 1097 following a brief stay in Jerusalem then retired from publie service. ‘Twas during this period of seclusion (1097-1106) that he wrote his well-known warks: y@” Uli al-Din, Jawithir al-Qurin (Jewels of the Koran), and Kimiya’ al-Sa‘adah (The Alchemy of Happiness). The Thyi” was actually begun in Jerusalem and finished in Damascus, beforo he began his long retreat and mystical contemplation from which ensued his version of St. Augustine's Confessions lunder the title al-Mungidh min al-Daldl.* After teaching fora short while at the Nizimivah sehool of Nishapar in 1106, he retreated once again to the contemplative life Returning to Tus, he Lived with eome of his disciples and followers in a Sufi éhangah (monastery) until he died on December 19, IL ‘The Thy@;, from which this book derives, immortalized «al-Ghazal's name and earned him the reverential title of “imam, Huijat al-slam (Proof of Islam)’, ranking him in importance only next to the first four rightly-uided caliphs of Islam. Because ofa career that committed him tothe per- ceptions of Islam as held by both ulema and Suis, al. Ghazal consciously undertook to present the points of view of both in his treament ofall iseues pertaining to religion, including sex and food or abstinence therefrom. ‘The Sufis, however, were not afraid to confront sensitive subjects avoided by the wlema because it had a direct bearing on their concentration on God. Due to their total commitment to the process of meditation, Sufs sincerely believed that marriage and excessive food intake would prove distractive. ‘The meditation process in Sufism ne- 4, Trasalaeg wha Gaz’ Sigel Niiyoh Geginnngf he ond “der he eof ath and Prat fal Chat oy W. Monsgrnry Wat (gdon Allen Uri, 953,165, mown athe Onion cckpe bose olctveeadersip lt irom 62 aath ofthe Prophet tna. Formas W. Montgomery ‘at asin tlt 79 and Fray Merge 67.‘AasTNENCE SLM quired a rigorotis undertaking of the concentration that ‘was entailed in following the path to achieve union with God through intense physical and spiritual exereises. ‘The Pious Stress Celibacy Renouncing the world was considered the proper course for those who could not otherwise concentrate on strenuous and uninterrupted spiritual exercises, Mar lage was avgided by the most pious, Rabah al-Adawiyah 4. 185/801° turned down numerous offers of marriage, including that of the extremelywealipy Muhammad ibn ‘Sulaymiinal-Hashimi(4.172788-89),' ascion of fhe house. cof “Abbas, owners of the caliphate at that time,” with the conviction that renunciation of the temptations of the world leads to peace while indulgence in ts ways brings sorrow. She preached that the pious should curb their desires and control themselves and let not distractions or others control them. ‘Thanking al-Hishimi for his offer sbe stated that God could grant her all that he would and ‘more and that she would not be distracted from con- contrating on His worship fora single moment? § Move celabrased worms mystic of Ila. Born i Bape, she was Kata O1715 and a. Marra GUT) He was wraing alm, muhadlih, a highly vogarded ‘teat who moved in the Glee rtm In Adan: He tetaed [Poverty and fone wach of jupradence that lasted chou v0 Exntri Hanada te thorn Satan wna oeed nto Ming in Mooes, Ayr, Tedskirer 129, Fur sampler of hie medrm, soe Sula, 000for the take of God." It is certain that heavenly secrets ‘would be revealed to him. Its related that such a person (once) encountered a monk and discussed with him his state (a0), suggesting that he (the monk) might wish to adopt Islam and abandon the state that he (himself) was in, Hetalked to him much about t, and the monk told him that Christ used to spend forty days (fasting), a miracle reserved only toa prophet ora righteous believer. The Sufi replied: “ifl should (fast) for tty days, would you abandon the state you are in and accept Islam as the (true) faith fand concede that itis the truth while the state you are presently in isfalee?" "Yes," answered the monk. The Suft sat without moving (irom the same spot) so that the monk could see him until he passed the fitieth day fasting, then added: “I will increase it for you,” continuing (his fast for ‘full sixty days. The monk was astonished and said: “I never believed that anyone could surpass Christ!” And that was the reason he converted to Islam, ‘This is a great attainment, equalled by very few who ‘havenot received revelation or have been totally absorbed in the vision (of God) to the point of becoming separated from their own nature and habits and so taken up by the cestacy that they would forget hunger and need (physical ‘The second stop is to spend up to two or three days. (fasting), which is not abnormal, indeed attainable by earnest striving. ‘The third step, which isthe lowest, is to be content with one meal per day and night. This is the ‘minimum; anything exceeding itis indulgence and eom- ‘mitment to satiation and the absence ofa state of hunger. Such is the way of those who seek comfort, which is 3 @eparture from the sunnah. Abu al-Sa‘d al-Khudriy"® recounted that when the Prophet (pbuh) took his evening meal he did not have lunch (beforg then) and ithe did tale lunch he would not have dinner.!? The forefathers would consume (only) one meal per day. The Prophet (pbuh) told 16 Supra, p35, n-6 1.Noceigonl soca for this hdth ae elated by al Khe. Chas, Lusror rie stoMacs! “Kishab: “do not indulge; two meals a day are excessive; oneevery two days leads to)enfeeblement;onemeala day suffices for sustenance, is both proper and the right balance.” Tt is aleo lauded in the book of God (Koran), may He be praised and glorified, He who confines himself to one meal a day and chooses tocatiteariy in the morning, at dawn ar before day break, or right after awakening in the morning, will be able to sustain the hunger of the day for fasting and that of the night for wakefulness. An empty stomach renders the hheart free, thoughts tender, and (enables) the self to ex- perionoe the convergence of energy and tranquility, for it ‘would not contend with him before his appointed prayer “Asim ibn Kulayb"® was told by his father, a8 relayed by Abu Hurayrah, that “the Prophet (pbub) never stayed up the way you do even though he stood until his feet were swollen; nor did he persevere as you go although he did olay breaking the fast until dawn." ‘A'shah related that the Prophet (pbuh) persistod until dawn.”* If the heart of someone fasting should be distracted by food after sunset and prevented from concentrating on prayer, itis preferable that he divide food into two por- tions; if it consists of two loaves, for example, then he should eat one to end his fasting, and another at dawn to quiet the self and lighten the body for night prayers without being made to experience intense hunger during 18 Clady ab Bayhag nie Shah with weskienSe Chea 9, 19 foe Shihab alarm, ded inthe arly year of Abba Mane sight c-207CA Dy Si Pea VR, 5 aan conveyed in abridged arm by aN It with ond en Ghaaa Teate es 21 Not fund ob mach bt canbe traced to a Broader hodith “whoever ‘wae to pera, et him do eo wot dawn” tad by Abu Aba [A'Buidr Soa f-Buthar (Caine: Sat n) I, chapter 6, 188 406-7, on the authority of Abu Sais tration: “as for hi (be rp eed to es wih none oh tates” has,the day. One loafhelps him at dave, the other contributes tohis fasting (during the day), Itis acceptable for someone ‘who fasts a whole day and breaks the fast another (day) ‘toeat during the day when he breaks the fast at noon and the day offesting at dawn. These paths are within the time frame of eating or avoiding it) and abstaining. ‘The third obligation eonceras types of food (to be eaten) ‘and the avoidance of condiments, The choteest. ood isthe kernel of wheat, which ifsited is extremely delicious, The middle type is sifted barley, and the lowest is unsifted barley. Thebest of condiments is meat; the worst, salt and vinegar; in between, trimmings and fat without meat ‘tis not unusual (it, custgmary) for those (proceeding) ‘on the path tothe Hereafter" to abstain from condiments altogether; indeed, from all appetites. Bvery eweetmeat coveted snd consimed by man enfeebles the self and hhardens the heart. He is attracted to the delights of the world, grows accustomed to them and oblivious to death and meeting God Almighty. The world becomes his Paradise and death a prison for him. Were he to deny the self its desires or curb them, in so deing he would strip it (the sel ofits delights rendering the world a prison and (a form of) confinement for it. The self would seek to cseape, and death becomes its release ‘With sggard to this (argument) we cite Yahya ibn Mu*adh*who proclaimed: O ye who are righteous suffer ‘hunger (in preparation) for the feastof Paradise.” The lust for food isin proportion to the degree ofthe sels bunger- ing. All that which we have mentioned concerning the evils Of satiation applies to eating what one desires and to partaking of delights. So we shall not prolong discussion by repeating them, ‘Rewards are greater in abandoning desires, even iflaw- ful, and danger is greater in partaking of them, The Prophet (pbuh) said: "the wicked among my peope are 22 Refresher eto @ SP engaged in the exercises rogired along the patho anand aga! BAT, See pe, nh, ‘those who eat tho kernel of wheat." This in tots not forbidden; rather, it io permfeibein that he who eats it ceemar iced not iit diane, nor des oem fonts to do so (Ce. to eat). The ole, however, 8 sccutomed to Towtry and is drawn to te ord and ts Akights, demanding more ofthe same, isi what it- duces take eld to (commit defianees. These are heel members of the community, beause tis kernal of fod Weds to ommiting dence, which is atthe Tot of te ‘Tae Prophet(pbuh) said:“tho most evi among my people are those who havebeen nourished by luxury pon which thelr bodies are nals who are preesugiod wit al inds of food apd clothing, and who choke on their words (hit ‘speech. eed Anh inpieed Mono) wo bie tha be wells in tomb, thus helping (hi) to bypass many Aires. Forfathers were staid to partake otsty fa and accustom tho self to they Saw in that a sign of hari, and in Got Almighty fridge (asin a ‘Wahb ba Munabbih® seated that two kings metin the fourth heaven. One said to the oticrs ‘where are you from?" The other replied: "Twas commanded ofatcha beh fom thesea which certain Jew, God curse, dese” ‘The former retorted: "Twas ordered toch ol which & certain worshipper desired” In this i a warning that to ‘ake easy that which leas to pleasure io nots si of 24 Noon ane ound for this ha, GT 92 01 25, Cited by Ibn “Adiy in his al-Kamil and ty al in Shah lr band on Bodh arated to Pench age stat uma ropes rene) Aceeding eal Dargis Ta Js Gone tong arerts Taba alo ced an the sary ef ‘Aihah ith tepnbe add Gh Hi 34 2A ‘Abate known a6 alas Che ascurr, if Bat) Staveuthr ofthe sn legendary Utertare ap ances tees Jentina’ iim of Yemen born n Sent Sat ister cane om Hira wth the Porcansxpedson that conquared ese, eeaok [nt inthe dye ofthe Propet end dyiag i Gann TN Ie Dhaba 810001 tb Her, Ipsbak Wn. 2802381 aABSTINENCE NISLAM ‘prosperity. Its on account of this that Umar” déniod ‘imself cold drink of water (mixed) with honey saying (to the one offering it): “take it away? There is no greater (expression of devotion to God Almighty than to deny the self its lusts and abandon delights, which we have di cussed in our book “Riydat al-Nafe"(Training the Sel ‘Nai related that the son of ‘Umar told him that he was ill and asked (him) for a fresh fish. “I looked in Medina,” (said he) "but didnot ind any. Later [found one ‘and bought it for him for a dirham and a half. grilled it fand took it to him on a loaf of bread. A bearer came (with ‘it tothe gate. He ordered the servant to wrapitin the loaf ‘and give it to him. The servant said to him (iba ‘Umar’: ‘may God set you straight; you wanted it (the fish) for 80 long and we could not find it; then when you found it, we ‘bought it for a dirham and a half; so we should pay him ite price; his reply: wrap it and give it tohim! The servant asked the bearer: would you take a dirham for it? and he ‘answered, yes, So he gave (him) the dirham and took it from him. He Ga ‘Umar) told him (the servant): wrep it ‘upatnd give it back to him (the bearer) and donot tale the dirham (back) from him, for Thave heard the Messenger ‘of God (Muhammad, pbuh) say: whoever experiences a esire, suppresses it, and influences the self positively, God wil forgive him.*** ‘27, Presumbly che it, the caliph rom 694 to G44. Umar Tl, the ‘ragyad caliph, 71720, was wecgnized cea pious man. For mare eta oe Ht, 210-22 Hull ses Rada al-Nafs wa tadAb ob ARNE” Book 2 the ‘Seton reiting 2" Muh” ffi Utm at Den. Vo I 38-78 ‘B.A Abdallah ada: Madam, now aI sli Feiajed moch hath from bi master, "Unars son atd many Trent ccwordhy trnmmtare eluding Aizhah and Abu Harrah, [Bukisconidered hs ond he mot verse ofl Dao 19 ‘S0'Presurably ‘Abdallah, known for bie pity and enoying the Prophet ver nba, no 92.7. 51 Gted by Abu a Shag ihn Habba in ie Gb al Phas bat ‘with very weak ont tation comes trom bn lave al Maude Grass 98m He (the Prophet, phuh) also said: “if one appeases the og (sic) of hunger with a leaf and a small jug of pure ‘water, eatggtrophe will befall the world and its in hhabitants."” The aim behind this (appeasement) as the Prophet (pbuh) pointed out, is to ward off the pain of hhunger and thirst and to avert the ilLeffects of both without enjoying the delights ofthe world “Umar (pbuh) learned that Yazid ibn Abi Suf¥an®® used topat all sorts offood. ‘Umar said to one of his attendants; “when you hear that his supper has been brought to him, etme know!” He did so, ‘Umar entered upon him arid) at suppertime and eat close to him, Soup and meat were offered, and ‘Umar dined with him. When it came time to thank him, Yazid stretched out his hand but "Umar did ot respond saying, "By God, by God, O Yaxid, son of Abi Suffan, when my soul is in His (God's hands) and when you are turned away from the ways ofthe ones you defy (the righteous) ould you enjoy meqls suck as this one?" Itisrelated that Yastribn Umayr”" (once) said:“Inever sifted flour for “Umar without being in defiance of him." He also related that “Utbah al-Ghulam’® used to knead ‘our (nto dough), dry tin the sun, thea eat it saying, “a small piece and a bit of salt to make ready for griling (of meats) and the good food in the Hereafter.” He would take ‘jar and scoop it with seed lyingin the sua the whole day. A female servan would say to him: “O ‘Abdallah, if you fiveme your flour Twill bake it for you andeool your water 22. Cited by al Dayar in hie Musnal from adit tteibte to Aba urayrah bat wth weak tnd Ghosh TL 92 n4 58: Heod of to ligarey’ of Qurayah st the dme of the Prophet ilssion. He pposed Muhammad and perscsted toe who sept {alm ie fan sacsumbed th new ft wich tefl esa 630, Heder won Yar rotor o Munya ten G81) fonder raya caliphate at Dareoes, was mtr commander ‘he iat conquests af Bysanne Syne in 696 whe Me'Swipe $e Taere foie iformation on him; there thowover reference to ‘Yiuritn’ Amar amufoddih edb compilers reir of ath vole 53 Thm An. eb, VE, no. $27: 28.38,for you,” but his reply to her was: “O mother of so and so (the name of the son not known to the author), I have warded off the dog of unger from myselt.” Shagig ibn TiFahim™ said: “I encountered Ibrahim ibn ‘Ahan in Meeca atthe night bazaar during the Prophet's (pbuh) birthday sitting on the curb of a street woeping. I approached him, sat down next to him, and asked, repeat ing once, twice and three times: what is this erying about, (“Abi Ishaq? He replied: O Shaqig, do not embarrass me! Teaid to him: O brother, say whatever you wish! He ‘answered: for thirty years I have desired a stow cooked ‘with vinogar and was able through my effort to control it (his desire) until yesterday when, while sitting, sleep overcame me and behold a young man (before me) with a {green goblotin his hand from which steam was rising, and the odor of stew! I called upon all my strength to ward it (temptation) off, but he (the lad) insisted, saying: O Ibrahim, eat! No, Iwill noteat,[said, because Ihave given this (the stew) up forthe sake of God, may He be gloniied But God has given you toeat, so eat! was his answer. Since Thad no reply, I wept. He said to me: eat, may God be merciful with you! and Treplied: we have been enjoined to place in our containers (stomachs?) only that which its origins we know. He replied: eat, may God give you strength, for I have granted it unto yout I was told: O Khidr "take it and feed it to Ibrahim ibn Adham's self for the sake of Ged, who has sanctioned it on account of its Jong patience and enduring what it had been denied Know, O Ibrahim, that haveheard the angels say: he who gives and docs not make a request will not roecivo. I replied: if that is the ease, then here ! am (it, betwoen yourhands),ready toenter a covenant with God Almighty. He then tumed and behold, I was with another young 36 OFBalkh (a 160801, among th rt to deuribethe mystic] tate rat i God, o toatl n he writings appear fr te ft tse {he calet formal system of self napine Aoury, Mit, 38-40 ‘Ssh 88 wg nts, VI, po. 98: 58.73. 51.The Islan reference tothe Prophet Bh. person whohad been handed something and told: OKhidr (ymbolic reference) you feed it to him! and he kept on feeding me until Thecame sleopy, and its taste remained ‘in my mouth.” Shagig continued, “said to him: let me see your palm! He stretched out his palm tome and Taccopted it saying: O you who grants the hungry his desire in justification of (his) abstinence; you who grants ascured- ‘ness toconscience and cures the heart through ove, doyou seo for Shagig, your servant, a state (hal? 1 then lifted Ibrakim's hand to heaven and said: by the deference ofthis ppalm (stretched) before You, grant this poor servant (Ghagia) of Your generosity, benofaction and mercy, even ihe does not deserve it! Ibrahim rose and walled until we reached home.” thas been told that Malikcibn Dinar" epent forty years yearning for mill, bt would not have it, One day he was igven fresh mill), He said tohis companions: “drinlit, for wwe have not tasted it for forty years” ‘Abmad jhn Abi al-Hawri® said that Aba Sulayman al-Darani™ desired a hot loaf with salt and I brought it to bm; he took a bite from it then cast it aside and began to weep saying: “Thastened to satisfy my desire after along resistance and distress (shaqua) and am now determined atone (or it), 60 belittle me!” Ahmad went on to say: before ho had finished eating the salt he met the Lord (diod.” ‘Malik ibm Daygham*" said:“I passed through the baraar of Bagra and looked at the vegetables; my velf (nafs) said tomo: ifonly you would feed me one night ofthis! I swore (instead) not to feed it (vegetables) fr forty nights Malle ibn Dinar spent fifty years without eating any greens from, 38-Supro, p42, 2.4 33 Ksown' a Maymtin abu Hen (@. 20004449 bo was fuse Daraca a companion of Ab Sule a Dar and such aye ‘a: SulSnbn Uyaynah and Barwin be Miya ond wa tepected ‘is ances sd pit. Sam, 68-90 Ja (68) quotes Janay tho refered to him Se the “RayKanat oi Sh (Sweet Baa af Dass) eben, no. ¥487, 6.9, A Supra pa, {AU Acmeemporaty of MK Sho Dine,the people of Bagra, not even a it, declaring: “O people of Bagra, T have lived among you for fifty years without cating tiny morsel of vegetables; this has not made you richer, nor me poorer; for I have heen divorced from the ‘world for fifty years, forty of which my self has desired food and by God I would not feedit; not even forthe sake ofthe Almighty.” 2 Hammad ip Abi Hanifah® related that he called on ‘Dad al-Ti™ and found his door closed. “Ioverheard hima say to himsolf: you have desired a earrot, and I fed you carrots, then you desired dates, and I recommended that you do not eat dates ever. I greeted him and entered and found him alage.”| ‘Abu Hatim™ one day passed through the bazaar and saw fruit; he desired it; so he said to his son: “buy for us some ofthis rbidden fruit that we might journey to the ‘fruit that is not forbidden!” When he (the son) bought it andbroughtittohim, hosaid to himself:"you have enticed me into buying it, but by God I will not let you taste it” He sent it to the poor orphans instead, ‘Someone related that Misa ibn al-Ashaij once said: “my self has craved coarse salt for twenty years.” Abmad ibn Khalifah is alleged to have maintained that his self ‘wanted in twenty years only water to quench its thirst but hhe would not give it o drink. Tt was also said that ‘Utbah in Ghulaim coveted meat for seven years, but when it (his self continued to yearn for it, "T was ashamed to resist it 42 Arepownod ast of the Mrt order, contemporary ofbn Adam ‘Abu Sulymn Dat tba Nusayr, oe ofthe leading Saf shay ‘sual oda ny and ort bara nh ty, who pe ‘Sp his lending position a fegih Guaconeald Se preference forthe Iie of scson aftar deli oa cp, “If ou Wish ea, then td the word rowel en withdraw Chott). 4 Bal 1 Tibabiay, Vil ne. 988596 7. #2 Conf lo for Abu Hlsi. Abu Hit el‘Attr al Bas, a exmpanion of the erly asic who exceed in pnt andthe oar of ‘Got of ha Knorasantan schol. Suan, 198 Probyte ference Inte Ri tts Hin lam, i, VE ‘year after year, s0 I bought a piece ofmeaton bread, grilled it, and left it on the loaf. I foand a boy and asked (him) are you not the son of so and so whose father has died? Yes, he replied; so T handed it to him.” ‘They say that he began to weep while reciting: “and they food the poor and the orphan and the captive with food for the love of Him." He never tasted meat after that, but he continued tg crave dates for two years. One day he bought a girat™ of date and saved it for the night in order o break his fast with it, Buta very strong wind blew and he world turned dark. People wore freightened and ‘Utah began to blame himself saying, “this is my punish- ment for buying a girdt of date,” and addressing his self he continued, “I believe people are critical on account of| you and you are not going totaste it” Daltdal-Tai bought greons with half fais" (orfils)and spent his whole life saying to himself, “woo unto thee O ‘Da’; how long your account will be an the Day of Judge ment!” After that he would eat only unseasoned food, ‘Utbah,al-Ghulaim said one day to ‘Abd al-Wabid ibn Zaya:"* “so and so described a stage" which he had ‘experienced and I had not, saying: itis because you eat dates with your bread while he eats oly bread.” Tasked, “were Itostop eating datas would experience that stage?” “Yes,” he answered, “and even more!" He (‘Utbah) began to woep. One of his companions said to him: "has God caused you to shed tears over dates? to which ‘Abd al-Wahid replied: “leave him alone; his self recognizes the truthfulness of is intontion in abandoning (something), for he is one who should he abandon something he would ‘not take it up again.” 45, Koran, 2177 16 Carat, equvnlnt in weight to four grains of cra. Ia terms of ‘monetary vals, eiseguialenttoone twenty fort oe din {FAs coper eon: equivalent toa penn ae the small iit of ‘a ane, 06 112, SoG cer for level of spctualateinment while cndcting seitlsipinarycxersses on tha patho azang gossnar ib age lated that Junaya!" had ordered hin tapurchave Wasi figs fr him When be bought ter, Neunaya orkone a breakfast and pti in hs moat, then east tout and bogan to woop teling Jafar o take ‘them away. “T asked him why?” and he replied: "because dois whioperedntomy hear: are yo na ashamed? you SSrandoned it fr my sake (God's) then you returned Gating)” Sai arMar™ (onc) declared: “told “Air al- SulamiT am going to eve you something and to ot ‘eect yf to which he oped doa you plea! Ho (Bath gait:T ant him a dein with my son made rom sauig with which Thad zed butorand honey andald $m (the son) not to leave anti he had drunk St Next Srning Ianto kim but he returned it to me without Grnkinge rmbsked him and blamed sim or that sang praise be to God, you have rejected ny generosity! When Fe noticed how serious T was, 1 urged im not to be ffended because) Thad drunkitte frst ine a nae S0Knowm a alld, an authority en Bi contemporaries, Uke ‘Toray od teacher of Some; nated oa a Koran memorset end trata the Prophet sayings Sulct 89; Anat, 165 and 14 5i'ten Mobammed alunaye, of Baghdad (2 298610), rengeeed in fbeequent oes as tho shay of the ede." of Se ene Sa Tiovement on acount of the erudite manner of hs defending when ‘Sader seg the erate bear of th socaleddranken Sus. He [ined reapctadity forest time when Iaie mywtcnm wa ‘roving nea an artista movement. He took the Iane tra ‘encegean of tated (prsiaiming the unity of Go) and pre the ‘Steal dfiniton of eepartng the tarnl fem that which was ‘eat inti." Qushaye, nd 196; uj, 281. Sea also Arbor, ‘Sejm $7.89; aba, X na B71: 25-87 2 Thigh golly, rom aathern Ing '3. im Bashayr, trator of edith, and so moving avoir of he Koran that on Abu Jubayr flower of th Prophets eompenioas, store an intense sigh and dropped dead afte earnga Mur rei ‘Seren fom the Koran cohen Sam, 281 and 98 bane, VE no SUA adh narrator who det on Karn, seasngn”in rewards ‘fom God to thane who attlned the highest love of oprtal sing Bolen, 822, 53 Agra arched bly. stor ne sToMen ‘myself to drink it the socond time, but to no avail: When: ver [so wished, I would remember the words of God: He drinks it in gulps but s unable toswallow it," whereupon Salih said: I wept and told myself: am in one chasm and you are in another!” sqati"' once declared: “for thirty years my self hhas been urging me to dip acarret in molasses and I would not respond tot” ‘Abu Bakr al-Jall®® once said “T know amin whose self told him: will be patient for thy sake up to ten days; alter that feed me what I desire! His reply: don’t want you to wait ten days. Twant you to abandon this desire!” ‘Someone related that an ‘ascetic invited one of his brethren and offered him loaves (of bread). The brother began to sort through them to pick the best. The ascetic said to him: what are you doing? Don't you low that in the loaf that you reject there is such wisdom and labor (invested in its making)? Somany people have labored on it until it became round (the loaf’ shape) fom the cloud that bears water, the water that gives the earth to drink, besides the winds, the earth, animals and man until it reached you! And after all this you start to sort Uhrough ‘them and are not satisfied! ‘Thore isa saying thata loaf does not become round (lly formed) tobe placed between your hands except after three hnundred and sixty work on it." First among them is Michael (the Archangel) who measures out water frm the stores of (God's) merey; then the angels who draw the 56 Koran, 14a, Bit the huchatn” hn al: Mughal, known ss Abas eis Sid that he was Se tnatarnl cl of sl-Tunayd an tach, Sonpanion of Mav Kare snd fst total about én Bighedwerehe wns rom, and head of tho auf shah he of tat iy ‘most of the second exagoy of shanth (histor referees are fe [htc He ied 25cm 867 afta vtriour eter ae a yae Sndvelajrofhaath Sula, 1-48; Schima 3-9 baa eo, feoctie27 5 Algo known as Aba ‘Abdallah Ahmad ibn Yahya gba saemters 59 No cour canbe food fr thie hadeh 1X20clouds, the sun, moon, and heavenly bodies; the angels of the skies and the beasts ofburden om earth;and lastly, the baker. “Ifyou count up the fayors of God, never would you be able to remember ther.” ‘Someone said: "I came upon Qasim al-Jaw's**and asked: what is piety? He answered: what did you hear about it? T recounted to him the sayings (thereon) and he fell silent. 1 asked him: and what do you say? He replied: know ye that the stomach is the world ofthe servant; tothe extent that he controls his stomach, he gains piety; and to the ‘extent that his stomach possesses him, the world posses- ses him.” ‘Bishr al-ggith®? fell ll one day, ‘Abd al-Rahmain ibn al-Muttayib® came to him to ask for something) ap- propriate to eat. He said (to him): “you ask me, but if 1 recommend something, you won't accept it from me." He told him t deseribe it, and Bishr said to him: “drink sakanjabin"' and suck on quince then eat afterwards {sfizbaj (ei."® Biahr asked: “do you know anything less that ean substitute for sakanjabin?? Ho (al-Muttayib) replied: "I do! "What is it, be asked. “Dandelion with 60 Koran, 16:16 SL Alii bn Usha. bahia, no 489: 122.26 £2 Bier Sonal Hh a HS (he bare fst ono heal deed shoes tobe ofthe impediments to reaching God 27741) ef Mary ‘who acordng to hie ot aceant of himelfmartoé as 8 Togve {ungster before being ced by God to ae a ity and decent 9 Ssceetom. Ho eth erly articular ofthe detrne of irene {ew not teing encerned abut wht other say insod, he preferred tober believe wat they wil evan if ean contig to lt ‘hor aegire His teathingsfrechadowed whet becae known the "Matumatjah” movement (ey vee the Bare eer pon {ourelfer the maum or staining the ogvenee ef God Por, $e Taba, Vill no. 48: 29660 ond Semel, 7-98, &5. Also known ns ‘Abd aban al Tat. Chal 9 (4 Cana of two Persian words: farah and enka, dink of ‘inegarandheney (he meaningot he two words) y which Sweet ad our intended Al Busta uh 978 (Apparently minmpliad Sn the eon wid; mot katy afin (Genel) is icanded. ‘The word veached the Pera snd hence the ‘Aras via th Grek usr oF He STOMACH vinogar,” he replied. Again he asked: “do you know any. ‘thing less than quince which can substitute for it?” “Yes,” he replied. “What is it?” he asked. "Syrian carob,” was his reply. ‘Do you know anything less than isfidba)(asfingj?) ‘which can substitute for it" T asked. "No," he answered Dut added: “the water of the chick pea mixed with the fat ofthe well-fed cow, or something ike i.” Whereupon ‘Abd al-Rahman said to him: “you know more than I do about medicine, so why do you ask me?” "Through this [learned that these people have refrained ‘rom every delight and satiation involving fod fr the sake ofthe benefits mentioned before. And when at times what is lawful was not available to them, only in eases of extreme necessity did they yield to shahawat (cravings) not regarded as necessities, to the extent that Abu’ Sulayman (al-Darani) declared: “salts a craving because itis superfluous to bread, beyond which is excessive crav- ing” ‘Such is the limit; and he who is not eapable of staying within it, must not be oblivious to the self, nor indulge appetites. Tt suices someone to eat all what he desires and do all that pleases the self, but he must not persist in ‘cating meat. ‘Ali, God be pleased with him, said: “he who abandons meat for forty days his manners would worsen and he who continues to eat meat for forty days his heart ‘would harden.” ‘tis said that constant eating of meat is as harmful as (drinking) wine. Regardless of how much one might Jhunger and yearn for coitus, he must not indulge or partake of coitus when, (in so doing) he would be granting ‘the self two appetites to overpower it. It is likely that the self might require food to gain strength fr coitus, but itis proferable that one dacs n0t go to sleep with afullstomach ‘thus combining two folish acts and becoming accustomed tolistlessnoss, which again causes the heart to harden, So Jet that person pray or sit and mention the name of God Almighty because its nearer to gratefulness Tis stated in the Hadith that one should dilute food with dhikr and prayer, and sleep not on food so as not to causeABSTINENCE MISLAML thehearttoharden.* The lesser (choice) isto perform four prostrations (ritual prayer), recite one hundred praises (of God)" or read a soction of the Koran in compensation for ‘each meal (forsaken). Whenever Sulfan al-Thawei®® was satiated for one night, he passed it in prayer; or for one day, he passed it continuously in prayer and dsfkr. One time he would say: “compensate (lit. satis) the black man for his tol.” another time he would say: compensate the donkey forts toil” However much one desires some food and delicious ‘fruit, ho must forsake bread and eat only fruit, soit would be for his nourishment and not for pleasure, in ordar to avoid causing the selfto combine habit with an appetite. Sahl (al-Tustari) sav Tn Salim® with broad and dates {nhs hand and told him to start with dates;ifitis enough, then be should stop; otherwise, take anly as much broad ‘as needed. Whenever one encounters delectable and coarse food, let him give preference to the delectable, for Ihe would not chonge the coarse after that. Were one to eat the coarse first, he would still want the delectable because ofits good taste. ‘A certain companion used to say to others: “do not eat what your appetites eravo; but if you do, do not seek it again. Should you desire it once more, do not acquire a taste for it” He asked fora certain kind of bread because he craved it. “Abdallah,” the son of ‘Umar, may God be pleased with both of thom, said: “we get no better fruit {rom Trag than bread.” He looked upon bread as fruit, Allinall, theres noneod to prevent the self from craving ‘when pursuing what is lawful (mubah) and the like under allcireumstances. However, for the servant (of God) who responds to his eravings itis Feared that he would be told 6. Tyaced to 'Aahah with weak fend ad ited by l-Taari and ‘on by ib Sune In his ef Your wa Laioh, Gen I, 05, = { Prnamably wih the ad of he masboha, Mani roxy ae oe ‘king the ninety rie beattfl untae of te Lord. 8, Supre 8,9. 37, “Pore cm hia, bai To. 88:57 suet oF i STOMACH on the Day of Resurrection: You received your good things in the Jife ofthe world and you took your pleasure out of them.” To the extent that one combats the self and abandons craving (in this world), he is permitted to enjoy it the eraving) in the abode of the Hereafter. ‘Apperson from Basra said: “my self craved bread and fish but I denied it both. Its demands continued and got stronger, and the straggle within me not to respond came more intense during the whole of twenty years.” ‘Aer he died someone saw him in adream and asked him: ‘what did the Lord do with you” He replied “I eannot do justice in describing the gifts and graces with which He received me. The first thing He did was to weleome me ‘with ish and bread saying-eat, drink, and enjoy what you craved without end. The Lord said: "Eat ye and drink ye ‘with fll satishetion because of the (ggod) that ye sent before ye on the days that are gone."'? What they had stored up is the abandonment of cravings. tis on account of this that Abu Sulaymiin (al-Davani) ‘aid, ta give up acravingis more beneficial forthe servant ‘than to fast and pray a whole year. May the Lord bless us with the success that brought contenement toMubammad (pbuh), to his household, and to his companions, 1 Barto wrse, Kran, 4:20. Teorey So 3k 7h. In th Tyan etn ofthe Ty that which pleases Hin” Theosow DIFFERENCES CONCERNING THE IM- PACT OF HUNGER, ITS VIRTUES, AND HOW IT AFFECTS DIFFERENTLY CONDITIONS IN PEOPLE ‘pow ye that tho ultimate goal in all mattors and manners is moderation, for the best choice and lies inthe middle path, Bither extreme is frowned upoa, What we have discussed concerning the virtues of hungor stresses the need to indulge it. Far be it. Among the secrets of the Shariiah’s wisdom is recognizing that there isan extreme side to what temperament commands, In it lies corruption, which is why the law exaggerates means for preventing it, in a way that might cause an ignorant person to beliove that what is sought is the opposite of ‘what nature deerees to the extent possible. But the world knows that what is soughtis moderation, bcauseifnature ddecrocs extreme satiation, the law must then praise the fextreme form of hunger. Soin a way, nature is an induce- ‘ment and law a prevention; the two struggle with each other and the result is moderation. He who ean fully curb tomperamentis compelied toreatize that he will notattain the ond he desires. He who indulges in opposing tempora- ‘ment will find in the law what points tothe abuse oft. Similarly, God's law exaggerates the praise of praying at night and fasting by day. When the Prophet (pbub) learned that someone was fasting the entire period and remaining wakefol the whole night, he forbade it Ifyou fare aware of this, then know also that what is more preferable in addition to a temperate nature is to eat without overburdening the stomach or sensing the pain of Jnunger. Rather, one should ignore the stomach so that Jhunger would not affect it inthe first place ‘The purpose of eating is to stay alive and strengthen worship. A heavy stomach deters from worship and the pact OF RUNaER ‘pain of hunger distracts the heart and preoecupies it (with ‘other than worship). The aim is to eat that which would ‘not have aneffectin order toallow onetohelike the angels, ‘who are sacredly immune to the burden of food and the pain of hunger. Man's goal is to emulate them. IFhumans ‘cannot avoid setiation and hunger, then the farthest posi- tion from both (extremes) is the medial, or moderation. ‘The best example for alhuman being is staying away from ‘these opposite extremes by returning tothe middle, tis like unto the example of an ant tossed into the riddle ofa circle surrounded by a fire cast upon the earth ‘Tue ant runs away from the heat of the circumference that, surrounds it and prevents it from exiting. But it will not stop attempting to escape until it settles on a point in the ‘middle. Should it perish, it would die in the middle, for the ‘middle position is the farthest one from the heat that engulfs the cele, Similarly, appetites engulfing man are like unto the circle ofthe ant. Angels, on the other hand, are outside the circle, Man has no ambition to exit, but at the same time he wishes to emulate the angels in (attaining) salvation ‘Sothe closest he can come to resemble them isin distance, ‘and the farthest position from the extreme is the middle. ‘And so the middle becomes the desired end in all related. ‘There is an example in the Hadith (which states) the best state is moderation. Andi the words ofthe Almighty: “Bat and drink but donot indulge.” To the extent one does not experionce either hunger or satiation, worship and ‘meditation become easier for him. He foels lightness and exerts more energy for work because of this lightness, ‘This, however, ean come about only after one moderates his nature. Tat the beginning of a spiritual state the self is eapri- cious, strongly inclined to excessive desires, leaning 1, Composite of Koran, 73towards indulgence (then) moderation would not benefit it The only solution isto intensify its pain by hunger, as one intensifies the suffering ofa beastofburden which has ‘not been trained by hunger, inflicting a beating, and other iseiplinary) measures until it moderates (its conduct) ‘Should it became moderate and steady and revert to a. ‘medial postion, (then) one stops tormenting it and eaus- ing it pain, Itis on account ofthis necessity (lit, secret - sirr) thatthe shayth orders his novice (murid) to do what. hhe does not, that is to endure hunger while he does not; denies him (the novice) fruit and (fulfilment of) appetites ‘while he himself might not deny it to his sel) because he (the shaykh) has already completed the training ofhisown self and no longer needs to discipline it (it, torment it). ‘Because the self is naturally inclined towards gluttony, lust, capriciousness, and circumventing acts of worship, the best way to combat this (inclination) in most cir- cumstance is with hunger and pain, until tis curbed. By constraining the self, it becomes moderate and takes food moderately. ‘There are two typos (of individuals) who have set them- selves on the path to the Hereafter without the need to hhave recourse to hunger: a righteous person and a mis- ‘guided fool. As concerns the righteous person, itis on Account of his pursuit ofthe straight path and not being jnnoed tobeled by means of hunger tothe Truth (al-Hagq, ‘Le. God). But asconeerns the fool, itis becuse ofhis having ‘deluded himself into believing that he is righteous and is, ‘notin need of self training, He thinks well oft, and in so believing les the great deception. This type (of indidvidual) is in the great majority, be cause rarely does the self become completely trained. (Often itis deceived by looking upon the righteous and the ‘way he tolerates his own) selfin order to forgive his own. Its like the patient who looks upon someone who has been ccured from his liness and etarts to emulate him in what hho does, believing that he himself is being cared, and thus perishes. Proofof (preference for) using food sparingly ataset time and in limited amounts, not for its own sale but rather as fa striving for the self that has deviated from the path to God without having attained the rank of perfection isin the Prophet (pbuh) not setting 2 formal priority or time frame for his meals, “Aishah, may God be pleased with her, said that the Prophet (pbuh) used to fast so we would not say he eats not; apd he would eat go that it would not be eaid that he fasts” He would call upon his wives (it, family) and aske they had anything, Ithey answered yes, he would eat; i they said no, he would say: “then I shall fast."* Should they offer him something, he would say: “T intended to fast.” but would eat. He wontout one day saying that he was fasting. Aishah told him that they had roveived a git of hays. He replied ‘that he wanted to fast but would have it ‘hays) anyway. Similarly, it was said that Sahl (al-Tustari) was asked: “how was it for you at the beginning of your training?” He responded with examples of exgreises, ne of which Was to {eed the selPleaves ofthe nabg® once and the grind of figs, for three years, He elaimed that he fed himself with one dirham for three years. “How aro you doing now” he was asked. “I eat without limit and al no set time,” came the reply. What he meant by eating often at no set time is not that he ate much, but rather that he did not attach much value to what he ate ‘Marat al-Karkhi® used to receive gifts of fine food, and. 3. Giuedby Abu Dstt Timid, Hasina dal Nis on ha asis or Atshabetrancmiaron Babin, Satth (Ka cmap, 146 Gage ot m2 4 Baggs ctr “Aebah ax having sad Yeven if {had mandated faating "Te senadncorrce Malimeteritin she werde"Thadbeors ‘hating prea” Ghat IL-9, 3 5.Tho posible meanings: crab apie te or ee tree. Hav, 746 6 ‘Knows Abu Mae tba Faye (6.815) alse al Fayrian and ‘bo'Al a mainline ae of Se old hol now or it sven ‘nd chia, teacher of Sal Sagal, companion of Dard a-a. e avert (8 Sunt Islam?) and epee guet One day the Shake‘be would eat it. Someone said to him: “your brother Bighr docs not eat like this!” His reply: “my brother Bishr’ is ‘obsessed with the fear of God. I, on the other hand, have already been rewarded with the (gift of) ma'ifah’: ‘moreover, “Tam buta guestin the abode ofmy Lard; should He offer me something to eat, I would eat (it); if He causes sme to hunger, I will wait patiently. What need have I to object or show preference?” Ibfakim ibn Adham gave money toabrothersaying,“buy for us,some butter, honey, and white bread.” * O Abu shag, with all this money” he asked. “Woe unto you,” he answered; "ifitis available, weshall et the foodof men; it isnot, we will endure the patience of men.” One day he objained mugh food, sohe invjjed a lange group, among them al-Awza' and al-Thawri” Al-Thawri said to Abu Ishq: “are you not afraid that this might be a form of indulgenco? His reply: “theres no indulgence in food, Bat rather in dress and possessions.” "He who has received gnosis from sama"* (audition) and He wer bared n Baghdad Ne pressed love ang of Gee ota ‘seyared quality piace eee esiving at tom arguing would ‘Sp. Salam, 74.78. Schimmel, 38 5,305, aba, VI, nes: Sot Reiereen tong hain Seo up, p59, 2-28 3. Shaya alam Ab ‘Ansa, famous fran (8. 774) who ‘nts in Urnaya Spa until paced by the Ma, on ofthe out ‘jr syste of Suna al. HL, S06 and 400; Dhaba, fn. {i.Sasjn, se spre p67, 15, Tha prone of ealeving eee by porting of a db (el) ‘whieh eouldbe based a tang tating rm th Koran and other Fhlowed text er pertcpaingn some dance ial peculiar eta trdere Jomyad waopurticulaey concerned a hase wha noe ally ‘tached thea es ffom he World ght end up aeqlrng ie wren form of ectate experience, Toh nvluniaryeetaey lew ceptable {er dediatd ether already proseding slang the path, BS! no oe SeaTdNet dae sry ims iy ung prone iy ‘Niholon in Sore 1, : \ 2 nnagl"? (immitative transmission) according to tradition can acegpt this from Tbrahim ibn Adham and Malik Zba Dinar, * who elaimed: “no salt has entered my abode in twenty years.” And also from Sari al-Sagati!* who alleged that he had a strong urge for forty years to dip a carrot in ‘molasses but would not do so. Ta such a person this might seem contradictory and bewildering, concluding there from that one of them is wrong. Yet he who knows the secrets of “lm! knows that this is true, but with the additional knowledge that conditions differ (in differing situations). He who hears about these different situations surmises that one is limited, foolish or deceived. The victim might say: “T am not among those who have at- tained matrifah (gnostic knowledge), so I should forgive my self because it is more obedient than that of Sari al-Sagatisor Matik ibn Dinar's(selP,” But these (men) are immune to lustful appetites and one can fallow their example. The one who is deluded might say: “my selfs ‘ot harder on me than Ma'rufal-Karkhi's or Ibrahim ibn. ‘Adham’s, each on himself, o I will emulate them and place no limit on what I eat. IfT am a guest in the abode ‘of my Lord, why should I object?” Yet if someone fails to respect that person's right, dignity, possession, and self- expression in any way, be would invoke upon himself the retributions ofthe Day of Judgement. If rather, he should profor to occupy himself with acts of defiance (of God) the evil would welcome such a path from the foolish ones. Raising the Iimite on food, fasting and cravings is suitable only far those who east their sights out from the Ara ntane Safe awe aga that ene mute vere in both etegeriy flaring: those leading to the flllment of nim and She inding trond fe vin rough on U4. Super p 5, n. 27 15 Heh engage in aouiring tanh deeb as i (porale “ian, whence Aniesed ulema") When Sul fined currency {lowing l-Ghaxas great efferts i bacameareoptale or ulema fo Jointhe ranks of Sut.niche of sainthood and prophecy. There is sig, for him in istirsal (abandon) and ingibad (conraction)!™ which ‘occur only after the self complotely abandons submission topleasure and habit, He eats or abstains (therefrom) by intention, thereby becoming ‘an agont of God when eating and breaking the fast (a) Hee should learn determination from ‘ Umar, may God be pleased with him, who noticed that the Prophet(pbub) loved honey, ate it and did not deny it to himself* When offered a cold drink mixed with honey, he would turn the vessel in his hand and say, “shall drink i; its sweetness will disappear, and only the after tasto would remain. So Jotit not be (charged) tomy account!” Thus did he abandon i. ‘A shaykh must not reveal such secrots to his muri; rrathor he should limit himself only to praising hunger. He should not even enjoin upon him to be moderate lest he fail in this endeavor. He (the shaykh) must counsel ex- ‘treme hunger for him in order to facilitate (his achieving) ‘moderation, Nor should he mention to him (the murid) that the perfect “@rif does not need spiritual exercise because the devil mightattach himselftohis heart, telling him every hour: “you area perfect “@riff what do you lack in knowledge of God and perfection” ‘Twas customary for Ibraliim al-Khawis™ personally to 16. An expression reserved for Sua far advanced in tei prt xerans and tzatnnant (or revards fom God for their afr) that hes can uch te state faith. U.Staes aeained daring teeversng the spiritual path to gnosis Ioliowing ce final stage of fon Tas Hodkthntibted fo ‘Aisha and agreed upon. Ghai, I, 98: 19.Tho one who achieved matifak (ris) or reshed the erminasof He etl rey. 2 Ibrahim fn Abad tha lem Abu Teh favored the path of tex (ependonce on God), unig n hs age, the aga of Fanayd Sta Nun, die ne menque of Ray 291904 he motto wae: he ws ‘ot patient wil not soccod also, he who reds with somebody else's ‘pial nbankrape Salm, 89 96; alo Sarah, 4 ep J, 19699; [etait Xo. 05:53, Inprcr OF HUNGER ‘immerse himselfin every exercise he ordered forhis murid 0 that the latter would not think that his shaykh was ordering him to perform exercises which he would not himself undertake, When the strong preocupies himself with training and reforming others, he must descend to the level of the weak; be like them, and gentle in leading. them to happiness. This is a great affliction for prophets and saints Ifthe limit of moderation is concealed from every one, resolve and caution decree that it not be abandoned in every situation, With this in mind "Umar, may God pleased with him, scolded his son ‘Abdallab saying: “have younomother!™ afterentering upon himand finding him ‘cating meat sautood in butter and topped by corn. Hesaid, tohim: “eat one day bread and meat: another, bread and milk; still another, bread and butter, then bread and oil, bread and condiments and one day, plain bread. "This is moderation; for to persist with meat and lustful appetite constitutes. indulgence and excessiveness, To abandon meat completely is niggardlinoss. Such is the proper postion between one (extreme) and the other. God, however, knows best 2. Mle meant by i emeane to watch over you! eupheriam for inesestng oe with good oannersIMPACT OF THE AILMENT OF DISSIMULATION ON THOSE WHO ABANDON LUSTFUL APPETITES AND EAT LESS. ‘now ye, he who abandons lustful appetites is afflicted with two great evils which are greater than partal- ing thereof. One, the self can not forsake certain appetites ‘and desires them but docs not want toadmit that it desires them. So, he conceals his eraving and eats in seclusion what he would noteat in public. This is the secrot (sin o) shirk One ofthe ulema was asked about a certain ascetic but he would not answer. He was asked again ifhe know anything about that person's strengths; to which be replied that he ate in secret what he would not eat in public, whieh is a great evi It is proper for the servant when afficted with a lustful appetite pleasing to him that he display it openly because it would be more honest and points to (his) striving with deeds. To conceal it and display the opposite in a farm of perfection constitutes two deficiencies. Lying accom- panied by concealing constitutes two les and is deserving of two detestations whieh cannot be compensated for ex: cept by two genuine repentances. For this reason hypocrites were hard pressed. The Lord says: “Hypocrites are in the lowest ring of (Heil) Fire,"* because the blas- hemor commits and displays his blasphemy then at- 1, Tho trm in same thsi emeayed einai to dese the ‘2 of comming the unpardaeble sin of aserasng anything ‘yore with Cots ona bre aals Ghaste erent of sharence {Su the extreme trioaanenr ith whieh he we dss, tempts toconceal it, and the act ofconcealment constitutes another blasphemy. He secks thereby to unburden his heart in the eves of fellow ereated beings by attempting to ‘remove this act of blasphemy in open while God, may He be glorified, is not unaware of his motive ‘Gnostice are afflicted with appetites, even by defiancos, but are not (afflicted) with dissimulation, deception and ‘concealment. The gnostic’s perfection is in abandoning such an appetite for the sake of God Almighty. Displaying ‘alustful appetite should be as an act of bolitling the self in the sight (it, hearts) of ereated beings. One of them tured to buy something he coveted and display it in the house wherein he observed abstinonce. He did that in order to conceal his condition and divert the attention of ‘hose who were unaware oft so as not to compromise the mystical state he was in ‘The Aim of Abstinence What is abstinence? ‘True abstinence lies in revealing the opposite thereof, which isthe lot of the righteous. He thus reconciles two opposites in one vein while he whois self deluded seks to reconcile twolies, The ltteris simply doubling the burden ofthe self and causes it to drink from the cup of patience twice; one time by (literally) drinking, the other by ebunning it. There is no erime in 60 doing. ‘The former will be rewarded twice 2s much for his (it, their) patience. This resembles the way of someone who was offered something publicly, takes itthen responds quietly inorder tobreak the self by humiliating it openly and impoverish- ing it seeretly. He who has not had such an experience ‘must not avoid displaying his lust and its defects, and being honest about it, He must not be deceived by the words of the devil: ifyou should display something which someone else might emulate, then conceal it out of Fighteous considedration forthe other (persoo).”IChis am js to reform others, then itis more important for him toAsTMENCEIN ISLAM ‘Thisis the aim of pure dissimulation, inspired in him by the devil, in the guise of reforming another person. For this reason itwas burdensome for him tomanifestit. Know ‘ye that he who is aware of this, would not emulaie it in ‘Sood; nor would he waver in the belief that he is abandon- ing lusts. Te second evil lies in one’s ability o abandon lusts but rejoices in acquiring the reputation of being immune to lusts. In resisting lesser lust, that of eating, he succumbs 1 a more evil ane, that of astentation or the hidden lust ‘Whenever he senses that (lust) in himself, curbing this Tost is more oortain than curbing the lust of food. So let ‘him eat, it is better for hie, ‘Abu Sulayman (al-Darani) once said “i you are offered ‘an appetizer after you bad abstained from it, take a small portion ofit, but da not give fre rein to the self. In such a manner you rid yourself of this lustfol desire, for you ‘would be disturbing it by not heeding its craving. ‘Jafar ibn Muhammad al-Sadiq® said: “should 1 come ‘upon something appetizing, I (Brst) look to my self; were it to display lust (fori, I woald feed it, which is better than denying (this) tot. Should i conceal this lust and distance itself from it, I would punish it by abandoning it ‘and not letting it (sel) have any part of it (lust) This is ‘iy way of punishing the self for having this secret lust.” ‘To sum up, he who abandons the lust of food and falls. into the lust of dissimulation is like the one who escapes the scorpion and fears the snake because the lust of mulation is more harmful than that of eating. God is ‘the guardian of success 3, Ay ‘Abdalih (Muara ib Jer in Ges, 96) rlaper of hao is gest erandinter wes a coxmarion ofthe Prope le {alleged to have declared hat meats te snc of prope Sula, ca SAYINGS CONCERNING THE LUST OF ‘THE GENITAL ‘now ye that coitus has dominated humanity for two enefits. One of them is to allow humans to ex- perience its pleasures and measure thereby the pleasures fof the Hereafter. Should the pleasure of coitus porsist it becomes the strongest of all physical pleasures. Converse- Iy fire and its pain are the greatest pains the body ean ‘experience. By inducement and intimidation people are led to happiness, which can be achieved only by experiene- ing pain and pleasure. That which ane does not experience by taste is no great endearment for him. "The second benefit (of coitus) is perpetuating progeny and (mankind's) existence. This is the real benefit. But there is aso an evil (sido) which threatens with destrac- tion both faith and existence if not controled, overcome, and moderated. In the words of the Almighty, oar Lord "Do not burden us with that which we cannot bear!™ by which, is meant intense awareness, as related by Inn ‘Abbas? in the words of the Almighty: “And from the evil of Nightfall when it bocomes dark.” By this is meant tho erection of the penis. Some transmitters of hadith at- tribute this saying to the Prophet (pbub). However, in interpreting it they meant: if the penis penetrates, It is ‘also ssid that if man's penis achieves erection he loses ‘bwo:thirds ofhis mind. The Prophet (pbuh) used to say in his invocation: “T seek refuge in Thee from the evil of my hearing and my seeing, my heart and my delights and my ‘Sear"The spton ofthis vere Se that ha hard wl cyte Ech sal only tat whch thao the salto 2 Spr. p 85.0.2 3 Koren Basa 4 Novgnal werifeason fo thie Aadih, Chas I: 100,desires."* The Prophet (pbuh) also said: “women are the snares ofthe devil. Were t not for this lust, women would have no power over men, Tis said that Mages (pbuh) was engaged in one of his sessions when Iblis’ came to him wearing a robe that was changing colors. As he came close, he took off his robe, put itedowa, and approached him (Moses) saying: “Peace be ‘upon thee Moses.""Who are you?” asked Moses, to which hae replied: “Tam Iblis.” Whereupon Mosos retorted: "May Ged not grant thee peace! What brings you hore,” he faked. “Ieame to greet you on account of your nearness to God and stature in His eyes,” replied Iblis. Moses asked: ‘What is this that I sav you wearing?” Tblis answered:"A hooded cloak with which I abduct the hearts of men.” “What does one do to appeal to you?" asked Moses. Iblis ‘replied: “becoming enamored of himself, magnifying his ‘deeds, and being oblivious to his faults. Teaution you in tree things: do not seclude yourself with a woman who is not lavful to you, for never has @ man secluded himself ‘with a woman whos not lawful to him without my becom- ing his exclusive possessor, because I enamor him of her land her of him. Seoondly, never has the Lord made a commitment Uhat I have not fullled. Thirdly, never was there a pious act that I myself did not dissipate. Nor has ‘man made such a commitment and not fulfil it without my becoming his sole owner, thus coming between him and its fulfilment.” Then be departed saying: “Woe unto me; Moses now knows what he needs to know for warning mankind.” tis related that Sa‘ ibn al-Musayyib® said-*whonever the Lord sends a prophet, Dblis despairs and seeks to 4, Dicuss under the catagory of Daud evocatins). Gas 6. Hadith cid by a. Mandi cn hi al-Targhb wa Tori hase ‘the transmission of ibn Zayd al Juan with urkpown nd ‘Gaza 300 m3 1 "Theale angel ater tobe identi with Satan 4, Opoctthe ahi acne ganar theimadint companions ‘of tho Prophet, dabod “Snyaih lll Fagin al Sina,” (Godrtoat He iquired hoith fom he leading persona om sr oF me ceNTALS destroy him through women. Nothing frightens me more than them (women). The only homes enter in Medina are ‘mine and my daughter’, in which I perform ablution for the Friday (noon) prayers, then I depart.” ‘Someone said: “the devil tells woman: you are half my army; you are my arrow with which I sirike and do not miss; you are the repository of my secrets; you are my smessengerin time of need.”® Halfhis army is lust and the other halfis anger. The greatest lust of all is lusting ater women. It also has its exaggerations, excessiveness, and moderations. Its excessiveness (les in) overpowering the mind to the point that men dedicate much of their enerny to the enjoyment of women and their concubines, thus being distracted from pursuit of the Hereafter. Tt might ‘overpower faith jo a point that) he commits fornication, ‘Anyone who indulges these (ustful desires) faces two abohorrent situations: one, partaking of that which strengthens lusts for indulging coitus, as some people take medicine to strengthen the stomach to inerease lust for food. Such (aconduet)is like that of someone who haa boon accosted by forveious lions and menacing snakes, They ‘might let up (on him) sometimes, but then he would connive further to arouse and excite them (lusts) and is thus diverted towards taming and appeasing them, Verily, the lust of food and of coitus are pains which man seeks to abandon in order to experience the pleasure of eliverance from error. It has been related in the (collee- tion of) rare hadith that the Prophet (pbuh) eaid "I com: plained to Gabriel about the weakmess of coitus and he ‘Aisbah to Aba‘ Hurayrahy with breed Aaowledoe and rlisous Aklestion,Dhshet, 18: $456, Seo Slam, 159, 142, nd 322 for Seumpiey leo Timi, atm, 87, 957, and 452: aan, no 17 TGLTA/ Mohamad Tho Se AU Tebogt of Kabra (Beirut Sadi, 1887.69, Venlo 2. ‘Abdaith en Mas" (oop. 38, n 21s ced saying “gazing ‘ women) ane of he arrow of iin” Muh of erg, 1, no Broa tosordered me toeat harisa.""°Know ye that he(the Prophet, pbuh) was responsible for nine women and he had tofortify them with contentment.“ Ifhe divorced them, he forbade others from marrying them. He sought thereby strength ‘not pleasure ‘The second situation: such Just could lead through mis- ‘guidance to excessive love, “which is extreme ignorance ‘of the purpose of coitus. It is exceasive even for the female ‘animal, given the limits set for animals. For, he who is in Jove is not content with satisfying the lustofoitus, which, is the worst ofluste and most deserving of shame, Indeed, {in my opinion such hist can be curbed only in @ special place, whereas the female beast satisfies herlust wherever ‘she might be, and is content with it. ‘This (lust) can ugt be satisfied except with one specific person (partner), thus compounding his (own) abas ‘ment and (state of servitude by more ofthe same until bis ‘mind is enslaved in the service of this lust, albeit he was created tobe obedient, not tobe aslaveoflustortoconnive twserve its ends. ‘Excessive love is no more than a symptom of indulging Just, Tes disease of the heart, void and mindless. One ‘must be careful from the very outset, He must not cast a ‘second gianco(at a woman) nor contemplate (her) because ‘once it (lus) talkos hold (of him), i is diicul for him) to ‘ward i of 10.Seme sort of mn, sta shove. 28. The saying derives fom AI:Agits af pa and al-Tabarane af Mujam af Avot (anya. {ishe)hacd on tranemision by Huaheytah. Chas, I: 100 m6 1 Haferenes se wives (at net leer). Eo a post had "ariaga twas Aehah hae favored, parslrly toward ed ‘thn ie, For moe on chem, soe Binet Sha {2 InSite fh. Ony the who stainet nae perecsinin their tvving aod approntated the Yvel of ents could bose of without incuting the Teprbaton of Sit fllow ehayhe given en 15: The implaton her a that takes «paris person oars stl ese and, commensurtay, feast iv nde Such s also(the effect of ishg (excessive ove) of posses. sion, ostentation, property, and progeny {not unlike addie: tion to) playing with birds" and. td,!° nerdeshir'® and chess. These ean overpower a group (of people), diminish their faith and render them eaptives of the world to the point that they lase patience and are unable to refrain (rom succumbing thereto) ‘The example of someone who seeks to break the grip of| excessive love is that of the one who gives the beast of ‘burden full ein as she heads towards a gate toenter. How ‘much easier it would have been to prevent her from doing so by holding back the rein, The example of the one who teats it (ishg) ater it has taken hold (of him) is that of| the person who allows the beast ofburden toenter and go ‘past the gate then grabs her by the tail and starts to drag herbackwards. How great the difference between the two ‘oversights in torms of ease and hardship. So let one be cautious at the start of undertakings because in the later stages they (undertakings) cannot be treated except with great effort; so great, indeed, that it (he strain) might lead to the wrenching of the spirit, Indulgence of lust to the extent that it overpowers the mind is utterly condemned. Permitting it through help- lessness or weakness to enjoy the sex pariner is also condemned. What is praiseworthy is moderation and obedience to reason and the law ofthe faith (Sharvah) in abstaining or responding (to the urge of lust). Whenever it exceeds the bounds, then it should be curbed with hhunger or marriage. The Prophet (pbuh) said: “Young men, beware of fornication; he who is not capable of tine for hing prpoce, [S.Wheace the English “la” Az ald fom which Eng. “wood” Arve Tea large pear ahepod, mlt-atinged natrament Te"Parian for botkgemmon: The io nha tet eye “paying ‘backgammon ix ke ying ones hand with the blod of the a Mandy al Tarek Wyma 4441-253"restrain let him fast; fr, it will diminish his sexual urge (wise 17 Puller tet of thet: He who can afford to marry shold fort ‘sithelphim eae rm esng(at waren aave presto From coming ic sexual athe whe cans ford ta marry et Fi fa fot wl ints is nexaal urge Bukhars Sok Oa, IID chapter, 120", Por dino amie nation of marrage 2 ‘aricleted by Ghasii, se Nes KG af Nikoh (Paras tine ‘ncondon) Fr Arabi orginal and comment soe Chast and MARRIAGE AND ABSTINENCE FOR THE NOVICE ‘now ye that the novice atthe start ofhis commitment (to the Sufi program of training) must not be preoe- ‘upied with the sal; nor his heart with marriage, because it ie.a fall commitment and it (marriage) would distract him from (pursuit of the path and divert him towards intimacy with a wife, He who seeks intimacy with other than God is turned away from God. He (the novice) should not be misied by the multiple marriages of the Prophet (pbuh) because nothing ie the world eould turn his heart away from God. One cannot compare angels to smiths. For ‘such reason Abu Sulayman al-Dardni declared: “He who marries is bound to this world.” He also said: “I never new a novice to marry and remain firm to his initial commitment (1¢. spiritual exercises). "Someone once asked him: “Do you not need the pleasures of a woman?” to which he replied: "May God not cause me to enjoy one, ‘beeause intimacy with her prevents intimacy with Ged. He also said: “Whatever turns you away from God, be it family, possessions or offspring, its a curse upon you.” How ean one havo any persoa other than the Prophet (pbuh) as a standard of comparison? He was steeped in the love of God to such an extent that it was like being consumed by fie, Indeed, he feared at times that it would penetrate his heart and demolish it. Sometimes he would tap the thigh of ‘Aishab with his hand and say to her: “Talk to me O ‘Aishah!" in order to be distracted by her words from what so intensely preoccupied him (Le, the contemplation of God), because his heart could not bear 1. ‘Three nolnown source fr this ath‘such a heavy burden. His very nature was tobe intimate ‘with God, may He be glorified. Thus intimacy with human Deings was a (form of restraint out of sympathy for his Dody. Moreover, he did not display pationce for human company, When he was bored, he would say: “Comfort us (© Bilall™ so he could revert to a state of ease. A weak person viewing this atate (in the Prophet) might be eluded, because to assume he is thus enlightened is to be prevented from learning the secrets of his (the Prophet's) Seeds ‘The state for the novice at the commencement of his undertaking, and until he acquires strength through nosis, iseelibacy—ifin the meanwhile heisnotovertaken by lust. His enemy is lust. He must curb it by continuous ‘hunger and fasting over along period of time. IPhe cannot curb lust in such a manner, or by restraining the eye, for ‘example, even if he restrains his gonital, then itis better that he appease this Tust by marriage. Because to the extent that he cannot restrain his eye, his mind eannot be clear and his concems are multiplied. He might even become afflicted with something which he cannot tolerate, Sinning by sight is one of the greater of the lesser (category) of sins leading one closer tothe greater sin, that ofthe genitals, or adultery. He who cannot lower his sight is unable to safeguard his faith. “Jesus (pbuh) said: “Beware of lonking; it plagts lost in the hoart when itis already rebellious enough” Se Sdn 2, Hadith mentined in conjunction with the section on prayer ofthe Tiga (Chazy 101, m8) Ll sb Habs) wae Seriya Ethiopian slave, orured by hie Gurajhs mater fv sceping are ‘rom the Prophet, ved by Ab Bakr who rseud him when he as arly lio, ne fe eae companion of tne Prophet, ought by ‘Nisude daring thn ei! beter of Badr 624 and Ubud (06) buts ‘enowned origreat meld cea hair as he Ort mein (Gre who calle prayer) nina, Ibi a 24 147-1. 5" Nopartular ctaton fr thir saying, or soe, ven, MARAAGE AND ABSTOENGE ‘Tubayr* (once) said: “Rebelliousness cameto David (pbuh) ‘through (his) sight,” for which reason he suid to his son: “0 my son Amos, walk behind a lion, even Kons, but not behind a woman! ‘John’ (pout) was asked, ‘what is the beginning of sn, ning?” to which he replied, “looking and desiring.” Fuday)® claimed that Iblis says: “Te is my old bow and arrow with which I never miss,” by which he means “looking.” The Prophet (pbuh) said: “looking is one of This" poisoned arrows. He who abandons it out of fear of God, God will, grant him faith, the sweetness of which he finds in his (own) heart.” He (pbuh) also said “Henceforth, no tempta- tion (it, defiance) sto be avoided on agpant of ts harm- fulness to man than (that of) women.”!” He (pbuh) also said: “Beware of the rebelliousness of the world and the rebelliousness of women, fr the first rebelliousness by the children of Israel came from women" The Lord, sai: “Say to the believing men to lower their sights"? The Prophet (pbuh) said: “Every human being has his share of| sinning. Both eyes sin and their sins looking. Both hands sin, and their sin is violence. The two lege sin, and their sins walking. And the mouth sins, and its sin is kissing. And the heart wishes and desires, and that is proved or disproved by the genital.” 4 Ab ‘Abdalla, noted for hin weeping, rene of Sauith front ‘Abdaliah hn ‘Aas, to pewphew othe Prophet. pba, 1, na vigez12 00. 5. References tothe binning of is entanglement ‘ah the tte wit 6 Nospeife attrbaton fe made fr thi apn. 4 The Bape. © Bintan upre, p.4.28. 5, Gitedin Mundi of argh Vo. 2784106 {0cAgred ope and eiinated te Usman Jon Zayd Gupra, p36 18) layed by Au a Sed a Ready, Mundbil argh Vo. 46le:6. Ghai 102 n 2. {tMvananttaaby Av Satde-Khudiy and ta by Most. Chas, Mion m3 12 Karan, 24:50, fh Bathe,‘Umm Salmah'® related that “the bind (man) Tbn Umm. Malaiim sought permission tp visit with the Prophet (pbuh) while I and Maymunah™ wore sitting (with him). Ho said (to us)-veil yourselves, and we retorted: is he not. blind? Fe cannot see ust His answer: but ean you not soe him?*"? Here is proof that women are not permitted to be inthe presence ofthe blind as used tobe the custom during funerals and feasts, ‘Similarly, it was forbidden forthe blind to seclude them- selves with women, and for women to consort with the blind and fix their sights upon them forno purpose. It was permitted, however, for women to converse with men and tolook at them for recognized need. [fhe can aypid staring at women but can not avoid looking at boys,” then it is Detter for im (the novice) to be married ‘The evil associated with boys is greater than if his heart were to be inclined towards women, because they can ‘become lawful unto him (i.e. in marriage). Fixing one’s eye ‘upon the face ofa boy through lust is forbidden. Indeed, ‘whenever one's heart is captivated by the image of a heardless one (boy), to the extent that he is aware ofthe difference between him and the bearded one, then itisnot lawful for him to look at him. If someone should say that everyone who can seo can tell the diffarence between the beautiful and the ugly, there is no disputing this because the faces of young boys arenot covered. Moreover, [donot moan by this simply discernment of the eye bocause he should be able to recognize the difference as one would 13.One of Prophet Mohammad wiv, daughter of DRE a-akab, young and bout whan be mavred bor, andthe envy of ihah Bineel shat, 0105. Last ofthe Prophet wives, daughtor ofa ath, For more on ber, ‘seein al Shan 401-08 1S: Fodih ered by Abs D'S, oN and Teich. has, "ei penton f he Prop rte that wht ans iat in ‘is commendable for both. MHomscexuliy 9 the intended conclusion Gem al. Ghesti's rena, Detwoon a greon tree and a dead tree; between pure and poluted water; between a tree in bloom and flowery, and ‘one whose leaves have fallen. One inclines towards theone for the other by sight and temperament. Itis, however, an inclination void oflust. For such reason one does not seelt totouch flower and blossom, nor pure water with one’s ips Tt is likely in a given situation that the eye might be attracted to a handsome grey-haired one (older person) knowing the difference hetween that and an ugly face, ut (again) itis a matter of discernment not lust. One knows this through the selfs inclination to nearness and touch ing. To the extent that one senses this inclination in his hhoart and recognizes the difference in a handsome face, nice plants, decorative clothes and gold-plated roofs, bis fazing is motivated by lust and it is forbidden. This is, something people tend to overlook and are led (conse- quently) to perdition without their knowing it. ‘Oneofthecompanions (ofthe Prophet, pbuh) ssid: "I fear rot the wild lon as much as I fear Uke company of a beardlesssasetie young man.” Sufyan (al-Thawn)” said “fa man cajoles a young man with two of his toes out of| lust, he is a Sodomate.” One of the forefathers is quoted saying: “thero will be three types of Sodomites in this community (Islamic ummah): one that gazes, one who fembraces, and one who acts" Should the evil of looking for the beginner be great, however much he tries he wil fail to lower his sight and control his thoughts. It is more proper (under such circumstances) for him to curb such a lust with marriage. Iti possible that the rage ofa certain self cannot be quieted by hunger. ‘Another (companion) said: “ust burdened me at the beginning of my commitment (to an ascetic life) with that whieh feould not bear. Teried out toGod (tounburden me), then someone appeared to me in adream and asked: what is wrong with you? I complained to him and he asked me to druw near (to him) and I did, He put his hand on my chest and [felt its coldness in my heart and in my entire Supra, pt, 18‘body. When T awoke, what had troubled me was gone and. Tremained immune to it for a year. Then it came back fo me. Once agnin I nereased my appeal for help (from God) ‘and anather person appeared in my dream and said: do ‘you want what bothers you to go away by (my) striking Sour neck? Yes, I replied, Stretch out your neck then, he. ‘commanded, and I did. He then unshesthed the sword of light and struck my neck with it. Whea I awoke in the ‘morning, what had been disturbing me disappeared and remained immune for another year. Thon it came back tome (ones again) even more strongly (Uhan before) and T {falbas if there was someone between my side and my chest ‘saying tome: woe unta thee, how often (must) you ask God to Tift from you what He doce not like to dal After that, said he (the companion), I got married. It put an end (to ‘my suffering) and I begot children.” “Howevermuch he (the novice) needs to marry, he must not abandon the requirement of his intention (to become ‘practicing Suf) at the beginning ofhisundertaking)and during marriage. It should start with good intention and continue in good manner, firm conduct, andthe fulfillment of required dutis. Thisis something Wg baveexplained in Setail in the book Rules of Marriage ™ and it will not be ropeated here in detail. ‘Proofof genuine intention is in is (the novice) marrying 2 poor religious woman and not seeking rich one. Some- tone said: "he who marries a rich one will be inflicted by her with five demands: excessive dowry, delayed consum- mation of the marriage, orestalling of service (to God), hhoavy spending, and, should he wish to divoroe her, he ‘would not be abe to do so because he would fear the fs other wealth. “All this in contrast to the poor woman.” 19-The ews book of his larger wor, the If Ui al Dn. See teamalason end annotation (Marriage and Seman Tlon) by Madelein aah 2 farce othe dowry pada advance othe Brida fei (arden Sheisentidedokeopitandealeethw oon alifavrced ‘Eruniawfl rena an doSnedby She Sharh Another person said: “a woman must be inforir to the ‘man in four things, otherwise she would despise him: age, height, possessions, and status. Butshe shouldbe superior to him in four: beauty, upbringing, religiosity, and good ‘A-sign of true commitment is in perpetuating marriage among human beings. A novice married one woman and ‘continued to serve her until she felt ashamed. She com- plained to her father: “this man puzzles me; I have beon ‘nis house for years and eould not goto the bythroam ‘once without him earrying water infront of me." ** ‘Another (novice) married a beautiful woman, When the day of consummation drew near, she was afflicted with smallpox and her folks grieved a great deal fearing that he would find ber ugly. But the man showed them that he was (himsel afflicted with trachoma and had lost his sight, so she was married to him. Sadness disappeared and she remained with him twenty years. Only after she died did he open his eyes. They asked him: “why aid you do that?” He replied: “I protended it (to be blind) for the sake ofher folk so that they would not grieve." Their retort (o that: "you are far ahoad of your brethren with such a display of manners” OneSufi marrieda woman ofbad charactorand was very patient with her. He was asked: “why don’t you divorce hoe?” His reply: “Tam afraid someone (else) might marry hr, would not be patient with her, and would be harmed by her!" ‘So if @ novice marries, he should act in like ‘manner. Ifhe is able to abstain, it would bo better for him, ‘especially if he cannot reconcile betwoen the virtue of ‘marriage and (that of) undertaking tho path, and if he believes that by marriage he would be diverted from his state It was,pelated that Muhammad ibn Sulayiian al Hashimi™* used to earn from this world’s yield 80,000, 2. lam flowing major ishargy, war not paper sed for 2 Supre, pen | | | | | | |dirhams. Hie wrote to the people of Basra and its ulema seekinga woman to marry py all agreed that he should ‘marry Rab‘ah al’ Adawiyah.” Hie wrote toher as follows’ “In the nameof God, the Merciful, the Compassionate. The Lord has endowed me from this world’s wealth 80,000, dirhams each day, and by tho time night follows day it ‘becomes 100,000, T shall be like that unto you and more Ge, increase his bequests to her). Please answer me.” She wrote back to him:"In the name of Ged, the Mereifl, the Compassionate. Verily, to abstain from this world is to sain a tranquil heart and body. indulging it causes one to inherit worry and sadness. "When you receive this letter ‘of mine, prepare your provision and get ready for your rotumn (0 God) and be a guarantor of yourself and do not let men become your guarantor so they might divide your inheritance, Fast for eternity and let death be your fastbroaking. As for myself, the Lord God, may He be slorified, has given me what he has given you, and many times more, Not by a:blink of the eye would I tum my preceeupation away from Him" ‘This is proof that whatever turns one’s attention away from God constitutes a deficiency. Let the novice, there- fore, ook to his state and tohis heart, Ifhe ean be content ‘with boing unmarried, itis nearer (to what is desired); if hhe cannot (concentrate) then marriage is better for him. "There aro three treatments for this disease: hungering, averting sight, and concentrating on that which preoc- ‘cupies the heart, Should these three not be profitable, then let marriage be the cure. It is on account of this that the righteous forefathers engaged in marriage and gave their daughters in marriage. Whenever Ibis despaired, he came to Said ibn al-Musayyib"* as an envoy of women, ‘When he was eighty-four years old, hehad already lst the sight of ane eye, and was about todepart for the Hereafter ‘when he declared: “I fear nothing worse than women.” 23 Supra, 9.28, 24 Supra, p96, 7.8 ARAINGE ANO ABSTINENCE ‘Abdallah ibm Abi Wada‘ah?® was quoted saying: Tused to visit with Sad ibn al-Musayyib, and when I called on him after not soeing him for some days he asked: where wore you? I told him my wife had died and T was preoe: cupied with her, whereupon he responded: why did yoy pot let us know go we could have bare witness for her. ‘When I was about to rise he asked if! would like to have wife Treplied: may God be merefal with you; who is going to give me in marriage when I only poasess two or three dirhams? 1 will, he answered. You woulA! 1 ex- claimed, Yes, said he. Soe praised the Lord and prayed for the Prophet and had me married (si) with two or, a8 |e put it, throe dirhams, Trose not knowing what to do on account of my joy. I went home and hegan to consider ‘whom Ishould marry and from whom [might borrow. [lit the lamp and performed the sunset prayer. Thad been fasting. My dinner was brought forth, Itepasiated of bread and oil Suddenly there was @ lock at the door. I asked whoit was. Said, came the answer. I tiought of every one named SaidenceptSa'd bn al-Musayyib cause fr forty ‘ears he never called on anyone, remaining at heme or foing to the mosque. I went to answer (the door) and behold it was Said ibn al-Mussayib. I felt it was an inconvenience for him andsaid to him:O Abu Muhammad, had you sent for me T would have come to you. No, he replied, you are more deservant that I should come to you asked: what do you command? You were an unmarried person, he answered, and now you are married, for I did ‘ot wish you to spend the night alone. Behold your wife! "There she stood, behind him, the same height. He took her by the hand and put ber through the door and closed 5t-The woman fell own out ofshame. She ose supporting herself with the door then came towards the large bow! cuntaining the bread and the ol. [placed in the shadow ofthe lamp so she would not seeit. then ascended to the 25 Thee is areforence Asad tn abi Wah cn. 157-3875455) ln sbo Sls Tabaoas, Vil, bu not a Abdalla 24 Taping, hat ein the Shae witwoxng that there fs ‘ognd whussaver but Godroof.and called out to the neighbors. They came and asked ‘me what was the matter? Lreplied: woe unto me, Sa ibn ‘al-Musayyib has given mehis daughter in marriage today and brought her over suddenly tonight. Sad is the one who married you? they asked in suprise. Yes, I replied, ‘They then approached her. Word reached my mother and she came to me and sai: ‘ace to face I tell you its unlawful fy you to touch her for three days, until she is made ready."' I waited three days praying and then entered upon her. La! she was most ‘beautiful it. of people), most espectfulof the word of God (Koran), the most knowiedgeable of sunnah (traditions) of the Prophet (pbuh), and most aware of the husband's rights. ‘Armonth went by during which I neither vistied Sad zor home. Soon thereafter, [called upon him while he was sitting in his eirclo (with disciples) and grected him. He returned the greeting but did not talk to me until those attending his session departed. He inquired about the condition of that person” (si) (meaning his daughter) and said, fino, O Abu Muhammad, (she is)n the manner of the righteous not the defiant. He said: if ypu have doubt about anything do not resort to the stick* I went home ‘and he sent me 20,000 dirhams." ‘Abdallgh ibo Sulayman related that ‘Aba al-Malik sbn Marwin™ sought the hand of the daughter of Said ibn al-Musayyib in marriage for his son al-Walid” the heir 2.Inan Ilamic wedting, te rides propared for thre days prior to ‘her being delivered to the brides forte formal sonsumation of the mareage chu endering legal aod bang 28 caning dont bent het* 29, Urseyyedealig 685 105, known ete father ofhinge because fast ‘thissons suoweded him inthe calphato, and durteg wwe reign he pire was Arabzed and formally strctired. 1, 26, ‘1 Ureayyed Caliph, 705-716, uring whos eign Arabs conquered ho ‘stot North Aen nd Spain and Genera aa He wasenoied alo {ir the magaldoent macimests compete: the Unayjad mosue araac the Aga ad Doe ofthe Rocka ers, i 209-1, 2. MARRIAGE AND ABSTINENCE apparent, but Said refused to mary her to him. ‘Abd al-Malik, itis said, did not stop looking for a way, even frdering’ one hundred lashes inflicted on Said on a cold ay and having a lange jug of water poured on him while he wore a woolen cleak, and sill he would not change his mind, Said’s hastening to give his daughter away in marriage that night is testimony to the calamity of lust ‘and the need to quench its fires through marriage as ordained by the Faith (Islam). May the Lord be pleased ‘with him and forgive him.THE VIRTUE OF THE ONE WHO DEFIES THE LUST OF THE GENITAL AND THE EYE k=. ye, this lust (of the genital) is the most over~ powering of lusts confronting man and the most defiant when it excites the mind. Moreover, its aims are ‘ugly. One is ashamed of its ends and fears its assaults ‘When most people abstain from its urges either through, impotence, shame or fear orto safeguard one's body, and ‘not bocause of any reward therein, it is the result af onc coincidence prevailing over another in the self ‘The benefits of chastity cannot be estimated, and in abstinences like these are rewards, namely to avert sin- ring, for he who avoids fornication abandons sinning regardless ofhow itis done. Thereis much repentance and compensation in abandoning it out of fear of God Al- mighty. With determination and inereased resistance ‘comes the facilitation of means, particularly when lust is real. Such is the way ofthe righteous. ‘TheProphet(pbuh) said in this regard: “ho whohasloved and abstained, remained silent about it until he died, he is a martyr."! The Prophet also said: “the Lord will cast lis (protective) shadow upon seven on the Day of Judge- ‘mont in the shade of His throne, a day when there is no shade other than God's; amang them is the man who hed 1, Oita hy nak in his Toh based on hadith trast by Tin ‘Abie with some doubt concerning ts Yeracty. Gas, I 108, ah 2 hadith cntirmed yal ethortcs based on Abu Hurayrb’s franamsson, Ghai 108 2 been enticed by a boautifal womap but responded with 'T fear God, the Lord ofthe worlds ‘Tho story of Joseph (pbuh) resisting Zulaikkha® with firmness in spite of her lusting (fr him) is well known. ‘Ad God Almighty has praised him on account of that in His noble book (Koran) He, Joseph, is a leader (model) for everyone who succeeds in resisting the devil as con= cerns this great Tus, Tt was said that Sulayman tbo Yasar was very good looking. A woman entered upon him and he was tempted Dut he kept away from her. He led his home and left her behind, Sulayman said: "Isaw Joseph (pbuh) in my dream. that night and foundmyselfsaying tohim:are you Joseph? Yes, he replied, Iam Joseph, the one who was tempted; and you are Sulaymin, the oe who was not tempted, referring tothe words ofthe Almighty: And (th passion) did she desire him, and he would haye desired her, but that he sav the evidence of his Lord"” Something still more extraordinary i related about him (Sulayman). It is that he left Medina to porform the piligimage (to Mecea) with companion, When they reached al-Abwi, his companion got up, dined and went ‘to the bazaar to buy something while Sulayman satin the 5. Poxyphor wie 4, For tho aewunt other fla tempest vedo him see Kora, 2 bs 5: Abu AyyGD, koown sp abMadani (ue, frm Medina) al-Faghh Grice 2 ender arong mujh; ended by sme as watt than even af Mum, very handsome carding to Maf'b i ‘Ui whan smo ted pn and trad ne between 104 sed 107/722 und 725. Dhabas I, no. 61 91. Isbabe, 0,102 er dosh on. Piven at 1. Avilgeia the neighborhood of Medina. Me name can rele io 0 ‘lowly sme twentytire miles nay where Ue tomb of Aina, ‘he Propet ahr, etd. YagHe “ADO ana, Uae; ep Ture: Aon, 1968) 1, 88-10.ASSTENCE WSLS tent. A Bedouin woman spotted hima from the top of the ‘mountain and came down to him. When she saw the Ioeauty of is face, she came closer and stood else before im Git, between his ams) wearing a vel and cove. She ‘was ne ofthobest ooking and Godfearingof women. Sbe removed the weil from her face and it was like @ half moan (mark grt beauty). She said to him: ‘give me a treat” and he thought she meant food. He took what was lefvof the meal fo give her some fit, but she interjected saying: “Teon't wart this. T want whi man offers his wife “So the devil has arranged you forme" he replied. He placed Js head betwoea is kines and began ta weep and went on weeping, When she saw that, she put the veil backover her face a returned to her fa. "His companion came back and noticed that his eyes were puffed trem crying yatil he could ery no more and his {throat was parched. “What made you weep” he asked. “ou would remind me of my youth? said he. "No," but by God you do have a story, You do remember the period of your yout, since (age) three or more." Hekept urging him Until he told im the story of the bedouin wopsan. The companion pot down the meal and bogan to weep profuse Jy. Sulaymat sido him: “and what makes you weep? to which he replied: “I deserve more to weep than you be- cause Ifear that had Theen in your place I would nt have ‘sisted her” And so they went on weeping together. ‘When Sulayman resched Mecca an. ea his so and cireumampbulation of the Kabab,” he came upon the Black Stone, sat dows, wrapped his doek around his log Part the plramage ritual isto mow at quick tot beta the fwotilocks of Sam and ol Marwan as ejainedn Kore, 2158 Sr Frat bully Abraham anda wor oman ssw house of woah tthe ne Ga, was deserated when thir dseandana having ape ‘ncopagunidlloweditto become the boos fan tin, e360 ff thera oe Sing Mubaremad puried the Kathe after detain ‘the ian 630 and vstred tots nga! aa Mastin aud tho werd fret whan performing thr Payer, ve Ses «day. IO: Ameena bat held to ev Sen sn down by God for Ababa ‘and Teel to pace in th corer ofthe Kerb, Tey, eel Wt OFT GENTAL AND THE EYE and fell asloop. He boheld (in his dream) a comely tall man with fine outward appearance and alluring scent. “God hhave mercy! who are you?” asked Sulayman. “Iam Joseph,” came the roply. “Joseph, the righteous ane?” he inquired further. “Yes,” came the answer. “There is something to marvel in your affair withthe wite of al-‘Axiz (Potyphor)" “But your encounter with the woman of al- Abwat is more wonderous still” (answered Joseph). It is said that ‘Abdallah, the son of ‘Umar, related that he heard the Prophet (pbuh) say: threo people before you went out one night to @ eave, and as they entered ita Stone came tumbling down from the mountain and blocked the entrance. They said (to themeelves): “nothing will save you from this stone other than to appeal to God Almighty with your virtuous deods” One of the men proclaimed: “Lord, You know that had twoelderiy fathers (shayks) when before (them) Thad no family or money. (One day I had to seek a tree! but I would not move before obtaining (for them) their evening milk (aghbag). They were, however, asleep. Since I did not wish to have my evening milk before they did, out of respect for them), not for gain, I stood waiting with the cup in my hand until dawn and boys began to mill around me (it, play around amy feet), They awoke and drank their milk: Lord, if Thad done this to please Thee, then relieve us from our predica ‘ment and remove this rock!” It moved a litte, but not ‘enough for them to exit, nessd im ever and serves a8 « marker for Mose shoot‘ ‘ommence hr creanibulaten fh Kabah weven Smee stench Perforanon The Prophet, aged wo have favored the son ver the fither on ‘account eis cevoton to fating and praer, waselevenyarsYourger ‘han th father oth emigrated to Meine in 622 Was noted far he ‘curate hadith be layed oven such nadngnaratrs a AD “lrayeahrled on hig. Died in Bayo in SIT, wher Arab amine tere ning sige tos se, their ropa ina! and Thay were tabla to bury him econ a hs own bare Benue fhe cl at ‘ing ough te emetary’ noipiboroed between the Umayyad Marsan and slZabaye leader of te Macean party opposing ‘rpryde Dias is. Ka 02AssTINENCE WISLAM ‘The other said:"O Lord, You know that I had a wife who ‘was dearer tome than any other (person), I trained her to bbe abstemious and she abstained from me until she be: ‘came afficted one yoar (with need). She came to me and T gave her a hundred and twenty dinars on condition that sho separate horself from me. She did. When I sought to force her, she called upon me to fear God and not to break the te except by what is right. It was very dificult forme tostay away from hor when sho was the dearess person to me. So abandoned the gold Thad given her-! Lord, ifT hhad done this to please Thee then grant us relief from our predicament.” The rock moved again, but (still) they were ‘unable to exit. ‘The third said:“Lord, hired runners and gave all except ‘one their salaries, One man left before collecting his. Tkept investing his salary until it had made much money. He ‘came to me after some time and said: "‘Abdallah, let me hhave my due!” I said to him: “all that which you see of camels, cattle, sheep and slaves are from your salary!” He replied: “O ‘Abdallah, you are mocking me." "No," I said, “Lam not mocking you take it” He rounded them up and Jed them away leaving none behind. Lord, if had done this to ineur your pleasure, (then) help ‘us out of our predicament!" The rock moved and they exited." ‘Such isthe virtue of thote who are able to overcome lust and are fortified against it. Itis the lot (also) of someone who can overcome the lust of the eye, because the eye is the start of sinning. To safeguard itis important. It is Gificalt because itis easily overlooked. One cannot, how ver, exaggerate the ear teauses bras ooking isthe souree of all evil ‘Looking forthe frst time, the unintentional fist look, ‘one can forgive; repeating it, however, evokes rebuike, The Prophet (pbuh) said: “the first (transgression) is forgiven, 1 Rafranc tothe dowry acted on in the marriage contr HThe heh canaerrng the eo inthe eaves relted by Bul In deta: Ghat I 108, 1. UST OFTHE GENTAL AND THEEYE Dut the second counts against you.""* By it he meant looking. 6 ‘AL“Als ibn ZiFad" declared: “let not your sight be fixed upon the raiment of women, because looking plants lust in the heart and rarely can one refrain afterwards from repeating gazing at women and boys. However much he ‘imagines that his intention is good, nature decrees that he ‘east a second glance, He must then determine within ‘bimeelf that this defiance isthe essence af ignorance. For, ‘were he to fx his gazo and liket, the self would be excite by lust and he would not be able to reach his goal,” experiencing frustratation instead, Should he be repulsed (therefrom), not enjoy (ooking) but endures pain after he hhad set out toexperience pleasure, he would not neceasar Iybeimmune todefiance and toenduring pain and frustra tion." ‘To theextent that one can fefrain from gazing, he wards ‘off many evils from his heart. For his eye not to err and his (sexual) organ to be restrained with firmness would require agreat doal ofstrength and would lead to ultimate ‘Abu Bakr ibn ‘Abdallah al-MBzini!* related that a cox- tain butcher was enamored ofa slave women belonging to ‘one of his neighbors. Her family sent her on sn errand to ‘another village. He followed her and enticed her away from her self. She told him not todo s because "Iam more in love with you than you are with me, but I fear God!” "You fear God and I do not?” was his reply. He returned ‘home ropentantly and suffered so much thirst that he ‘almost died. One of the prophets ofthe children of Israel (sic) appeared to him and asked what was ailing him. “I 15. Cited by Abu Dad. and al Trmidh heater elaring that nue ofitblongs othe “are ctegory of hadith. Ghai 1062 AlsAdaw “he sd preader® and eseatie For mo On iy 86 haha To. 185:242-9, "5 Ratoronce eto wag, the trina of he Sof path of eving ‘chow aang aw ran hea and bag Gndwaling ne Graves. TeSupra, p45, n. 82suffer from thirst,” he plied. “Come along, lt us call for ‘cloud to shade ts until we reach the village.” He asked the prophet what righteous warkhe had done toearn such a favor and suggested he (the prophet) do the invoking (of the cloud), The prophet said to him: “I will invoke and you ‘rust in my invocation.” Fe invoked the Prophet (Muham- ‘mad, pbuh) and (the other) trusted. A cloud (appeared and) cast its shade upon them until both reached the village. He escorted the butcher to his place and the loud departed with him, The prophet (Muhammad, pbuh) said ‘to him: “you claim that you do not possess righteous work! Iwas the one who invoked and you showed faith and the cloud did protect us both! I accompanied you so you could tell meabout your state, sodoit™ The Prophet (pbuh) said: njoys.a state with God unmatched by any is fathor saying: “there was with us in Kufa a young worshipful lad who always confined himaelf to prayer in the mosque. He was ‘good looking, tall, and fine in appearance. An intelligent beautiful young woman looked at him and became enamored of him for along time. One day she intercepted ‘him on his way to the mosque and said: young man, listen, to what I say to you then do as you please! He continued on without speaking to her. She intercepted him again as hhe was returning home and repeated: pleaselisten to what srish to say to you! He swerved away from her saying: ‘this is a_ posture of someone who is being accused and 1 donot wish tobe the target ofblame! She replied: may God, be my witness, I have not taken this position out of ignorance of your lot! God forbid that worshipers should, experience this from me! What has induced me to find you in such a predicament on aceount of mei the knowledge that what is soon as little may be (regarded as) much to other people. You God fearers are like comething) supple, ‘bending too much for me to shame. In short, what I wish tosay toyouis that my limbs are totally presoeupied with 19. Mentioned inte contant of «narrate. Slam, 27. you. God is the master of both, my lot and yours!" He (Ahmad) went on (to way): “the young lad continued on his way home. He wished to pray but his mind was unsettled, He took a pen, wrote a letter then left the house. But the ‘woman was still standing where he had left her. He thrust the letter at her and returned to his home. In it (he wrote): in the name of God, the compassionate, the most merci ‘Know ye, Owoman, that God, may Hebe glorified, defied bya servant will forgive; ifthe defianoo is repeated, He will sield him; but if he (the servant) should disguise it in different forms, He becomes silently angry, to such an ‘extent that heaven and earth tremble, as do mountains, forests, and creatures that crawl, Who is it that can tolerate His anger? If what you say is false, [remind you ‘ofa day when heavens are helpless and mountains (oft ‘8) colored woo! and nations on beyged Knee before the {great force ofthe All-powerful (God).*” God he my witness, Thave failed to reform my self how can I reform others? If what I say is true, Tpoint you to a doctor of guidance ‘who treats festering wounds and scorching pains: He is God of the worlds, Seek Him out with your true state, for Tam preoccupied with someone els.” In His (God's) own ‘words: Wara them of the Day when hearts are stuck in throats concealing What awaits tyrants, for whom no protectors r intereessors are heeded. He knowswhathave betrayed eyes and what hearts haveconcealed.”* Whereto {a the escape from such a revelation?” ‘She came back a few days later and (again) intercepted his path. When he saw her at a distance, he wanted to return to his home in order to avoid her but she said to hhim: “young maa, do not go back; there will be no more encounters between us after today except in the prosence ‘of God Almighty? She wept profusely and said: “ask God ‘who possesces the keys to Your heart to make easy for me) 2n.Aluion ist the end of the work proeding esurestion and, ‘ltmately he Day of Judgment ae well described inthe Koran, 59 in. 21 Koran, 0:18.29,