18. HEALING THE BODY IS A REASON TO RECTIFY RELIGION
I noticed that every time I clear my mind, or am touched by the death of someone, or I visit the graves of the righteous, I find myself keener for, and rushing towards solitude (‘uzla) and devoting myself to the worship of Allah.
One day, however, the following monologue took place in which I addressed myself concerning its ebullience for solitude;
1 said to myself: Tell me; what is the purpose you try to achieve from all this? What do you really wish to accomplish at the end of it? 1 feel you want me to live in a deserted place far away from people so I end up missing the congregational prayer (sahib) and forsaking the knowledge 1 have acquired— as I will not have anyone to deliver it to!
I believe you would like me to get used to consuming unnourished food that I am not used to so I become weak and unhealthy in a few days. To wear rough clothes that I cannot endure and whose roughness makes me unaware of myself. Overlook having children who would worship Allah after my death, while I am capable of having a wife and having children!
By Allah, the knowledge I have acquired and learned all my life will be of no benefit should I have complied with your wishes! I will therefore pinpoint your errors and faults with insight.
Knowing the body is like a ride that needs to be looked after if you wish it to take you to your destination. I however, do not intend to look after it to indulge in desires, but rather to provide the body with what maintains its health so that your mind becomes clear, your intellect becomes sound, and your memory becomes strong.
Have you not noted the impact such obstacles have on the clarity of mind (safa al-dhan), which the Prophet mentioned when he said, “A judge should never rule between two persons when he is angry.” Based on this hadith, using the principle of analogy, scholars deduced that the same applies to hunger and any factor with the same effect, including the situation when a person has an urge to relieve himself.
This is because the habitual custom of being is like a dog whose only concern is food. Hence, he enjoys it regardless of what you may throw to him.
As for solitude (uzla) and isolation (infirad), they should only be in the events of evil— in that a person should keep himself far away from evil (sharr) affairs and seek the means of goodness (khayr). This is because, if complete solitude was of any benefit, it would have been reported as a practice from the Messenger of Allah or his Companions (radiy Allahu ‘anhum).
But, how far they are from their path! 1 came to know some people whose endeavours to remain abstinent eventually made them suffer mental disturbance and confusion, causing them to avoid people as they felt estranged from them. This lifestyle caused some to consume inedible food so they remained without food for two or three days believing they are under preordained care while, in fact, they were suffering malnutrition and indigestion!
Some of them whose case was more severe became too confused and delusional, confusing jinn with Angels!!
I wonder at those who overlook knowledge and sanity even though both assure one’s safety from such disturbances. Neither the light of sanity should be exposed to what may extinguish it, nor should the rank of knowledge ever be undermined. Keeping these two characteristics ensures the fulfilment of duties, forestalling the harm, and bringing forth the benefit— hence the measures of food and drink and affiliating with people will be sound and accurate.
My ‘self-responded: ‘In such a case, assign me to perform one task and consider me a patient whom you have written a prescription for.’
I replied: ‘I have already directed you to knowledge, which is a doctor that never departs you at any time as it will write for you a prescription suitable to treat every illness you may suffer.’
In any case, you should constantly fear (taqwa) Allah, Exalted be He, in all situations; reasoning, observation and actions of the body. Assure the lawfulness of your food, invest every moment of your life in good, take advantage of the time to achieve what is most clear, and abstain from what may cause the depreciation or the loss of your profit [in the Hereafter]!
And beware of proceeding into any action without sincerity (ikhlas), and be prepared for death as it may strike you at any moment.
Do not compromise the safety and the health of your body and ensure your body operates according to what common sense and rightness advocates, and not what you desire it to. Because having a healthy body will help you maintain and rectify your religiosity. You should also leave reckless and slack behaviour that is advocated by ignorance (jahl)— such as comforting yourself by knowing someone who lives on mere vinegar or someone who does not sleep at night.
Take only what you can handle and bear what you know your body is capable of, because even the animal, if its owner makes it stand on the bank of a river then hits it to jump to the other side, it would not jump from one side to another until it weighs its ability to succeed the jump, so it does not jump if it realizes its incapability; even if that will lead to being killed.
This is while knowing that the tolerance level of bodies is unequal and diverse. Therefore, the indulgence of some people into struggles and hardships at the beginning of their journey [on the road of asceticism] caused them sicknesses that left them unable to practice some of the good deeds, and caused their hearts to be exasperated accordingly. It is for this reason you need to hold fast to knowledge for it is the cure of every sickness.
And Allah is the One who directs to success.
(source: al-Hafiz Abu’l-Faraj ibn al-jawzl [d. 597AH] “CAPTURED THOUGHTS being” a translation of his masterpiece ‘Sayd al-K hatir)
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