“The Day when neither wealth nor children will be of any benefit. Only those who come before Allah with a pure heart (will be saved)’ [Qur'an: As-Shu'ara’, 26: 88-89] A Handbook of SPIRITUAL MEDICINE lbn DaudA Handbook of Spiritual Medicine Copyright ©2020 by Jamal Parekh. All rights reserved. No part of this book may be reproduced, stored, or transmitted in any form or by any means, electronic or otherwise, including photocopying, recording, Internet, or any storage and retrieval system without prior written permission from the publisher, lbn Daud Books. Comments & Suggestions Allah @ says, “(The believers pray,) Our Lord! Do not punish us if we forget or make a mistake.” [Al-Bagarah 2:286] The author would appreciate hearing comments and suggestions from any readers. If you find any errors in this book, these are solely due to his shortcomings. Please email the author directly and he will do his best to correct them in the next edition inshaAllah. British Library A catalogue record for this book is available from the British Library. www.bl.uk Publishing Published by Ibn Daud Books, Leicester, UK and printed by IMAK, Istanbul, Turkey Ibn Daud Books theauthor@ibndaudbooks.com wwwiibndaudbooks.com Leicester, UK ISBN 978-1-8380492-0-1TABLE OF CONTENTS Foreword Preface Recommendations Acknowledgements Introduction A Continual Cycle of Self-Purification How to Use this Book 1 Anger 2. Antipathy Toward Death 3. Blameworthy Modesty 4 Boasting, Arrogance & Pride 5 Displeasure with Blame or Disapproval 7. Envy 8. Extravagance 9 False Hope 10. Fantasizing 11. Fear of Poverty a a a a a Bh &. _ Displeasure with the Divine Decree a a a a a 4 20 24 28 30 43 49 54 67 73 80 88 96 104 111Fraud Hard Heartedness Hatred Heedlessness Iniquity Love of the World Miserliness Mockery Negative Feelings Obliviousness to Blessings or Ingratitude Ostentation or Showing Off Relying on Other Than Allah Seeking Reputation Vanity Wantonness or Greed Index Bibliography Handbook Team 120 133 144 151 162 169 178 188 196 206 213 226 234 244 252 261 278INTRODUCTION The Importance of Spiritual Wellbeing Just as you seek the best medical treatment to avoid illnesses and improve your physical health and wellbeing, whether that be paracetamol to treat a mere headache or something more substantial like chemotherapy to treat cancer, your soul can also suffer from spiritual illnesses such as riya (ostentation), takabbur (pride and arrogance), hasad (envy), lack of shukr (ingratitude), hubb al-jah (love of fame), hubb al-méal (love of wealth), and the like. Spiritual health is fundamentally different however, and in some respects more important. Why is this? + The detrimental consequences of a physical illness will come to an end upon death; whereas, the evil result of a spiritual illness will begin upon death, and will last for eternity + Imam Al-Ghazali @ said that “the science of the states of the heart (ilm ahwal al-galb) is an individual obligation, not just a collective one”; in other words, this is a responsibility for every adult Muslim (fard ‘ayn), according to capacity, and not a responsibility left to specially qualified individuals within the community (fard al-kif€yah) (Letis: to « Disciple/Ayyunal Walad,p. 53-59] Allah 0 further declares: “Successful indeed are those who purify themselves” [ai a7141 + “As for those who struggle in Our cause, We will surely guide them along Our Way. And Allah is certainly with the good- doers” (al-ankecat 2363] + “The Gardens of Eternity, under which rivers flow, where they will stay forever. That is the reward of those who purify themselves” rasa 20.781 ie)The Messenger of Allah @ has also said * “The mujahid is he who strives (jihad) in the obedience of AII&h” [rl-boyheai in Shue al-inan 10511) * "The believers most perfect in faith are those best in character and those best to their spouses" [ar-timiati ew) + “There is nothing heavier than good character put in the scale of a believer on the Day of Resurrection” [sunan aviDawis 4799) Numerous other Qur'anic verses and an untold number of ahadith explicitly indicate the obligation (fardiyya) of purifying the heart: the significance of abstinence (zuhd), contentment (qana ah), modesty (tawadu)), sincerity (ikhlas), patience (sabr), gratitude (shukr), love of Allah @ (hubb Allah), contentment with the Decree (rida bil-qada), trust (tawakkul), submission (taslim), and so on A man came to the Prophet @ and asked, “What is tazkiyatun-nafs (purification of the soul)?” The Prophet @ replied, "That a person knows Allah is with him wherever he is.” [al-Mujam As-Saghr At-Tabrani 555]A CONTINUAL CYCLE OF SELF-PURIFICATION Accept the truth that such characteristics are prevalent in your own inner and outer behaviour 4 S208 Accept your aC A continual cycle of self-purification to maintain spiritual health is eT BSC) bell) Apply the @ ‘academic’ and ‘practical’ remedies to purify your 35 on e heart Self-reflection Recognise in your own self the signs and symptoms of the spiritual diseases StS es Make Time Make or renew your commitment and resolution to tread the path to purification Re is El ie eng e Find and associate yourself with a mentor, continually informing them of your spiritual condition Allocate a fixed time for your daily and weekly studyINITIATING A CON CYCLE OF SELF-P Step 1: Accept your Inner Truth In order to purify yourself, you must accept the truth that such characteristics are present in your own inner and outer behaviour. You can then open your heart and mind and begin to understand and apply the ‘academic’ remedies, in terms of better understanding the principles of your faith and what constitutes right and wrong, before implementing the ‘practical’ remedies in earnest. The ultimate objective of self-purification (and therefore this text) is to seek the divine pleasure (ridwan) of Allah ©, by undergoing a spiritual struggle to adorn the heart with the lofty attributes of perseverance, gratitude, fear of Allah ©, hope, abstention, unity, trust, love, truthfulness, remorse, reflection, reckoning, contemplation, and so on. Indeed, Allah © says, “Indeed, Allah would never change a people’s state (of favour) until they change their own state (of faith).” (ar-rase asa The Prophet © said: * "There is no disease that Allah has created except that He also has created a treatment” (sesh al-Buchari 578] * “The one who sent down the disease sent down the remedy” TAl-Muwa la 744:3474] Step 2: Make a Commitment Once you have accepted the truth, you need to make a commitment and a firm resolution to tread the path to purification (a lifelong endeavour). Make constant du’a to Allah @ that he eradicates spiritual illnesses from your heart, for in reality He is the real healer of the illnesses. The Prophet @ said: + °O Allah! Grant me the sense of piety and purify my soul as You are the Best to purify it. You are its Guardian and its Protecting Friend” Mmusned Ahmad 19208] © “There is a remedy for every malady, and when the remedy is applied to the disease it is cured with the permission of Allah, the Exalted and Glorious” tschiymustin 2204:58] 25Anger SIGNS & SYMPTOMS eC ae etre rity Rage & Hatred en us ORI Ee Rey ad Pee De aero eee) REMEDIES eee PAIS} Lee id een Sens Dre Reg Pe ee) eae Example ee LUE poten Cty Nee) Pes a ots Le SF ots Ve te aad Ee Silence, Sitting, Pee eer EXCEPTIONS Pere aed eee ae Cond Diversion & Withdrawal Ceo e eg See ee cee’ Exercise your Willpower aeons Social Media) ees Pie pT CU) eu as Lg eRe PLCHAPTER 1 ANQe? [chadab] 2 Anger can be compared to a chained, restless beast imprisoned in the heat of the midday sun: near-impossible to restrain once it breaks its chains, and doubtless of no benefit to its owner once unleashed, Intense anger or wrath is known as ‘ghadab’ A man asked the Prophet @ “What will keep me away from the anger of Allah?” The Prophet @ said, “Do not become angry.” Musnas Ahmad 6635] The Messenger of Allah @ became angry at times. He © once said, “lam one of the sons of Adam; | get angry as you get angry” [nan Avibawid 4659). The Prophet's @ anger could be seen on his face. But his anger was always in response to a deviation from ‘normal’ human character and behaviour that would be offensive to Allah ©. Scholars agree that anger is not prohibited per se. Indeed it is part of the wisdom behind the Qur'anic commandment to enjoin what is right and forbid what is evil. However, as much as anger remains an essential quality of the human creation, if is not guided to something useful - if used recklessly and left untamed - it can possess, consume, and ultimately destroy a person.Anger Signs & Symptoms hoe ene Due to your anger, and that of another, a quarrel is stirred and heated to the point of conflict. As is the nature of all things heated, you are both given to stand rising with the feelings of fury You flare up in anger at the slightest annoyance, and you are even prepared to make the other person non-existent ene Your anger dso gives rise to hatred, jedlousy, evil thoughts, etc. making you detest the other person's enjoyment and happiness (you even feel happiness at the other's pain and suffering) You have spoit or ruined your Ife because of a rash act or statement made in a fit of rage Cutting off Family (8 Friends) Ties You have deeply offended and unjustly viclated others by your argumentative nature You have become entirely estranged from your family because of your inablity to control your anger Creating an Oppressive Environment You have created oppressive environments because of the fear you instil in others, because of your irrational and wild anger De RR ee ee You react severely when trials come upon you, because you forget that nothing takes place without Allah's ) leave and that this life is a testing ground of trials cece ee You send angry comments over social media (eg. Twitter, Facebook) - an unknown and potentially vast audience reads your il-judged remarks ~ instead of contacting the person directly or talking face-to-face 32 pl & Scholarly Evidence Allah @) says, “Bo moderate in your pace, And lower your voice, for the ugliest of all voices is certainly the braying of donkeys. Have you not seen that Allah hes subjected for you whatever isin the heavens and whatever Is on the earth, and has lavished His favours pon you, both sean and unseen? (Stil) there are some who clspute about Allah without knowledge, or guidence, or an enlightening scripture.” (Lugman 3% 19-20] ‘Aman came to the Prophet €) and said, “Advise me” He said ‘Do not become angry’. The man repeated (his request) several times and he © said ‘Do not become angry.” (Sahih Al -Bukhai7 61 16) The Prophet 9 saic © "Whoever thinks highly of himself, or walks with an arrogant attitude, wil meet Allah when He is engry with him” [Al-Adao Al-Mufrad 549) © “There are no people who went astray after having been guided except for indugging in disputation” [Ar-Tinvishi 2253) © "Do notdispute with your brother, ridicule him, nor promise him and then break your promise” (At-Thnidhi*295] © “The most hated person with Allsh is the most quarrelsome parson” Sahin Al-Bukh8r12457, 4532) ‘© “When two persons indulge in hurling (abuses) upon one another, it would be the frst one who would be the sinner so long as the oppressed does not transgress the limits” [Sahih Muslim 2587:63] Imam Al-Ghazali @ said, “© disciple.do- not argue with anyone regarding any issue, insofar as you are able, since there is much that is harmful init, and ‘ts evi is greater ‘than its utility’ For it is the origin of every ugly character trait, such as insincerity, envy, haughtiness, resentment, enmity, boastfulness. and s0 on.” [Lear toa Discda/Ayyuhal Welad 42-43]Anger Practical Treatment Silence, Sitting, Reclining & Ablution If you are overcome by anger, you sit down if you happen to be standing, and lie down if siting, which wil lessen your anger Hf your anger stil does not cool down, then you. = The: Prophet ©) acvsed Quranic, Prophetic & Scholarly Evidence perform ablution (wud!) with cold water, or you ‘any you becomes angry. st him drink cold water keep silent” vad Ahmad 2556, 344; oO When one oF you becomes angry You understand that anger often manifests itself while standing, he should sit down. If in the face, which becomes red and flushed, and the anger leaves him, well and good; therefore the actual act of splashing water on the otherwise he should lle down” Suran face can alter your mood © “Verly, anger cames from Satan and Se ee eer aee extinguished with water, 86 F you You look to divert your attention by immediately become angry then perform ablution engaging in some other activity, especialy with water” [Sinan AbiDawad 4724 reading, which is very effective in curking anger © ‘I guarantee a house on the outskirts of Paradise for one who leaves arguments even if heis right, and a house in the middle of Paradise for one who abandons lies even when Joking, and a house in the highest part of Paradise for one who makes his character excellent” [Sunan Abi 4800] wid £780. You realise that anger can be entirely irrational and requires nothing more than a change of posture to reconstitute the mind You withdraw from the presence of the one who Is the cbject of your anger React a Pacers You realize that Satan whispers feelings of despair to make you grow despondent of Allah's ‘Once a person grew very angry before the Prophet €3, who then noticed how when the face shows extreme anger it resembles Satan; Omercy the Prophet €) then said "| have a word, fF Paneer spoken, wil remove it from him Itis, ‘I seek eect cetera tei crent nelle refuge in Allah from Satan the accursed.” appear difficult or even impossible [Sabin Al-Bikta7 6! 1, Sahih Musi 2610:108] You do not surrender yourself to the insidious view that you can never repent, s0 you seek refuge in Allah ©) (Aiidhubillah’), which dissipates the effects of angerAnger Exceptions You understand that anger is acceptable only at the right time, in the right place, for the right reasons, and with the right intensity Quranic, Prophetic & Scholarly Evidence You use anger as a positive motivator to address The Messenger of Allah €) became angry at the injustices of the world times. He @ once said, “Tam one of the sons of Adem; | get angry as you get angry” [Sun Abi Dawid 4059 You use anger to oppose tyranny and prevent wicked acts and corruption (eg. expleitation, With regard to these causes of anger (e.g, ‘oppression, personal threats, wrongdeing), food, shelter), mam Al-Ghazali @ says that. however this form of anger is something that this is healthy if it is not taken to an extreme: needs to be traned (eg. an extreme would be when a person steals from others in order to secure his food and shelter). Jhya Ulom Ad-D ee semeone imam Al-Ghazaii@ said, “O ciisciple..f an issue arisss between you and an individual or a group, and your intention in regard to it is that the truth become known and nat lost sight of, discussion is allowed you. However there are two indications of this intention, The first is that you make no distinction between the truths baing disclosad on your own tongue or that of someone elsa, The sacond is that discussion in private is preferable to you Lacking Basic Need: than in public.” [Later to a Dsaplo/Ayy When you witness impermissible acts being carried out then you feel anger at such abominations When your anger is related to basic needs, such as food, shelter, and life, and when these are threatened (you feel vulnerable)Index TREATMENTS Disease fees = Anger Recognise Allah's Power & Rights 33 Anger Recognising your own Shortcomings 33 noe Recor be Hh (including 9 Anger Follow the Prophetic Example 34 Anger Council Children at a Young Age 34 a Marta Balance between Anger & a5 Anger Understand Pitfalls of Anger 35 Anger Silence, Sitting, Reclining & Ablution 36 Anger Diversion & Withdrawal 36 ‘Anger Seek Refuge in Allah & Repentance 36 Anger Cantal eel SoctiMedg. ‘Anger Seeking Forgiveness & Pardon 38 Anger Decision-making 38 ‘Anger Forbearance & Humility 39 Anger Greater Wisdom in Forgiving 40 Antipathy Towards Death Reality of Death 46 Remembrance of Death, Pursuit of Antipathy Towards Death Good Deeds & Taking Oneself to. 47 Account. Forthright & Courageous in Blameworthy Modesty Condemning Evil & Seeking 52 Knowledge Boasting, Arrogance & Pride Remember your Humble Origins 59 Boasting, Arrogance & Pride ca inelSalis offer 59 Bostting, Arrogance & Pride Follow the Prophetic Exemple & P Approach to Social Media Bossting, Arrogance & Pride Follow the Honourable Actions of Our g Pious Predecessors God-consciousness is the True Boasting, Arrogance & Pride Cav co" a Boasting, Arrogance & Pride Reality of your Lineage 6 Boasting, Arrogance & Pride Avoid your own Vanity & 62 Condescending or Belitting Others 266BIBLIOGRAPHY Qur'an source: o Dr. Mustafa Khattab, The Clear Qur'an: A Thematic English Translation of the Message of the Final Revelation, Book of Signs Foundation, 2016 Ahddith sources (sayings of the Prophet): o Imam Al-Bukhar, Sahih Al-Bukhari using the numbering of Muhammad Fuad Abdul Bagi o Imam Muslim, Sahin Muslim using the numbering of Muhammad Fuad Abdul Bagi o Imam Nasai, Sunan Nasai using the numbering of Muhammad Fuad Abdul Bagi © Imam Abu Dawtd, Sunan Abi Dawud using the numbering of Muhammad Fuad Abdul Bagi o Imam At-Tirmidhi, Sunan At-Tirmidh, using the numbering of Muhammad Fuad Abdul Bagi © Imam lbn Majah, Sunan Ibn Majan using the numbering of Muhammad Fuad Abdul Baai © Imam Abmad ibn Hanbal, Musnad Ahmad, ‘Alam Al-Kutub Beirut, 1998, First Edition, verified by Sayyid Abu Al-Ma ‘att An-Norr o Imam Malik, Al-Muwatta, Zayed Foundation for Charity and Humanitarian Works Abu Dhabi, 2004, First Edition, verified by Dr. Muhammad Mustafa AzmiThis spiritual guide to the self is a handbook of tazkiyah or ‘self-purification’..Not only does it illustrate the maladies of the human spiritual condition, it recognises the struggles and insecurities we all succumb to from time to time, and offers up the remedies too. The Eilat OM MET eee Teal ed verses and authentic ahadith (Prophetic sayings), inspiring mindfulness of the Almighty Cherisher @ and His Beloved Prophet @. This guidebook, drawing on the 11th and 12th Century works of the ‘Proof of Islam’ and wondrous sage, Imam Abu Hamid Al-Ghazali lo can be applied to our busy lives in the modern, hi-tech era, and will prove accessible to people of all ages, all denominations: believers and non-believers alike. “The ‘Handbook of Spiritual Medicine’ is to be commended as a clear PCC Ce Ce ere eo) COC On oR ee Ce ce Shaykh Zagir ya eee CeCe “A beautifully structured and well-presented work, highlighting one of the most important aspects of Islamic teachings.” Mufti Muhammad ibn Adam Al-Kawthari Pa em emer eae meer me) ER et CU CCT CUCU Rcinag OC CO ae eR Dr Shaykh Ashraf Makadam Pre ECU Ce LG 9 9201°>