Ibn Al-Jawzi writes in his book At-Tibb Ar-Ruhani:
Dispraise of desires
Desire (hawa) is the inclination of one’s nature to what suits it and it should not be blamed if what is sought is permissible. Indeed, it is only blameworthy if one is excessive in following his desires. Thus, when desire is blamed in an absolute manner, it is because it is not permissible or permission
has been interpreted so broadly it leads to excess.
Know that part of the soul is intellectual, the virtue of which is wisdom and the vice of which is ignorance, part of it is emotional, the virtue of which is passion and the vice of which is cowardice, and part of it is lustful, the virtue of which is chastity and the vice of which is unrestrained desire.
Showing patient restraint from vice is a virtue of the soul by which humanity endures both good and evil. Thus, whoever lacks patience and allow his desire to lead his mind has made the follower to be followed and the leader to be led. No doubt he expects everything he wants to return to him, yet he will be harmed from where he expected benefit and he will be saddened from where he wanted happiness.
Indeed, humans are only favored over beastly animals by their minds which order them to restrain their desires. If one does not accept its suggestion and instead follows the judgment of his desires, the beastly animals will have more of an excuse than him.
The virtue of controlling desire is demonstrated by the superiority and honor of hunting dogs over other species of dogs, due to their ability to control their desire for what they hunt out of fear of punishment or as a show of appreciation.
Know that the example of desire is that of rampant, flowing water leading the ship of one’s nature. A person of sound mind should understand that enduring hardship when controlling desire is far easier than enduring what will come from following it. The least one can expect when following his desire is to be in a state which he cannot enjoy, nor will he be able to prevent himself from following his desire. Becoming accustomed to something allows it to become an addiction, such as those addicted to sexual intercourse or wine.
Reflecting upon these matters will make it easier for a person to reject his desire. What makes desire reprehensible to a human is contemplation in his soul and realization that he was not created to conform to his desires, for the camel eats more than he does, the sparrow copulates more than he does, and the desires of animals are unrestricted and they do not have regret afterwards. When a human realizes the misfortune caused by lusts and their deficiencies, he will know that he has not been created to follow them.
Thus, I have explained for you that blameworthy desires are those which are excessive and that which the mind judges to be mistaken. As for what the soul desires among the necessities of life and whatever helps it improve its condition, these desires are praiseworthy and not blameworthy.
Difference between the view of the mind and the view of desires
Know that desire calls to pleasure without considering its consequences, even though one might know that this satisfaction will bring greater harm and prevent him from another similar satisfaction. Desires turn one away from reflecting upon this and it is the same condition as beasts, except that beasts have more of an excuse because they do not see the consequences of what they do.
As for the mind, it observes consequences and examines benefits and its example is that of a resolute man or a sincere doctor. The example of desire is that of an ignorant boy or a gluttonous sick person.
Thus, he should know that when his mind and his desires are in disagreement that his mind is a sincere adviser and he should consult it and be patient with what it orders him to do, for knowing the excellence of reason is enough for him to favor it. If he needs more proof of the soundness of his mind’s decision, he should reflect upon the consequences of following his desires, such as scandalous exposure in front of people, being vilified, or losing good deeds. Has glory ever been disgraced or honor been humiliated or a bird been hunted except by agreeing with its desire?
Proof is further found when he anticipates what his desire is calling him to before he attains it. Then, he should examine himself after his pleasure has passed and compare his pleasure to the sin he has earned, for he will realize he has lost twice as much as he has gained.
As the poet has said:
كم لذة مستفزة فرحاًقد انجلت عن غموم آفاتكم شهوات سلبن صاحبها ثوب الديانات والمروآتHow much satisfaction that provoked happiness, ended by revealing sorrow and sadness?How many desires ripped from their companions, the garments of religion and chivalry?
Know that when a human acts in accordance with his desire, he will find himself in disgrace and humiliation even if this desire does not harm him, for he has been defeated by his desire. When he overcomes his desire, he will find honor and pride in himself as he has been victorious. For this reason, when people see an ascetic they become amazed by him and they would kiss his hand out of respect because they consider him to be a person who is strong enough to abandon that over which they were weak, and that is disobeying his desire.
ذم الهوى
الهوى ميل الطبع إلى ما يلائمه، فلا يذم هذا المقدار إذا كان المطلوب مباحاً وإنما يذم الإفراط فيه فمن أطلق ذم الهوى فلأن الغالب فيه ما لا يحل أو يتأول المباح بإفراطه
واعلم أن النفس منها جزء عقلي فضيلته الحكمة ورذيلته الجهل
وجزء غضبي فضيلته الحدة ورذيلته الجبن
وجزء شهواني فضيلته العفة ورذيلته إطلاق الهوى
فالصبرعن الرذائل فضيلة للنفس بها يحتمل الإنسان الخير والشر فمن قل صبره فحكم هواه على عقله فقط صير المتبوع تابعاً والمأموم إماماً فلاجرم أن جميع ما يرومه ينعكس عليه فإنه يتأذى من حيث قدر النفع ويحزن من حيث أراد الفرح
وإنما فضل الآدمي على الحيوان البهيمي بالعقل الذي أمر بكف الهوى فإذا لم يقبل قوله وحكم الهوى كان الحيوان البهيمي أعذر من الآدمي
ويدل على فضل خلاف الهوى تقديم كلب الصيد وإكرامه على أبناء جنسه وذلك لمكان مخالفته للهوى من حبس ماصاده على صاحبه دون أكله خوفاً من عقوبته أو شكراً لنعمته
واعلم أن الهوى في ضرب المثل كالماء الجاري الحديد الجرية ينحدر بسفينة الطبع والعقل مراد فإن عقل المراد وتوانى مر الماء بالسفينة وينبغي للعاقل أن يعلم أن مقاساة الشدة في خلاف الهوى أسهل مما يلقى في موافقته وأقل ما يلقى موافقوا الهوى أنهم يصيرون إلى حالة لا يلتذون به فيها ثم لا يصبرون عنه لأنه يصير بالإدمان عادة كمدمني الجماع وشراب الخمر
والتفكير في هذه الأشياء تهون على الإنسان رفض الهوى ومما يهون الهوى أن يتفكر الإنسان في نفسه فيعلم أنه لم يخلق لموافقة الهوى فإن الجمل يأكل أكثر منه والعصفور يسافد أكثر والبهائم مطلقة في محبوباتها من غير حصر ولا يشوبهم غم فلما نقص حظ الآدمي من الشهوات ثم شيبت بالنقص علم أنه لم يخلف لذلك
وقد بينت لك أن المذموم من الهوى ما أفرط وهو الذي يحكم عليه العقل بالخطأ فأما ما تهواه مما تضطر إلى تناوله ويعينها على إصلاح حالها فممدوح لا مذموم
الفرق بين ما يرى العقل ومايرى الهوى
اعلم أن الهوى يدعو إلى اللذة من غير فكر في عاقبته وقد يعلم أن تلك اللذة تجلب ألماً يربو عليها وتمنع صاحبها نيل أمثالها والهوى معرض عن النظر في ذلك تلك حالة البهائم إلا أن البهائم أعذر لأنها لا ترى العاقبة ولا ينبغي للعاقل أن ينزل عن رتبة بها شرف وارتفع إلى مقام من حط
فأما العقل فإنه يراقب العواقب وينظر في المصالح فمثله كمثل الرجل الحازم والطبيب والناصح ومثل الهوى كمثل الصبي الجاهل والمريض الشره
فينبغي للبيب إذا اختلف عقله وهواه وقد علم أن العقل عالم ناصح أن يستشيره وأن يصبر على مضض ما يأمر به ويكفيه في إيثار العقل علمه بفضله فإن رام زيادة دليل على صحة قوله فليتأمل عواقب ما يجنبيه الهوى على أربابه من هتك الأستار والفضيحة بين الخلق وحط المنزلة وفوت الفضائل وهل وكس جاه أو ذل عزيز أو صيد طائر إلا بموافقة الهوى
ومما يوضح له الدليل أن يقدر بلوغ غرضه قبل نيله ثم ينظر في حاله بعد انقضاء لذته وما اكتسبه ويزن الالتذاذ بالجناية فيعلم حينئذ أنه قد خسر أضعاف ماربح وقد أنشدو في ذلك
كم لذة مستفزة فرحاً قد انجلت عن غموم آفات
كم شهوات سلبن صاحبها ثوب الديانات والمروآت
واعلم أن الانسان إذا وافق هواه وإن لم يضره وجد من نفسه ذلاً لمكان أنه مغلوب وإذا قهر هواه وجد في نفسه عزاً لأجل أنه غالب
ثم أنت ترى الناس إذا شاهدوا زاهداً تعجبوا منه وقبلوا يده وما ذاك إلا لأنه قوي على ترك ما ضعفوا عنه من مخالفة الهوى
7-10 كتاب الطبّ الروحاني لابن الجوزي
