for by then he has already done it; he is not forbidden to do it after it has occurred, nor is he then told, “Do not follow your desire.” Moreover, the intended, craved act that a person desires follows his appetite and desire; appetite and desire do not follow it. Thus, following appetites means following the soul’s appetite.

If you take “appetite” to mean “the object of appetite,” then, besides departing from the primary meaning, this requires positing an external object that is craved and that the person follows, such as a desired woman or desired food—even if a woman, and likewise food, is called an “appetite,” as in the Prophet’s words (may Allah bless him and grant him peace):

“Every deed of the son of Adam is for him, except fasting. It is for Me, and I shall reward it. He gives up his food, drink, and desire for My sake.”

That is, he leaves his desire: what he actually gives up is what he desires, just as he gives up food. It is not that he gives up his food by abandoning the appetite within his soul, for that appetite is created within him and is part of his innate nature. Rather, he is rewarded when he gives up what that appetite seeks.

“The fact of the matter” is that the two are inseparably linked: whoever follows the appetite present within his soul follows what he craves. Likewise, whoever follows the desire present within his soul follows what he desires. This is among the effects of the will, and following the will means obeying its command and doing what it seeks, like a subordinate who follows his commander’s orders.

A person must conceive within himself what he wants, desires, and craves, and imagine it before acting. That image thus remains like the prayer leader in relation to the worshipper who follows him wherever he is; and his outward action