FOR FRIENDS Part 7
1. Foreword 2. The Nafs 3. Baseerat 4. Hidayet 5. Qurb-o-Qabul 6. The Nafs 7. Nafse Ammarah-bis-su 8. Nafse Lowwamah 9. The Smell of Shirk 10. Ibadat And Taqw 11. Imitation of Others 12. Refinement and Culture 13. Company And Friendship 14. Nafse Mutma'innah 15. Zikr And Yad 16. Zikr And Tranquillity 17. Return To our Origin 18. Son of Hadhrat adam(A.S.) 19. A Letter -Nafse Ammarah -Nafse Lowwamah -Nafse Mutma'innah 20. A Second Letter - Essence Of The Ruh of Suluk |
1.FOREWORD
Through the fadhl of Allah Ta'ala, and the barkat of our sheikh(r.a.), this
seventh booklet is now ready.
It is important always to keep one's perspectives correct. One's sheikh's
guidance is absolutely essential in this respect. It is thus appropriate to
reproduce some basic points in connection with one's islah, for neglect of these
fundamental usuls (principles) may hinder progress.
In a kitab recently published, called "Hayatus-salek", some of Hadhratji's (r.a.)
correspondence with those desirous of their islah is published. Right in the
beginning is a request by a qualified alim for Hadhratji (r.a.) to note down the
preconditions that are necessary for islah of one's character.
Hadhratji's (r.a.) reply:
Conditions (to be observed by a) talebe islah:
1.Ikhlas right in the beginning, by correcting one's intention (niyet).
2.Taubah. Performance of two rak'ats of taubah. In the first rak'at recite Surah
"Qul
Ya-ayyuhal-kafirn",
and in the second rak'at "Iza-ja'".
After the salatat-taubah recite one tasbih of istigfar. Thereafter, lift your
hands and repent from
the bottom of your heart: make taubah for past sins, with a promise (not to
commit sins in the
future).
If you have any namaz and/or rozah that are qadha, take proper care to perform
these.
If you have any material rights (of others) to fulfil, see to these, otherwise
request to be
forgiven (if unable to see to your obligations financially).
If you have overstepped the limits with anybody, either verbally or physically,
then go and ask
to be forgiven.
3.Observe caution in the matter of association with others.
4.Have complete faith and confidence (i'tiqad-o-i'timad). Be punctual and
regular in informing
(your mentor of your state and problems) and in carrying out his instructions (ittila'-o-
ittiba' ka
iltizam).
5.Be conscious of ikhlas (sincerity) and sidq (veracity) in each and every
action and when you
are informing your mentor.
6.Unless there is a very great need, observe silence; and make seclusion
something to be
loved.
And observe complete avoidance of beardless youths (amarad) and observe great
caution with
regard to them: Have a feeling of detestation in having to give them any
occasion to be alone with
you and avoid, as far as possible, taking any work from them.
Point four - communicating with one's sheikh - cannot be overemphasised.
Progress is dependant on this, yet it is most neglected. It must be emphasised
again that these booklets, "For Friends", are not meant to be a substitute for a
mentor. Direct communication with a spiritual guide is still essential.
May Allah Ta'ala give us all clarity of understanding, and also the tawfiq to
make amal on the teachings of our sheikh (r.a.). Amin.
Dr. Ismaiel Mangera
(This is a translation of a majlis-e-khas held by Hadhrat Maulana Muhammed
Masihullah Khan sahib(R.A.), in Jalalabad, India, on the 29th March 1992,
corresponding to the 23rd Ramadhan, 1412)
2.THE NAFS
For the talibe-haq(seeker of the truth) 3 steps have been mentioned as
essential:
3.THE FIRST STEP -BASEERAT
mentioned is as follows:
The understanding (fehem) in the talibe-Haq first gets rectified. In that person
who is really seeking Truth with complete sincerity, Haq Ta'ala says that the
first and most important event to take place is that his understanding becomes
clear.
If this does not happen (i.e. he does not develop clear understanding) then, in
the true sense of the word, he is not a seeker of Haq. Thus, this clarity of
understanding is a sign, a proof, a witness and it stands as evidence.
This clarity of understanding is spoken of in the Qur'an Sharif as "basa'ir" -
in other words, "basirat".
Allah Ta'ala states, "This kitab which We have revealed, whoever reads it or
listens to it with understanding, with talab (quest) of Haq, seeking Haq, then
this person develops basirat." This is then manifested as rectification of
understanding or thinking (fehem). This is the first recognisable step.
4.THE SECOND STEP - HIDAYET
With this rectification of his thinking and understanding, progressively and
steadily his heart starts to accept and also to act according to the laws of the
shariat. He girds himself firmly for this. This stage is termed as "hidayet"
(guidance) in the Qur'an Sharif. A methodology for this hidayet in the context
of deeds (a'mal) appears in him. The Qur'an Sharif explains this with the word "hudan",
i.e. hidayet.
So, if this person has not attained hidayet - if he has not established within
himself the obedience to the Orders of the shariat - then it is obvious that he
has not even attained the first step of basirat. This is the sequence: first
comes basirat and then comes hidayet
The external (the zahir) is a testimony of what is inside (the batin). It is
evident that hidayet - what in the true sense can be termed hidayet - has, as
yet, not come into this person.
5.THE THIRD STEP - QURB-O-QABUL
However, if both these - basirat and hidayet - have developed, now the fruits
will be seen. The fruits are qurb and qabul (closeness and acceptance). The
Qur'an Sharif has termed this stage as "rahmat". So, initially there is basirat,
which is followed by hidayet, and then comes rahmat.
This is clear indication for mankind and a guidance and mercy for a folk whose
faith is sure. (S.45 A.20)
So, obviously, when clarity of understanding enters and it results in the
development of hidayet - when these two priceless gems have been attained - then
why should Allah Ta'ala's special rahmat not be focussed on him? Why should
Allah Ta'ala's special favours not be directed towards him?
It is Haq Ta'ala who has stated that the fruits, the net result, of attaining
the first two stages is rahmat. In other words Haq Ta'ala is saying, "In My
eyes, his voice is qabul (accepted), he has qurb (closeness) and, therefore, he
is maqbul (accepted)!"
What a wonderful thing has not been stated by Zate Bari Ta'ala about that Mu'min
whose iman is good: namely, that firstly the understanding of the talibe Haq
(seeker of Truth) gets corrected, which is termed attaining basirat; then the
heart accepts the ahkam (orders of the shariat) and the talibe Haq walks along
these ahkam, which is termed attaining hidayet. Thus far two things have
happened: Basirat has appeared and when clarity of understanding comes,
ignorance disappears; and, secondly, hidayet has manifested itself and when this
happens he walks steadily along the siratul-mustaqim.
Let us pause to ponder. Know yourself! Question yourself! "Has the correct
hidayet come into me or not?"
To continue: When basirat has entered, resulting in hidayet appearing, the net
result will be that their fruits will appear, namely qurb and qabul, that is,
rahmat.
The talibe Haq, the talibe tazkiyah, the talibe islah, when he obviously has
ikhlas (sincerity) in him, has compulsorily to appraise himself, to judge
himself, to assess himself and to ask himself continuously: "What is the state,
the specific quality of my nafs?"
6.THE NAFS
In the Qur'an Sharif Zate Bari Ta'ala has narrated three states of the nafs:
1) The first state is called ammarah-bis-s'. Mention is made of this state in
the Qur'an Sharif, in Surah Yusuf (ayet 53):
2) A second type, a second condition of the nafs, has been mentioned in the
twenty-ninth para, in Surah Qiyamah (ayet 2). This is the nafse lowwamah:
3) The third type, the third condition of the nafs, has been mentioned in the
thirtieth para, in Surah Fajr (ayet 27). This is the nafse mutma'innah:
These are the three types, the three conditions of the nafs, narrated by Allah
Tabarak wa Ta'ala in the Qur'an Sharif:
(1) Nafse ammarah-bis-s', (2) nafse lowwamah, and (3) nafse mutma'innah. Now it
is important to know and understand all three states of the nafs.
As we said just now, the talibe Haq develops firstly, clarity of understanding (basirat).
With this newfound understanding the talibe Haq should ponder, and say to
himself:
"Allah Ta'ala has narrated three states of the nafs in the Qur'ane Pak.
Therefore, I should come to know, come to understand and come to recognise which
is the type of nafs I possess. Do I possess nafse ammarah, nafse lowwamah or
nafse mutma'innah?"
There is now initiated in the talibe Haq a search, an introspection. This
process is the natural outcome and demand of the basirat that has developed in
him. If this process does not occur then this person is not a talibe Haq (seeker
of Haq) in the real meaning of what a seeker of Haq should be. He is not a
talibe tazkiyah (one seeking purification) in the real sense of the words. He is
not a talibe islah (one seeking self- rectification) in the real sense of the
words.
So, that talibe Haq who has clarity of understanding (basirat), which is the
first attainment, should ponder and ask himself, "Seeing that Allah Ta'ala has
mentioned three states of the nafs, in which category does my nafs fall? As far
as Allah Ta'ala is concerned, which nafs is one's objective, to be attained
fully and correctly? Then I, as a Mu'min, should strive to attain that same
objective that Zate Bari Ta'ala has laid down, as a requirement of my iman."
Brothers, is my voice reaching you?
One has to recognise what has been stated above. And this process of
introspection and questioning must continue until one has in one's mind that
same gaze that Zate Bari Ta'ala has: His gaze is on the nafse mutma'innah and
that is where one's gaze should also be fixed.
7.NAFSE AMMARAH-BIS-SU'
So, the talibe Haq starts taking work from his newfound understanding and he
takes stock of himself: "Ofo! My temperament is drawing me towards amusement and
play, of which it has been said,
'All amusement and play is haram.'"
How has he analysed himself? How has he come to the conclusion that his tabiyet
(temperament) is drawing him to amusement and play? This is his introspective
process:
"My tabiyet does not draw me towards good deeds. Never mind being attracted to
good deeds, but there is not even the slightest inclination towards good deeds.
To the contrary, my tabiyet (temperament) pushes me to bad and evil. It does so
to such an extent that I do not even feel bad or upset within myself at doing
bad! Whenever I am involved in anything, one can be sure it is some evil! When
it is time to do some good, my tabiyet turns away and inclines towards evil.
When it is time for namaz, my tabiyet does not incline towards namaz - my
tabiyet draws me to that which is the direct opposite, some or other evil - and
I actually do that evil! It is obvious that evil does not upset me and that
there is no inclination on my part towards good at the time of having to do some
good. So, it is obvious that I have in me nafse ammarah. This is how it is
recognised. This is its mode of action. This is how it works!"
Nafse ammarah-bis-s'. There is a qualifying suffix to the word "ammarah" and
that is "bis-s'". Why so? The answer is: because the nafse ammarah has the
special quality that it is involved in evil - s' means evil - and it does not
incline towards good. To this extent that when somebody tries to advise him
then, too, good is considered to be evil and evil is considered to be good! This
is the degree of disturbed thinking that a person has when he is in this state.
"Ofo!" this talibe Haq tells himself, "Being a Mu'min, yet this is the state of
my nafs that I shy away from good and am drawn towards evil? Is this what my
iman demands of me, me being a Mu'min?"
These are the symptoms and signs by which the nafse ammarah-bis-s' is recognised
and identified. It is actually a recognition of corrupted thinking.
Do you understand the concept?
So, this Mu'min, because of the demand of the iman in him, is now in deep
thought. He is busy with introspection, weighing himself, assessing himself,
judging himself against the criteria just outlined. This process leads him to a
stage where his intelligence and understanding come forward to support him. An
apprehension arises within his heart. Warning bells sound. An alarm rings within
him!
His newfound understanding (basirat) leads him forward: He comes to sense that
certain things are good and certain things are bad; he comes to perceive the
difference between beautiful and ugly; he comes to recognise evil as evil and
comes to accept good as good.
8.NAFSE- LOWWAMAH
A change is noticed: He is now drawn towards good and he begins to shun what is
evil. Now, whenever his tabiyet agitates and incites him into doing something
wrong or evil, his basirat (understanding) stops him - scolding him, reproaching
him, taunting him, shaming him.
Within himself he is now feeling most reprehensible. Within himself he rebukes
himself, "What a shameful thing! What a dishonourable act! What a pitiful
creature you are! Your faith and belief, O Mu'min, based on your iman, is that
Allah Ta'ala is Hadhir-Nazir, that He is present all the time, and yet you can
stoop so low?" Thus he reproaches himself.
Basirat (clear understanding) has come to him and his tabiyet (temperament) now
progresses towards hidayet. He now inclines towards good and he now begins to
distance himself from evil. He is proceeding along the road of hidayet.
Ammariyet of the nafs is departing and lowwamiyet is entering.
The process continues. The basirat of this Mu'min increases. More and more, his
inclination is towards good. Involvement in evil causes his tabiyet to reproach
himself more and more severely. He is all the time preoccupied with this
thought: What nafs is the nafs that is the objective as far as Zate Bari Ta'ala
is concerned? He is in deep thought. Which is the nafs that is desired by Allah
Ta'ala?
This is the demand of the basirat that he has attained, when it is accompanied
by hidayet, with the faith and belief of Allah Ta'ala being Hadhir-Nazir, with
taqwa (fear and awe of Allah Ta'ala) entering the heart and a sense of shame
establishing itself. "It must not happen that from my lips should come forth
words of evil that, despite my heart harbouring an intention to do good, some
evil is manifested by me!"
This is the state of his heart. However, if this state has not arisen yet, then
evil words will issue from his lips and any intention in his heart to do good
will be substituted with evil. These are obvious indications that he is still on
the verge of taqwa - taqwa has not entered as yet. Otherwise the tongue would
have been restrained and the heart would have been redirected.
Let us go further:
The deeds the person is doing are good deeds. However, the cheerfulness that
should have been present in his tabiyet is just not there. The openness that
should have been present in his disposition is just not there. Doing good is
still burdensome and there is still some rancour in him. There is still being
emitted the smell of shirk (polytheism)!
Have you heard my words?
9.THE SMELL OF SHIRK
To repeat: There is still the smell of shirk being emitted! It must not happen
that this smell of shirk should spread and, on his side, this person is
completely unconcerned!
It shows that the concept of Zate Bari Ta'ala being Hadhir-Nazir, with the due
honour and respect that this demands, has not been established. Otherwise he
would definitely have experienced some dread and he would have stopped his
tongue and his heart from evil. As yet his carefreeness has not been curtailed -
his tabiyet is still rampant.
Listen carefully to this incident related by Hadhratwala (Hadhrat Thanwi(R.A.)
and ponder over it.
There was a certain molvisahib staying in Makkah mu'azzamah. He fell ill and
passed away and was buried in Jannatul Mala, the qabrastan (cemetery) of Makkah
mu'azzamah.
Those going for Haj usually go to several places for ziyarat and one such place
being Jannatul Mala as well, where the hajis (pilgrims) recite fatihah at the
graves. Nowadays there are certain restrictions but in those days there was full
permission to visit by day or night.
One such group of hajis, proceeding in this way, stopped at a certain grave to
recite fatihah, when the thin top-covering of the grave suddenly caved in,
revealing the body lying inside.
Looking into the grave, what did the people see? To their utter amazement lying
inside they saw the body of what appeared to be a young Christian lady! What is
this? No non-Muslims are even allowed into Makkah mu'azzamah. For them to stay
there is forbidden. They had never heard of such a thing! So, how could a
Christian girl come to be buried here?
In this group of hajis was present also a certain molvisahib who was looking
intently at the corpse. He recognised her. "This girl is from France!" he
exclaimed in astonishment.
Is my voice reaching you, brothers?
So, learn a lesson, O ye who have eyes!
The molvisahib continued, "This girl is from France and I used to teach her the
Din. She had secretly become a Muslim. She passed away in my presence and she
was subsequently buried there in France. How did she come to be here?"
On hearing this some of the onlookers spoke up. "But a certain local molvisahib
was buried in this grave. And you are telling us that this girl passed away in
France and that she was buried there! And her body now lies transposed here! It
seems reasonable to suppose, then, that the molvisahib's body has been
transposed from here to France! This matter requires further investigation."
The group proceeded to the house of the deceased molvisahib. One person went
ahead and knocked on the door. The widow came to answer the knock. He asked of
her, "Your husband, the late molvisahib, can you tell us about him?"
She replied, "He was a very good man, masha'Allah! He kept a beard and he was
regular with his namaz and rozahs."
The spokesman enquired further, "You did not take note of any...er...anything
unusual? Just think a bit!"
The widow appeared perturbed, "But why are you asking?"
The spokesman tried to reassure her, "Nothing really. But just try and think a
bit."
The poor widow complied and started thinking deeply. After some thought she
spoke. (Listen very carefully now!) She said, "One thing comes to mind. When in
need of ghusl after janabat, my husband definitely used to bath [a bath after
marital intercourse, as required by the shariat]. Yes, he definitely did perform
this nék amal (good deed). However, at the same time he used to comment that if
Islam did not have this order to make ghusl after janabat, it would have been a
very good thing."
10.IBADAT AND TAQWA
Are you listening? Making ghusl after janabat is a nék amal - a good deed which
merits thawab (reward). However, in his heart he harboured disapproval! His deed
is one of ibadat (an act of worship), but without taqwa! Ponder over this! Like
beauty and the beast - the beauty being the nék amal of making ghusl; the beast,
the ugliness, was that which he harboured in his heart, the opinion that it
would have been much better if Islam did not have this command to make ghusl
after janabat. And what he kept in his heart issued forth from his lips!
The widow continued, "I kept on telling him, 'Please don't utter such words!'
But he never listened!"
The concept had become ingrained. His nafs was set towards ammariyet -
ammarah-bis-s'. This sentence that came into his heart and issued from his lips,
is it su;' (evil) or is it khair (good)? Obviously it is su' (evil)! He was not
repentant - he did not make taubah. When he passed away, he was buried in the
local qabrastan in the very precincts of Makkah mu'azzamah. On the other hand
there was this Christian girl, who (as her ustad [teacher] had reported) had
secretly brought iman, hiding it from her parents, and who had been buried in
France when she passed away there. Allah Bari Ta'ala took her body from the
Darul-Kufr of France and transposed it to the ground of Makkah mu'azzamah in
whose surroundings are saleh (pious) people. And the molvisahib who was buried
in the ground of Makkah mu'azzamah, was despatched to France. (This was later
confirmed).
Is there not a lesson to be learnt from this incident? Is it not something to
ponder over? Do you now recognise what is basirat? Do you understand what is
clear understanding? Do you understand what it is to be a talibe Haq and also
its opposite? - Because the first thing to happen to a talibe Haq is that his
understanding becomes clear, he develops basirat. Whereas here there was no
basirat. And who was he? A molvisahib! Despite doing a deed that was nék, inside
him lurked the evil of shirk! The deed was performed, but with (evil).
Hadhratwala(r.a.) related several illustrative incidents. Here follows another.
(The incident related previously was an eyewitness account. The incident to be
related now is in relation to a metaphysical occurrence in a dream.)
11.IMITATION OF OTHERS
A molvisahib, punctual with his namaz and rozahs, passed away. A pious person
saw him in a dream suffering the punishment of Jahannam in the alime Barzakh
(world of departed souls). Quite astonished to see the molvisahib there, he
exclaimed, "You? You are in Jahannam? What brought this on?" The molvisahib
explained, "It happened as follows: It was the day of Holi..." (This is the
Festival of Colours celebrated by the Hindus. On this day the Ahle Hanud and the
mushrikin throw colouring on one another.)
"It was the day of Holi. I had just had a meal and I was chewing some pan(betel-leaf).
I left home to go somewhere. While walking along I came across a donkey. I
addressed the donkey, 'Poor animal! Has nobody thrown any colouring on you?
Come, let me colour you!' So saying, I spat some pan-stained spittle on him, the
red spittle making a vivid red splash on his coat.
"After my death, when my turn came to stand in front of Allah Ta'ala (i.e.
kachi-péshi - the pre-trial), Haq Ta'ala said, 'Because you had imitated an
action of the mushrikin, therefore your abode is Jahannam!'"
Are you listening? You know the Hadith Sharif:
Whosoever imitates a nation will be amongst them.
You also know that the statements of Rasulullah(sallallaahu alaiyhi wassallam)
are, in actual fact, Kalame Ilahi - the statements of Allah Ta'ala. The Qur'an
Sharif states:
Nor doth he speak of (his own) desire. It is naught save an inspiration that is
inspired. (S.53 A.3-4)
Further, Haq Ta'ala Himself states in the Qur'an Sharif:
Allah Ta'ala is saying, "O Mu'mins! Do not let your hearts incline towards the
zalims (oppressors). The zalims are the mushrikin and the kuffar, who are
showering zulm (oppression) on themselves. Do not let your lifestyles be an
imitation of their lifestyles..." The word "yarkanu", in its grammatical
application, implies all this. "...lest the flames of Jahannam should reach you
also. The mushrikin and the kuffar will be in the fire of Jahannam - this fire
has been prepared specifically for them. Though you may not be punished as they
are, nevertheless, is it to be taken lightly that the fire may reach you and, at
that, the fire of Jahannam? What a severe situation to be in! Let is not be so!"
Ponder over this and adjust your lives, O Mu'mins! Restrain yourselves from
ammariyet!
When he had acted thus, having spat his pan-stained spittle on the donkey, then
he too had no awareness of the gravity of his action, of what is good and what
is bad, of néki (goodness) and evil. There was no self-reproach. Lowwamiyet had
not entered into him. Otherwise, there would have been taubah. His life then
would have been of taqwa. However, when he passed away he left with
ammariyet-bis-s' and it was on this basis that he had earned for himself the
Fire.
In different places in the Qur'an Sharif Haq Ta'ala sounds alarm bells. In
connection with Jannat (Paradise) Allah Ta'ala says:
(Jannat), prepared for those who ward off (evil).
Jannat has been prepared for those Mu'mins who have taqwa. It has not been
prepared for the kuffar - for them has been prepared the Fire.
So, take a lesson, O ye who have eyes!
How much is Allah Ta'ala not desirous of the Mu'min! How much rahmat (mercy) is
Allah Ta'ala not favouring him with! Yes, the Mu'min is being made aware: Come
out of ammariyet. Enter into lowwamiyet. Adopt this transitional phase to
whatever degree.
If Haq Ta'ala did not approve of this phase, why did Haq Ta'ala then take qasm
(an oath) on it?
Has Allah Ta'ala not taken a qasm here? Obviously He has! Also, is a qasm taken
on something disliked? Again, obviously not! Lowwamah is a desirous stage and
approval is proportionate to the progress in it. Whereas ammariyet is completely
and absolutely disliked by Zate Bari Ta'ala the phase of lowwamiyet is liked,
yet it is also disliked because it is still a transitional phase.
Imagine, the heart of a Mu'min and lowwamiyet should not enter it? That he
should commit some bad deed and not feel horrible within himself? That he should
do some good and not feel pleased within himself? Unbelievable! These are simple
ways of recognising lowwamiyet - bad deeds make his heart unhappy and good acts
make his heart happy.
The standards of one's existence are being presented before you, O ye Mu'mins!
You have to continuously judge yourselves against these standards. You have to
keep on measuring yourselves against these criteria. Remember that the
understanding of a talibe Haq demands that he be "hushyar"
(alert/sensible/wise).
So, that person whose nafs has entered into lowwamiyet now inclines towards
goodness and piety. When he does any good his heart feels happy. He avoids what
is bad and evil. And, should he do anything bad or evil, his heart feels
shattered. He then scolds himself, he reproaches himself. This is because he now
has an understanding of what is beautiful and what is ugly. The differentiation
between good and evil has now set firmly into his heart.
He continues unrelentingly with this process of self-reproach until a stage is
reached where the battle is won and bad and evil is overcome and goodness stands
out victorious. There is now an ever-increasing attraction towards goodness and
piety and, by the same token, bad and evil are ever-increasingly hateful.
Goodness and piety are now close associates, whereas bad and evil are distanced
away.
This process continues until there is such a firm association with goodness and
piety that it results in a tremendous attraction for these and a tremendous
passion for them. On the other hand, his heart has a proportionately deepening
distaste for bad and evil and a correspondingly deepening disgust.
To understand this, try to think of a person who is completely famished, almost
starving, how is he not attracted towards food! This person's desire for
goodness and piety is like that. His disgust for bad and evil is such as any
cultured and sensitive person has an aversion to even the mention of the word "faeces"
- even the mention of unbecoming words produces a revulsion in him.
His condition now is like that described in the Noble Words of the Qur'ane Pak,
where Haq Ta'ala states:
(O ye who believe)Ill is the name of sin after iman! (S.49 A.11)
As if to say, "O Mu'min! Never mind sinning - that should be very far- fetched -
after iman even the mention of sin should not come to your lips! This is the
degree of revulsion that you should have."
12.REFINEMENT AND CULTURE
The refinement that is supposed to come in his iman has not come as yet. He is
not cultured as yet.
For example: When answering the call of nature he should say, "I am going to the
baitul-khala (toilet)." He should not blurt out, "I am going to defaecate!" Even
the unsophisticated peasant has enough politeness to say, "I am taking a walk
into the field," which is his way of saying that he is going to answer the call
of nature.
But now refinement has come into his iman. The correct concern has been created.
He is now particular and selective in his speech, taking note of the finer
points and of the subtleties. Now, even to bring a word to his lips denoting sin
is also repulsive.
Do you understand?
Haq Ta'ala is telling the Mu'min that, after bringing iman, even to take the
name of sin is also disapproved, it is also an abomination. So, this person, by
reproaching his nafs again and again, again and again, has reached a stage where
he has a tremendous attraction and passion for ibadat and for doing good. And
when unable to do these, he has developed the highest degree of sabr (patience)
and tahammul (forbearance). Bad and evil deeds which are connected to the nafs,
have left him; and good deeds and good character which are connected to the qalb
(heart), have appeared.
As far as his ibadat are concerned, he makes a full effort - this is now
ingrained in his tabiyet (temperament). His ibadat now glitter with the noble
and dignified qualities of hilm and tahammul (forbearance), of sabr (patience
and perseverance) and riyadhat (spiritual exertion).
Look: if one who is famished has some roti in front of him and you try to snatch
that roti away from him, will he allow you to do so? Similarly, that person who
has a passion for ibadat, at the time of ibadat if anybody tries to take him
away, will he allow him? And if somebody tries to drag him to some bad or evil,
will he meekly go?
13.COMPANY AND FRIENDSHIP
No, he will not allow either. By repeatedly reproaching himself he has reached
the stage where he now reproaches others for enticing him to bad and evil. But
he reproaches the other person not with a holier-than- thou attitude, not with
contempt, but out of affection. Out of a sense of duty he tells him, "What an
amazing type of incitement, when it should actually be considered disgustful.
And you are trying to divert me from my ibadat, when you should have been
encouraging me towards it. Should I leave my ibadat and do what is contrary?
This is not friendship on your part but enmity!"
Rasulullah (sallallaahu alaiyhi wassallam) has said:
O Allah! Grant me the rizq of Your muhabbat, with depth; and grant me also the
rizq of that person's muhabbat whose muhabbat will be an aid and assistance in
attaining Your muhabbat.
It is also apparent from this that the muhabbat (love and affection) of that
person whose muhabbat is an obstacle in attaining the muhabbat of Allah Ta'ala,
is forbidden - it is haram!
Think for a moment of the status that Rasulullah (sallallaahu alaiyhi wassallam)
had attained in his ibadat of Allah Ta'ala and his obedience to Allah Ta'ala. Is
there any comparison? Even then Rasulullah (sallallaahu alaiyhi wassallam) is
requesting for sohbate-salihin - the company of the pious - through whose
company he would be aided in his muhabbat for Allah Ta'ala and thereby his
muhabbat also be increased.
I ask again: Is there anybody who has greater love for Allah Ta'ala than
Rasulullah (sallallaahu alaiyhi wassallam)?
We have been given a lesson in this, O Mu'mins! Namely that, if we are attracted
to company, it should be the type of company requested by Rasulullah (sallallaahu
alaiyhi wassallam). Otherwise that company that is an obstacle in the love of
Allah Ta'ala, one that produces a dislike instead of an attraction, that company
one should consider repulsive. This is the deeper inference of Raslullah's (sallallaahu
alaiyhi wassallam) statement.
One should address oneself as follows: "If this is what Rasulullah (sallallaahu
alaiyhi wassallam) has said, then a person like myself should be even more
cautious about such company which lessens my muhabbat for Allah Ta'ala. How do I
know what affect it will have on me? Enticed by enjoyment, it should not happen
that my nafs slides down to the level of ammarah-bis-s'!"
So, that person who steadily reproaches himself and continues steadily to walk
along the path of ibadat and obedience (ta'at), reaches a stage where he
develops such a disgust for sins as any decent person has for filth (najasat).
He now also has such an attachment for shagl, tahammul, riyadhat and ibadat that
even if occasionally and involitionally - on a gair-ikhtiyari basis - he misses
out on some ibadat or ta'at he feels shattered with grief. Even then he
reproaches himself.
Not to mention obedience in matters which are fardh and wajib (compulsory), his
passion for nafl (eg. tahajjud) is such, that even if his eyes did not open on a
gair-ikhtiyari basis (involitionally) and he were to miss his tahajjud, he feels
grieved. And he now takes on compensatory measures to correct this
gair-ikhtiyari omission.
14.NAFSE MUTMA'INNAH
So, with ibadat and ta'at, the qualities of tahammul and sabr and riyadhat have
so become part of his tabiyet (temperament) and he has developed such repulsion
for bad and evil and makruhat (disapproved acts), that he has now entered the
phase of nafse mutma'innah.
These are then the signs whereby this phase of nafse mutma'innah is recognised:
he has developed such a forceful attraction and passion for ibadat and ta'at
that the qualities of tahammul and sabr and riyadhat are part of his nature,
part of his tabiyet, and good character is part and parcel of him.
His passion knows no bounds and he ardently cherishes this desire that, "My
tongue remains continuously fresh with the zikr of Allah Ta'ala." Ibadat at its
proper time is firmly established. Staying away from sin is now natural. Yet the
ardent desire is, "My tongue should also be continuously busy taking the Name of
Allah Ta'ala, that my tongue should be continuously fresh with the zikr of Allah
Ta'ala! If I have occasion to say something, then too only words of goodness
should issue from my lips and no bad or evil words should be uttered." Of
course, bad or evil acts are even more remote.
15.ZIKR AND YAD
Words of goodness are what Allah Ta'ala wants from us, for it has been narrated:
(Hadith Sharif)
O Mu'mins! When you have brought iman on Allah Ta'ala, and you have brought iman
on the Day of Qiyamah - on being resurrected and having to give account for your
deeds - then, when you speak, say what is good, otherwise remain silent.
So, remaining silent is also ibadat. And speaking words of goodness (kalame-khair)
is also zikrullah, because these words are spoken in obedience to Allah Ta'ala's
orders, and this Mu'min is stopping himself from speaking what is bad and he is
restraining himself from speaking evil.
The iman within this Mu'min demands that he has the faith and belief (aqidah) of
Allah Ta'ala being Hadhir-Nazir (Omnipresent), so he tells himself, "The thought
of Allah Ta'ala must become firmly embedded in my heart, seated immovably, so
that there should be no moment, no second, that the thought of Him should leave
my heart." Except at unavoidable times.
It may happen that, when involved in some necessary work, some diminution
appears, but His thought is still there; and the moment he is free from the
concentration of that necessary work, the same forceful remembrance (yad) is
back. The tongue is fresh with the zikr of Allah Ta'ala and the heart is joyous
in His remembrance (yad).
This nafs is the nafse mutma'innah. And Zate Bari Ta'ala desires that this nafse
mutma'innah is one's objective (matlub).
Thus, the talibe Haq, one with the correct concern, has steadily progressed,
stage by stage. Swerving away from ammariyet, he had arrived at lowwamiyet. Here
his concern had increased. His self- reproach, his pondering and his
introspection had not abated and in this way he had traversed lowwamiyet until
mutma'innah (tamaniyet - tranquillity) entered his nafs. And this is the stage
that is desired (matlub) as far as Allah Ta'ala is concerned.
With the fadhl and karam of Allah Ta'ala, and the barkat of your presence and
the quest within you, Allah Ta'ala is causing me to speak. Allah Ta'ala is well
aware of that person who is a talibe Haq and of what calibre that talib is. The
murabbi-Haqiqi is He. This is the intermediary means.
Take note: Humbleness (niazmandi) should be maintained, pride (naz) should not
enter.
You should now know the features that allow one to identify nafse ammarah, nafse
lowwamah, and nafse mutma'innah. You should also know that as far as Allah
Ta'ala is concerned, nafse mutma'innah is the objective (matlub), so that nafse
mutma'innah also becomes matlub for the Mu'min. What has Allah Ta'ala kept in
store for such a nafs?
Before coming to that, Allah Ta'ala addresses the kuffar, warning them of a
horrendous punishment awaiting them:
None punisheth as He will punish on that day! None bindeth as He then will bind.
(S.89 A.25-26)
Such a severe punishment will be meted out to them that there will be no respite
from it. They will be bound so severely in such a way as no one else can bind.
Having mentioned this state of the kuffar, Allah Ta'ala goes on to address the
nafse mutma'innah:
O that Ruh that has attained itminan (tranquillity)...
Just ponder: Cleansing steadily, cleansing steadily, the nafs has been purified
and all nafsaniyet has been removed and ruhaniyet has appeared. This ruhaniyet
has been termed nafse mutma'innah.
...return to your Rabb happily, with tranquillity (itminan). (S.89 A.27- 28)
So much so that there is not even an atom's disturbance of that tranquillity (tamaniyet)
that exists in your heart. From your side you have shown a desire for Haq, but
the tarbiyet has been done by Me.
The term used here is "Rabb" - denoting "One Who fosters and cherishes." The
term "Ilah" - denoting "the Deity, One to be worshipped" - is not used. The
connotations of the two words, referring to Allah Ta'ala, are different.
Yes, you had expressed a desire for Haq, then you had attained clarity of
understanding (basirat), which had the effect of bringing about guidance (hidayet)
and which, in turn, resulted in closeness and acceptance (qurb- o-qabul), that
is, showering of blessings (inayate rahmat). So, now you are witnessing the
manifestation of that rahmat: O Ruhe mutma'innah! Return to your Rabb happily!
There is also a lesson contained in this address: Even though you have reached
this goal of nafse mutma'innah, your gaze is not on yourself! If the object of
your gaze is yourself - if you feel that you have personally, independently and
exclusively reached this stage - then your gaze is still on the creation (i.e.
yourself) and not on the Creator, not on Haq!
Depending on the occasion, Zate Bari Ta'ala mentions to us that Attribute (Sifat)
of His which is appropriate at the time: O Ruh which has attained itminan,
return to your Rabb happily!
[Here Hadhratji (r.a.) paused for a few moments, and then continued.]
16.ZIKR AND TRANQUILLITY
With the tawfiq of Allah Ta'ala, my thoughts are racing. In which direction? As
follows:
The essence! The sum total of that Ruh filled with itminan (as has been outlined
to you), Allah Ta'ala has summarised its quality in the Kalame Pak:
Those who Believe and whose hearts have tranquillity in the remembrance of
Allah. (S.13 A.28)
Haq Ta'ala is virtually saying, "O Mu'min! Are you desirous of tranquillity?
Then let the zikr of Allah Ta'ala become your food and drink!" This is speaking
in lay terms, idiomatically. Make the zikr of Allah Ta'ala your food and drink!
Make it your garment! Wear it all the time! Eat and drink it all the time! Let
it be your ruhani food! Let it be the clothes of your iman - let it be taqwa!
Clothes of taqwa - these are the best! (S.7 A.26)
In actual fact, Zate Bari Ta'ala has stated that the whole Qur'ane Pak is zikr:
Lo! We, even We, reveal the Reminder, and lo! We verily are its Guardian. (S.15
A.9)
Look. The whole Qur'ane Pak has been referred to as Zikr. Zikr has different
forms. In other words, all collective ibadat, all collective riyadhat, all
collective aversion to sin, all of these form categories of zikr. Zikr with the
tongue (zikr lisani) is not sufficient by itself until the effect of that zikr
does not produce the state of drawing one to ibadat enthusiastically and a state
of repelling one from sins with disgust. Otherwise, verbal zikr by itself cannot
be relied on.
The Qur'ane Pak has been described as a Zikr. Its words should be recited in the
correct manner, vocalising the sounds of the words properly. Secondly, it should
be recited with proper understanding of its meaning and, thirdly, it should be
recited with the aim of acting on all the laws contained in the Qur'ane Pak.
Haq Ta'ala has addressed a specific group - those who are Mu'min: Those who are
Mu'min, what should their state be? Their hearts attain tranquillity by the zikr
of Allah Ta'ala; their hearts are blessed with serenity!
Does not every individual desire serenity and tranquillity? Nobody desires
upsets and disquietude. So, the correct means have to be utilised. Haq Ta'ala
has stated: O Mu'min! The correct means for attaining serenity of the heart is
My zikr. I am saying and thereby addressing the Mu'min,
-- - Hearken! Open your ears and listen!
The "Ala" denotes that a warning is being sounded: listen with open ears to what
is coming next!
It is only with the zikr of Allah Ta'ala that your hearts will attain
tranquillity and serenity.
"That is why I am now saying," so Haq Ta'ala is conveying to us, "O Ruh that has
gained tranquillity (itminan), return to your Rabb happily, pleased and joyful!"
17.RETURN TO OUR ORIGIN
"Irji'i" - Return. Go back to that place from whence you came. You had initially
been sent from Jannat, so now you are being sent back there. Whereas that person
whose Ruh is not in this state his destination will be elsewhere.
This Mu'min is bewildered. "But why this munificence? My Rabb! You are saying,
'Return happily from whence you came'. But why?"
You are pleased with your Rabb, and He is pleased with you!
Wait! That is not all. Wait for another great ne'mat (blessing):
There are some very special saleh bondsmen of Mine, join them!
This is also a very special blessing, otherwise why was it necessary to mention
it specifically? "Enter this mansion, this palace, set in surroundings of
verdant orchards, the magnificence of which you have never seen with your eyes
and of which could never even have crossed your mind! These have been created by
Me. My orchard! My Jannat! In it are all those provisions that make up complete
and perfect comfort and luxury, absolute peace, tranquillity and serenity. When
you cannot even imagine such a place, where could you have ever seen such a
place? Enter now into such a garden and orchard, which is Jannat!"
To whom is this munificence being shown? The nafs with tranquillity, nafse
mutma'innah. The previous nafs has ceased to exist. Its opposition has been
rooted out. And if, perchance, some fault shows, then immediately there is a
turning towards Allah (ruj' ilallah) and penitence (inabat ilallah). This, in
turn, produces tranquillity of the heart and progressive tranquillity of the Ruh
- both inabat ilallah and itminane Ruh progressing hand-in-hand. Inabat ilallah
(turning in penitence towards Allah Ta'ala) is an act most liked by Him.
18.SON OF HADHRAT ADAM (A.S.)
Do you now understand and recognise what is tranquillity of the heart (tamaniyate
qalb)? If perchance, incidentally, a contrarary action has taken place, then
immediately the heart turns towards Allah Ta'ala. This person is remorseful. He
feels terribly ashamed. Even if his eyes shed no tears, his heart is weeping.
There is no Shaitaniyet in him that he does not turn to Allah Ta'ala. Shaitan
did not turn in penitence towards Allah Ta'ala. No! He is the son of adam (A.S).
He is human. Hadhrat adam (A.S.), as well, being human also disobeyed Allah
Ta'ala - not deliberately, mind you, but in a state of forgetfulness.
Impulsively, incidentally, not with deliberate aforethought, he displayed
disobedience to the order given to him. However, when the realisation of his
action struck him, he immediately became remorseful. He felt ashamed. He started
reproaching himself.
Our Lord! We have wronged ourselves. If Thou forgive us not, and have not mercy
on us, surely we are of the lost. (S.7 A.23)
Allah Ta'ala loved every word of his! And Allah Ta'ala loved him even more
because of this. Haq Ta'ala said, "I have elevated his status even more!"
Do you see what ruj' ilallah, inabat ilallah does? Allah Ta'ala is saying, "How
good is not my bondsman, that he has not seen me, yet he is penitent and he is
turning towards Me!"
And strive to please thy Lord. (S.94 A.8)
He is making "rugbat" towards Zate Bari Ta'ala: He is undertaking burdensome
tasks, making an effort, with mujahadah and riyadhat, to get nearer to Allah
Ta'ala. The ayet before it is:
So, when thou art relieved, still toil, (S.94 A.7)
Rasulullah (sallallaahu alaiyhi wassallam) is being addressed:
"O Nabi! O Rasul! When you have freed yourself from your day's work of calling
people towards hidayet then, in the last part of the night, for your own self
take on the task, make the effort, of ibadat."
Although Rasulullah (sallallaahu alaiyhi wassallam) is being addressed, this is
directed to all the Mu'minin generally and specifically to the Na'ibane Rasul
(the deputies of Rasulullah (sallallaahu alaiyhi wassallam). When you have freed
yourself from your teaching duties, studying and giving lessons then, for your
own self too, take on the task, make the effort of ibadat, depending on the free
time available to you. Just think how much trouble did Rasulullah (sallallaahu
alaiyhi wassallam) not take!
This address to Rasulullah (sallallaahu alaiyhi wassallam) is actually an
address directed to the Muslim ummat and specifically to the Ahle 'Ilm
(scholars), who can be said to be the Na'ibane Rasul: That, for your own self
too, take on the task, make the effort of ibadat in the last part of the night,
turn in penitence (inabat) towards Allah Ta'ala.
Nafse mutma'innah - the goal. So, now you should have come to know the different
types of nafs and the features by which they may be recognised and
differentiated. You should also have come to know that the nafs which is one's
objective as far as Allah Ta'ala is concerned, is the nafse mutma'innah.
It is to gain this objective that one makes an effort, that one tries very hard,
that (for some) explanations are necessary. It is to gain this objective that
one has to make mujahadah - mujahadah against the nafs to terminate its
opposition and gain victory over it.
This has been placed before you through the fadhl of Zate Bari Ta'ala, the
barkat of my sheikh and your talab. This is karame Rabbani.
May Allah Ta'ala, through His fadhl and karam, bless us with the tawfiq arzani
to make our nafs into nafse mutma'innah.
19.A LETTER
[A booklet with the title of "Maktbat Thalathah" has included in it a letter
Hadhratji (r.a.) wrote to one of his khadims some thirty years ago on the same
subject of the nafs. The translated letter is being reproduced as it very
appropriately summarises the subject in a very unique way.]
My mukhlis muhib min aziz mukarram bandah,
May Allah Ta'ala's blessings be on you!
Dear friend! It must be quite apparent to you that for a salek (one who is
travelling along the path towards self-rectification), for the devotee (sahibe
iradat), it is absolutely necessary to come to know the states of the nafs and
to be acquainted with - and also to recognise - the identifying features, so
that one may keep one's watchful eye on it and thereby have its supervision made
easy. It should not happen that one is negligent (Allah Ta'ala forbid!) and one
succumbs to, and becomes dominated by, the nafs.
My dear friend! The nafs is only one, but it has three states:
1) Nafse ammarah
2) Nafse lowwamah
3) Nafse mutma'innah
The original, basic disposition of the nafs is that of ammarah. It then
progresses to lowwamah and then to mutma'innah.
NAFSE AMMARAH
The nafse ammarah is called ammarah (wayward/ imperious) because it orders one
to do bad and evil. This malicious and filthy habit is so ingrained that it is
prepared to sell the akhirat (the Hereafter) in exchange for some measly,
insignificant worldly desire or passion.
QUALITIES AND SPECIAL FEATURES OF NAFSE AMMARAH
The nafse ammarah makes itself evident in such features like: Bukhl
(stinginess), Hirs (greed), Hasad (jealousy), Jahl (ignorance), Kibr
(arrogance), Shahwat (lust), Gadab (rage), Gaflat (negligence /indifference),
Tama' (avarice), Kizb (lying), Riya (show/ insincerity), Bugdh (hatred), Kinah
(malice), Bid-Khalqi (rudeness), Ghibat (back- biting), La-yani (involvement in
useless or absurd activities), Istihza' (mockery), harming others, either
verbally or physically, and having many and unending desires.
All of these are the qualities and special features of nafse ammarah.
THE EFFECTS OF NAFSE AMMARAH.
On the basis of its innate disposition, the nafse ammarah lives in such depths
of darkness (zulmat) that it makes no attempt to even try to differentiate
between good and evil! My dear friend! This nafs becomes the agent for the
seductions of Shaitan, and becomes Shaitan's tool. My mukhlis friend! Of your
two enemies this is the greater enemy, and it is necessary for you to be very
much on your toes in regard to it and also to be hushyar (alert/ wise/ on one's
guard).
METHOD OF RECTIFICATION (ISLAH) OF NAFSE AMMARAH
1. Attain knowledge ('Ilm) of the shariat.
2. Take stock of one's nafs (muhasabah) every second.
3. Continuously instil the fear of death, of the punishment in the grave and of
the terror-striking conditions of Qiyamah into the nafs.
4. Endow oneself with humbleness, humility and lowliness and adopt meekness and
have the awareness of Allah Ta'ala (khudh') within you.
5. By means of nawafil and every type of good deed, by supplication and weeping,
make it incumbent on oneself to attain the nearness of Allah Ta'ala (taqarrub
ilallah), so that Allah Ta'ala may take one out of the pit of darkness which the
natural propensity of the nafse ammarah wishes to keep one in.
Warning
My dear friend! Do not ever feel terrified or get dejected so that you stop
making du'a; and also do not consider victory and success to be remote and thus
become lazy and lose heart: These abolish the relationship the murid has to
build up. To the contrary, whatever instructions (ta'lim) you have been given,
carry them out swiftly and enthusiastically. And stay away from those activities
which make one negligent (gafil) of one's real Maula-Mehbub (i.e. Allah Ta'ala).
Leave aside any involvement in useless activities (la-yani).
There you have it! These are all the tasks in front of you in the phase of nafse
ammarah, in order to be liberated from its clutches.
NAFSE LOWWAMAH
Nafse lowwamah is called such for this reason that when the nafs involves the
person in some bad or evil, the person then scolds and reproaches himself.
QUALITIES AND SPECIAL FEATURES OF NAFSE LOWWAMAH
Malamat (self-reproach), Hawa (desire), Makr (craftiness/ deceit), Ujub
(conceit), Riya (show/ insincerity), Zulm (cruelty/ oppression), Ghibat
(back-biting), Kizb (lying), Gaflat (negligence/ indifference), Hubbe Jah (love
of fame, prestige), Hubbe Shahwat (love of pleasures). It will be seen that some
of these qualities are to be found in nafse ammarah as well.
THE DIFFERENCE BETWEEN AMMARAH AND LOWWAMAH
Despite sharing many qualities, the difference between ammarah and lowwamah is
that lowwamah accepts Haq (Truth) to be Haq and Batil (falsehood) to be Batil,
fasid (corruption) to be fasid and qabih (bad/ evil) to be qabih and, compared
to its previous state, accepts it to be so even more than before.
This is because in this phase Allah Ta'ala causes some light, which is termed
angelic light (malakىti roshni), to enter the salek's heart. With the
strength of this light the salek undertakes mujahadah (striving against the nafs),
which will then release and save him from the vile and loathsome qualities (akhlaqe
razilah-o-zamimah) of the nafs and adorn and embellish himself with praiseworthy
qualities (akhlaqe hamidah).
However, at this stage he has not gained that release yet. But the urge and
desire to follow the shariat have been created in him and thoughts of making
mujahadah towards this end have also arisen. That is why in this phase some good
deeds (a'male salehah) do make their appearance, e.g. namaz, rozah, zakat,
sadqah, tilawat, some tasbihats, etc. However, with these good deeds there is
some contamination with loathsome qualities as well, such as riya, ujub and
seeking praise. There is a desire for praise and adulation from the creation for
the good deeds he performs.
Now that he has reached this stage, by being watchful he continually becomes
aware of his evil actions and his faults, and this forms the basis for removing
negligence.
METHOD OF RELEASE
This is quite simple. To progress out of this phase only two tasks have to be
undertaken:
1) Mujahadah - striving against the nafs.
2) Kathrate zikr - an abundance of zikr.
METHOD OF PROGRESS
Progress depends on removing the remaining loathsome qualities. So, when in this
phase the luminescence of his deeds (tajalli -af'ali) manifests itself, then
ujub and riya will come to an end. This is because the salek will then not
consider any action to be his own and therefore will not become vain or
conceited on any action (amal) of his. My dear friend! He will remain all the
time in the gratitude (shukr) and praise (hamd) of his Creator and Master. And
he will be in constant fear and anxiety lest this ne'mat (blessing) be snatched
away should there be some shortcoming in his shukr. Thus, there will be no ujub
and no riya.
However, at this stage the salek is confronted with an abundance of wisawis
(whisperings from Shaitan) and khawatir (showering of dispersed thoughts). The
treatment whereby these whisperings and thoughts can be repelled is simply to
ignore them! Also, to make an abundance of audible zikr (zikre jehr) and to
continually plead for Allah Ta'ala's protection from every such thing from
amongst Shaitan and men that will cut one off from Allah Ta'ala.
NAFSE MUTMA'INNAH
When, by the tawfiq of Allah Ta'ala, the phases of ammarah and lowwamah have
been traversed, by a process of mujahadah and riyadhat, by making an abundance
of zikr and by giving preference to seclusion (khalwat) over mixing with others
(jalwat), together with a careful watch over and a monitoring of the nafs, there
is a continual turning towards Allah Ta'ala (ruju' ilallah), then a special
condition or state (kaifiyet) of serenity and tranquillity (sakinah-o-tamaniyet)
becomes firmly established. This is then said to be a state of mutma'innah.
QUALITIES AND SPECIAL FEATURES OF MUTMA'INNAH
The salek develops the following: Joad (generosity); Tawakkul (trust/ confidence
in Allah Ta'ala); Khashiyet-o-Tazallul (fear of Allah Ta'ala and humility);
involvement in Ibadat; Radha-o-Shukr (to be happy with Allah Ta'ala and to be
grateful); Uns-o-Shouq (tranquillity and passion); obedience to the shariat; the
attraction towards obedience (ta'at) becomes a natural disposition; repugnance
to sins becomes a feature of his nature; he develops permanent independence of
gairullah (everything else except Allah); his character becomes so moulded to
that of Rasulullah (sallallaahu alaiyhi wassallam) that he is not at peace if he
does not follow (ittiba') Rasulullah (sallallaahu alaiyhi wassallam); Fana'yete
kamilah (complete annihilation); and Ihsane tam (the awareness all the time that
Allah Ta'ala is watching him).
EFFECTS OF HIGH STAGES OF NAFSE MUTMA'INNAH
This is a stage (maqam) of tamkin (gravity/ power) and of ainal yaqin (seeing
with conviction) and is a stage of imane kamil (complete iman). At the time of
reaching this stage in your batin your muhabbat for Rasulullah (sallallaahu
alaiyhi wassallam) will take on a completely different and special hue,
different from the muhabbat that you previously had.
Warning
My dear friend! Remember this and always keep it in mind: Having reached this
stage do not ever lay claim to perfection. In other words, do not even for a
moment think that you have escaped from the clutches of the nafs, because then
you will consider yourself to be safe from the influence of your nafs and you
will become negligent about its propensity to commit sin. Whereas, my dear
friend, one should never ever be relaxed where it concerns one enemy! For, no
matter how much he proclaims that he is your friend, you would have read or
heard the following:
Even if your enemy speaks in a friendly manner and he speaks about grain, then
too consider it to be a trap!
ESSENCE OF THE SPECIAL EFFECTS OF NAFSE MUTMA'INNAH
So, when you have been blessed with the stage of tamaniyet in your nafs, then
its special quality is this that obedience to the Kitab and Sunnat gushes
throughout your entire body, through every root of every hair, through every
vein and artery, and through every muscle and sinew! Thus, the shariat becomes
for you, my dear friend, your very tabiyet. The effect of this is that the
special Grace and Mercy-filled Hand of Allah Ta'ala will absorb you! This is
that "Yuh-bib-kumullah" that is promised in the Qur'an Sharif.
This absorption (juzb) is different from that absorption that presents itself in
the initial stages of sulىk. The reason is that this juzb (absorption) is
based on complete obedience (kamil ittiba').
You then become the perfect example of this ayet:
If ye love Allah, follow me, Allah will love you...
My dear friend! At this point, from the hidden voice will this call be sounded:
O Nafse Mutma'innah...!
That is it! The effect now witnessed will be a state of forgetfulness (nisyan),
and from that side will be the unseen (ghaibat) and here your heart will be
everlastingly occupied in experiencing the Splendour of Haq (mushahadah jamale
Haq) in such a manner that you will never tire of it and you will not be
satiated with it!
EFFECTS OF NAFSE MUTMA'INNAH
My dear mukhlis friend! Now, at this stage where you have attained complete iman
(kamale iman) with conviction of seeing (ainal yaqin), this will be the
situation that the eyes of people will find delight in making your ziyarat and
listeners will lend an ear to what is been spoken. This is because the salek,
when he reaches this stage, personifies that person mentioned in the Hadithe
Qudsi, where Allah Ta'ala says,
"I become this bandah's eyes with which he sees, I become his tongue with which
he speaks, I become his hands with which he holds, I become his feet with which
he walks and I become his heart with which he reflects!"
My dear friend! When he has attained this stage, the tongue becomes the
interpreter of the Reality (Haqa'iq) of affairs and of the secrets of the
shariat, all of which Allah Ta'ala instils into his heart and for which he is
indebted neither to the study of any kitab, nor to listening to the words of
anybody. But, my dear friend, a Voice from Haq Ta'ala reaches into his batin:
I am your Concealed One, O My beloved! And you are My concealed one. So, cool
your eyes and be happy.
My dear friend! These are the special features of nafse mutma'innah and its
qualities and its effects.
May Allah Ta'ala, with His fadhl, bless my dear mukhlis friend and muhibbe sadiq
with this.
Ahqar Muhammed Masihullah, afi anhu.
5 Muharram 1385 A.H.
20. ANOTHER LETTER
[Another short letter from the same kitab is also reproduced.]
ESSENCE OF THE RUH OF SULUK
mujahid is one who makes jihad (strives) against his nafs.
1 TALAB (desire/ quest) is the objective. Wusىl (attainment) is not an
objective. This is confirmed by the Ahle Tariq (scholars of Tasawwuf).
And when the above is accepted, then one should not nurture in one's heart the
demand and insistence on achieving what is not one's objective, because this is
also a barrier. The reason is that by nurturing such a demand one is all the
time in anxiety and disquietude in anticipation of what is not an objective.
This anxiety and disquietude causes severance of jam'iyet and tafwidh (peace of
mind and a state of entrusting), whereas both jam'iyet and tafwidh are
pre-conditions for attainment (wusul).
My dear friend! Embed this and ground it in firmly within yourself!
2. MUJAHADAH is an objective and is of two types:
a. Mujahadah haqiqiyah: To be involved in good deeds and to be steadfast in
their performance, and to stay away from sin.
b. Mujahadah hikmiyah: To refrain from those mubahat that lead one towards sin.
The Reality of Mujahadah
The reality of mujahadah is this that one should refrain from sin completely by
resisting and opposing the nafs, and this resisting and opposing the nafs is
wajib and fardh (compulsory). Also, one should oppose the nafs to a lesser
extent in what is mubah, and here resisting and opposing the nafs is mustahab
(meritorious). However, opposing the nafs in this latter situation is such that
attaining that stage of opposition which is wajib is dependent on this
opposition which is mustahab.
Examples of Mujahadah Mustahabah
To eat less; to sleep less; to associate less with others; to speak less; not to
wear very fine clothes.
May Allah Ta'ala grant my mukhlis, muhib and sadiq friend the wealth of wusul
and ridha and nisbat. amin.
Ahqar Muhammed Masihullah, afi anhu.
7 Muharram 1385 A.H. Yakshambah (Sunday).
DARUL ULOOM ILAHIYAH
INSTITUTE OF ISLAMIC RESEARCH
ILAHI BAGH, BUCHPORA, SRINAGAR, 190011, KASHMIR, INDIA