The stages of the nafs: Nafs al ammara part 1

نفس امارہ

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Shaikh Abdul Ghani at Tarablusi al Khalwati (Allah have mercy on him) said,

‘It is your lower self (nafs) that veils you from Allah.

The scholars of Reality (al haqiqa) have mentioned seven stages of the nafs according to its changing states, the ammara, lawamah, mulhema, mutmainah, radhiya, mardhiya and kamilah.’

Following is a summary of Shaikh’s discussion.

1. The inciting nafs (nafs-i-ammara)

إِنَّ النَّفْسَ لأَمَّارَةٌ بِالسُّوءِ إِلاَّ مَا رَحِمَ رَبِّيَ‎

Surely, man’s inner self often incites to evil, unless my Lord shows mercy.”[12:53]

In its primitive stage the nafs incites us to commit evil: this is the corrupt nafs as the lower self, the base instincts. Its characteristics include; stinginess, greed, envy, ignorance, arrogance, lust, anger, heedlessness, coveting, mad manners, involvement in useless, making others’ fun, having malice for them and harming them with speech or hand.

It becomes the instrument of Satan’s seduction (to sin). It the most lethal enemy. Therefore extreme caution is needed in not listening to its insolent commands. In Prophetic saying the struggle against it has been mentioned as highest level of righteous effort (jihad al akbar).

Being steadfast on the commandments of Shariah is essential. Keeping constant vigilance (muhasba) is required. It is imperative to have extreme humility and engagement in supererogatory deeds. This is facilitated by giving up (after consultation with Shaikh) the excessive permissible pleasures and all useless activities. By routinely crying in front of Allah asking for help and making remembrance of Allah as instructed by the Shaikh.

‘Never leave supplication because of being depressed and frustrated (by frequent slips) or lose hope by considering the goal to be unrealistic. This will severe the determination altogether.’

If one persists then Allah will spiritually enlighten the heart of the seeker that will make it possible to see the diseases that inflicts the nafs.

The comes the second stage.

continued.

Procedure for selecting a shaikh

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Hakim al Umma Mawlana Ashraf Ali Thanawi (Allah have mercy on him) said,

‘Often visit the friends of Allah (darwaish) who are speculated to be perfect (kamil).

Do not rush to criticize or deny anyone of them. (1)

However, do not hasten to make bayiah.

First thing to evaluate (in a potential Shaikh) is his steadfastness on Shariah. If this is not case then one should leave him even if he performs extraordinary feats. (2)

Allah orders us: And do not obey the one whose heart We have made heedless of Our remembrance, and who has followed his desire and whose behavior has exceeded the limits. [18:28]

And if he is steadfast on Shariah then his piety and being a friend of Allah (wali) is established. However, the seeker is in need of training (tarbiyah) to reach  perfection (takmeel) (at the hands of a qualified mentor who can effectively do this). Therefore, (it is best to wait more) do not commit for bayiah even now. In addition, ascertain that there is (spiritual beneficial) effect in his company (suhba). That is, (manifested as) development of love of Allah, abhorrence of worldly and sinful activities.

It has been mentioned in the hadith that a sign of friends of Allah is,

إذا رؤوا ذكر الل: When one sees them he is reminded of Allah.

 It is difficult for most of the common folk to assess this effect in brief periods of company (available with the Shaikh). At this juncture it is essential to approach an intelligent and truthful disciple of the Shaikh and ask him about the effect of his company. ٓAllah says,

فَاسْلوا أَھْلَ الذِّكْرِ إِنْ كُنْـتُمْ ال تَعْلَمُـونَ: So, ask the people (having the knowledge) of the Message, if you do not know. [21:7]

And Prophetic saying is إنما شفاء العيّ السؤال: the cure for ignorance is in asking for clarification.

If a reliable individual testifies then trust him (and proceed for a commitment). And if many people testify similarly then it is more reassuring. However, these testifiers must appear to be truthful and not from the category of مریداں ھمی پراند. That is, disciples that exaggerate and make boastful claims for their Shaikh.

The alternative method to select a Shaikh for those who can not visit the Shaikh in person due to unavoidable engagements or lack of physical or financial resources is to establish long term correspondence with the Shaikh. That is, in writing ask for instruction about the path and follow them practically. Then write back his/her condition and do as instructed. This has to be done for a considerable period of time. Then if (there has been genuine spiritual benefit and improvement in one’s religious state) a desire to commit then ask for bayiah and accept whatever the Shaikh replies.

(2)

Shariat wa Tariqat, page 65-66

(1) Background culture, ethnic origin, socio-economic status, educational level, depth of experience and many other factors mold an individual’s personality and how he deals with others. Until and unless it is blatantly haram activity it is best to make an excuse.

(2) In our era three areas in particular should be looked into, being lax in sins of speech, unrestricted intermingling of sexes and dubious financial dealings.

(2) One should make sincere dua for facilitation of this process.

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Recitation vs supplication

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A seeker requested permission to recite a famous litany of a pious sufi master as a regular wird.

The Shaykh replied, ‘The litany is superb. It can be recited if your daily schedule allows.

In addition, supplicate to Allah asking for the sincerity (ikhlas), truthfulness (sidiq) and humility (tawadhu) that the pious Shaykh (Allah have mercy on him) had in his heart that made these words of supplication so effective.’

Waridaat, page 7

Abdiyet

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Imam Abdul Wahab al Sha’rani (Allah have mercy on him) quoted,

‘No level of servant hood (abdiyet) can be applied to an individual who does not consider all his good deeds to be ostentatious and all his states and conditions to be pretentious.’

Adurar al mandhood, (Hum say ‘ahd liyay giya) page 58

The curriculum of Tasawwuf

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Hakim al Ummah Mawlana Ashraf Ali Thanawi (Allah have mercy on him) recommended a curriculum for the seekers to develop a clear understanding of the path of Tasawwuf.

The text included are arranged in particular order. They start with the simple basic books of Hakim al Ummah and move to Imam Ghazali’s Arbaeen and then to more advanced text such as Mathnawi of Mawlana Rumi, Adaab al Uboodiyah of Imam Sharani and Akmal ush Sheyam explanation of Al Hikam of Shaikh Ibn e AtaAllah al Iskanderi (Allah have mercy on them).

In addition to clearing concepts, the reading of these texts motivates the seeker to be firm on the path and to progress further.

Senior Shuyuk of our path used to complete the reading and explanation of this curriculum in special sessions reserved only for the serious seekers.

Individual seekers must read these books diligently like textbooks. They should mark the outstanding passages and take notes for later review.

Nisab e Tasawwuf

Muraqaba: Allah loves me

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Hakim al Ummah Mawlana Ashraf Ali Thanawi (Allah have mercy on him) said,

Contemplate (make muraqaba) that I love Allah and Allah also loves me.

This muraqaba is extremely beneficial.

When an individual afflicted with extremes of worries and anxieties does this muraqaba, all of them vanish completely. This is because there is conviction that Allah loves me and therefore there must be some benefit for me in this affliction. In love, who will hurt the loved one?

Shariat wa Tariqat , page 278

Nisbet

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Hakim al Ummah Mawlana Ashraf Ali Thanawi (Allah have mercy on him) said,

‘To achieve strong nisbet (an experiential mutually friendly relationship with Allah) and perfect unison (wusool) the (the specific sufi methods of) remembrance (dhikr), spiritual exercises (ashgal) and meditation techniques (muraqabat) are needed.

It is highly recommended to acquire them.

The minimum criteria for being given ijaza and functioning as a Shaykh is acquired by achieving a strong nisbet,

Shariat wa Tariqat, page 51

The sequence of events in sulook

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Hakim al Ummah Mawlana Ashraf Ali Thanawi (Allah have mercy on him) said,

The sequence of events in the suook according to the people of this path are,

Firstly, there is development of determination (to traverse the path). At this time one should entrust one’s self to a perfect (kamil) Shaykh. In our era this is described as baiyah (or islahi ta’aluq).

Then the Shaykh e kamil will train the seeker either via general or comprehensive methods. This will create nisbet (experiential strong mutually friendly relationship with Allah) to an extent.

Alternatively, the Shaykh may initially bestow and transfer the nisbet and then proceed for training.

When the heart (qalb) is emptied from all the connections then the Shaykh may give khilafa (ijaza to instruct) to the seeker or wait till the down pouring of states and marifa. If they are destined then their knowledge and affects will descend on qalb (of the seeker). Their overwhelming is known as ascension (urooj ) and their peak is manifested as a indescribable effulgence (tajjali e bay kaif).

Then some are drowned in this forever while others recuperate. This recuperation is called descending (nuzool). The perfect viceregency (khilafat) and being a advanced level Shaykh is achieved at this level. ‘

Shariat wa Tariqat, page 51-2

Khatir

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Hakim al Ummah Mawlana Ashraf Ali Thanawi (Allah have mercy on him) said,

Khatir is the thought that descends on the heart (qalb).

It has four categories. First is from Allah, the next from angel, another from the lower self (nafs) and the fourth from the Satan.

The first is known as khatir-e-Haq, the second as ilham, the third as hawajas and the fourth as wasawes.

Following is the way to distinguish them.
If the incoming thought is of virtuous nature and one can act against it, then it is a ilham. If one can not act against it then it is a katir-e-Haq.
If the incoming thought is of immoral nature and incites the blame worthy morals of the lower self, like lust, anger, etc. then it is from hawajes. If it lead to desires of sinful activities (in general) then it is from wasawes.

Shariat wa tariqat, page 355

Tahajjud

wahuwafa

A seeker inquired,

‘O Abu Saeed (Allah have mercy on him)! I spend the night in a sound state of physical health, I even have a desire to wake up at night for worship (tahajjud) and I also make arrangements for ablution but why is it that I can not get up?’

The Shaikh replied, ‘Your sinful activities hold you hostage (stopping you from getting up at this precious time to pray).’

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What sinful activities?

Shaikh Taiwiri (Allah have mercy on him) said, ‘Once I was deprived of benefiting from the tahajjud prayers for seven month as a result of a sinful activity.’

On being question about this sinful act, he replied,

‘I saw a person crying and I thought (actively and with conviction) that he is being pretentious (riya kar).’

Awarif al-Ma’arif, (Urdu) 567