Documente Academic
Documente Profesional
Documente Cultură
by Mahmoud Mostafa
1. The desires of the ego (Hawa Al Nafs). Also known as the hid-
den lust. This is the first and most dangerous of the enemies for
through its existence the other two enemies exist and without it
there is no existence to the inner enemies of the Nafs. This enemy
is inside the very essence of the human being, i.e. in his nafs, in
the left half and is inspired to transgression (Fujur). It is the op-
posite of the right side of the soul that is inspired to conscious-
ness (Taqwah).
The transgression of the nafs is contained in its desires and its de-
sires mean its lust for immortality (Me!) and sovereignty (bound-
less greed and covetousness). This enemy is the main cause of the
self-oppression of humanity. This oppression leads to either deni-
al and polytheism or to misguidance, disobedience, and sins.
There is no remedy for these two desires except through constant-
ly reminding the nafs of its mortality and the certainty of death.
"Verily, the Nafs commands to harm except for those upon whom
my Lord has mercy" (Yusuf-53)
2. The desire for the ornaments of the world (Shahwat Al Dunia).
This is the second enemy but it is outside of the human being's es-
sence. It is the weapon of Iblis that he displays before the lustful
eyes of the ego's desire. Thus he makes it like a mirror that at-
tracts the nafs and seduces it so that it stirs and moves toward in-
equity and attachment to its desires and the love of the material
world that leads it to drown in the world's false and perishing
ocean.
The only remedy for this desire is to become aware and certain of
the fleeting nature of this world and of the necessity of losing
one's attachment to it. It is to know the world for the temporary
abode and place of trial and test that it is. It is to understand that
this world is part of a continuum; before it was the abode of the
atom (Dar Al Zhar) and after it will come other stages that are the
world of the Isthmus (Alam Al Barzakh). The desires of the world
are five as explained in the Quran:
"The love of desires has been made beautiful to people; for wom-
en, offspring, gold and silver, beautiful horses and cattle, and cul-
tivation." (Al Imran-14)
The Quran mentions five levels for the human soul. The basic lev-
el is the one in which we are born which is called the Blaming Self
(Nafs Al Lawwama). If it is neglected and left to its whims and de-
sires it will descend to the station of the Commanding Self (Nafs
Al Ammara). And if it is developed and cared for through effort
and resistance to its desires it will, God willing, ascend to the
highest levels of closeness, contentment, and love for Allah and
His Prophet. These higher levels are three, the first one above the
Blaming Self is the Secure Self (Nafs Al Muttma'ina), followed by
the Content Self (Nafs Al Radiyah), and finally to the Gratified
Self (Nafs Al Mardiyyah) and that is the self that reaches its natu-
ral place and station which is "…the most beautiful station."
The root of this level of the self is that it's convinced that it is per-
fect and that others are flawed and that everyone will die but it
will remain immortal. It got its name because of its constant de-
mands and its numerous calls to satisfy its desires. So it demands
a thing and before it attains it, it demands another thing and so
on without end. The human in this state is the friend and beloved
of Satan and the enemy of the Merciful. "Except those upon
whom Allah shows mercy."
Its healing remembrance is Allah (God). This is the self in its orig-
inal state of birth into the world as Allah says, "By the One who
brought the self to equilibrium inspiring it with its transgression
and its consciousness." (Shams-7:8)
This is the self that has been touched by Allah's Mercy so that
when it commits a sin or falls into disobedience, it blames itself
and turns to forgiveness and repents to its Sustainer. Then it
holds on to obedience until it slips back into sin then it turns to
forgiveness and repentance and so on.
It has grasped what the Prophet said, "All humans are prone to
sin and the best sinners are those who repent."
At this level the self is inspired with the early stages of love for
good wholesome deeds (Amal Saleh), and for the Quran and Tra-
ditions of the Prophet. It is also inspired with love of remem-
brance (Zhikr) and to seeking forgiveness (Istighfar) and to cor-
recting its intentions (Niyyah) and renewing its repentance (Taw-
bah).
This is the last level of danger for the self for it is still vulnerable
to descending to the lower stages of Blame and Commanding. At
this stage the two desires for immortality and sovereignty are
dormant except in passing thoughts.
4. The Secure Self ((Nafs Al Muttma'ina)
The Secure Self has entered the pathways, methods and means of
protection and healing through self-accounting, resistance, striv-
ing, and devotion. These efforts bear the fruit of certainty in the
truth that Allah alone is the Actor. He is the cause and motivator
of everything for there is no god but Him and no Lord but Him.
And that Allah in all of his actions is merciful and generous. He
knows the best interests of the self. This certainty leads to confi-
dence in Allah. It leads to confidence in His mercy and generosity.
The self becomes confident that what is with Allah is better and
more enduring than whatever is in its possession or in the posses-
sion of others. In this way it reaches complete confidence in its
Lord; He is the one who knows what is best for it and He is the
best of Sustainers (Rabb) and the best of Trustees (Wakeel). So
the self becomes secure and ceases to occupy itself with anything
other than what it has reached confidence in, that is its Lord Al-
lah.
The self in this station expands in its capacity beyond efforts and
devotions toward repentance. Once it is secure with Allah it occu-
pies itself with additional stations such as hope (Rajaa') and fear
(Khawf) and trust in Him (Tawwakul). In this station the Secure
Self is in constant remembrance of Allah both on the tongue and
in the heart.
This is the first level of completion (Kamal) of the self. The heart
begins to shine with the light of consciousness. The ego's power
begins to shrink so that purity, refinement, clarity, and light dom-
inate the heart so that it becomes the Secure Self. In this station
the desires of immortality and sovereignty become completely
veiled and they are returned to their true owner who is Allah.
Now the self begins to show its true attributes that were previous-
ly hidden; these are the attributes of servanthood (Ubudiyyah),
helplessness ('Ajz), humility (Zhull), poverty (Faqr), need
(Ihtiyaj), and annihilation (Fana').
"Allah is content with them and they are content with Him."
(Bayyinah-8)
At this stage the light of the heart is completed. The heart advanc-
es from wholesomeness (Qalb Saleem) to a heart that is in total
awe (Khashiyah) of Allah, constantly inclined (Muneeb) toward
Him, imbued with modesty (Hayaa') toward Him in every condi-
tion.
The folk of this station are the people of witnessing of the mani-
festations of the actions of the names of Allah (Mushahadat
Tajalliyyat Afa'al Allah). Their witnessing in their hearts to the
manifestations of Allah's power results in their awe in the face of
Allah's greatness and majesty in all of His actions that are essen-
tially the manifestations of His names. The folk of this station are
also gifted with unveiling and miracles to enable them to call peo-
ple to the love of Allah. These miracles are essentially for those
who deny and reject the truth but who are at the same time called
to Allah. So He sends to them miracles through the folk of this
station so that the egos of these people will submit to these mira-
cles and thus return through Allah back to the path of Allah. For
when Allah loves one of His servants He seeks Him and calls him
to Him. If once called the servant responds then he is brought
near otherwise Allah seeks him through trials, or through mira-
cles. For Allah's command must come to be and is utterly irresist-
ible.
This station is the last of the stations of faith (Iman) and through
it the self enters the presence of the station of "…the most beauti-
ful station" (Ihsan) which is the goal and desire of the heart of
every servant.
7. The Complete Self (Nafs Al Kamilah).
"Allah will bring folk whom He loves and who love Him; they will
be humble towards the faithful and stern toward the deniers.
They shall strive in the way of Allah and will not fear any blame
from the blamers. This is the favor of Allah that He grants whom-
ever He wishes among His servants. Allah is All-Encompassing
and All-Knowing." (Maa'idah-54)
"Then follow me and Allah will love you and forgive your sins. Al-
lah is the Forgiving and Merciful." (Al Imran-31)
It is the final level in the stations of the self. This station has no
end to its ascension and refinement. The people of this station
have nothing in their hearts but the love of Allah and His Messen-
ger and those who are loved by Allah and His Messenger. At this
level the Completed Self becomes the mirror of the light of the es-
sential Prophetic Muhammadan self so that it attains the com-
plete attributes of love and servanthood. In this station the self
enjoys the lights of manifestation of the Attributes and Essence of
Allah (Tajaliyat Al Siffat wa Al Zhat Al Illahiyyah) so that it fluc-
tuates in the lights of bliss in all its stations and states. It is an an-
gelic self of light inside human bodies. The truth is that it is self-
less; it has no choice and if given a choice it would chose only
what Allah loves and is pleased with. If it is asked whether it is re-
ceiving or deprived it would not know because love has overpow-
ered it and so it is totally unoccupied with causes. It is annihilated
through love (Hubb), fascination (Walah), and passion (Ishq) into
the light of the beauty of the essence of the Lord of causes who is
its Beloved and Protector. The people of this station are the peo-
ple of Divine Love and Passion. They are the people who follow
the true footsteps of Muhammad.
They are busy with their love and worship of the Truth and are
not distracted by creation except to fulfill their obligations. And
since they have become a mirror of the Muhammadan light they
are constantly in the Prophetic Presence. All their motions, still-
ness, words, and deeds are from Allah, through Him, to Him. All
of their hearts follow the Beloved and Elect, peace be upon him
because they have come to know through Allah that he (the
Prophet) is the first beloved, the first light that prostrates, wor-
ships, and serves Him. Whoever of the lovers obeys him, and
loves him, and models his example in character, deeds, and wor-
ship, gains the love of Allah.
The likes of these folk are the servants of Allah who have been
brought near (Muqarrabun) and have been selected and have
gained certainty that their first obligation, after servanthood, is to
love Allah and His Messenger. This is while keeping the Law, and
upholding its tenets. They are leaders of religious knowledge and
they are lights of gnosis in Truth. Through the lights of their
hearts the hearts of those around them are illuminated, and
through their remembrance mercy descends. They have all they
desire and they only desire love of Allah and His Messenger. They
do not seek this world, nor are they occupied by the next world.
All their concern is intimacy with Allah, to hear from Him, to be
near Him for they regard even a moment of separation as torment
greater than Hell.