بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ
اَلْحَمْدُ لِلّٰهِ رَبِّ الْعَالَمِينَ وَ الصَّلاَةُ وَ السَّلاَمُ عَلَى سَيِّدِنَا مُحَمَّدٍ وَ عَلَى آلِهِ وَ صَحْبِهِ اَجْمَعِينَ
“This concerns one point of the âyah, اِنَّ النَّفْسَ لاَمَّارَةٌ بِالسُّۤوء1 and the Hadith the noble meaning of which is, اَعْدٰى عَدُوِّكَ نَفْسُكَ الَّتِى بَيْنَ جَنْبَيْكَ "Your worst enemy is your nafs." One who loves himself -if his nafs al-ammarah has not undergone tazkiyyah- will love no one else. Even if he apparently loves someone, he cannot love sincerely, but only for the benefit and pleasure in it. He always tries to make himself liked and loved. Also, he does not ascribe faults to himself; he defends and exonerates himself like a lawyer. In fact, he sanctifies his nafs through praising it and freeing it from its defects with exaggerations and even with lies, and receives a slap2 from the âyah مَنِاتَّخَذَ اِلٰهَهُ هَوٰيهُ3 according to his degree.
His self-praise and efforts to make himself liked have the reverse effect, for he attracts contempt and is treated coldly.4 He also loses ikhlas in his actions which pertain to the âkhirah and they become mixed with riyâ. He is defeated by the feelings and desires of the nafs, which are blind to the consequences, do not think of results and are obsessed with present pleasure; he serves a year's prison sentence because of one hour's pleasure through the fatwa of his feelings which have lost their way. He pays ten years' penalty on account of one minute's pride or revenge. Quite simply like a silly child who sells the portion of the Qur'an he is learning to buy a single sweet, in order to flatter his senses, gratify his desires and satisfy his appetite, he makes his good deeds the means to pleasures and ananiyah like insignificant fragments of glass, and he loses out in profitable works.” The Twenty-Eighth Flash
[This short Addendum has great importance; it is beneficial for everyone.]
There are many tarîqah that will lead to Janâb-i Haqq. All haqq tarîqah are taken from the Qur'an. But some are shorter, safer and more general than others. Among these tarîqah, it is the tarîq of impotence, poverty, compassion and tafakkur, which I have benefited from the Qur'an with my defective understanding.
Indeed, impotence is a tarîq, like ‘ashq but it is safer, it leads to winning the rank of mahbubiyyah5 through the tarîq of ‘ubûdiyyah. Poverty too leads to the Name Ar-Rahmân. And like ‘ashq, compassion leads to the Name Ar-Rahîm but is a swifter and broader tarîq. Also like ‘ashq, tafakkur leads to the Name Al-Hakîm but it is a richer, broader, and more brilliant tarîq. This tarîq consists not of ten steps like the lataif al-‘ashar6 of al-tarîq al-khafâ7 , nor of seven steps taken into the degrees like the seven nufûs of al-tarîq al-jahr8 , but of four Steps. It is haqiqah, rather than tarîqah. It is Sharî’ah.
However, let it not be misunderstood. It means to see one's impotence, poverty and faults before Janâb-i Haqq, not to perform them or display them to people. The awrâd of this short tarîq is to follow the Sunnah, perform the fardh and abandon kabâir. And it is especially to perform the salâh, correctly and with attention (ta’dîl arkân), and to perform the tasbîhât following the salâh…
…A brief explanation of these Four Steps is as follows:
THE FIRST STEP: As the âyah, فَلاَتُزَكُّۤوااَنْفُسَكُمْ9 indicates: It is not to tazkiyyah the nafs. For on account of his fitrah and innate disposition, man loves his nafs. Indeed, he loves himself before anything else, and only himself. He sacrifices everything other than himself to his own nafs. He praises his nafs in a manner worthy of Ma’bûd. He absolves and exonerates his nafs from faults in a manner worthy of Ma’bûd. As far as he possibly can, he does not see faults as being appropriate for him and does not accept them. He defends his nafs passionately as though performing ‘ibâdah to his nafs. He even displays the mystery of the âyah, مَنِاتَّخَذَاِلٰهَهُهَوٰيهُ10 through using the members and capacities which are entrusted to his nafs for the hamd and tasbîh of the True Ma’bûd. He considers himself, he relies on himself, he fancies himself. Thus, his tazkiyyah and cleansing at this stage, in this step, is not tazkiyyah on himself; it is not absolving himself.
SECOND STEP: As the âyah, وَلاَ تَكُونُوا كَالَّذِينَ نَسُوا اللهَ فَاَنْسٰيهُمْ اَنْفُسَهُمْ11 teaches: He has forgotten himself, he is oblivious of himself. If he thinks of death, he attributes to others. If he sees transience and perishment, he does not attribute them to himself. To forget his nafs at the time of inconvenience and service but to think his nafs and having iltizâm to his nafs at the time of receiving recompense and benefiting from pleasure are the requirements of the nafs al-ammarah. The tazkiyyah, cleansing and tarbiyyah in this stage is the reverse of this state. That is, not to forget the nafs, in the oblivion of the nafs. That is, to forget the nafs in the pleasure and desire, and to think of the nafs in the death and service.
THIRD STEP: As the âyah, مَۤا اَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ اللهِ وَمَۤا اَصَابَكَ مِنْ سَيِّئَةٍ فَمِنْ نَفْسِكَ12 teaches: The requirement of the nafs is to always consider goodness to be from itself and becomes proud and conceited. In this step, it is to see only faults, defects, impotence and poverty in his nafs, and to understand that all his good qualities and perfections are ni’mahs bestowed on him by Al-Fâtir Zuljalâl, and to offer shukr instead of pride, and to offer hamd instead of conceit. Through the mystery of the âyah, قَدْ اَفْلَحَ مَنْ زَكّٰيهَا13 , its tazkiyyah at this degree is to know its perfection within imperfection, its qoudrah in impotence, and its wealth in poverty.
FOURTH STEP: As the âyah, كُلُّ شَىْءٍ هَاِلكٌ اِلاَّ وَجْهَهُ14 teaches: The nafs considers itself to be free and independent and to exist by itself. Because of this, it claims to possess a sort of rubûbiyyah. It harbours a hostile rebelliousness towards its Ma’bûd. Thus, through understanding the following haqiqah, it is saved from this. The haqiqah is this:
With respect to ma’nâ al-ismî, everything is, in its nafs, transitory, newly coming into existence and non-existent. But with the ma’nâ al-harfî and in respect of each thing being a mirror to As-Sani’ Zuljalâl’s Names and being charged with duties, each is a witness, are witnessed and are existent. The tazkiyyah and cleansing of it at this stage is as follows:
In its existence it has non-existence, and in its non-existence it has existence. That is to say, if it values itself and attributes existence to itself, it is in a darkness of non-existence as great as the universe. That is, if he falls into ghaflah from the True Giver of Existence15 by relying on his individual existence, his individual light of existence like that of a fire-fly will be in the endless darkness of non-existence and separation and will drown. But if he gives up ananiyyah, sees his nafs is nothing in essence and sees that he is a mirror of the manifestations of the True Giver of Existence, gains all beings and an infinite existence. For one who finds Al-Wâjib Al-Wujûd, in which all beings are the place of manifestation of His Names, finds everything.” The Twenty-Sixth Word – Addendum
“O my nafs; who performs ‘ibâdah to itself! O my friend who performs ‘ibâdah to the world! Love is the cause of the universe's existence, and what binds it; and it is both the nûr of the universe and its life. Since man is the most comprehensive fruit of the universe, a love that will conquer the universe has been included in his heart, the seed of that fruit. Thus, only one possessing infinite perfection may be worthy of such an infinite love.
O nafs and O friend! Two faculties, through which one may experience fear and love, have been included in your fitrah. In any case, that love and fear are turned toward either creation or Khâliq. However, fear of creations is a grievous affliction, while love for them is a calamitous tribulation. For you fear from such things that will neither pity you nor accept your pleas for mercy. So fear is a grievous calamity. As for love, the one you love will either not recognize you or will depart without bidding you farewell. Like your youth and property. Or else he will despise you because of your love. Have you not noticed that in ninety-nine out of a hundred cases of metaphorical ‘ashq, the lover complains about the beloved. For to worship worldly idol-like beloveds with the inner heart, which is the mirror of As-Samad, the beloved sees it as burdensome and finds it disagreeable and rejects it. Because fitrah rejects and casts away things that are contrary to it and unworthy of it. (Loves pertaining to lust are outside our discussion.)
That is to say, the things you love either will not recognize you, or they will scorn you, or they will not accompany you. They will part from you in spite of you. Since this is so, direct your fear and love to the One by Whom your fear will become pleasurable abasement, and your love, shadowless happiness. Yes, fearing from his Khâliq Zuljalâl means finding a way to His compassionate rahmah, and taking refuge in it. Fear is a whip; it drives you into the embrace of His rahmah. It is well-known that a mother gently scares her infant, for example, and draws it to her breast. The fear is most pleasurable for the child because it drives him to her tender breast. Whereas the compassion of all mothers is but a flash of Ilahî rahmah. That means there is a supreme pleasure in fear of Allah. If there is such pleasure in fear of Allah, it is clear what infinite pleasure there is to be found in the love of Allah. Moreover, one who fears Allah is saved from the calamitous and distressing fear of others. Also, because it is for Allah’s sake, the love he has for creatures is not tinged with sorrow and separation.
Indeed, man loves firstly his nafs, then his relations, then his nation, then living creatures, then the universe, and the world. He is connected with all these spheres. He may receive pleasure at their pleasure and pain at their pain. However, since nothing is stable in this ‘âlam of upheavals and revolutions swift as the wind, man's unfortunate heart is constantly wounded. The things his hands cling onto tear at them as they depart, even severing them. He remains in perpetual distress, or else gets drunk by ghaflah. Since it is thus, O nafs, if you have sense, gather together all those loves and give them to their true owner; be saved from those calamities. These infinite loves are particular to One possessing infinite perfection (Kamâl) and beauty (Jamâl). When you give it to its true owner, you will be able to love everything without distress in His name and as His mirrors. That means this love should not be spent directly on the universe. Otherwise, while being a delicious ni’mah, it becomes a grievous affliction.
There is another aspect besides, O nafs! and it is the most important. You spend all your love on your nafs. You make your own nafs your Ma’bûd and beloved. You sacrifice everything for your nafs. Simply, you ascribe to it a sort of rubûbiyyah. Whereas the cause of love is either perfection (kamâl), because perfection is loved for itself, or it is benefit, or it is pleasure, or it is goodness, or causes like these. Now, O nafs! In several of the Words we have proved decisively that your reality is kneaded out of fault, deficiency, poverty and impotence, and as the relative degree of darkness and obscurity shows the brightness of nûr, with regard to opposites, you act as a mirror through them to the perfection, beauty, qoudrah and rahmah of Al-Fâtir Zuljalâl. That means O nafs, that it is not love you should have for your nafs, but enmity or you should pity it or after it is at peace (nafs al-mutmainnah), have compassion on it. If you love your nafs because it is the source of pleasure and benefit and you are captivated by their delights, do not prefer the pleasure and benefit of the nafs, which is a mere jot, to infinite pleasure and benefits. Do not resemble a fire-fly. For it drowns all your friends and the things you love in the darkness of desolation and suffices with a tiny glimmer in its nafs. You should love a Pre-Eternal Mahbûb on Whose gracious favours are dependent all the pleasures and benefits of your nafs together with all the benefits and ni’mahs and creatures of the universe with which you are connected and from which you profit and through whose happiness you are happy, so then you may take pleasure at both your own and their happiness, and receive an infinite pleasure from the love of absolute Kamâl.
Anyway, your intense love for your nafs is love for His Essence which you misuse and spend on your own self. In which case, rend the ana in your nafs and show huwa16 . All your loves dispersed through the universe are love given to you to spend on His Names and attributes. You have used it wrongly and you are suffering the penalty. For the penalty for an illicit, misspent love is merciless torment.” The Words ( 367 - 368 )
لاَ تَحْسَبَنَّ الَّذِينَ يَفْرَحُونَ بِمَۤا اَتَوْا وَيُحِبُّونَ اَنْ يُحْمَدُوا بِمَا لَمْ يَفْعَلُوا فَلاَ تَحْسَبَنَّهُمْ بِمَفَازَةٍ
مِنَ الْعَذَابِ وَلَهُمْ عَذَابٌ اَلِيمٌ17
A Chastening Slap for my nafs al-ammarah:
O my foolish nafs, charmed at glory, enamoured of fame, addicted to praise, and without equal in egotism! If it is a just claim that the source of the fig and its thousands of fruits is its tiny seed, and that all the grapes in their hundred bunches hanging from a dry branch of the vine are produced through the skill of the branch, and that those who benefit from them should praise and esteem the branch and the seed, then perhaps you have the right to be proud and conceited about the ni’mahs with which you are loaded. But in fact, you deserve to be constantly disparaged because you are not like the seed and the branch: since you have a juz’ al-ikhtiyârî, you reduce the value of those ni’mahs through your pride. Through your conceit, you destroy them; through your ingratitude, you nullify them; through claiming them as your own, you lay hands on them unlawfully.18 Your duty is not to glory, but to offer shukr. What is worthy for you is not fame, but humility and shame. Your right is not praise, it is repentance and istighfâr. Your perfection lies not in self-centredness, but in recognizing Allah.
Yes, you in my body resemble nature in ‘âlam. Both of you were created to receive khayr and be the source to which sharr is referred. That is to say, you are not the agent and source, but the recipient and passive. You have only an effect, and that is being the cause of sharr because you did not accept as you should have done a khayr arising from absolute Khayr. Also, you were both created as veils, so that things that are apparently ugly, whose beauty is not obvious, would be attributed to you, and you would be the means of the Most Holy Ilahî Essence being acknowledged free of defect. But you have taken on a form entirely contrary to the duty of your fitrah. Although out of your incapacity you have transformed khayr into sharr, you as though act as partners to your Khâliq. That means one who performs ‘ibâdah to his nafs and nature is extremely foolish and dhâlim.
And do not say: "I am a place of manifestation, and one who manifests beauty becomes beautiful." For since you have not assimilated it, you are not a place of manifestation but a place of passage.
And do not say: "Among people I was chosen. These fruits are shown through me. That means I have some merit." No! Hâsha! Rather they were given to you first because you are more bankrupt, needy, and sad than everyone else!” The Words ( 239 )
“Question: It is said in the Sharî’ah that Jahannam is punishment for actions, but Jannah is an Ilahî fadl. What is the mystery of hikmah for this?
The Answer: It is clearly shown in the above Indications that with his non-creative juz’ al-ikhtiyârî and particular kasb, through giving form and stability to something with an action pertains to non-existence19 or an i’tibârî action20 , man causes awesome destruction and sharrs. And so too, since his nafs and desires always incline towards sharr and harm, he is responsible for the evils that occur as a result of his slight kasb. For his nafs wanted them and his kasb gave rise to them. And since sharr pertains to non-existence, the ‘abd is the agent and Janâb-i Haqq creates it. Being responsible for the infinite crime, he certainly deserves infinite punishment.
However, khayr and good works, since they pertain to the existence, juz’ al-ikhtiyârî and man's kasb cannot be the creative cause for them. Man cannot be the true agent in such an act. Also, his nafs al-ammarah is not biased towards good deeds, rather, Ilahî rahmah requires them and Rabbânî Qoudrah creates them. Man can only lay a claim to them through îmân, wish and intention. And having claimed them, those good works consist of shukr for the infinite Ilahî ni’mahs he has received, like the ni’mah of îmân and existence. This shukr looks to past ni’mahs. While Jannah, which will be given as an Ilahî promise is a fadl of Rahmân. Apparently, it will be a reward, but in haqiqah, it is a fadl.
That is to say, in evils, the nafs is the cause and deserves the punishment, while in good deeds, both the reason and the real and effective cause (‘illah) are from Haqq. Man can only lay claim to them through îmân. He may not say: "I want the reward," but he may say: "I hope for the fadl." The Flashes ( 120 )
“At one time when I was struggling with my nafs, through supposing the Ilahî ni’mah, which it saw in itself, to be its own property, my nafs became conceited, proud and boastful. I said to it: "This property is not yours; it is in trust." So then the nafs gave up its conceit and pride but became lazy, it said: "Why should I bother about something, which is not my property? Let it perish, what is it to me?" Suddenly I saw that a fly had alighted on my hand and had started to thoroughly clean its eyes, face, and wings, which were its trust from Allah. The fly was washing itself just like a soldier cleans his rifle and uniform thoroughly, which belong to the state. I said to my nafs: "You look at that!" It looked and learned a good lesson. As for the fly, it became my conceited and lazy nafs' teacher and instructor.” The Flashes ( 342 )
“O nafs! ‘ubûdiyyah is not the introduction to additional rewards, but the result of previous ni’mahs. Yes, we have received our wage, and are accordingly charged with service and ‘ubûdiyyah. Because, O nafs!, since Al-Khâliq Zuljalâl, Who clothed you in existence which is pure khayr, has given you a stomach and appetite, through His Name of Razzâq, He has placed before you all foods on a table of ni’mahs. Then, since He has given you a life decked out with senses, life too requires rizq like a stomach; all your senses like eyes and ears are like hands before which He has placed a table of ni’mahs as broad as the face of the earth. Then, because He has given you humanity, which requires many ma’nawî rizqs and ni’mahs, He has laid out before that stomach of humanity, in so far as the hand of the mind can reach, an extensive table of ni’mahs as broad as al-‘âlam al-mulk and al-‘âlam al-malakût. Then, since He has given you Islam and îmân, which require infinite ni’mahs and are nourished through countless fruits of rahmah and are supreme humanity, He has opened up before you a table of ni’mahs, pleasure and happiness which includes the sphere of contingency together with the sphere of His Asmâ al-Husnâ and sacred attributes. Then, through giving you love, which is a nûr of îmân, He has bestowed on you an endless table of ni’mahs, happiness, and pleasure. That is to say, with regard to your corporeality you are an insignificant, weak, impotent, lowly, restricted, limited particular, but through His favour, you have as though risen from being an insignificant particular to being a universal, luminous whole. For by giving you life, He has raised you from particularity to a sort of universality; and by giving you humanity, to true universality; and by bestowing Islam on you, to an exalted, luminous universality; and by giving you ma’rifat and love of Him, He has elevated you to an all-encompassing nûr.
O nafs! You have received this wage, and you are charged with the pleasurable, bountiful, easy, and light service of ‘ubûdiyyah. But you are lazy in this too. If you perform it half-heartedly, it is as though the former wages are insufficient for you, you are wanting greater things in a domineering manner. Also, you are complaining: "Why was my du’â not accepted?" But your right is not complaining, it is supplication. Through His pure fadl and munificence, Janâb-i Haqq bestows Jannah and eternal happiness. So seek refuge in His rahmah and munificence constantly. Trust in Him and heed this decree:
21 قُلْ بِفَضْلِ اللهِ وَبِرَحْمَتِهِ فَبِذٰ لِكَ فَلْيَفْرَحُوا هُوَ خَيْرٌ مِمَّا يَجْمَعُونَ
If you say: "How can I respond to these countless, universal ni’mahs with my limited and partial shukr?"
The Answer: With a universal intention and boundless belief... For example, a man enters a sultân's presence with a gift worth five kurush, and he sees that other gifts worth millions have arrived from acceptable people, and have been lined up there. It occurs to his heart: "My present is nothing. What shall I do?" Then he says suddenly: "O my Sayyid! I offer you all these valuable gifts in my name. For you are worthy of them. If I had the power, I would have given you gifts equal to them." Thus, the sultân, who has need of nothing and accepts his subjects' gifts as a sign of their loyalty and respect, accepts that unfortunate man's universal intention and wish, and the worthiness of his elevated belief as though it was the greatest gift. In exactly the same way, while performing the salâh an impotent ‘abd declares: "Attahîyyatu Lillâhi” That is, "I offer You on my own account all the gifts of ‘ubûdiyyah all creatures offer you through their lives. If I had been able, I would have offered You as many tahiyyas as them, for You are worthy of them and worthy of more besides." Such an intention and belief comprise extensive universal shukr.” The Words (369)
وَمَا الْحَيٰوةُ الدُّنْيَۤا اِلاَّ مَتَاعُ الْغُرُور
[A mallet to the ghâfil head and a warning lesson]
O my wretched nafs sunk in ghaflah, which sees this life as sweet, has forgotten the âkhirah, and seeks the world! Do you know what you resemble? An ostrich! It sees the hunter, but cannot fly, so sticks its head in the sand so the hunter will not see it. Its bulky body remains in the open, and the hunter sees it. Only, its eyes are closed in the sand and it cannot see him.
O nafs, consider the following comparison, and see it! Restricting one's view to the world transforms a great pleasure into a grievous pain. For example, there are two men in this village, that is, in Barla. Ninety-nine out of a hundred of the friends of one of them have gone to Istanbul, where they are living finely. Only one has remained here, and he too will go there. For this reason, the man longs for Istanbul and thinks of it; he wants to join his friends. When he is told to go there, he is overjoyed and goes happily. As for the second man, ninety-nine of his friends have departed from here. But some have perished, and some have been put in places where they neither see nor are seen. He imagines that they have departed and disappeared in utter misery. This wretched man becomes friendly with a single guest in place of all of them and wants to find consolation. Through him, he wants to forget his grievous pain of separation.
O nafs! Foremost Habibullah22 , and all your friends, are beyond the grave. The one or two who remain will also depart there. So do not be frightened of death, anxious at the grave, and avert your head. Look manfully at the grave, and listen to what it seeks. Laugh in death's face like a man, and see what it wants. Beware, do not fall in ghaflah and resemble the second man.
O my nafs! Do not say, "The time has changed, age has become altered, everyone has plunged into the world and performs ‘ibâdah to the life. Everyone is drunk with the struggle of livelihood." For death does not change. Separation does not transform into permanence and does not alter. Man's impotence and poverty do not change but increase. Man's journey does not cease but becomes faster.
Also, do not say, "I am like everyone else." For everyone befriends you only as far as the grave, and the consolation of being together with everyone else in the disaster has no meaning beyond the grave. And do not suppose yourself to be free and independent. For if you look at this guest-house of the world with the eye of hikmah, you will see that nothing at all is without order and purpose. How can you remain outside the order and be without purpose?” The Fourteenth Word- Conclusion
“KNOW, O YOU WHO ARE SATISFIED AND CONTENT with the world. You are like one who rolls down from the top of a high castle. After this, the castle rolls down in a flood coursing down a steep mountain, and the mountain collapses into the depths of the earth via earthquakes.
The castle of life collapses, and the plane of your lifespan flies with lightning speed. Soon you will be wrapped in your white shroud and buried. The stream of time turns its wheels with horrifying speed, and the ship of earth floats like clouds. If, while travelling on a fast-moving train, you stretch your hand out to grasp thorny flowers alongside the railways and the thorns tear your hands, can you blame anybody other than your nafs? Do not covet or reach for the world’s pleasures, for if the pain of separation tears your heart when you grasp them, you will get a small idea of what will happen at the time of final separation.
O my nafs al-ammarah, be an ‘abd to whomever you wish and claim whatever you wish. As for me, I am the ‘abd of only Him, He who has created me and subjected to me the sun, the moon, the earth and the trees. I ask help only of He Who conducts me on the plane of life moving through the space of all-encompassing qadar and has subjected to me the spaceship among the planets. I ask help only of He Who makes me mount the train of time travelling with the speed of lightning through the tunnel opened up under the mountain of life towards the gate of the grave along the way to all eternity. Sitting on it with His permission, I recall Him in the compartment of this day connected to both yesterday and tomorrow.
I call and ask help only of He Who can stop the wheel of destiny, which apparently moves the ship of earth, and stop the movement of time by reuniting the sun and the moon. I ask help only of He Who, by transforming this world into another world, can steady this changing earth rolling down from the summits of existence into the depths of the valleys of perishment and decay. My ambition and aims are connected with all things. My ambitions are related to time’s passage and the earth’s movement. I also feel a deep connection with the joys and sorrows of all beings, particularly of humanity and especially with the sâlihs in the samâwât and on earth.
So I perform ‘ibâdah only to He Who is aware of my heart’s most secret thoughts and satisfies its least ambition and inclination. By qiyâmah and changing the world into the âkhirah, He realizes the desire of my mind and imagination, namely, to establish eternal happiness for humanity. His Hand reaches the tiniest particle and the largest sun at the same instant, and nothing is too big for His qoudrah to encompass. He is such that your pain changes into pleasure if you know Him, and that without Him all ‘ilm change into wahm and hikmah into calamity and illness...
Without His nûr, existence changes into non-existence, nûr into darkness, living creatures into dead things, pleasure into pain and sin, and beloved ones into enemies. Without Him, permanence becomes a disaster, perfection goes for nothing, life is wasted and becomes a torment, the mind becomes a means of suffering and misery and wishes become pain.
Those who become an ‘abd and servant of Allah are served by everything; those who disobey Allah find everything turned against them. This is also true for those who have idh'ân and îmân to that; all existence -without exception- belong to Him and are His property.
He has created you surrounded by circles of need and equipped you with devices that allow you, if you rely on your will and power, to satisfy only those needs in the smallest circle. Some of your other needs are related to an enormous circle stretching from the Pre-Eternity to the Post-Eternity, and between the earth’s centre and the ‘arsh. To satisfy these needs, He has equipped you with du'â: قُلْ مَا يَعْبَؤُا بِكُمْ رَبِّى لَوْلاَ دُعَاؤُكُمْ23 . An infant calls its parents to provide what it cannot reach, and an ‘abd prays to his Rabb through his impotence.” Al-Mathnawi al-Nuri (156)
“If you want permanence in this transitory world, permanence comes from transitoriness. Find transience with regard to your nafs al-ammarah so that you may be enduring.
فَنَا شُدْ هَمْ فَدَا كُنْ هَمْ عَدَمْ بِينْ كِه اَزْ دُنْيَا بَقَايَه رَاهْ فَنَادَنْ
Divest yourself of bad morals, the basis of the ‘ibâdah of this world. Be transitory! Sacrifice your goods and property in the way of the True Beloved. See the ends of beings, which point to non-existence, for the way leading to permanence in this world starts from transitoriness.” The Words ( 229 )
* My proud nafs!
* O rebellious nafs!
* O my own nafs, which does not like the salâh!
* O my nafs, which laughed in its youth and now weeps at its laughter!
* O my senseless nafs!
* O my nafs in ghaflah!
* O my wretched nafs sunk in ghaflah, which sees this life as sweet, has forgotten the âkhirah, and seeks only this world!
* O my ignorant nafs!
* O my nafs full of waswasas and transgressed its bounds!
* O my foolish nafs, charmed at glory, enamoured of fame, addicted to praise, and without equal in egotism!
* Since my nafs commands to evil, one who does not reform his own nafs cannot reform others. In which case, I shall begin with my own nafs.
* O my stomach-worshipping nafs!
* O my impatient nafs!
* O my nafs; who performs ‘ibâdah to the world!
* O my nafs; who performs ‘ibâdah to itself!
* And so, my friend, who has not forgotten the world, is preoccupied with materiality, and whose nafs is dense!
* O my nafs and my friend who feel severe pain out of intense compassion!
* O my nafs which despairs at the evil of waswasa!
* For sure, my nafs deserves all insults and contempt, but as a wonder resulting from service of the Qur'an, I receive plenty of blessings which are an Ilahî bestowal in the matter of rizq.
* I do not exonerate my nafs, for it wants everything bad.
O wretched man afflicted by the wiles of shaytan! If you want the salâmat of the life of religion, the life of society and personal life, and if you want the health of thought, istiqâmah of view, and the salâmat of heart, weigh up your actions and thoughts on the scales of the muhkamât of the Qur'an and the balance of the Sunnah as-Saniyyah. Always take the Qur'an and the Sunnah as-Saniyyah as your guide. Say: اَعُوذُ بِاللّٰهِ مِنَ الشَّيْطَانِ الرَّجِيمِ24 and seek refuge with Janâb-i Haqq!
The 13th Flash/13th Indication/3th Point
سُبْحَانَكَ لاَعِلْمَ لَنَۤا اِلاَّ مَاعَلَّمْتَنَا اِنَّكَ اَنْتَ الْعَلِيمُ الْحَكِيم
وَاٰخِرُ دَعْوٰيهُمْ أَنِ الْحَمْدُ لِلّٰهِ رَبِّ الْعَالَمِينَ
اَللّٰهُمَّ احْفَظْنَا مِنْ شَرِّ النَّفْسِ وَالشَّيْطَانِ وَمِنْ شَرِّ الْجِنِّ وَاْلاِنْسَانِ
1 (The nafs is certainly prone to evil)
2 “Warning: The attention of people cannot be demanded, but only given. If it is given, one should not delight in it. If one delights in it, ikhlas is lost and riyâ takes its place. The attention of men, if accompanied by the desire for honour and fame, is not a reward and a prize, but a reproach and requital for lack of ikhlas.” The Twentieth Flash-The First Cause
3 (Who takes as his Ilah his desires of nafs.)
4 “In accordance with:اِتَّقُوا فِرَاسَةَ الْمُؤْمِنِ فَاِنَّهُ يَنْظُرُ بِنُورِ اللّٰهِ (Beware the farâsah of the mu’min, for he sees with the nûr of Allah) however ordinary and ignorant a mu’min is, even if his mind does not realize it, if his heart sees such boastful and selfish men, he will look coldly and hate in a ma’nawî manner.” The Twenty-Ninth Letter/The Sixth Section/1th Wile of the Shaytan
5 (Being Allah's beloved)
6 (Ten subtle faculties)
8 (The tarîqah of performing dhikr in an apparent manner)
11 (And be not like those who forget Allah, and He, therefore, makes them forget their nafs)
12 (Whatever good happens to you is from Allah, but whatever evil befalls you is from your nafs)
14 (Everything will perish save His countenance)
15 (Mûjid al-Haqiqî)
17 (Think not that those who exult in what they have thus contrived, and who love to be praised for what they have not done – think not that they will escape suffering: for grievous suffering does await them )
18 “For sure, man's particular faculty of irâdah and juz’ al-ikhtiyârî are weak and an i’tibârî action, but Janâb-i Haqq the Absolutely Hakîm, made that weak juz’ al-ikhtiyârî a condition for the connection of His universal Irâdah. That is, He says in a ma’mawî manner: "Oh my ‘abd! Whichever way you wish to take with your power of choice, I will take you there. In which case the responsibility is yours!" If the comparison is not mistaken, you take a powerless child onto your shoulders and leaving the choice to him, tell him you will take him wherever he wishes. The child wants to go to a high mountain so you take him there, but he either catches a cold or falls. So, of course, you reprimand him, saying, "You wanted to go there," and you give him a slap. Thus, Janâb-i Haqq, the Ahkam ul-Hâkimîn (Firmest of Judges), makes His ‘abd's irâdah, which is utterly weak, a condition, and His universal Irâdah follows it.
In Short : O man! You have an irâdah known as the juz’ al-ikhtiyârî which is extremely weak, but whose hand in evil acts and destruction is extremely long and in good deeds is extremely short. Give one of the hands of that irâdah of yours to du'â, so that it may reach Jannah, which is a fruit of the chain of good deeds, and stretch to eternal happiness which is a flower of Jannah. And give its other hand to the istighfâr, so that it may be short for evil deeds and will not reach the Zakkum-tree of Jahannam, which is one fruit of that accursed tree. That is, just as du'â and tawakkul greatly strengthen the inclination to khayr, so the istighfâr and tawbah cut the inclination to sharr, putting an end to its transgressions.” The Words ( 483 )
19 An action pertains to non-existence: “What deceives those who perform ‘ibâdah to apparent causes is two things coming together or being together, which is called iktiran; they suppose the two things are real and effective causes (‘illah) for each other. Also, since the non-existence of one thing is the real and effective cause of the ni’mah’s being non-existent, they suppose that the thing's existence is also the real and effective cause of the ni’mah’s existence. They offer their shukr and gratitude to that thing and fall into error. For a ni’mah’s existence results from all the conditions and preliminaries of the ni’mah. Whereas the ni’mah’s non-existence occurs through the non-existence of only a single condition.
For example, someone who does not open the water canal to water a garden is the real and effective cause of the garden drying up and the non-existence of ni’mahs. But the existence of the garden's ni’mahs is dependent on hundreds of conditions besides the man's duty and the ni’mahs come into being through Rabbânî Irâdah and Qoudrah, which are the real and effective cause. Here, understand how clear is the error of this matter and know how wrong are those who perform ‘ibâdah to causes!
Yes, iktiran is one thing and the real and effective cause (‘illah) is another. A ni’mah comes to you. But the intention of a person to bestow it on you is associated with the ni’mah. But it was not the real and effective cause (‘illah). The real and effective cause (‘illah) was the rahmah of Allah. If the man had not intended to give, that ni’mah would not come to you, he would have been the real and effective cause of the ni’mah’s non-existence. But as a consequence of the above rule, the inclination to bestow cannot be the real and effective cause of the ni’mah. It can only be one of the hundreds of conditions.” The Seventeenth Flash-13th Note- The Fourth Matter
destruction is a partial action which pertains to non-existence while the true fundamental action pertains to non-existence is preventing the occurrence of khayr.
“For example, if through abandoning his minor duty on a mighty ship of the sultân, a common man causes harm to come to the results of the duties of all the others employed on the ship, and some of them even are destroyed, the ship's owner will complain bitterly about him in the name of all the others. And the one at fault cannot say: "I'm just an ordinary person. I do not deserve this severity because of my unimportant omission." For a single non-existence results innumerable non-existences, whereas existence yields results in accordance with itself. For although the existence of a thing is dependent on the existence of all the conditions and causes, its non-existence, its removal, occurs with the removal of a single condition and through the non-existence of a single particular its results are annihilated. It is because of this that 'destruction is much easier than repair' has become like a universally accepted principle. ” The Words ( 182 )
20 i’tibârî action: “...the i’tibârî action which we call human kasb...” The Twenty-Sixth Word
“Since juz’ al-ikhtiyârî has no ability to create. Man has nothing apart from kasb in his hand, which is equivalent to an i’tibârî action” The Twenty-Sixth Word
“For sure, man's particular faculty of irâdah and juz’ al-ikhtiyârî are weak and an i’tibârî action, but Janâb-i Haqq the Absolutely Hakîm, made that weak juz’ al-ikhtiyârî a condition for the connection of His universal Irâdah.” The Twenty-Sixth Word
“for kasb is a setting about a particular act, it looks to a particular result.” The Letters ( 62 )
21 (Say: "In the fadl of Allah, and His rahmah -in that let them rejoice;" that is better than the [wealth] they hoard.)
22 (Allah's Beloved)
23 (Say: “No weight or value would my Rabb attach to you were it not for your du‘â”.25:77)
24 (I take refuge with Allah from Shaytan the Accursed)