Introduction: On the States of the Heart (Ahwaal `l-Qalb)
Realize, that the nobility of humanity over the remainder of animals (sharf'l-insaan `ala saa'iri `l-hayawaan) is their propensity fordirect experiential knowledge of Allah (isti`idaadihi li ma`rifatillahi) and obedience to Him (taa`atihi). This direct experiential knowledge does not occur except in the heart. The reason for this is that the heart is innately knowledgeable of Allah (al-`aalim billahi), in close proximity to Him (al-mutaqaarib ila Allahi), and spiritually unveiled to that which is with Allah (al-mukaashif bimaa `inda Allahi), especially when it is free of other than Allah. While on the other hand, the heart becomes veiled from Allah when it is completely submerged in other than Allah.
The bodily limbs (al-jawaarih) act as the subjects (atba`un) of the heart, its servants (khidam), and tools (allaat). When the heart is obedient to Allah, then this obedience spreads to the bodily limbs and illuminates them in the form of various forms of worship. However, when the heart is disobedient, then this disobedience extends itself to all the bodily members and leaves its traces in the form of corruption.
The heart is the ruler and the body (al-badan) is its kingdom. In this kingdom, the bodily limbs are like the kingdom's manufacturers (sinaa`) and civil servants (`umaal). The intellect (al-`aql) acts as the heart's secretary of state (wazeer), while the passions are like the malevolent slaves (`abd suu) that reluctantly gather provisions for the kingdom. The innate anger (al-ghaddab) is like the chief of police (sahib `s-shurta), while Shaytaan is the avowed enemy of the kingdom.
The debased customs of the evil slaves are instinctively in constant struggle against the secretary of the state while they are innately in conformity to the whims of the enemy. The avowed enemy of the kingdom (shaytaan) has as his sole objective to dispose of the king (qalb) and destroy his kingdom. Thus, when the secretary of the state (wazeer) assists the ruler against the evil slaves (hawaa) and when the chief of police (ghadab) is placed under the authority of the secretary of state, then and only then will the evil slaves be subjugated and the kingdom will be protected from the plots of its enemies. Thus, the affairs of the state will be rectified and coordinated, otherwise the ruler, his civil servants, and helpers will revert to functioning for the enemy, by assisting the slaves. In this manner the kingdom is destroyed. So understand.
Then realize that what we mean by the heart in this discourse is that heart which is subtle (al-lateefa), grounded in lordly (ar-rabbaniya), and spiritual knowledge (ar-ruhaaniya), which has an immediate relationship with the physical heart. The subtleness of the heart is the reality of humanity, and its reality cannot be discovered except by means of knowledge of unveiling (al-`ilm al-mukaashifa), not through knowledge of social behavior (al-`ilm al-mu`aamilat), which is its opposite.
The reality of humanity is also referred to as the soul, that is the human soul (nafs al-insaan). However, in the technical terminology of the people of the science of spiritual purification (at-tasawwuf), they designate the term soul to refer to a comprehensive basis for the blameworthy characteristics of humanity (as-sifaat al-madhmuuma min al-insaan), which initially emerges from unjust anger (ghadab) and corrupt passions (shahwa).
The human soul gathers within itself four qualities:
[1] Those of predatory animals (as-sab`iya);
[2] those of livestock (al-baheema);
[3] those of devils (as-shaytaniya); and
[4] those of high lordly beings (ar-rabbaaniya).
The blameworthy trait that underlines the predatory nature is unjust anger (ghadab).
The blameworthy trait that underlines the livestock nature is corrupt passions (shahwa).
The blameworthy trait that underlines devilish nature is a combination of both anger and passions.
The blameworthy traits that underline the high lordly nature are a combination of eight:
[1] Love for exaltedness;
[2] love for position;
[3] love for designation;
[4] autocracy in all affairs;
[5] being singled out for leadership;
[6] withdrawing from the bondage of servitude;
[7] love for information of all the realities of things; and
[8] the desire to subdue the whole of creation. All of these eight traits are characteristics that are in reality the qualities of Divine Lordship.
The heart is predisposed to direct experiential knowledge (al-ma`arifa) of all divine, celestial and terrestrial realities. However, the heart becomes veiled from these realities by means of five things:
[1] Disobedience (al-ma`asiya),
[2] corrupt passions (as-shahwaat),
[3] ignorance (al-jahl),
[4] blind following (at-taqleed), and
[5] satanic whispering.
The starting point of all human action begins with inclinations (al-khaatir), then it moves to longing (ar-raghba), then it moves to objective intention (an-niyya) and finally it is realized in actions, which are either harmful or beneficial in the Hereafter. May Allah give us success in attaining His Divine Pleasure.
Introduction from a text called "Tahdheeb'l Insaan min'l- Khisaal Ash-Shaytaan."
skip to main |
skip to sidebar
Reflections and Thought of the champions of Tasawuff
Labels
- Important Points (14)
- Legal Rulings (1)
- Ramadhan (3)
- Scholars (1)
- Tasawuff (3)
Articles
Introduction
This blog is dedicated to the Sufi Thoughts of Shaykh Uthman ibn Muhammad – known as Shehu ‘Uthman dan Fodio – one of the greatest reformers (mujaddideen) that was foretold by the Messenger of Allah, may Allah bless him and grant him peace. He revived all aspects of the deen, both the inner and the outer sciences, and the revival of Islam’s social order i.e. khilaafah as it was set up by the early community (as-salaf). His reformation was aimed and suited for all segments of the society. He and his companions wrote, lectured and composed poetry which stopped the oppression of the rulers, protected the common-folk from the rulings and judgments of the evil-scholars and their students, protected women from the oppression of their husbands and taught the basics of Islam - as well as its advanced sciences. He would travel to the different villages with his father while on his lecture tours. When he got older he would also become an itinerate teacher. He would go to the market places and call the people back to the worship and obedience of Allah and to the Sunnah of His Messenger, may Allah bless him and grant him peace. At the age of 40, Shaykh ‘Uthman had a major run-in with the with the psuedo-Muslim government and emerged with a clear victory. He then went into a spiritual retreat. It was after these experiences that he was given the honorable title Saif ul-Haqq – literally meaning “The Sword of Truth”.
