Jihad al-Nafs – By Imam Nawawi (rah)

Imam Shafi`i said, may God have mercy on him:
“Only the sincere one (mukhlis) knows hypocrisy (riya’).” This means that it is impossible to know the reality of hypocrisy and see its hidden shades except for one who resolutely seeks sincerity. That one strives for a long time (yajtahidu azmanan) searching and meditating and examining at length within himself until he knows or knows something of what hypocrisy is. This does not happen for everyone. Indeed, this happens only with the special ones (al-khawass). But for a given individual to claim that he knows what hypocrisy is, this is real ignorance on his part.
I shall mention in this book a chapter, God willing, in which you will see a type of wonder that will cool your eyes. To illustrate the great extent of the concealment of hypocrisy we only need relate the following from the Teacher and Imam Abu al-Qasim al-Qushayri [the sufi shaykh], may God have mercy on him, from his ‘Risala’ with our isnad previously mentioned.
He said:”I heard Muhammad ibn al-Husayn say: I heard Ahmad ibn `Ali ibn Ja`far say: I heard al-Hasan ibn `Alawiyya say: Abu Yazid [al-Bistami], may God be well pleased with him, said: I was for twelve years the blacksmith of my ego, then for five years I became the mirror of my heart (mir’atu qalbi), then for a year I looked at what lay between the two of them and I saw around me a visible belt [i.e. of kufr]. So I strove to cut it for twelve years and then looked again, and I saw around me a hidden belt. So I worked to cut it for five years, looking to see how to cut. Then it was unveiled for me and I looked at creation and saw that they were all dead. So I recited the funeral prayer over them.”
I (Imam Nawawi) say: That hypocrisy should be as inscrutable as this to the peerless master in this path [i.e. tasawwuf] is enough to show how greatly hidden it lies. His phrase: “I saw them dead” is the apex of worth and beauty, and seldom do other than the Prophet’s words, Blessings and Peace be upon him, gather up such wealth of meanings. I shall touch upon its meaning briefly. It means that after he had struggled long and hard and his ego had been disciplined and his heart illumined, and when he had conquered his ego and subdued it and achieved complete mastery over it, and it had subjected himself to him totally, at that time he looked at all created beings and found that they were dead and completely powerless:
  • they cannot harm nor can they benefit;
  • they cannot give nor can they keep back;
  • they cannot give life nor can they give death;
  • they cannot convey nor can they cut off;
  • they cannot bring near nor can they take away;
  • they cannot make happy nor can they make sad;
  • they cannot bestow nor can they deprive;
  • they possess for themselves neither benefit nor harm,
  • nor death, nor life, nor resurrection.
This, then, characterizes human beings as dead: they are considered dead in all of the above respects, they are neither feared nor entreated, what they have is not coveted, they are not shown off to nor fawned upon, one does not concern oneself with them, they are not envied nor disparaged, their defects are not mentioned nor their faults pursued and exposed, one is not jealous of them nor thinks much of whatever God-given favors they have received, and they are forgiven and excused for their shortcomings, although the legal punishments (al-hudud) are applied to them according to the Law. But the application of such punishment does not preclude what we have mentioned before, nor does it preclude our endeavoring to cover up their faults without disparaging them in the least.
This then is how the dead are viewed. And if someone mentions human beings in a dishonorable manner we forbid him from entering into that subject in the same way that we would if he were going to examine a person who died. We do not do anything for their sake nor do we leave Him for them. And we no more stop ourselves from fulfilling an act of obedience to God on their account than we do on account of a dead person, and we do not over-praise them. And we neither love their own praise for us nor hate their insults, and we do not reciprocate them.
In sum, they are as it were non-existent in all the respects we have mentioned. They are under God’s complete care and jurisdiction. Whoever deals with them in such a way, he has combined the good of the next world with that of the lower world. May God the Generous grant us success towards achieving this. These few words are enough to touch upon an explanation for his [Abu Yazid al-Bistami’s] saying — May God be well pleased with him.
Blessings and Peace upon the Purified Prophet, his Family, and his Companions
jihadalnafs
Imam Nawawi’s ‘Bustan al-`arifin’ (The Garden of Gnostics), Beirut: Dar al-kitab al-`arabi, 1405/1985 p. 53-54.
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Purification of the self

It is said in the Qur’an:

He indeed shall be successful who purifies himself, and magnifies the name of his Lord and prays. (A`la, 87/14-15).

By the self and Him who balanced it, then inspired it to understand what is right and wrong for it: he will indeed succeed who purifies it, and he will indeed fail who corrupts it. (Shams, 91/7-10).

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Inspired with the wisdom of these verses, Hadrat Maulana (Alaihi Rahma) said:

• “O traveler on the spiritual path! If you wish to know the reality, neither Moses nor Pharaoh died. Today they live within you; they are hidden in your existence. They do their fighting within you! So you had better look for those two, who are at enmity with one another, within you.”

• “The human being is like a forest. Just as a forest accommodates thousands of pigs, wolves, and other animals with good and bad natures, so within us live both virtues and vices.”

• “Do not seek to feed your body overmuch, for it will perish one day. It is better to nurture your soul, for that is what will reach the heavens and honor.”

• “Nourish your soul with mature thinking and discernment that will give it strength for its journey.”

• “When you get rid of your lower self, when you fully commit yourself to Allah, you will travel safely in the sea of divine mysteries.”

“No mirror has ever turned into iron again. No bread has ever turned into wheat again. No grape juice has ever turned into grapes again. No ripe fruit has ever become unripe again. So become mature, and prevent yourself from ever being immature again!”

• “Set fire to your lower self, dark as night, if you want to shine like the day.”

Allah Almighty endowed us with life for one time only. We will not be given it again. We should, therefore, use this chance carefully to come close to Allah by reaching spiritual maturity. It is only people who develop mature personalities who do not lose much in this life. Those who yield to raw ego are bound to lose much both in this world and in the hereafter. A self which is not restrained through spiritual training and purification is like a wild horse. A wild horse leads its rider over cliffs and, therefore, to extinction, instead of taking him to his destination. Yet if a horse is trained well, it will carry its rider to her destination no matter how dangerous the journey.

Khudi Ki Jalwaton Mein Mustafai (Bal-e-Jibril-094)

 Khudi Ki Jalwaton Mein Mustafai
Khudi Ki Khalwaton Mein Kibriyai

Selfhood in the world of men is prophethood;
Selfhood in solitude is godliness;

Zameen-o-Asman-o-Kursi-o-Arsh
Khudi Ki Zad Mein Hai Sari Khudai!

The earth, the heavens, the great empyrean,
Are all within the range of selfhoodʹs power.

The Value of Yourself | Shaykh Saadi al Shirazi (rahimahullah)

A wise youth from a noble family landed at a seaport of Turkey, and his baggage was deposited in a masjid due to his evident piety and wisdom.

One day the Imam said to him: “Sweep away the dust and rubbish from the masjid.” Immediately, the young man went away and no one saw him there again. Thus , the elders and followers supposed that he had no care to serve.

 

The next day, a servant of the masjid met him on the road and said: “ You acted wrongly in your stubborn judgment. Do you not know, O conceited youth, that men are dignified by service?”
Sorrowfully, the youth began to weep. “O soul-cherishing and heart-illuminating friend!” he answered; “I saw no dirt or rubbish in that holy place but my own corrupt self. Therefore, I retraced my steps, for a masjid is better off cleansed from such.”

 

Humility is the only ritual for a devotee. If you desire greatness, be humble; there is no other ladder by which to climb.

 

Extract from the Bustan of Shaykh Saadi al Shirazi: Chapter IV; Concerning Humility