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A thief makes an attempt only where there is something of value.

Regarding the desires of the nafs, great effort and great struggle are required in this sphere. Subjugation of the desires of the nafs is achieved only after struggle. The need to confront the nafs with resolution, wrath and determination is very important. There are three ways of combating the desires of the nafs. These are:

1.Preventing it from lust by denying it its nutrition. Its desires should not be fulfilled. Much resistance has to be offered to the nafs. When a wild horse is denied food or its food is reduced it becomes submissive. It will become subdued and the lustful demands of the nafs will be ended.

2.The imposition of Ibaadat on the nafs also weakens its demands. An ass becomes weak and submissive if along with denying it food it is loaded with a heavy load. Similarly, the nafs will be transformed from a state of restlessness to tranquillity by imposing on it such Ibaadat which is beneficial.

3.Seeking the aid of Allah Ta’ala. Allah Azza Wa Jal says in the Qur’aan Shareef:

“Verily the nafs is a great commander of evil, but (the nafs) upon whom Allah is merciful (such a nafs will remain obedient).”

Adoption of these three methods with constancy will, Insha’Allah, render the nafs obedient and submissive. Man will then be safe from its evil promptings. Even after having gained control of the nafs, one has to be alert at all times. Ghaflat (negligence) is extremely dangerous. Ghaflat will result in the nafs once again asserting its domination and control over man.

THE NATURE OF NAFS

In man there exists the capacity for desire. This capacity is termed the nafs.

This capacity refers to both virtue and evil. It desires goodness as well as evil. In its development the nafs passes through three stages, viz., Ammaarah, Law-waamah and Mut’mainnah.

AMMAARAH

In this stage the nafs is overwhelming in the desire of evil and it experiences no regret for its evil commissions and omissions. This lowly stage is also termed Hawaa-e-Nafs.

LAW-WAAMAH

In this stage the nafs suffers remorse and regret when afflicted by evil desires.

MUT-MAINNAH

In this stage the nafs is overwhelmingly in the desire of virtue.

THE TYPES OF THOUGHTS AND THEIR HUKM (EFFECT)

According to the Hadith Shareef, Allah Ta’ala overlooks thoughts as long as these are not given practical expression. There are five stages in thought, viz., Haajis, E;haatir, Hadeethun Nafs, Humm and Azm.

HAAJIS

Haajis is a thought which in the beginning produces no reaction in the nafs.

If one is fortunate to eliminate the thought in the haajis stage, the other four stages will not become applicable.

KHAATIR

If one fail; to eliminate the haajis thought and it establishes its presence in the nafs without the latter (i.e. the nafs) plotting to give it practical expression, it (the thought) enters the Khaatir stage.

HADEETHUN NAFS

This stage consists of the nafs scheming regarding the enaction or negation of that which has established itself in the nafs. The nafs ruminates on the plot of doing or riot doing the act without giving preference to any side of action. The thought is now known as Hadeethun Nafs.

The hukm (effect) of these three stages is no punishment if the thought is evil and no reward if t he thought is good. Punishment and reward do not apply to the stages of Haajis, Khaatir and Hadeethun Nafs.

HUMM

When the nafs after having reflected about action or inaction regarding the deed it had schemed, inclines partially to one side (i.e. any side whether to commit or shun the act), the thought is known as Humm. Thought in this stage merits thawaab if virtuous and punishment if evil.

AZM

When the thought finally asserts itself and a decision is made to give it practical expression, it is known as Azm. Thawaab and punishment are applicable to this stage as well.

THE SIGNS OF THE ACQUISITION OF NISBAT WITH ALLAH TA’ALA

NISBAT IMA’ALLAAH

Nisbat literally means relationship or connection. A nisbat or connection is a two-way process. It has two ends. In our context Nisbat Ma’Allah (Relationship with Allah) means Allah’s connection with the bandah (servant) and the bandah’s connection with Allah Ta’ala.

The attainment of Nisbat Ma’Allah is also referred to as Husool Ilal-laah (Attained towards Allah). The relationship of Allah with the bandah is Allah’s Pleasure with His servant. The relationship of the bandah with Allah means constancy of the servant in taa’at (obedience) and involvement in abundant thikr with perfect consciousness.

The sign of the existence of the bandah’s relationship with Allah is his restlessness for engagement in obedience and Ibaadat as well as total abhorrence for all forms–both zaahir and baatin–of sin and disobedience. In addition to this is the bandah’s continuous striving to follow the Sunnah.

N.B. Among the various kinds of Ibaadat, Salaat is an all-embracing form of worship. If executed properly, observing all its rules, conditions and respects then no other specific form of riyaadhat (spiritual exercise) is necessary for spiritual progress and the achievement of Nisbat Ma’Allah. Salaat contains Thikr, Shaghl, Muraaqabah, Auraad, e.g. Tasbeeh, Istighfaar, Durood etc.

The Thikr of Salaat is the tilaawat of the Qur’aan in it. This is in fact the highest form of Thikr. Shaghl in Salaat is the pre-occupation of the mind which consists of focussing the attention on the spot of Sajdah during Qiyaam; on the feet during, Ruku; on the bridge of the nose during Sajdah;

on the lap in Jalsah, and on the shoulders when making Salaam.

Muraaqabah in Salaat is one’s contemplation at the time of Takbeer-e-Tahrimah and keeping in mind for the whole duration of Salaat that “Allah is watching me.” This condition of total contemplation is called Ihsaan. All Mujaahadah and Riyadhat are undertaken to achieve this condition of Ihsaan. Regarding the condition of Ihsaan, the Hadith Shareef says that Jibra’eel (alayhis salaam) asked Rasulullah (ρ):