Subtleties — The Spiritual Faculties

لطائف

The scholars of dīn (religion) have called the faculties qalb (heart), nafs (lower self), rūḥ (spirit), sirr (secret), and ikhfā (the most hidden). The words for these have been used in different senses and various metaphorical uses. To determine a fixed meaning is not possible. In the same place Hazrat Shaykh Ahmad Farooqi Sirhindī (may Allah be pleased with him), according to the sayings of the qalb (heart): its two fingers below — the tajalliyāt-e-afʿāl (manifestations of acts) are associated with it. Because the foot-step of the ʿĀlam-e-Amr (World of Command) is the lower side of the qalb — and when the qalb is engaged in dhikr (remembrance), it becomes the colour of orange and red.

Rūḥ (spirit) — it is on the right side — and its two fingers below are related to prophetic qualities in the nabuwa (prophethood) stage — under the footstep of Ibrāhīm (Abraham, peace be upon him). Its colour is red.

Sirr — the heart — from its two fingers above and to the right side — is in the middle and the related tajalliyāt are of the category of Shaykhūyyat — its colour is white. Under the footstep of Mūsā (Moses, peace be upon him).

Khafī — rūḥ — from its two fingers above and to the right side — in the middle — the related qualities are of the rabb'iyyat category. Its colour is dark (siyāh). Sirr is in the lower middle from the breast — its colour is the sirr-colour. And the brain (dimāgh) is without colour.

The proof of the saying of Imām al-Islām al-Ghazālī (may Allah have mercy on him): that the qalb or heart — by its nature it seems — is related to the quwwa-e-nafsāniyyat (nafsic power). From it the rūḥ-e-ḥayawānī (animal spirit) is connected — and the animal spirit represents the outer life. As the body — somewhere 'it is called qalb' — and sometimes nafs. By its subtlety — 'it is called nafs and rūḥ' — and they are almost alike. And from this by the irāda (will) of all the limbs, all things together in it settle. The brain — its power is connected to the rūḥ. The nafs is connected to the feeling of its subtlety. The nerves complete the whole by them where the senses meet — and the perception happens.

It is obligatory on every person that at every moment it must be subdued under the law. No — do not let it — for the excessive increase of the qalbī (heart's) power makes an oppressive tyranny appear. As it is: because some balance is there — some equality — somewhere the humility of moderation leads toward it. When the power exceeds moderation — then a sky-touching arrogance and pride begins to develop in that person — reaching toward it. The decrease of the power of moderation — when it reaches such an excess — oppression arises and the just governance is lost. And the excess of praise and arrogance beyond moderation is a sign of the defect of wisdom. Oppression and arrogance become a nearness to evil — from someone being near — oppression occurs. And the true wisdom of governance is this: the perfect arrangement.

When the forces are subjected under the law of the Shari'a and the right — the whole state of these things as it were came to an end — they came and went away. The wujūd (being), the non-being, and the permanence of the non-being remained under the Shari'a and the right. And whenever there is this law — each one of every atom becomes a new colour. And with every atom — the same thing comes to it with a name — it is called 'nafs'. By the qalb — whatever is by its side in the nafs — it is also the name of the nafs. Spirit — from its side — with both the organs and the heart — the powers and drives set toward the side of the true ḥaqīqa (reality) of the Dhāt. By its side — from its own side — it (the nafs) approaches by the power of its will toward the side of truth — and the nafs-remembrance becomes the tawbah (repentance).

And Hazrat Mawlana Jami (may Allah have mercy on him) and Mawlana Shāh Kalīmullāh Jahānābādī — according to the words of the two — that the person's rūḥ (spirit), wujūd (being), and irādat (desires) — they are all named the 'Nafs'. The Nafs — by what is called it — is the heart (qalb). In this way, the 'Rūḥ' — in the name the rūḥ's qualities are strong. Spirit — the dhikr (remembrance) in it — in two directions the nafs is pulled toward the side of the true Dhāt's ḥaqqa. By its side — on its own side — the spirit is directed toward all the things of truth. From the brain — its power is connected to the rūḥ. And if the two of them — the dhikr and nafs — between them are placed together and both kept in dhikr continuously — it too is the tawbah (repentance).

رُبَاعِيَاتُ مَوْلَانَا جَامِي عَلَيْهِ الرَّحْمَة

Quatrains of Mawlana Jami (may Allah have mercy on him):

اے دل طلب کمال در مدرسۂ جند ہر فکر کہ عزّ و ذکر خدا و سوسۂ جند شر می کہ از من زجس رواں چه شنود ثمرۃ ذکرو وسوسۂ جند

[Translation of Jami's quatrains:] "O heart — seek perfection in the school of the body / Every thought is either the glory and dhikr (remembrance) of Allah — or the whispering of the devil. / Hear from me what the travellers say: / The fruit of dhikr is good — and the whispering is evil."

یا رب برھانم زجسرماں چه شنود بس گبر کا از کرم مسلمان چه شنود

[Translation:] "O Lord — save me from the body's troubles / By Your mercy make me a true Muslim."

زر آمیر مشعاں وتن تو نی مقصودم در مرون وزمینتن تو نی مقصودم تو دیر برنزی کہ من بستم زمیاں گر من گویم زمن تو نی مقصودم

[Translation:] "From near and far, in the heavens and earth — You are my Maqsūd (Goal) / In death and in life — You are my Maqsūd / Though you know I am bound to this earth — / Even if I say 'from me' — You are my Maqsūd."

اے در تو نہاں ها و عیان ها همه بیج پیندار رونفس ها وگمان ها همه بیج سکانجاکہ تو نی بودنش نتوان داو از ذات تو مطلقاً نشان نتوان داو

[Translation:] "O You — in You the hidden and the manifest are all together / The thoughts of the nafs and the imaginations are all together / Wherever You are not present — its existence cannot be pointed to / From Your pure Essence absolutely — no sign can be pointed to."