Understanding Reality of the Self and its Purification
Allah Almighty has mentioned the secret to a person’s success in the Qur’an in these words:
قَدْ اَفْلَحَ مَنْ تَزَكّٰیۙ
Meaning: Indeed, only he who is purified (from the afflictions of his ill-commanding Self and pollution of sins) will triumph. (87:14)
First, it is important to understand what the Self is. What are the actions of the Self that make its purification necessary, and how can this purification be achieved?
In its simplest definition, the Self refers to a person’s physical being, which will eventually face death. It is the source of desires and temptations within a person, it fosters rebellion, and it leads one toward the path of evil. If it is not purified in time, its rebellion increases, and the person falls into the deep abyss of misguidance.
What is purification (Tazkiyah) of the Self?
In Arabic, the word “Tazkiyah” comes from “Zaka,” which means to be pure. Therefore, Tazkiyah refers to the purification or purgation of the Self. Allah has made success conditional upon this purification. Shah Muhammad Zauqi says:
Purifying the Self from vices is Tazkiyah. (Sirr-e-Dilbaran)
It is worth reflecting on the fact that we engage in numerous acts of worship: we pray frequently, fast, give charity, perform Hajj and Umrah, and recite various supplications, yet we still remain deprived of the gnosis and closeness to Allah. The reason for this is that the Self has not been purified. If the Self is not purified, will the true purpose of these acts of worship be fulfilled? Will we attain the gnosis and closeness of Allah? Certainly not.
There is a saying of the Prophet Mohammad (pbuh):
اِنَّ اللّٰہَ لَا یَنْظُرُ صُوَرِکُمَ وَ لَا اَعْمَالِکُمْ وَلٰکِنْ یَنْظُرُ فِیْ قُلُوْبِکُمْ وَ نِیَّاتِکُمْ
Meaning: Indeed, Allah does not look at your outward appearances or actions, but He looks at your hearts and your intentions.
If our intention is not pure, then our actions will never be accepted. The Self has four states:
Inciting Self, repenting Self, inspiring Self and Self at peace.
The Inciting Self
The inciting Self is the state that engages one in evil. It inclines toward wrongdoing and incites sin, often without allowing the person to feel guilt or remorse. For example, the brothers of Prophet Yusuf intended to kill him, despite knowing that murder is a heinous and vile act. However, the rebellion of their Self had removed their sense of guilt, making them unaware that they were about to commit a grave sin. Similarly, Zuleikha tried to entice Prophet Yusuf toward wrongdoing because the rebellion of her Self had clouded her judgment and reasoning. As Allah Almighty says in Surah Yusuf:
اِنَّ النَّفْسَ لَاَمَّارَةٌۢ بِالسُّوْٓءِ
Meaning: Certainly, the Self, commands much evil except the one on whom my Lord bestows mercy. Surely, my Lord is All-Forgiving, Ever-Merciful. (12: 53)
Regarding inciting Self, Imam Ghazali states in “Ihya ul Ulum:
The human Self is that which encompasses the forces of anger and desire. It is the Self that harbours all the blameworthy traits. The leader of the Self is greed.
Sayyid Ali bin Uthman al-Hujwiri (Data Ganj Bakhsh) says in Kashf al-Mahjub:
The inciting Self is the source of all evil and the fountainhead of wickedness. It is the cause of all vile morals and disgraceful actions.
Sultan-ul-Arifeen Sultan Bahoo about inciting Self
The Self, in a state of anger, becomes a beast. When committing sin, it behaves like a child. When blessed with abundance, it becomes like Pharaoh. In moments of generosity, it becomes like Qarun. In hunger, it turns into a mad dog, and when full, it becomes an arrogant and prideful donkey.” (Ain-ul-Faqr)
There is nothing more vile and despicable than the Self in both worlds. The person who attains the gnosis of Allah tramples the Self underfoot and annihilates their ego. The one who befriends the Self becomes its prisoner, drowning in the intoxication of desires. Such a Self, overcome by desire, is like a rebellious steed upon which arrogance always rides. In the eyes of creation, such a person appears human, but in the sight of the Creator, he is an animal. In appearance, he may look human, but in character, he is a beast. Engaging in conversation with such a being is inappropriate. One could say that such a person, enslaved by the Self, is worse than a thousand devils, and it is wise to distance oneself from such people. (Mehak-ul-Faqr Kalan)
The word “Nafs” (Self) consists of three letters: ن, ف, س.
- The letter ‘ن‘ represents bad intentions, incompetence, greed for sustenance, faithlessness, deficiency, and undesirability.
- · The letter ‘ف‘ stands for deceit, mischief, disgrace, causing chaos, and being a sinner.
- · The letter ‘س‘ signifies being harder than iron or stone, aligning with Satan and opposing the Merciful.
This describes the reality of inciting Self which is found in disbelievers, hypocrites, oppressors, materialists, and liars. (Kaleed-ul-Tauheed Kalan)
صوُرت نفس اماّرہ دِی، کوئی کتا گلرّ کالا ھوُ
کوُکے نوُکے لہو پیوے، منگے چرَب نوالا ھوُ
Soorat Nafs Ammarah di, koi kutta gularr kaala Hoo
Kookay nookay lahoo peevay, mangay charb nawala Hoo
Explanation: The appearance of inciting Self is like that of a black puppy, which is always crying out in hunger, constantly demanding delicious and savoury food. (Abyat-e-Bahoo Kamil)
Sultan-ul-Ashiqeen Sultan Mohammad Najib-ur-Rehman about Inciting Self
Inciting Self belongs to disbelievers, polytheists, hypocrites, sinners, and worldly people. If it is not reformed and disciplined, it continues to grow in rebellion, defiance, and tyranny, turning a person from human to animal, from animal to a wild beast, and ultimately into an absolute devil. In the kingdom of existence, the inciting Self is the king and Satan is its prime minister, who constantly devises plans of selfishness and deceit. As soon as the inward moves away from the remembrance of Allah, it begins its attack. (Shams-ul-Fuqara)
When the purification of the Self begins, its rebellion starts to diminish, and a person feels ashamed when committing a sin. They experience a sense of unease, realising that they have done something wrong, which should not have happened. Some people refer to this Self-reproach as the pangs of conscience. In the Qur’an, this state of the Self is called repenting Self. Allah mentions this state of the Self in the Qur’an by saying:
لَاۤ اُقْسِمُ بِیَوْمِ الْقِیٰمَةِۙ وَ لَاۤ اُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِؕ
Meaning: I swear by the Day of Resurrection. And I swear by the repenting Self, reproaching (itself for evil deeds). (75: 1 &2)
Repenting Self
Sultan-ul-Ashiqeen says:
If the inciting Self is disciplined under the guidance of a perfect spiritual guide (Murshid Kamil Akmal), it gradually ascends towards the realm of angels and the pure life transforming from inciting to repenting. (Shams-ul-Fuqara)
If a person is willing to continue with the process of purification and strives for it, constantly monitoring the tricks of the Self, not giving in to its desires, and not allowing it to dominate, the Self transitions from repenting to inspiring, meaning that if a person is inclined towards sin or wrongdoing, Divine inspiration is granted, alerting them that this action is wrong. If they act upon this inspiration, they will be protected from sin. However, if they ignore it, they will eventually commit the sin and later regret it. Regarding this, Allah Almighty has said in the Quran:
وَ اَمَّا مَنْ خَافَ مَقَامَ رَبِّهٖ وَ نَهَی النَّفْسَ عَنِ الْهَوٰیۙ فَاِنَّ الْجَنَّةَ هِیَ الْمَاْوٰیؕ
Meaning: But as for him who feared standing in the presence of his Lord and forbade (his ill-commanding) Self its appetites and lusts, Paradise will surely be (his) abode. (79: 40 &41)
Self at Peace
Sultan-ul-Ashiqeen Sultan Mohammad Najib-ur-Rehman says:
The inspired Self prevents a person from committing sins and wrongdoing through Divine inspiration and this inspiration occurs in various ways. Sometimes, a person is stopped from committing sin through sound reasoning or a good thought; other times, a silent, wordless inspiration comes from the unseen. Occasionally, it happens through a dream that instils the fear of Allah in a person, making them to refrain from sins. After this stage, when the Self progresses inwardly and its purification is complete, it becomes Self at peace. Under the guidance of a perfect spiritual guide, the Self is freed from the eternal robber Satan and its inner diseases, reaching its destination of peace and the eternal abode of life. It attains its ultimate goal, which is the state of La Takhaf Wala Tahzan (the state of being free from fear and sorrow). (Shams-ul-Fuqara)
Such a soul is constantly focused on Allah and seeks His pleasure. It only performs deeds that are pleasing to Allah. Allah is pleased with individuals who possess such a soul, and He includes them among His favoured servants, giving them the glad tidings of Paradise. As Allah Almighty says:
یٰۤاَیَّتُهَا النَّفْسُ الْمُطْمَىِٕنَّةُۗۖ ارْجِعِیْۤ اِلٰی رَبِّكِ رَاضِیَةً مَّرْضِیَّةًۚ فَادْخُلِیْ فِیْ عِبٰدِیْۙ وَ ادْخُلِیْ جَنَّتِیْ۠
Meaning: O contented (pleased) Self! Return to your Lord in such a state that you are both the aspirant to, and the aspired of, His pleasure (i.e., you seek His pleasure and He seeks yours). So, join My (perfect) servants. (89: 27-30)
Sultan Bahoo says about Self at peace
Self at peace also consists of three letters: “N”, “F”, and “S”. The letter “N” stands for Naalad, meaning one who cries day and night out of fear of Allah, abandons prohibitions, adopts righteous deeds, consumes lawful sustenance, and performs worship without hypocrisy, which ensures the safety of faith. It also refers to Nasir al-Tawfiq which means someone who is aided by Divine grace and is engaged in the remembrance of Allah, deeply absorbed in His contemplation and observation. When the Self attains the light of Divinity, it becomes one of the people of Self at peace and is forgiven. As Allah says in the Qur’an:
وَ اللّٰهُ غَفُوْرٌ رَّحِیْمٌ
Meaning: And Allah is All-Powerful and Most Forgiving, Ever-Merciful. (60: 7)
The letter “F” signifies that Self at peace distinguishes between disbelief and Islam and is the pride of religion. The letter “S” represents that Self at peace is deeply absorbed in the path of truth with Allah. Outwardly, it is engaged in prostration, while inwardly it is annihilated in Allah and immersed in the essence of the worshipped One.
Such qualities of Self at peace are possessed by only the Prophets and the Fakirs and very rarely by the saints. (Kaleed-ul-Tauheed Kalan)
Sultan Bahoo says in his Punjabi verses:
ایہو نفس اساڈا بیلی، جو نال اساڈے سِدّھا ھوُ
Eho nafs asada baili, jo naal asade sidha hoo.
Explanation: This Self has now become our friend, as it has straightened itself along with us.
This means that the Self has now transformed into Self at peace becoming a friend and companion, walking with us on the straight path.
Self of Common People and the Special Ones
Every person’s internal and spiritual state is different, as each individual’s Self is in a different condition. Sultan Bahoo says:
نفس را بہ شناس از خصلت ہوا
خاصہ را خاصیت است حق راہنم
Nafs ra ba shanaas az khaslat e hawa
Khaasa ra khasiyat ast Haq raahnuma
Explanation: The common person’s Self can be recognised by its nature of desires, while the nature of the special ones’ is that it is guided by the Truth.
نفس را بہ شناس لذت ذائقہ
نفس ِ خاصان میکشد بس فائقہ
Nafs ra ba shanaas lazat zayqa
Nafs-e-khaasan mikeshed bas faa’iqah
Explanation: The common person’s Self can be recognised by its craving for the pleasure of taste, while the special ones suppress their Self to attain greatness. (Kaleed-ul-Tauheed Kalan)
Thus, it is clear that until the Self is purified, it does not cease its rebellion and continues to entangle a person in desires. Only a Sarwari Qadri Murshid (spiritual guide) is capable of controlling this rebellious horse of the Self, cleansing it of its impurities, and liberating it from its egotistic ailments, bringing all desires to a state of balance.
Sultan-ul-Ashiqeen Sultan Mohammad Najib-ur-Rehman says about the purification of the Self:
The Quran describes the prophetic method of Self-purification in the following way:
هُوَ الَّذِیْ بَعَثَ فِی الْاُمِّیّٖنَ رَسُوْلًا مِّنْهُمْ یَتْلُوْا عَلَیْهِمْ اٰیٰتِهٖ وَ یُزَكِّیْهِمْ وَ یُعَلِّمُهُمُ الْكِتٰبَ وَ الْحِكْمَةَ
Meaning: He is the One Who sent a (Glorious) Messenger amongst the illiterate people from amongst themselves who recites to them His Revelations and cleanses and purifies them (outwardly and inwardly) and teaches them the Book and wisdom. (62: 2)
Inward Purification Requires Company of a Perfect Spiritual Guide
This verse proves that the Prophet Mohammad first taught the Companions the Quran, and then, with his perfect spiritual insight, purified their souls so that their inwards could become pure and capable of absorbing the light of Quran. Once the Self was purified, the inward was naturally cleansed, and the reflection of Divine theophanies became clearly visible in the mirror of their inwards.
The inward then became restless for the Divine vision which is actually the beginning of Divine love. This flame of love and affection is kindled in the company of the righteous. In the same way, the Companions attained the remembrance of Allah through the company of Holy Prophet. Through the invocation of Ism-e-Allah Zaat and the Prophet’s companionship, both the outer and inner selves of the Companions were purified.
This ignited a true yearning for gnosis of Allah within them. The Holy Prophet then bestowed upon them Divine grace and generosity. As a result, the Companions achieved the state of purification, completing the stage of یُزَکِّیْھِمْ (purifies them). Once their souls were purified, they were ready to pass through the stage of یُعَلِّمُھُمُ الْکِتٰبَ وَ الْحِکْمَۃَ (teaches them the Book and wisdom). Their inwards became so pure and expansive that they were filled to the brim with the knowledge of Quran and gnosis of Allah (Tazkiyah Nafs Ka Nabawi Tareeqa).
Murshid is the Means to Attaining Gnosis of Allah
Many people believe that through acts of worship and recitations, they can reform their own self. Some they think that they do not need a spiritual guide and that the knowledge of the Quran, Hadith, and Sunna is sufficient for their guidance. They spend their entire lives in this delusion, remaining deprived of inward purification. While knowledge certainly provides guidance, it does not perform purification. For purification, the companionship of a perfect spiritual guide is essential.
Sultan Bahoo says:
Many people say that the means (wasilah) refers to knowledge, but knowledge itself is not the means. Knowledge is the path of sharia and the Murshid is the means and guide on this path. He protects his disciples from Satan with his spiritual power and has the strength to safely lead them through the path. He brings them to the ultimate peace and tranquillity, the gnosis of ‘La ilaha illallah’ and the presence in Mohammadan Assembly.” (Kaleed-ul-Tauheed Kalan)
Sultan al-Ashiqeen Sultan Muhammad Najib-ur-Rehman clarifies the necessity and importance of a Murshid by stating:
Just as it is a well-established fact in modern medicine that a person cannot treat themselves, no matter how many medical books they read, they must seek treatment from a specialist in that particular disease. How, then, is it possible to achieve Self-purification merely by studying the Quran and Sunna without the guidance of a Murshid? Furthermore, it is a reality that no field of knowledge can be mastered just by reading books; a teacher is necessary for that. If reading books were sufficient, Allah would not have sent a long line of prophets.”
Allama Iqbal About the Company of a Spiritual Guide
Allama Iqbal says:
دین مجو اندر کتب اے بے خبر
علم و حکمت از کتب دیں از نظر
Dīn majo andar kutub ae be khabar
Ilm o hikmat az kutub dīn az nazar
Explanation: O heedless one, do not seek religion in books; knowledge and wisdom are found in books, but religion is found through the company of a perfect spiritual guide.
The journey from the inciting Self to the Self at peace is impossible without the guidance and companionship of a perfect spiritual guide. The perfect guide purifies the Self through the invocation and contemplation of Ism-e-Allah Zaat, transforming it from the inciting Self to the repenting Self, then to the inspiring Self and finally to the Self at peace.
In this regard Sultan Bahoo (RA) said:
Through the practice of contemplating Ism-e-Allah Zaat, the Self becomes ill, as if it has contracted a disease. The Self becomes so restless from the invocation of Ism-e-Allah Zaat that it finds no peace, and its very existence fades away. This disobedient Self becomes obedient and remains submissive like a slave.
Unwavering Care of the Perfect Murshid
Sultan Bahoo (RA) expresses this in Punjabi couplets:
کامل مرُشد ایسا ہووے، جیہڑا دھوبی وانگوں چھٹے ھوُ
نال نگاہ دے پاک کریندا، وِچ سجی صبون نہ گھتے ھوُ
میلیاں نوں کر دیندا چِٹا، وِچ ذَرّہ میل نہ رَکھے ھوُ
ایسا مرشد ہووے باھوؒ، جیہڑا لوں لوں دے وِچ وَسے ھوُ
Kamil Murshid aisa hove, jehda dhobi wangon chhitte ho
Naal nigah de pak karinda, vich saji saboon na ghate ho
Miliyan nu kar dinda chitta, vich zara mail na rakhe ho
Aisa Murshid hove Bahoo, jehda loon loon de vich wase ho
Explanation: He states that a perfect Murshid should be like a washerman, who does not leave any dirt in the clothes and cleans the dirty garments. Similarly, a perfect Murshid does not burden the seeker with recitations, rituals, or the hardships of spiritual exercises. Instead, by guiding them to Ism-e-Allah Zaat and purifying their soul with just a glance, he eliminates the heart’s and soul’s ailments. He liberates the seeker from worldly desires and the Self, removing the love of anything other than Allah from their inward, immersing them solely in the love and passion for Allah. Such a Murshid resides in the very essence of the seeker.
Perfect Spiritual Guide of Present Era
All readers are invited to visit Khanqah Sultan al-Ashiqeen and meet the perfect Murshid of this era, Sultan-ul-Ashiqeen Sultan Muhammad Najib-ur-Rehman to attain the purification of their souls and benefit from his company. This is so that when they depart from this world, they may stand before their Lord in a state of success. Since the Sarwari Qadri perfect Murshid follows the footsteps of Prophet Mohammad, his methodology for the reform and purification of the Self is the same as that which was practiced by the Prophet when he purified the souls of the Companions.
Books Consulted:
- Shams al-Fuqara: Sultan-ul-Ashiqeen Sultan Muhammad Najib-ur-Rehman
- The Prophetic Method of Purification of the Self: Sultan-ul-Ashiqeen
- Abyat-e-Bahoo Kamil: Research, arrangement, and commentary by Sultan-ul-Ashiqeen
- Ain-ul-Faqr: Sultan-ul-Arifin Sultan Bahoo
- Kaleed-ul-Tauheed Kalan: Sultan-ul-Arifin Sultan Bahoo
- Mehak-ul-Faqr Kalan: Sultan-ul-Arifin Sultan Bahoo
- Ihya ul Ulum: Imam Ghazali
- Kashf al-Mahjub: Ali Hujwiri (Data Ganj Bakhsh)
Note:
This is English translation of Urdu blog حقیقت ِنفس اور تزکیۂ نفس which appeared in September 2024 issue of monthly Sultan-ul-Faqr Magazine. Sultan Mohammad Ahsan Ali Sarwari Qadri wrote the original article. Zahid Anjum Siddiqui has translated it in English.
Comments (21)
Allah mere nafs ko paak aur mutmainna kar de♥️
Great, thanks for sharing
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Superb👍🏻
A Very Beautiful ❤️ and Informative Article
Indeed, only he who is purified (from the afflictions of his ill-commanding Self and pollution of sins) will triumph. (87:14)
Great
Purifying the Self from vices is Tazkiyah. (Sirr-e-Dilbaran)
In Arabic, the word “Tazkiyah” comes from “Zaka,” which means to be pure. Therefore, Tazkiyah refers to the purification or purgation of the Self. Allah has made success conditional upon this purification. Shah Muhammad Zauqi says:
Purifying the Self from vices is Tazkiyah. (Sirr-e-Dilbaran)
Every person’s internal and spiritual state is different, as each individual’s Self is in a different condition.
No doubt Sultan-ul-Ashiqeen is on the footsteps of Prophet Mohammad pbuh
Self can be conquered by the glance of perfect spiritual guide
All readers are invited to visit Khanqah Sultan al-Ashiqeen and meet the perfect Murshid of this era, Sultan-ul-Ashiqeen Sultan Muhammad Najib-ur-Rehman to attain the purification of their souls and benefit from his company.
Very informative article
Informative
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Behtereen
Very well researched article. Thanks