بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ
In the name of Allah, the Most Gracious, the Most Merciful
كِتَابُ شَرْحِ عَجَائِبِ الْقَلْبِ وَهُوَ الْكِتَابُ الْأَوَّلُ مِنْ رُبْعِ الْمُهْلِكَاتِ
The Book of Explaining the Wonders of the Heart, which is the First Book from the Quarter of 'Destructive Traits'
Hamd o thana
الْحَمْدُ لِلَّهِ الَّذِي تَتَحَيَّرُ دُونَ إِدْرَاكِ جَلَالِهِ الْقُلُوبُ وَالْخَوَاطِرُ،
Praise to the one, without knowing his majesty-- hearts and thoughts are confused/lost.
وَتَدْهَشُ فِي مَبَادِئِ إِشْرَاقِ أَنْوَارِهِ الْأَحْدَاقُ وَالنَّوَاظِرُ،
And at a glance of whose light's radiance eyes and gazes are dazzled.
الْمُطَّلِعِ عَلَى خَفِيَّاتِ السَّرَائِرِ،
Aware of the hidden secrets.
الْعَالِمِ بِمَكْنُونَاتِ الضَّمَائِرِ،
Knower of the concealed consciences
الْمُسْتَغْنَى فِي تَدْبِيرِ مَمْلَكَتِهِ عَنِ الْمُشَاوِرِ وَالْمُوَازِرِ
Independent in managing His kingdom without need for advisors or supporters
مُقَلِّبِ الْقُلُوبِ وَغَفَّارِ الذُّنُوب
The turner of hearts, forgiver of sins
وَسَتَّارِ الْعُيُوبِ، وَمُفَرِّجِ الْكُرُوبِ
Concealer of faults, and reliever of distresses
Salutations on the Prophet (PBUH)
وَالصَّلَاةُ عَلَى سَيِّدِ الْمُرْسَلِينَ، وَجَامِعِ شَمْلِ الدِّينِ
And prayers be upon the master of the messengers, the unifier of the religion
وَقَاطِعِ دَابِرِ الْمُلْحِدِينَ.
And the one who cut off the roots of the disbelievers
وَعَلَى آلِهِ الطَّيِّبِينَ الطَّاهِرِينَ، وَسَلَّمَ تَسْلِيمًا كَثِيرًا
And upon his family, the good and the pure, and abundant peace be upon them.
The role of heart in Knowing Allah (SWT)
أَمَّا بَعْدُ: فَشَرَفُ الْإِنْسَانِ وَفَضِيلَتُهُ الَّتِي فَاقَ بِهَا جُمْلَةَ مِنْ أَصْنَافِ الْخَلْقِ بِاسْتِعْدَادِهِ لِمَعْرِفَةِ اللهِ سُبْحَانَهُ،
After that: The honor and virtue of the human being, by which he surpasses many types of creation, is in his capacity to know Allah, the Exalted.
الَّتِي هِيَ فِي الدُّنْيَا جَمَالُهُ وَكَمَالُهُ وَفَخْرُهُ، وَفِي الْآخِرَةِ عُدَّتُهُ وَذُخْرُهُ،
This knowledge is his beauty, perfection, and pride in this world, and his provision and treasure in the Hereafter.
وَإِنَّمَا اسْتَعَدَّ لِلْمَعْرِفَةِ بِقَلْبِهِ لَا بِجَارِحَةٍ مِنْ جَوَارِحِهِ؛
And that He is prepared for this knowledge through his heart, not through any of his physical organs.
فَالْقَلْبُ هُوَ الْعَالِمُ بِاللهِ. وَهُوَ الْمُتَقَرِّبُ إِلَى اللهِ؛
Thus, the heart is the knower of Allah. It is that which draws near to Allah;
وَهُوَ الْعَامِلُ لِلهِ، وَهُوَ السَّاعِي إِلَى اللهِ،
It is the one that works for Allah; it is the one that strives towards Allah,
وَهُوَ الْمُكَاشَفُ بِمَا عِنْدَ اللهِ وَلَدَيْهِ،
And it is the one that is unveiled to what is with Allah and with him.
وَإِنَّمَا الْجَوَارِحُ أَتْبَاعٌ وَخَدَمٌ وَآلَاتٌ، يَسْتَخْدِمُهَا الْقَلْبُ وَيَسْتَعْمِلُهَا اسْتِعْمَالَ الْمَالِكِ لِلْعَبْدِ
The bodily limbs are merely followers, servants, and instruments that the heart employs and uses as an owner uses a slave
وَاسْتِخْدَامَ الرَّاعِي لِلرَّعِيَّةِ وَالصَّانِعِ لِلْآلَةِ؛
A shepherd manages his flock, or a craftsman uses his tools.
فَالْقَلْبُ هُوَ الْمَقْبُولُ عِنْدَ اللهِ إِذَا سَلِمَ مِنْ غَيْرِ اللهِ
The heart is what is accepted by Allah when it is free from anything other than Allah.
وَهُوَ الْمَحْجُوبُ عَنِ اللهِ إِذَا صَارَ مُسْتَغْرِقًا بِغَيْرِ اللهِ،
And it (the heart) is veiled from Allah when it is preoccupied in other than Allah.
وَهُوَ الْمُطَالَبُ وَهُوَ الْمُخَاطَبُ وَهُوَ الْمُعَاتَبُ
It is the one that is held accountable, the one that is addressed, the one that is reproached,
وَهُوَ الَّذِي يَسْعَدُ بِالْقُرْبِ مِنَ اللهِ فَيُفْلِحُ إِذَا زَكَّاهُ
And it is that which finds happiness in nearness to Allah and succeeds when it is purified.
وَهُوَ الَّذِي يَخِيبُ وَيَشْقَى إِذَا دَنَّسَهُ وَدَسَّاهُ؛
It (the heart) is that which disappoints and becomes wretched when it is spoiled and corrupted/mistreated.
وَهُوَ الْمُطِيعُ بِالْحَقِيقَةِ لِلهِ تَعَالَى،
It is the true obedient one to Allah, the Exalted
وَإِنَّمَا الَّذِي يَنْتَشِرُ عَلَى الْجَوَارِحِ مِنَ الْعِبَادَاتِ أَنْوَارُهُ،
And indeed, what spreads over the limbs from acts of worship are its lights,
وَهُوَ الْعَاصِي الْمُتَمَرِّدُ عَلَى اللهِ تَعَالَى وَإِنَّمَا السَّارِي إِلَى الْأَعْضَاءِ مِنَ الْفَوَاحِشِ آثَارُهُ؛
And he is the disobedient one who rebels against Allah the Exalted, and what flows to the body parts from shameful acts are its effects;
وَبِإِظْلَامِهِ وَاسْتِنَارَتِهِ تَظْهَرُ مَحَاسِنُ الظَّاهِرِ وَمَسَاوِيهِ، إِذْ كُلُّ إِنَاءٍ يَنْضَحُ بِمَا فِيهِ،
And by its darkening and illumination, the beauties and ugliness of the outward appear, for every vessel exudes what is within it,
وَهُوَ الَّذِي إِذَا عَرَفَهُ الْإِنْسَانُ فَقَدْ عَرَفَ نَفْسَهُ
And it is that which, when a person knows it, he has known himself.
وَإِذَا عَرَفَ نَفْسَهُ فَقَدْ عَرَفَ رَبَّهُ
When one knew himself, he has known his Lord.
وَهُوَ الَّذِي إِذَا جَهِلَهُ الْإِنْسَانُ فَقَدْ جَهِلَ نَفْسَهُ
It is the one if the human has ignored, he has ignored himself.
وَإِذَا جَهِلَ نَفْسَهُ فَقَدْ جَهِلَ رَبَّهُ
And if he has ignored himself, he has ignored his Lord as well.
وَمَنْ جَهِلَ قَلْبَهُ فَهُوَ بِغَيْرِهِ أَجْهَلُ
And whoever is ignorant in his heart is ignorant of anything else.
إِذْ أَكْثَرُ الْخَلْقِ جَاهِلُونَ بِقُلُوبِهِمْ وَأَنْفُسِهِمْ
When most of creation are ignorant of their hearts and their souls,
وَقَدْ حِيلَ بَيْنَهُمْ وَبَيْنَ أَنْفُسِهِمْ
and there has been a barrier between them and their souls.
فَإِنَّ اللهَ يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ
So Allah comes between a person and his heart.
وَحِيلُولَتُهُ بِأَنْ يَمْنَعَهُ عَنْ مُشَاهَدَتِهِ وَمُرَاقَبَتِهِ وَمَعْرِفَةِ صِفَاتِهِ
And His intervention by preventing him from witnessing Him, observing Him, and knowing His attributes
وَكَيْفِيَّةِ تَقَلُّبِهِ بَيْنَ أُصْبُعَيْنِ مِنْ أَصَابِعِ الرَّحْمَنِ
And its state of control fluctuates between two fingers of the Merciful's fingers
وَأَنَّهُ كَيْفَ يَهْوِي مَرَّةً إِلَى أَسْفَلِ السَّافِلِينَ
And how it falls once to the lowest of the low
وَيَنْخَفِضُ إِلَى أُفُقِ الشَّيَاطِينِ
And it descends to the horizon of the devils
وَكَيْفَ يَرْتَفِعُ أُخْرَى إِلَى أَعْلَى عِلِّيِّينَ
And how it rises another time to the highest of the high
وَيَرْتَقِي إِلَى عَالَمِ الْمَلَائِكَةِ الْمُقَرَّبِينَ
And it ascends to the realm of the close angels (close to Allah)
وَمَنْ لَمْ يَعْرِفْ قَلْبَهُ لِيُرَاقِبَهُ وَيُرَاعِيَهُ
And whoever does not know his heart to observe it and take care of it
وَيَتَرَصَّدَ لِمَا يَلُوحُ مِنْ خَزَائِنِ الْمَلَكُوتِ عَلَيْهِ وَفِيهِ
And watch for what appears from the treasures of the kingdom upon it and within it
فَهُوَ مِمَّنْ قَالَ اللهُ تَعَالَى فِيهِ نَسُوا اللهَ فَأَنْسَاهُمْ أَنْفُسَهُمْ أُولَئِكَ هُمُ الْفَاسِقُونَ
He is among those about whom Allah the Exalted said: They forgot Allah, so He made them forget themselves, Those are the defiantly disobedient
فَمَعْرِفَةُ الْقَلْبِ وَحَقِيقَةُ أَوْصَافِهِ أَصْلُ الدِّينِ وَأَسَاسُ طَرِيقِ السَّالِكِينَ
So knowledge of the heart and the reality of its attributes is-- the foundation of religion and the basis of the path of the spiritual wayfarers (travelers on the spiritual path)
Introductory note about the book
وَإِذْ فَرَغْنَا مِنَ الشَّطْرِ الْأَوَّلِ مِنْ هَذَا الْكِتَابِ
And as we have finished the first half of this book
مِنَ النَّظَرِ فِيمَا يَجْرِي عَلَى الْجَوَارِحِ مِنَ الْعِبَادَاتِ وَالْعَادَاتِ-- وَهُوَ الْعِلْمُ الظَّاهِرُ
from examining what occurs on the limbs of worship and habits -- which is the outward knowledge
وَوَعَدْنَا أَنْ نَشْرَحَ فِي الشَّطْرِ الثَّانِي مَا يَجْرِي عَلَى الْقَلْبِ
and we promised to explain in the second half what occurs in the heart
مِنَ الصِّفَاتِ الْمُهْلِكَاتِ وَالْمُنْجِيَاتِ --وَهُوَ الْعِلْمُ الْبَاطِنُ
of the destructive and saving attributes -- which is the inward knowledge
فَلَا بُدَّ أَنْ نُقَدِّمَ عَلَيْهِ كِتَابَيْنِ
it is necessary that we present two books before it
كِتَابًا فِي شَرْحِ عَجَائِبِ صِفَاتِ الْقَلْبِ وَأَخْلَاقِهِ
a book explaining the wonders of the heart's attributes and its character
وَكِتَابًا فِي كَيْفِيَّةِ رِيَاضَةِ الْقَلْبِ وَتَهْذِيبِ أَخْلَاقِهِ
and a book on how to discipline the heart and refine its character
ثُمَّ نَنْدَفِعُ بَعْدَ ذَلِكَ فِي تَفْصِيلِ الْمُهْلِكَاتِ وَالْمُنْجِيَاتِ
then we will proceed after that to detail the destructive and saving attributes
فَلْنَذْكُرْ الْآنَ مِنْ شَرْحِ عَجَائِبِ الْقَلْبِ بِطَرِيقِ ضَرْبِ الْأَمْثَالِ مَا يُقَرِّبُ مِنَ الْأَفْهَامِ
so let us now mention from the explanation of the wonders of the heart, by way of giving examples, what brings understanding closer
فَإِنَّ التَّصْرِيحَ بِعَجَائِبِهِ وَأَسْرَارِهِ الدَّاخِلَةِ فِي جُمْلَةٍ عَالَمِ الْمَلَكُوتِ مِمَّا يَكِلُّ عَنْ دَرْكِهِ أَكْثَرُ الْأَفْهامِ
for indeed, the explicit mention of its wonders and secrets, which are included in the totality of the realm of the divine kingdom, is something that most understandings fall short of grasping
Explanation of the meaning of the soul, spirit, heart, and intellect, and what is intended by these names
بَيَانُ مَعْنَى النَّفْسِ وَالرُّوحِ وَالْقَلْبِ وَالْعَقْلِ وَمَا هُوَ الْمُرَادُ بِهَذِهِ الْأَسَامِي
Explanation of the meaning of the soul, spirit, heart, and intellect, and what is intended by these names
Explanation of the heart ie al-qalb
الْلَّفْظُ الْأَوَّلُ لَفْظُ الْقَلْبِ:
The first term is "al-qalb" (the heart):
وَهُوَ يُطْلَقُ لِمَعْنَيَيْنِ أَحَدُهُمَا اللَّحْمُ الصُّنُوبَرِيُّ الشَّكْلِ الْمَوْدَعُ فِي الْجَانِبِ الْأَيْسَرِ مِنَ الصَّدْرِ
It is used for two meanings, one of which is the cone-shaped flesh located in the left side of the chest
وَهُوَ لَحْمٌ مَخْصُوصٌ وَفِي بَاطِنِهِ تَجْوِيفٌ وَفِي ذَلِكَ التَّجْوِيفِ دَمٌ أَسْوَدُ
It is a specific flesh with a cavity inside, and in that cavity is black blood
هُوَ مَنْبَعُ الرُّوحِ وَمَعْدِنُهُ وَلَسْنَا نَقْصِدُ الْآنَ شَرْحَ شَكْلِهِ وَكَيْفِيَّتِهِ
It is the source and origin of the spirit, and we do not intend now to explain its form and nature
وَهَذَا الْقَلْبُ مَوْجُودٌ لِلْبَهَائِمِ بَلْ هُوَ مَوْجُودٌ لِلْمَيِّتِ
This heart exists in animals and even exists in the dead
وَنَحْنُ إِذَا أَطْلَقْنَا لَفْظَ الْقَلْبِ فِي هَذَا الْكِتَابِ لَمْ نَعْنِ بِهِ ذَلِكَ
When we use the term "heart" in this book, we do not mean this [physical heart]
فَإِنَّهُ قِطْعَةٌ لَحْمٌ لَا قَدْرَ لَهُ
For it is a piece of flesh with no [spiritual] value
وَهُوَ مِنْ عَالَمِ الْمُلْكِ وَالشَّهَادَةِ
And it is from the world of the visible and tangible
إِذْ تُدْرِكُهُ الْبَهَائِمُ بِحَاسَّةِ الْبَصَرِ فَضْلًا عَنِ الْآدَمِيِّينَ
As animals perceive it through the sense of sight, let alone humans
وَالْمَعْنَى الثَّانِي هُوَ لَطِيفَةٌ رَبَّانِيَّةٌ رُوحَانِيَّةٌ لَهَا بِهَذَا الْقَلْبِ الْجِسْمَانِيِّ تَعَلُّقٌ
The second meaning is a divine spiritual subtlety that has a connection with this physical heart
وَتِلْكَ اللَّطِيفَةُ هِيَ حَقِيقَةُ الْإِنْسَانِ
And that subtlety is the reality of the human being
وَهُوَ الْمُدْرِكُ الْعَالِمُ الْعَارِفُ مِنَ الْإِنْسَانِ
And it is the perceiving, knowing, and cognizant part of the human
وَهُوَ الْمُخَاطَبُ وَالْمُعَاقَبُ وَالْمُعَاتَبُ وَالْمُطَالَبُ
And it is the one addressed, punished, reproached, and held accountable
وَلَهَا عَلَاقَةٌ مَعَ الْقَلْبِ الْجِسْمَانِيِّ
And it has a relationship with the physical heart
وَقَدْ تَحَيَّرَتْ عُقُولُ أَكْثَرِ الْخَلْقِ فِي إِدْرَاكِ وَجْهِ عَلَاقَتِهِ
And the minds of most creatures have been perplexed in perceiving the nature of its relationship
فَإِنَّ تَعَلُّقَهُ بِهِ يُضَاهِي تَعَلُّقَ الْأَعْرَاضِ بِالْأَجْسَامِ وَالْأَوْصَافِ بِالْمَوْصُوفَاتِ
For its attachment to it resembles the attachment of accidents to bodies and attributes to the things they describe
أَوْ تَعَلُّقَ الْمُسْتَعْمِلِ لِلْآلَةِ بِالْآلَةِ
Or the attachment of the user of a tool to the tool
أَوْ تَعَلُّقَ الْمُتَمَكِّنِ بِالْمَكَانِ
Or the attachment of the one who occupies a place to the place
وَشَرْحُ ذَلِكَ مِمَّا نَتَوَقَّاهُ لِمَعْنَيَيْنِ أَحَدُهُمَا أَنَّهُ مُتَعَلِّقٌ بِعُلُومِ الْمُكَاشَفَةِ
And the explanation of that is something we avoid for two reasons, one of which is that it is related to the sciences of unveiling
وَلَيْسَ غَرَضُنَا مِنْ هَذَا الْكِتَابِ إِلَّا عُلُومَ الْمُعَامَلَةِ
And our purpose from this book is only the sciences of practical conduct
وَالثَّانِي أَنَّ تَحْقِيقَهُ يَسْتَدْعِي إِفْشَاءَ سِرِّ الرُّوحِ
And the second is that its verification requires revealing the secret of the spirit
وَذَلِكَ مِمَّا لَمْ يَتَكَلَّمْ فِيهِ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ
And that is something about which the Messenger of Allah, peace be upon him, did not speak
فَلَيْسَ لِغَيْرِهِ أَنْ يَتَكَلَّمَ فِيهِ وَالْمَقْصُودُ أَنَّا
So it is not for others to speak about it, and the intended meaning is that we
إِذَا أَطْلَقْنَا لَفْظَ الْقَلْبِ فِي هَذَا الْكِتَابِ
When we use the term "heart" in this book
أَرَدْنَا بِهِ هَذِهِ اللَّطِيفَةَ وَغَرَضُنَا ذِكْرُ أَوْصَافِهَا وَأَحْوَالِهَا
We mean by it this subtlety, and our purpose is to mention its attributes and states
لَا ذِكْرُ حَقِيقَتِهَا فِي ذَاتِهَا وَعِلْمُ الْمُعَامَلَةِ يَفْتَقِرُ إِلَى مَعْرِفَةِ صِفَاتِهَا وَأَحْوَالِهَا
Not to mention its reality in itself, and the science of practical conduct requires knowledge of its attributes and states
وَلَا يَفْتَقِرُ إِلَى ذِكْرِ حَقِيقَتِهَا اللَّفْظِ
And it does not require mentioning its verbal reality
The Meanings of Spirit
الثَّانِي الرُّوحُ وَهُوَ أَيْضًا يُطْلَقُ فِيمَا يَتَعَلَّقُ بِجِنْسِ غَرَضِنَا لِمَعْنَيَيْنِ
The second is the spirit, and it is also used in relation to our purpose for two meanings.
أَحَدُهُمَا جِسْمٌ لَطِيفٌ مَنْبَعُهُ تَجْوِيفُ الْقَلْبِ الْجِسْمَانِيِّ فَيَنْشَرُ بِوَاسِطَةِ الْعُرُوقِ الضَّوَارِبِ إِلَى سَائِرِ أَجْزَاءِ الْبَدَنِ
One of them is a subtle body whose source is the cavity of the physical heart. It spreads through the pulsating veins to all parts of the body.
وَجَرَيَانُهُ فِي الْبَدَنِ وَفَيْضَانُ أَنْوَارِ الْحَيَاةِ وَالْحِسِّ وَالْبَصَرِ وَالسَّمْعِ وَالشَّمِّ مِنْهَا عَلَى أَعْضَائِهَا يُضَاهِي فَيْضَانَ النُّورِ مِنَ السِّرَاجِ الَّذِي يُدَارُ فِي زَوَايَا الْبَيْتِ
Its flow in the body and the effusion of the lights of life, sensation, sight, hearing, and smell from it onto its organs resembles the effusion of light from a lamp that is moved around the corners of a house.
فَإِنَّهُ لَا يَنْتَهِي إِلَى جُزْءٍ مِنَ الْبَيْتِ إِلَّا وَيَسْتَنِيرُ بِهِ وَالْحَيَاةُ مِثَالُهَا النُّورُ الْحَاصِلُ فِي الْحِيطَانِ وَالرُّوحُ مِثَالُهَا السِّرَاجُ
It does not reach a part of the house without illuminating it. Life is like the light obtained on the walls, and the spirit is like the lamp.
وَسَرَيَانُ الرُّوحِ وَحَرَكَتُهُ فِي الْبَاطِنِ مِثَالٌ حَرَكَة السِّرَاج فِي جَوَانِب الْبَيْت بِتَحْرِيْك مُحَرِّكَه
The movement of the spirit within is like the movement of the lamp in the sides of the house by moving its mover.
وَالْأَطِبَّاءُ إِذَا أَطْلَقُوا لَفْظَ الرُّوحِ أَرَادُوا بِهِ هَذَا الْمَعْنَى وَهُوَ بُخَارٌ لَطِيفٌ أَنْضَجَتْهُ حَرَارَةُ الْقَلْبِ وَلَيْسَ شَرْحُهُ مِنْ غَرَضِنَا إِذْ الْمُتَعَلِّقُ بِهِ غَرَضُ الْأَطِبَّاءِ الَّذِينَ يُعَالِجُونَ الْأَبْدَانَ
When doctors use the term "spirit", they mean this sense, which is a subtle vapor matured by the heat of the heart. Its explanation is not our concern since it pertains to doctors who treat bodies.
فَأَمَّا غَرَضُ أَطِبَّاءِ الدِّينِ الْمُعَالِجِينَ لِلْقَلْبِ حَتَّى يَنْسَاقَ إِلَى جِوَارِ رَبِّ الْعَالَمِينَ فَلَيْسَ يَتَعَلَّقُ بِشَرْحِ هَذِهِ الرُّوحِ أَصْلًا
As for the purpose of religious doctors treating the heart to align it with the proximity of the Lord of all worlds, it does not relate to explaining this spirit at all.
الْمَعْنَى الثَّانِي هُوَ اللَّطِيفَةُ الْعَالِمَةُ الْمُدْرِكَةُ مِنَ الْإِنْسَانِ وَهُوَ الَّذِي شَرَحْنَاهُ فِي أَحَدِ مَعَانِي الْقَلْبِ
The second meaning is the knowing, perceiving subtlety within a human being, which we explained in one of the meanings of "heart".
وَهُوَ الَّذِي أَرَادَهُ اللَّهُ تَعَالَى بِقَوْلِهِ: قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي
It is what Allah Almighty meant by His saying: "Say: The spirit is from my Lord's command."
وَهُوَ أَمْرٌ عَجِيبٌ رَبَّانِيٌّ تَعْجَزُ أَكْثَرُ الْعُقُولِ وَالْأَفْهَامِ عَنْ دَرْكِ حَقِيقَتِهِ
It is a wondrous divine matter that most minds and understandings are unable to grasp its reality.
The Meanings of Nafs
الْلَّفْظُ الثَّالِثُ النَّفْسُ وَهُوَ أَيْضًا مُشْتَرَكٌ بَيْنَ مَعَانٍ وَيَتَعَلَّقُ بِغَرَضِنَا مِنْهُ مَعْنَيَانِ
The third term is "nafs" (soul), which also shares multiple meanings, and in relation to our purpose, it has two meanings.
أَحَدُهُمَا أَنَّهُ يُرَادُ بِهِ الْمَعْنَى الْجَامِعُ لِقُوَّةِ الْغَضَبِ وَالشَّهْوَةِ فِي الْإِنْسَانِ عَلَى مَا سَيَأْتِي شَرْحُهُ
One meaning is that it refers to the concept encompassing the forces of anger and desire in a person, as will be explained.
وَهَذَا الْاِسْتِعْمَالُ هُوَ الْغَالِبُ عَلَى أَهْلِ التَّصَوُّفِ لِأَنَّهُمْ يُرِيدُونَ بِالنَّفْسِ الْأَصْلَ الْجَامِعَ لِلصِّفَاتِ الْمَذْمُومَةِ مِنَ الْإِنْسَانِ
This usage is predominant among the Sufis because they mean by "nafs" the root that encompasses the blameworthy traits of a person.
فَيَقُولُونَ لَا بُدَّ مِنْ مُجَاهَدَةِ النَّفْسِ وَكَسْرِهَا وَإِلَيْهِ الإشَارَةُ بِقَوْلِهِ صَلَّى اللَّـهُ عَلَيْهِ وَسَلَّمَ: أَعَدَى عَدُوِّكَ نَفْسُكَ الَّتِي بَيْنَ جَنْبَيْكَ
They say it is necessary to strive against the nafs and break it, as indicated by the saying of the Prophet (peace be upon him): "Your worst enemy is your nafs which is between your sides."
المَعْنَى الثَّانِي هِيَ اللَّطِيفَةُ الَّتِي ذَكَرْنَاها الَّتِي هِيَ الإِنْسَانُ بِالْحَقِيقَةِ وَهِي نَفْسُ الإِنْسَانِ وَذَاتُهُ
The second meaning is the subtlety we mentioned, which truly is the human being; it is the self and essence of a person.
وَلٰكِنَّهَا تُوصفُ بِأَوْصَافٍ مُخْتَلِفَةٍ بِحَسَبِ اخْتِلَالِ أَحْوَالِهَا فَإِذَا سَكَنَتْ تَحْتَ الأَمْرِ وَزَالَهَا الاضطرابُ بِسَبَبِ مُعَارِضَةِ الشَّهَوَات سُمِّيَت النَّفْسُ الْمُطْمئِنَّة
However, it is described with different attributes depending on its states. If it becomes calm under command and loses its agitation due to opposing desires, it is called "the tranquil soul".
قَال اللَّـه تَعَالَى فِي مِثَالِهَا: يَا أَيَّتُهَا النَّفْسُ الْمُطْمئِنَّة ارجعي إِلَى رَبِّك راضيةً مرضيةً
Allah Almighty said regarding such a soul: "O tranquil soul, return to your Lord, well-pleased and pleasing."
وَالنَّفْسُ بِالْمَعنى الأوَّل لا يَتَمَيَّز رُجوعها إِلَى اللَّـهِ تَعَالَى فإِنَّهَا مُبَعَدٌ عَنْ اللَّـهِ وَهِي مِن حِزْب الشَّيْطَن
The nafs in the first sense cannot be imagined to return to Allah because it is distanced from Him and belongs to the party of Satan.
وَإِذَا لَمْ يَتِمَّ سُكُونُهَا وَلَكِنَّهَا صَارَتْ مُدَافِعَةً لِلنَّفْسِ الشَّهْوَانِيَّةِ وَمُعْتَرِضَةً عَلَيْهَا سُمِّيَتْ النَّفْسَ اللَّوَّامَةَ
If it does not achieve complete tranquility but becomes resistant to the lustful soul and objects to it, it is called "the reproachful soul".
لِأَنَّهَا تَلُومُ صَاحِبَهَا عِنْدَ تَقْصِيرِهِ فِي عِبَادَةِ مَوْلَاهُ
Because it reproaches its owner for his shortcomings in worshipping his Lord.
قَالَ اللَّـهُ تَعَالَى: وَلَا أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ
Allah Almighty said: "And I swear by the reproaching soul."
وَإِنْ تَرَكَتِ الِاعْتِرَاضَ وَأَذْعَنَتْ وَأَطَاعَتْ لَمُقْتَضَى الشَّهَوَاتِ وَدَوَاعِي الشَّيْطَانِ سُمِّيَتْ النَّفْسُ الْأَمَّارَةُ بِالسُّوءِ
And if it abandons objection and submits and obeys the temptations of desires and the calls of Satan, it is called "the soul that incites to evil".
قَالَ اللَّـهُ تَعَالَى إِخْبَارًا عَنْ يُوسُفَ عَلَيْهِ السَّلاَمُ أَوِ امْرَأَةِ الْعَزِيزِ: وَمَا أُبَرِّئُ نَفْسِي إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ
Allah Almighty informs about Yusuf (peace be upon him) or the wife of Al-Aziz: "And I do not acquit myself. Indeed, the soul is a persistent enjoiner of evil."
وَقَدْ يَجُوزُ أَنْ يُقَالَ الْمُرَادُ بِالْأَمَّارَةِ بِالسُّوءِ هِيَ النَّفْسُ بِالْمَعْنَى الأوَّل
It may also be said that what is meant by "the soul that incites to evil" is the nafs in the first sense.
فَإِذًا النَّفْسُ بِالْمَعْنَى الأوَّل مَمْذُومَةٌ غَاياتِ الذّمّ
Thus, the nafs in the first sense is extremely blameworthy.
وَبِالْمَعْنَى الثَّانِي مَمْدُوحَةٌ لِأَنَّهَا نَفْسُ الإِنْسَانِ أَي ذَاتُهُ وَحَقِيقَتُهُ الْعَالِمَةُ بِاللَّـهِ تَعَالَى
And in the second sense, it is praiseworthy because it is the essence of a person, that is, his true self which knows Allah Almighty.