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THE RUH (The Soul)

Abdullah Ibn Abbas (R.A) narrated: "Human beings, Jinn, Malaika (Angels), and
Shaytan are created with a Ruh (soul). Besides these, all other living
creatures are without a Ruh and only have the capacity to respire.

There are two kinds of Ruh, the 'obedient Ruh' and the 'disobedient Ruh' and
each will be judged in accordance with its objectives and intentions i.e.
while the Ruh is inside a person, he will be rewarded or punished according to
his amal (deeds). Muhammad Ibn Tirmidi (R.A) also categorises the Ruh in two
groups narrating that one controls movement while the other controls life.
Regarding the disobedient Ruh, Allah (SWT) says in Surah al-Tawbah (Q9:42),
"...Yet they will swear by Allah (SWT)(saying): If we had been able we would
surely have set out with you. They destroy their souls, and Allah (SWT) knows
that they verily are liars."

Allah (SWT) also says in Surah al-Baqarah (Q2:102) regarding the disbelievers,
"...And they learn that which harms them and profits them not...".

"...and surely they do know that he who traffics therein (i.e. in magic) will
have no (happy) portion in the Hereafter..."

Ibn Abbas (R.A) narrated that after the creation of Adam (A.S.), Allah wanted
to give his body a Ruh. He ordered the Ruh to enter into Adam's (A.S.) mind,
when it did so, the Ruh wondered around in his mind for two hundred years.
After this time, the Ruh entered into his eyes and analysed the structure of
his body. When the Ruh entered into his ears, Adam (A.S.) listened to the
Angels' dhikr. The Ruh then went into his nose this made Adam (A.S.) sneeze
and the Ruh came out. Allah (SWT) taught him to say 'Al-hamdulillah.' When
Allah (SWT) heard His hamd (praise), Allah (SWT) replied 'Ar-hakumullah'(may
Allah SWT bless you), and Allah (SWT) welcomed him. The Ruh then went into his
mouth and ears.

Allah (SWT) said to the Angels and Jinns to give Him something in return for
what He has given them. The Angels and the Jinns replied, "Allah (SWT) what
have we got to give you? You are everything." Allah (SWT) then asked the
Angels to pull Adam (A.S)'s nose. Immediately, Adam (A.S) said 'al-
hamdulillah'. In reply, Allah (SWT) said, "Ar-hakumullah". Allah (SWT) said to
the Angels and Jinns, "You could not give me what I wanted but, I have got it
from Adam (A.S)").

Then the Ruh went into Adam's (A.S) chest upon which he hurriedly tried to
stand up but failed to do so. This is the reason Allah (SWT) said 'Wa kanal
insanu azula', which means 'human beings are restless and impatient'. The Ruh
then entered into the stomach of Adam (A.S.), this made him feel hungry. The
Ruh then entered in his entire body, nerves, veins, blood and flesh came into
being. Allah fashioned Adam (A.S) beautifully. All edges of the body became
shielded with nails. Gradually, the body became more elegant and attractive,
but because of the mistake Adam (A.S.) made, Allah changed his appearance and
covered his elegant nails with skin and flesh, but as a sign of remembering
his wrongdoing, Allah left a small amount of nail at the end of the fingers
and toes.

Since Adam (A.S.), every human being is created with a Ruh and Ruhwyn, the two
entities are so intertwined that they are inseparable in practice. Ruhwyn is
part of the Ruh like arms, hands, and feet are part of a person's body.
Without these constituent parts, there is no body and vice versa. One key
difference between Ruh and Ruhwyn, however, is that Ruh can move about freely
within the body and does not necessarily have a fixed location, while Ruhwyn's
is fixed and is located between the two eye-brows. When the Ruh leaves the
body, the person is dead, but when the Ruhwyn leaves the body, the person may
be asleep and/or may be in a dream state. The Ruh always remains within the
body and has the capacity to bring back Ruhwyn as and when it desires.

Ruhwyn leaves and enters the body through a small hole in the nose. For
example, while undergoing surgery, the Ruhwyn will leave the body and wander
outside, the person may appear dead as a result with no sign of breathing or
heartbeat but in fact he has only fallen into a dream state. When the Ruhwyn
re-enters his body, the person reawakens. The person has, therefore, not
returned from the dead. For the body to be dead, the Ruh is no longer in the
body. At the point of death, the Ruh is placed in the horn of Israfil (A.S.)
along with the Ruh of every person that has ever existed and died since Adam
(A.S.) and will exist until the Day of Judgement. The Ruh (if it is the
obedient Ruh) will then be placed in the grave along with the body and a
window will be created in the grave leading to heavens until the Day of
Judgement.

It is narrated in Hadith that with the order of Allah (SWT), the mumins' Ruh
will be placed in a green bird and his name will be registered in a holy book
called Elleen by the Angels (see chapter 2). While, the Ruh of a Kafir will be
placed inside a black bird and kept in Sijjeen, a place inside hell, and his
name will be registered in a book. After the Kafir's Ruh has left the body, it
is first taken towards the seven skies by the Angels for punishment. However,
as the door to the skies will be locked, the Ruh will be taken back to its
body in the grave. In the grave a window will be created leading straight to
hell. Through this window, there will be a permanent vision of hell for the
Kafir's Ruh to see like having a television screen inside the grave.

The Ruh of a Prophets (A.S) will be placed in Jannat-ul-Adan, and they will
have a window in their grave. Inside the grave, the prophets will remain in
sajdah (prostration). The Ruh of a martyr will be placed inside a green bird
within a heaven called Jannat-ul-Ferdos. They will be prostrated in heaven and
will be able to move about and prostrate and they will rest on a 'hanging'
place under the 'Arsh' (Allah's Throne).

The Ruh of a Muslim baby will be like a bird inside the heaven, the Ruh of a
baby of a Mushriq or Munafiq will be inside heaven and there, they will wonder
about until the Qiyamat. They will have no fixed place but after Qiyamat they
will give the service to a Mumin.
The Prophet (S.A.S) says "The person inside the grave can hear footsteps of
people but they have no power to speak or move". Hazrat Abu Hurayra (R.A)
narrated that our Prophet (S.A.S) said "There are Mumins, that when they are
dead they will come and stay with their family for one month and watch over
the members of their families, their activities, distribution of their wealth,
how they spend it and whether they have met their other demands and debts.
When the month is over, and if they have permission from Allah (SWT), the Ruh
will come out of the body to look for people who are praying for them and to
watch over their activities. They will spend one year doing this. Until the
horn of Israfil (A.S.), the Ruh will be free to move about, but after the horn
of Israfil (A.S.) the Ruh will be put back inside the body."

In Hadith Sharif it is narrated that there are certain bodies that will never
rot. These are the bodies of: (1) A Shaheed (i.e. a martyr); (2) A Truthful
Alim (religious scholar); (3) A Ghazi (one who has fought in the way of Allah
(SWT) and survived); (4) A Hafiz of Quran (that is to say, one who has
memorised it); (5) A Mu'ezzin (one who regularly gives the call to prayer);
(6) A Righteous King; (7) A woman who has died during delivery; (8) Those who
have been tortured unjustly; (9) A person who has died during the day or night
of Jum`ah (Friday); (10) A person who has died during the day or night of
Arafat.

As air being caught in the water becomes a bubble for a moment and as the
waves of the air being caught in the hollow vessel became a sound, so
intelligence being caught by the mind and body became the soul.

Therefore intelligence and soul are not two things; it is only the condition
of intelligence which is the soul. The intelligence in its original aspect is
the essence of life, the spirit. But when this intelligence is caught in an
accommodation such as the body and mind, it's original nature of knowing, then
knows and that knowing intelligence becomes consciousness. The difference
between consciousness and the soul, is that the soul is like a mirror, and the
consciousness is like a mirror which shows a reflection in it.

Purity is attained by purifying the soul from all foreign attributes that it
has acquired therefore discovering the real nature and the character of the
soul.

For example, pure water means something in its original form, element. If it
happens that there is sugar and milk in the water, then the one who wishes to
analyse it, will separate the elements and will try to see the water in its
pure condition.

Sufism is the analysis of the self, the self which has for the moment become a
mixture of three things, body, mind and soul. By separating the outer two
garments of the soul, the sufi discovers the real nature and the character of
the soul and in this discovery he is the secret of the whole life.

The soul who by nature is free, feels uncomfortable in the life of limitation
in spite of all that this world can offer. When the soul experiences the
highest degree of pain, it refuses all that this world can offer to it in
order to fly from the spheres of the earth, it seeks the spheres of liberty,
the freedom of which is the sufi's predisposition. There is a longing hidden
beneath all other longings man has, and that longing is for freedom. This is
sometimes satisfied by walking in solitude, when one is left alone for a time,
when one is fast asleep, when one is in meditation in which for a moment the
activity of both mind and the body is suspended. Therefore the sages have
chosen solitude and always have shown love for nature, they have all adopted
meditation as a method of obtaining that goal which is the freedom of the
soul.

In this progression through life, the physical body passes through the stages,
from infancy to youth, adulthood and old age. Similarly, the soul passes
through the specific evolutionary stages or stations. The Arabic word for such
a station is "muqam", it means stopping or resting place. Through the whole of
your life you will be in one of the following stations:

Muqam an-nafs: The Station of Egotism.

Muqam al-qalb: The Station of the Heart.

Muqam ar-rah: The Station of the Pure Spirit.

Muqam as-siri: The Station of Divine Secrets.

Muqam ar-qurb: The Station of Proximity (nearness) to Allah.

Muqam ar-isal: The Station of Union.

From the moment of birth, we are constantly striving to develop the soul and
progress. This effort can be worked out and measured by referring to these
stages. Obviously not everyone attains these stages, it is important to
realise that it is not the body as such that makes this journey, but rather
the ruh.

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ELLEEN AND SIJJEEN

The word 'Sijjeen' is a derivative of the Arabic word Sijn which means a
prison or a narrow and dark place. Some Mufassireen (Scholars) of Islam have
stated that Sijjeen is a dark well in Hell fire which flows underneath the
Seven Earths. Other scholars have suggested that Sijn refers to the book in
which Allah (SWT) records all the Evil deeds of the Shaytan and of the
disbelievers, both among the Jinn and human beings, and depending on their
deeds, they will be sent to that 'narrow place' as Allah (SWT) says; "And when
they are flung into a narrow place thereof, chained together, they pray for
destruction there" (Q; 13). Sijjeen is, therefore, the narrow and the smallest
place where the disbelievers will dwell.

So, what happens to the believers and disbelievers after death? When a human
being dies, his/her soul leaves the body. However, the soul does join with the
body on occasions and depending on whether the soul is in bless or in
punishment after death, the body will experience joy or suffering accordingly.

On the Day of the Resurrection, each soul will return to its respective body
and people will be raised from their graves to meet Allah (SWT). The period
between death and the day of resurrection is called AL-BARZAKH. Souls differ
in their levels of joy or suffering during the Barzakh life. Those at the
highest level, but not necessarily at equal level as observed by the Prophet
(S.A.S.) during Shabi-maraj, are the souls of the Prophets (P.B.U.T). The
souls of some martyrs are captured in green birds who fly freely in Paradise.
Souls of martyrs who are under debt are not permitted to enter Paradise as
stated in a Hadith. When a man asked the Prophet (S.A.S), "What will be my end
if I am killed for the sake of Allah (SWT)?" The Prophet (S.A.S) replied:
"Paradise" when the man started to walk away, the Prophet (S.A.S) said: "
Except the debt, Jibril told me about it before." This is further confirmed by
another Hadith. When one man died as a martyr, some people said, "Lucky indeed
this man, he is in Paradise." The Prophet (SAS) said, "By the one on whose
hence is my soul, the sheet which he took unfaithfully, is burning fire on him
in his grave." This man had taken a sheet made of wool during a battle and did
not return it. The souls of such martyrs under debt are kept in the graves.
Yet, other martyrs' souls will remain at the door of Paradise as reported by
Ibn Abbas. "The martyrs are by a river at the door of Paradise in a green dome
wherein their provision is provided to them from Paradise in the morning and
in the evening." It should be noted, however, that Ja'far Ibn Abu Talib is a
special case who has been presented with two wings as a replacement for the
two hands he lost in battle which allow him to fly in Paradise wherever he
wishes. Souls of adulterers will be kept in ovens while the soul of those who
eat RIBA will be swimming in rivers of blood, being hit by stones.

Some souls remain on Earth and cannot ascend to the upper heaven as they are
low and earthly souls. A low and earthly soul is the one who did not gain
knowledge of its Lord, His love, His remembrance, and did not come near to
Him. While, a soul that used to know its Lord, loved Him, drew near to Him,
and remembered Him, is a higher heavenly soul and after death will stay with
other higher souls. Earthly souls will, therefore, not meet heavenly souls
just as heavenly souls cannot join earthly souls. In other words, souls exist
at different levels and during Barzakh and on the Day of Resurrection, stay
with other souls at the same level.

After death, souls experience health, illness, joy, sadness, and pain more
than what they feel before leaving the body. Some scholars argue that since
the soul is an 'order' from Allah (SWT), it may not be punished or rewarded,
and that Allah (SWT) will punish or reward the Nafs alone since the Nafs is
that part of the human being which is free to do good or evil as it wishes. In
reply to these arguments, I would pose the question, is it then for the Nafs
of a person that we pray after that person is dead? Do we recite the Quran and
offer the reward for that recitation to the Nafs of the deceased? The answer
is, of course, No. We pray for, and ask Allah (SWT) to transfer rewards to the
soul of the deceased. This suggests that the responsibility for our actions
lies with the soul and nothing else otherwise why should we ask Allah (SWT)
for forgiveness for the souls of the dead?

A soul passes through four stages where each subsequent stage is longer than
the one preceding it.

Stage 1. The womb of the mother which is very tight, very narrow, enclosed
with three darknesses.

Stage 2. The worldly life where one acquires good deeds or bad deeds.

Stage 3. AL-BARZAKH which is greater than the worldly life. The magnitude of
difference between the BARZAKH life and the worldly life is at par to the
difference between the worldly life compared to the womb life.

Stage 4. The life of the Hereafter, either in Paradise or in Hell, which will
exist forever (and Allah (SWT) knows best).

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ELLEEN AND SIJJEEN

The word 'Sijjeen' is a derivative of the Arabic word Sijn which means a
prison or a narrow and dark place. Some Mufassireen (Scholars) of Islam have
stated that Sijjeen is a dark well in Hell fire which flows underneath the
Seven Earths. Other scholars have suggested that Sijn refers to the book in
which Allah (SWT) records all the Evil deeds of the Shaytan and of the
disbelievers, both among the Jinn and human beings, and depending on their
deeds, they will be sent to that 'narrow place' as Allah (SWT) says; "And when
they are flung into a narrow place thereof, chained together, they pray for
destruction there" (Q; 13). Sijjeen is, therefore, the narrow and the smallest
place where the disbelievers will dwell.

So, what happens to the believers and disbelievers after death? When a human
being dies, his/her soul leaves the body. However, the soul does join with the
body on occasions and depending on whether the soul is in bless or in
punishment after death, the body will experience joy or suffering accordingly.

On the Day of the Resurrection, each soul will return to its respective body
and people will be raised from their graves to meet Allah (SWT). The period
between death and the day of resurrection is called AL-BARZAKH. Souls differ
in their levels of joy or suffering during the Barzakh life. Those at the
highest level, but not necessarily at equal level as observed by the Prophet
(S.A.S.) during Shabi-maraj, are the souls of the Prophets (P.B.U.T). The
souls of some martyrs are captured in green birds who fly freely in Paradise.
Souls of martyrs who are under debt are not permitted to enter Paradise as
stated in a Hadith. When a man asked the Prophet (S.A.S), "What will be my end
if I am killed for the sake of Allah (SWT)?" The Prophet (S.A.S) replied:
"Paradise" when the man started to walk away, the Prophet (S.A.S) said: "
Except the debt, Jibril told me about it before." This is further confirmed by
another Hadith. When one man died as a martyr, some people said, "Lucky indeed
this man, he is in Paradise." The Prophet (SAS) said, "By the one on whose
hence is my soul, the sheet which he took unfaithfully, is burning fire on him
in his grave." This man had taken a sheet made of wool during a battle and did
not return it. The souls of such martyrs under debt are kept in the graves.
Yet, other martyrs' souls will remain at the door of Paradise as reported by
Ibn Abbas. "The martyrs are by a river at the door of Paradise in a green dome
wherein their provision is provided to them from Paradise in the morning and
in the evening." It should be noted, however, that Ja'far Ibn Abu Talib is a
special case who has been presented with two wings as a replacement for the
two hands he lost in battle which allow him to fly in Paradise wherever he
wishes. Souls of adulterers will be kept in ovens while the soul of those who
eat RIBA will be swimming in rivers of blood, being hit by stones.

Some souls remain on Earth and cannot ascend to the upper heaven as they are
low and earthly souls. A low and earthly soul is the one who did not gain
knowledge of its Lord, His love, His remembrance, and did not come near to
Him. While, a soul that used to know its Lord, loved Him, drew near to Him,
and remembered Him, is a higher heavenly soul and after death will stay with
other higher souls. Earthly souls will, therefore, not meet heavenly souls
just as heavenly souls cannot join earthly souls. In other words, souls exist
at different levels and during Barzakh and on the Day of Resurrection, stay
with other souls at the same level.

After death, souls experience health, illness, joy, sadness, and pain more
than what they feel before leaving the body. Some scholars argue that since
the soul is an 'order' from Allah (SWT), it may not be punished or rewarded,
and that Allah (SWT) will punish or reward the Nafs alone since the Nafs is
that part of the human being which is free to do good or evil as it wishes. In
reply to these arguments, I would pose the question, is it then for the Nafs
of a person that we pray after that person is dead? Do we recite the Quran and
offer the reward for that recitation to the Nafs of the deceased? The answer
is, of course, No. We pray for, and ask Allah (SWT) to transfer rewards to the
soul of the deceased. This suggests that the responsibility for our actions
lies with the soul and nothing else otherwise why should we ask Allah (SWT)
for forgiveness for the souls of the dead?

A soul passes through four stages where each subsequent stage is longer than
the one preceding it.

Stage 1. The womb of the mother which is very tight, very narrow, enclosed
with three darknesses.

Stage 2. The worldly life where one acquires good deeds or bad deeds.
Stage 3. AL-BARZAKH which is greater than the worldly life. The magnitude of
difference between the BARZAKH life and the worldly life is at par to the
difference between the worldly life compared to the womb life.

Stage 4. The life of the Hereafter, either in Paradise or in Hell, which will
exist forever (and Allah (SWT) knows best).

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SHAYTAN: What is Shaytan?

Allah (SWT) created jinn and insaan solely for his Ibaadat (worship). Shaytan
belongs to Jinn; a life form created from smokeless fire (like electricity),
which existed long before Adam (A.S.). At the time when the whole nation of
Jinn became disobedient to Allah (SWT), the Angels were ordered to destroy
them completely. As the Angels set about their task, they discovered one
particular Jinn who had been engaged in prayer and asked Allah (SWT) for
guidance in how to deal with him. In reply, Allah (SWT) ordered the Angels to
bring this particular Jinn back with them up to the Kingdom of Malaika
(angels). This 'saved' Jinn was called Iblis, also known as Angel Makram.
Iblis had devoted nearly eighty thousand years to Allah's (SWT) worship and
since he had acquired vast knowledge, Allah (SWT) appointed him as teacher to
the Angels.

When Allah (SWT) decided to create Adam (A.S.), certain Angels were ordered to
bring some clay from the earth. As one by one, the Angels proceeded to collect
the clay, the clay pleaded to them, "For the sake of Allah (SWT) please don't
take me from this earth." So the Angels returned without the clay. Allah (SWT)
then ordered Azra'il to collect this clay. When the clay made the same plea to
him, Angel Azra'il replied that it was His order to take the clay back and
without hesitation Azra'il took the clay as ordered.

While the Angels were busy collecting the clay from the earth, they were
delayed in attending the class of Iblis. Upon their return, Iblis queried the
Angels about their late arrival. When Iblis heard the reason for their delay,
he became very jealous that Allah (SWT) was creating a new life and that he
alone was not enough for worship. Iblis then requested to be taken to the
location where Allah (SWT) was creating Adam (A.S.) but was refused by the
Angels as they were under strict orders not to take anyone to this location.
However, Iblis did eventually discover this location and managed to visit Adam
(A.S.). During his visit, Iblis went inside Adam (A.S.) and found out the
mechanism to his body. Upon his return, Iblis stated to the Angels that Adam
(A.S.) was useless and that they should follow Iblis and not Adam (A.S.). The
Angels replied that they only follow Allah (SWT).

After some time had elapsed, and the creation of Adam (A.S.) was complete,
Allah (SWT) ordered the Angels to prostrate in front of Adam (A.S.). The
Angels obeyed this order of Almighty Allah (SWT), the Creator, and The Most
Wise. But when Allah (SWT) gave the same order to Iblis, he refused,
introducing logic into his arguments rather than obeying in faith. When Allah
(SWT) asked Iblis, "What prevented you from prostrating before that what I
created with my own hands?" Iblis replied, "I am better than him. You have
created me from fire but him you have created from clay." (Q7:12, 15:32:33).
Allah (SWT) then said, "Get out of here. You are cast out. My curse is on you
till the Day of Judgement".

The Quran says in (Q2:34) "And behold we said to the Angels, bow down to Adam
(A.S.), and they all bowed down. Not so Iblis, he was disobedient. He was with
those who reject faith." Allah says, in Surah Saad verses 71 - 85: "When thy
Lord said unto the Angels: Lo! I am about to create a mortal out of clay and
when I have fashioned him and breathed into him My spirit then fall down
before him prostrate. The Angels fell down and prostrated everyone except
Iblis; He was scornful and became one of the disbelievers (Kafir). He said: "O
Iblis! What prevents you from prostrating before that which I have created
with both hands? Art Thou too proud or art thou of the high exalted? He said:
I am better than him. Thou created me from fire, whilst him thou created from
clay. He said: Go forth from hence, for lo! thou art outcast. And lo! My curse
is on thee till the Day of Judgement. He said: My lord! Reprieve me till the
day when they are raised. He said: Lo! Thou are of those reprieved until the
day of the time appointed. He said: Then, by Thy might, I surely will beguile
them everyone. Save thy single-minded shared among them. He said: The truth
is, and the truth I speak, that I shall fill Hell with thee and those of them
as follow thee, together".

Iblis asked Allah (SWT), "What are you going to give me in return as there was
no place on earth where I did not prostrate to you?" Allah (SWT) replied "Say
what do you want?" So Iblis asked for the power to enter into the Adam
(A.S.)'s body and into the body of all his descendants (Bani Adam). He asked
for the permission and power to enter and leave Bani Adam's body 70 times
within one pulse beat (60 times a second). Allah (SWT) granted him this
request. Iblis then said to Allah (SWT), "I will be standing between you and
the sons of Adam (A.S.), at the front, at the left, at the back and at the
right, and I will be all around him. I will make it difficult for him to find
the Siratul Mustaqim (the straight path) to come to you. Allah (SWT) said,
"You can do whatever you want, but remember, whoever is my servant, they will
find the way to come to Me." Allah (SWT) then outcast Iblis from His
blessings.

Allah (SWT) then taught Adam (A.S.) how to pray and seek help from Allah
(SWT). Allah (SWT) taught Adam (A.S.) not to ask for Allah (SWT)'s help from
the front, left, back or right, but to ask for Allah (SWT)'s help from above,
as Iblis who is now Shaytan did not request that he would be able to stand
between Adam (A.S.) and Allah (SWT) from above. Allah (SWT) made a way through
which Shaytan could enter into the body of Adam (A.S.).
There are two entrances into Bani Adam's body: one is called 'was-wasa'
whereby Shaytan gives 'was-wasa' or bad inspiration. The other entrance known
as the 'mul-him' is for the sole use of Angles through which they give Ilham
or good news. The Ilham could thus emanate directly from Allah (SWT) or from
the Bani Adams' own destiny. Allah (SWT) has placed an Angel to guard the mul-
him, and likewise Shaytan has placed one of his agents at the was-wasa.
Shaytan's instrument is bad inspiration, which he uses to deceive Bani Adam.

But, Allah (SWT) has also taught us how to pray and seek help from Him. This
is why when in need, we should not go to anybody or anything else except Allah
(SWT). No one can get help through his capacity unless Allah (SWT) wishes to
help him. If any one asks for help from a worldly thing or anything else (like
idol worshippers who seek guidance from wood, stone, fire and other man made
articles) other than Allah (SWT), it is as if he is asking help from Shaytan.
Allah (SWT) said in Surah Fatihah (Q1:5), "Thee do we worship and Thine aid we
seek". The devil is clever and also positively dangerous for righteous
persons. In this Surah, Allah (SWT) is beautifully and tenderly teaching us
how to seek help and guidance from Him and seek protection from Shaytan.

In Surah Saffat 162 and 163 Allah (SWT) said, "Can lead (any) into temptation
concerning God, (163) except such as one (themselves) going into the blazing
fire". In the Holy Quran (translation and commentary by Abdullah Yusuf Ali, pp
1213:4134) Allah (SWT) said "Evil has no power over faith, truth, and
sincerity. Such power as it has over those who deliberately put themselves in
the way of destruction. It is their own will that leads them astray. If they
were fortified against evil by faith, patience and constancy, evil would have
no power to hurt them. God will protect them". Allah (SWT) said: "Kalimah: 'La
ila ha illal lahu' is My fortress. Whoever reads this by heart will be inside
my fortress, he will have no fear of My punishment and no fear of Shaytan's
deceptions. Shaytan is the source of punishment, who so ever reads the Kalimah
and obeys Allah (SWT), he is safe from Shaytan's deceptions and has saved
himself from this world and the world hereafter". The Prophet (S.A.S.) said
whoever reads 'Bismillah-ir-Rahman-ir-Rahim' if Shaytan comes like an elephant
he will run away like an ant.

We should not try to fight with Shaytan, it means that we are giving him
importance and making him happy. Our duty is simply to ask for help from Allah
(SWT) and obey Him. Before the Prophet (S.A.S.)'s time, there was a tradition
in Arabia, that whenever a traveller entered another territory, he used to ask
protection from the leader of Jinn of that particular area. But Allah (SWT)
said that whoever seeks protection from anyone but Allah (SWT), is not a
believer. We are helpless and lonesome children until and unless we ask
protection from Allah (SWT) and Allah (SWT) alone.

When a child is born, Shaytan thinks of him as an additional enemy. Invisible

to the naked eye, Shaytan, therefore, tries to take the child away and kill
him using his Jinn agents. Shaytan is like an eagle, spying on his prey like
an eagle spying on newly hatched chickens. To prevent Shaytan's agent from
taking the baby, Allah sends 70 Angels to guard the newly born baby - if the
baby is of a Mumin, Allah (SWT) doubles this guard i.e. there are 140 Angels
guarding and protecting the baby from Shaytan.

Allah (SWT) says "Oh! Mumin (believers), be aware of Shaytan, he is your open
enemy - he is very far from me, but is very close to you". Allah teaches us to
say: "A'oothu-billah-him-inash-shaytan-ir-rajim" which is translated as "Oh
Allah! I seek refuge in thee from the outcast Shaytan".

Once a Wali Allah dreamt that Shaytan was advancing towards him and the Wali
Allah, in his dream, was trying to beat off the Shaytan with his staff. The
Wali Allah then heard a voice saying that Shaytan cannot be beaten with a
staff. Upon hearing this voice, the Wali Allah stood back and after a few
moments asked Shaytan to come towards him. In reply Shaytan asked, "What have
you got for me to come to you?" The Wali Allah said, "What do you want?" The
Shaytan said "I want the world but you haven't got it, so what is the use of
me coming to you?"

Allah (SWT) created Shaytan's wife from his left thigh, in the similar manner
as Adam (A.S)'s wife was created from the rib. When Shaytan's wife was
pregnant, she laid twenty one eggs from which Shaytan's children were hatched.
These children spread themselves all over the world across jungles, mountains,
rivers, seas, trees etc. Once our Prophet (S.A.S) said "There is nobody
without a Shaytan with him". After hearing this one of the Sahaba asked our
Prophet (S.A.S) "Is there any with you?" Our Prophet (S.A.S) replied, "Yes,
but Allah (SWT) has made this Shaytan Musalma'an, and he is always giving me
good inspirations".

Once Abu Bakr (R.A.), Umar (R.A.), Uthman (R.A.), Ali (K.A.), Salman Farsi
(R.A.) and Amer Ibn Yasar (R.A.) found our Prophet (S.A.S) coming back from
somewhere and he was sweating. The Prophet wiped the sweat from his forehead
and said, "May Allah (SWT) cast the cursed Shaytan". He then looked down. Ali
(K.A) said to him "Whom are you casting upon?" Our Prophet (S.A.S) replied
"The enemy of Allah (SWT), the outcasted Shaytan, he just put his tail in the
cave and laid seven eggs from which seven Shaytans were born. Their duty is to
deceive the sons of Adam (A.S.)."

The prophet (S.A.S) then proceeded to name these seven Shaytans stating that
the first one is called Mudhas and his duty is to inspire, attract and tempt
the Alim. The second one is Hodish and his duty is to distract people from
their prayer and offer distractive attractions and amusements. Hodish makes
people sleepy during their prayer, sometimes they go to sleep and when they
awaken they continue their prayer without wudu and falsely believe that they
never went to sleep and, therefore, do not require fresh wudu. The third
Shaytan is Zal Banun who is on duty in the market place so that the traders
would not weigh and measure honestly or care for the quality of their goods.
These traders would show off unjustly, and praise their low quality goods. The
Zal Banun also enables people to walk wondrously around the market place and
encourage them to spend their money unwisely. The fourth Shaytan is Bothar
whose duty is to make people restless by attacking their patience. The fifth's
name is Manshoot who draws people towards lying and backbiting. The sixth
Shaytan is called Dasham who destroys people's sense of justice. The seventh
Shaytan, Auoawar, inspires people to steal and become thieves in the belief
that this way their needs will be met, and that they could always ask for
forgiveness later from Allah (SWT) and will surely be excused. Our Prophet
(S.A.S) also said "There is a Shaytan called Dal-han. He always deceives
people when they are making wudu." Our Prophet (S.A.S) advised Mumin to be
aware of him and ask help from Allah (SWT) against this Shaytan. There is
another Shaytan called Khanzub, who always deceives people during prayer.
Besides the above mentioned. there are other Shaytans who always stay with you
when you are bathing and whether you are inside or outside the house. They are
always there because this is their place of stay.
Once our Prophet (S.A.S) met Shaytan, he said to him "Why are you an enemy of
Allah (SWT)? Don't you realise that you will be punished for your activities?"
Shaytan replied "I know a Dua (prayer), that will enter me into the heaven"
(you can say that it is a key for the door of heaven). Jibril (A.S.) appeared
at that moment and said to our Prophet (S.A.S): "Shaytan does know the Dua
which will enable him to enter into paradise, but forty days before his death
Allah (SWT) The Almighty, All Powerful, and All Knowing, will take this Dua
away from Shaytan's memory." Jibril (A.S.) then unveiled this Dua to our
Prophet (S.A.S).

The Prophet (S.A.S) said that Magrib (sunset) is the play time for the
Shaytans so children should come inside the house behind closed doors so that
the Shaytans cannot enter. In another Hadith, Prophet (S.A.S) told us that
everyone should always wear pairs of shoes and should never wear unpaired
shoes as it is the Shaytans who hide them away. From my experiences, this can
lead to unnecessary arguments and stress in the home.
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NUR (LIGHT)
It is very difficult to explain the true meaning of the Arabic word 'Nur' in
any other language. Allah (SWT) describes Himself as being Nur, so one must
appreciate and fully understand His reality before one can even begin to delve
into the reality of His Nur.

True inspiration and true revelation comes from the kind of knowledge known as
Marifat which comes from the light of Allah (SWT) which enlightens the mumins'
heart. As we know our beloved Prophet (S.A.S) is the Nur of Allah (SWT), so we
can get the true light only through him.

"No man will obey Allah (SWT) who has not first obeyed the Prophet (S.A.S)"
(Hadith).

This means that true knowledge can only be procured through Muhammed (S.A.S).
In the Quran Allah (SWT) says, "Who so ever strives for our sake will guide
him to our ways." (Q29: 69). Good inspiration comes from Allah (SWT) but the
intention should be ours as our Prophet (S.A.S) said: "My earth and my heaven
contains me not but the heart of my faithful servant contains me." (Hadith).

Allah (SWT) has said in Surah Nur: "Allah (SWT) is the Light of the heaven and
the earth. The parable of His light is as if there were a Niche and within it
a Lamp: the Lamp is in glass. The glass as it were A brilliant Star: lit from
a blessed Tree, an olive, neither of the East Nor of the West, Whose oil is
well-nigh Luminous, Though fire scarce touched: light upon light! Allah (SWT)
doth guide whom He will to His light: Allah (SWT) doth set forth parables for
men: and Allah (SWT) doth know all things" (Q24: 35).

Allah (SWT) illuminates our souls through means that reach our inner most
self. His light is Universal, so pure and so intense that grosser beings need
a veil to take His rays: "His elect are absorbed in prayer and praise and
deeds of love, unlike the children of darkness, struggling in depths profound
of vanities false. All nature sings to the glory of Allah (SWT), and men are
fraud and hypocrisy are but rebels in the Kingdom of Allah (SWT)." (A. Yusuf
Ali Surah Nur 24: 35 57 Q). As Allah (SWT) Himself is the light of the heaven
and the earth, it means that if one fails to recognise the light and hence his
reality, he is blind.

The physical light is but a reflection of the true Light and that true light
is Allah (SWT). We can only think of Allah (SWT) in terms of our phenomenal
experience, and in the phenomenal world, light is the purest entity that
exists. The physical light, however, has limitations posed by the virtue of
its very physical nature. For example, (1) it is dependent upon some source
external to itself; (2) it is a passing phenomenon; if we take it to be a form
of motion or energy, it is unstable, like all physical phenomena; (3) it is
dependent on space and time; its speed is 186,000 miles per second, and there
are stars whose light takes thousands of years before it reaches the earth.
The perfect Light of Allah (SWT) is free from any such limitations. (A. Yusuf
Ali 2997).

There are differences between Allah (SWT)'s Nur and ordinary persons' Nur.
Allah (SWT) puts 70,000 veils of light (Deen) between Himself and the mumins,
so a mumin is drawn towards Allah (SWT) according to the relationship between
Allah (SWT) and the mumin. There are two ways to unveil Allah (SWT)'s Nur
towards His creation. One is to draw near Him another is to focus light
towards the object/subject.

Similarly, there are 70,000 veils of darkness (Zulmatt) between Allah (SWT)
and the Kafir. When Allah (SWT) likes someone He draws that person towards Him
and gives him His affection. The more affection He gives the more He brings
that person towards Him, like a charcoal burning in the fire, at the end we
only see the heat and light of the charcoal and not the charcoal itself. When
the fire is out and the charcoal is removed from the fire, we can actually
observe the colour of the charcoal. This can be equated with the state when a
person is out of Allah (SWT)'s affection.

Darkness is ignorance, light is knowledge, and knowledge is power, so if one

fails to achieve the knowledge, one will remain in darkness.

In the Quran Sharif Allah (SWT) says, " But the unbelievers, - Their deeds are
like a mirage, In sandy deserts, which The man parched with thirst Mistakes
for water; until When he comes up to it, He finds it to be nothing: But he
finds Allah (SWT) (Ever) with him, and Allah (SWT) Will pay him his account;
And Allah (SWT) is swift in taking account. (Q24:39). For example, When
Shaytan tried to deceive Isa (A.S) by showing a mirage of worldly things, he
could not succeed as Allah (SWT) protected him.
Allah (SWT) puts mumins through various kinds of trials in this world. He
burns them, tempers them, seasons them to keep them prepared for Heaven, but
this trial lasts only for a short while as comfort follows the hardship. The
mumins are then ready for Heavenly duties. While non-believers may be provided
with whatever they need, Allah (SWT) may feed them well, treat them well,
nourish them, preparing them for fuel for Hell, because Allah (SWT) promised
Hell that He would feed it so that Hell will be satisfied. There are some Wali
Allah's and Dervish who when they find variety of food in front of them, pray
to Allah (SWT) saying "Usually many variety of food is meant for the
disbelievers. Not for us. Most probably, we have done something wrong or that
You are angry with us. Otherwise, we are happy with little amounts." There are
some average Wali Allah's who can see above four skies and earths when they
close their eyes. These Walis will be identified when they meet the Prophet
(S.A.S) during their journey (Badari). These Wali Allah's are called Ah-leyh
Tassarouf.

Once Junayed Baghdadi (R) along with his disciples, went to visit Hazrat
Mohammed Nuri (R), Junayed (R)asked Nuri (R), "How are you?" He replied,
"Where is Nuri?" (R) "Where is Nuri?" (R) I could not find him around. So when
I found Nuri (R) I looked for Allah (SWT) but I could not find Him? Battle
against oneself is more meritorious then the Jihad (Holy War). The Followers
of Junayed Baghdadi (R) could not understand the meaning of this conversation.
So they asked Junayed (R), "What is the meaning of the conversation?" He
replied that Mohammed Nuri (R) was so much devoted to Allah (SWT) that he lost
himself within Allah (SWT).

Note: Insha'Allah, in the near future I will explain more details about Nur if
I get the blessings from Allah (SWT).
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NAFS: What is Nafs (ego)?

Along with our souls, Allah (SWT) has placed within us something called the
'Nafs' or the 'Self', which encourages our evil passions, our relish for food
and other sensual gratification. The Nafs also keeps us occupied with the
worldly affairs thus preventing us from following the orders of Allah (SWT).

The Nafs was created along with the soul so that it would serve as a
transportation vehicle to the soul. In other words, the Nafs is like an engine
of a car and Ruh is like the driver of that car. Mechanical knowledge of the
body is only given to the Nafs. The Nafs is not holy, divine or absolutely
pure, it was created to acquire knowledge of the world's physical, chemical
and biological mechanism so that they would serve their worldly purpose.

The Nafs or the 'self' is very much self-centred. It is the duty of the soul
to obey Allah (SWT), to obtain the love of Allah (SWT) and His affection. This
is the 'food' of the soul. The soul is always self-sacrificing. Unless we find
out the origins of the Nafs and understand its orientations, it is impossible
to keep it under control. And once the Nafs is no longer under the control of
the soul, the soul will find itself in the control of the evil Nafs or evil
passions providing a destructive weapon for the devil against humans. These
evil passions are implanted in the Nafs at the time of birth and grow in
magnitude over time. For example, the evil Nafs will draw human beings towards
idol worship and will inspire them to take part in corruptive dealings. In
other words, it could be stated that evil Nafs and passions represent the
devil's workshop.

The soul is given to human beings and contains intellect and power over
planning and talking and reciting the holy words and gradually putting them
into action, but the real meaning of the soul is to obey Allah (SWT) - the
Quran says, "And they ask you about the soul, say the soul is the order of
Allah (SWT)." (Q17: 85). The soul is an immortal thing that never dies, but
"all Nafs will taste death" (Q). So, in theory, the soul is among the Makluq
(created) with the peculiar characteristics of being immeasurable and
invisible and it is not possible to describe what a soul is as we know it is
just the order of Allah (SWT).

"Verily I created man from clay - soon when I fashioned him and installed in
him from my spirit" (Q15:28,29). This is perhaps light (Knowledge) (for what
man is proud of) so man is honoured as a supreme creation of our Creator so
Allah (SWT) made Adam (A.S) his Khalifa (representative). The object of the
Soul is to discover its original source (i.e. Allah (SWT)) and obey His orders
and receive His love and affections. The body of a man is a vehicle for the
soul. The body's different organs are created to serve the soul. As long as
the soul remains in the temporary station (world) the soul's duty is to give
an account each day to its Creator, of its words and deeds. It performs this
obligation while performing duties such as prayers and Zakat. In performing
these duties, man's body and soul become engaged in the remembrance of his
Creator. If the soul fails to engage in these activities, it is the fault of
the soul itself. The obedient souls report to the Creator several thousand
times a day. The Nafs is not given the power to order the body, so in order to
control the body, the Nafs will have to take control of the soul first.

It is a known scientific fact that the brain controls all our intellectual and
physical functions. The deeper aspect of this control is explained by the Holy
Quran and Hadith which suggest that all control is in fact from the creator
Himself and is relayed to the hearts directly. Unless we try to understand
this essential process with the help of Allah (SWT), we are in the danger of
living an uninformed life facing a barrier between ourselves and Allah (SWT).
This barrier acts as a veil with two sides, light and dark where through the
former, information from Allah (SWT) is received and understood while the
opposite is the case with the latter i.e. the dark side does not allow passage
of information from Allah (SWT).

For example, Hazrat Moosa (A.S) (Moses) asked Allah (SWT), " Can you show me
where Shaytan lives in our body?" Allah (SWT) showed him that the Shaytans'
head is watching over our qalb (heart) as if a kingfisher is watching his prey
on the sea water. Whenever Shaytan sees divine input, he tries to grab it
before it can reach us. Shaytan's actions are extremely fast as he can enter
and exit the body seventy times in a pulse circulating within our blood stream
where he is in a position to draw a person towards his evil plans.

Given that it is the brain which controls our intellectual and physical
capacities, the question then arises what prime function is performed by the
qalb? It is stated that the qalb controls us spiritually. Shaytan has the
capacity to inject doubts into our hearts and minds leading us away from the
Creator and towards worshipping the created.

If the Nafs is not pure, the Shaytan enters into the Nafs and draws it towards
his evil intentions and over time the soul becomes weaker and weaker and
eventually starts receiving orders from Shaytans directly. Those who cannot
fight against these passions and are unable to bring them under their control
may find themselves the servants of Nafs or evil passions and thus moving away
from the righteous path since the greatest enemy of the Nafs or passions is
obedience to Allah (SWT). Allah (SWT) said "who restrains himself from
passions, Paradise will be his abode" (Q).

But those who fight their own Nafs or ego so as not to be led astray, are
mentioned by Allah (SWT) in the following way; "These are those whom Allah
(SWT) puts their hearts to rest in pure state" (Quran). There are ways to
control the Nafs as narrated by the Sahaba Ikram (Companions of Our Prophet
(S.A.S) ), Walis. One Wali Allah (Allah's friend, for example has said,
"little food, little drink, little sleep and little talk is helpful to bring
the Nafs of passion into control easily". Another Wali Allah said "As it is
Farz to eat and sleep because this is also Ibaadat this is the reason I am
sleeping and eating, otherwise I could have spent all my time in worshipping
Allah (SWT)". He stated that it is very difficult to control the Nafs without
the help of Allah (SWT).

To engage oneself in the battle against the evil Nafs for the sake of Allah
(SWT) is equated with Jihadul Akbar (or the Greatest battle one can ever
fight). Our Prophet (S.A.S) said that Nafs is our greatest enemy. When Sahabas
came back from physical Jihad the Prophet (S.A.S) advised them that now their
greater Jihad is against their Nafs.

The Quran reads "He will indeed be successful who purifies it and he will
indeed fail who corrupts it" (Q91:9).

When death of the Nafs comes, the body will return to Earth (just as a body of
a car damaged will go back to the scrap yard). When the body returns to the
Earth, the Soul will return to Allah (SWT), its origin, and the Nafs will
receive rewards or punishments according to its actions. But since the Soul is
intertwined with the Nafs, the Soul will, therefore, also receive its reward
accordingly.

The Nafs is defined by three names in the process of evolution. In the first
stage, it is known as the "Nafsi Ammara" which is prone to disobeying (or the
Nafs attached to evil). As the Quran says, "This Nafs is attached to evil, in
the second stage it develops towards the moral Nafs, this is called Nafsi
Lawwama" (or the self-accusing Nafs). This Nafs is engaged in distinguishing
between right and wrong and accuses itself when any wrongdoing is committed.
Allah (SWT) says in the Quran "Nay, I swear by the self accusing Nafs" (75:2
Q). The third stage is called a moral self, which develops into a spiritual
self called "Nafsi Mutma'innah" (or the Nafs pleased with Allah (SWT)). In the
Quran, Allah (SWT) says, "Oh! Nafs that is at rest!" (Al-Fagar Q89:27). After
these stages, the soul will continue to develop in the spiritual world.

The Nafs of a disbeliever is of the type called "Nafsi Ammara". A disbeliever

is pleased with this Nafs and the Nafs is pleased with him. This is because
whatever the Nafs wants in terms of all its worldly requirements such as
wealth, food, pride, selfishness, and satisfaction is provided for by a
disbeliever. This is the case even if these requirements are contrary to the
Laws of Allah, They are disobedient to Allah (SWT), they are outside of His
law. So Allah (SWT) has nothing to do with them.

A mumins Nafs is able to distinguish between good and bad and cares for Allah
(SWT)'s order. Sometimes their Nafs may be influenced by Shaytan but as soon
as the realisation takes place, it repents and asks for forgiveness from Allah
(SWT), and Allah (SWT) forgives them. This Nafs is called "Nafsi Lawwama".
"But as for him we feared to stand before His Lord and restrained his soul
from lust, Lo! the garden will be his home". (Q79:40-41)

The Nafs of a good mumin such as a Wali Allah or Dervish, those who are ready
to sacrifice themselves for Allah, (SWT) their Nafs will never die. Their Nafs
is developed to such an extent that it becomes a watchdog for them. For such
devout beings, even the worldly obligations become a part of Allah's (SWT)
orders. Whatever they do they are pleased with Allah (SWT), and Allah (SWT) is
pleased with them.

".....Allah will bring a people whom He loves and who loves Him". (Q5:54).

The Quran says "Oh! Soul that is in rest return to thy Lord well, pleased
(with Him)" (Surah 89:27 Q). Also, "Verily, we are from Allah (SWT) and to Him
we shall return."

"Allah receives soul at the time of their death, and that (soul) which deith
not (yet) in its sleep......" (Surah 39:42 Q).

"Your creation and your resurrection are nothing but like a single
soul."(Surah 31:28 Q).

"Death is the first stage of the eternal journey to heaven, as birth is the
first stage of this world's journey" (Hadith). Before Birth, however, a man
takes another journey of man as his creation began from a tiny cell of life,
from which he grew stage by stage into a lump of flesh. Unto this flesh the
current of life was infused and it began to move. After some time, this figure
of flesh was ushered into this world. The Holy Quran says "Have you considered
the small life germ? Is it that you created it or are we the Creators? We have
ordained death among you, and none can prevent us that we may change your
attributes and make you grow into what you know not" (56:58 Q).

One of the functions of the Nafs is to prevent man from performing divine
duties. One must not forget that Shaytan was a most pious and obedient servant
of Allah (SWT). He was a leader of Angels and Jinn, before Adam (A.S.) was
created. But Shaytan was deceived by his Nafs, which caused his jealousy and
pride. Our Prophet Muhammed (S.A.S) said that your worst enemy is your Nafs.

Unless the good influence predominates, and one gets rid of the evil self,
which is the seat of passion, this evil self will gradually take over and
present itself as the good self. Eventually it will reach a status whereby the
Nafs will dictate all our actions.

In order to become a good Muslim, one must get rid of his evil self (Nafs)
completely. A disbeliever, for example, posses both good and bad self within
him. If he does good in this world, he will face pleasant results. If a
disbeliever is possessed by a bad Nafs, however, he will not enjoy the world
in the long-run and will have to suffer for his actions even in this world.
But to be a mumin, one has not only to stay away from these Nafs, but one must
also develop the Nafs as a watchdog. Only then can we find Allah (SWT)'s mercy
and help. Once this stage is reached, Allah (SWT) will come to us through His
own grace, to provide us with the nourishment for the soul. We will find Him
every where and our negative passions will vanish.

Once Rabeya-Basri (R) was asked by someone, "I have committed many sins, if I
turn myself and repent to Allah (SWT) will He turn in mercy to me?" She
replied, "No, if He shall turn towards you, then you will turn towards Him."
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