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Nafs-e-Ammara possesses such a
tongue, which appreciates falsehood. You do not know that the Nafs
is king in the human body and Satan is its Vizier (like queen).
That is why the People of Nafs remain distressed and unsatisfied. If you
give him the entire world, even then, his greed (and lust) will not come
to end! You know that the Nafs is like [stormy] gale and
all the works of the People of Nafs are the cause of destruction,
corruption (and mischief) and dissension and temptation. You know that Nafs (Ammara)
sucks the blood of man with its nastiness and suppression. Thus, the origin
of Nafs is the greed and desire and every that person, who breaks
his ties with Sensual-Desires, he finds the Station of peace
and the Raza of God. Every that person, who breaks his ties with
the Nafs and the lust and desire, he becomes Roshan-Zamir,
watches the show of Both-the-Worlds like a mirror. Welcome
and bravos are for such a person! That person, who breaks his ties with the
Nafs and greed (and grasping), he come out of the Station of
Fanaa (mortality) and achieves the Station of Baqaa (eternal
existence) and the Majlis of the Holy Prophets Alaihimus-Salaam This bounty of "breaking ties with
Nafs
and desire" is gained through the [gaze of favor] of the Murshid-e-Kaamil.
The Murshid-e-Kaamil give this lesson to the True-Seeker in
the first day that he should keep the Nafs obedient to him, and should
become submissive and clean, and should destroy sensuality and
haughtiness and Self-conceit (Anaa). These Maratib are achieved
through the Haziraat of the Name-Allah-the-Essence
(Ism-e-Allah-Zaat) Kaleed al Tauheed Qalide Tohid pdf download Install app |
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river-insurance
is availed
by him.
. Persons of every Martaba that
is, the People of 
, the existentiality (presence)
of each one can be identified through its outlook. Thus, the Master
of Nafs-e-Ammara is identified by this that he will be
ill-tempered and wicked; whatever he will say, will say of ignorance no
matter even if he might be Aalim Faazil. That is, his
conversation will be in harsh and rough accent full of anger, ferocity and
coercion. The form of the Zaakir with serene heart and the Master-of-Qalb
is identified on these grounds that his words, because of Muhabbat and absolute
sincerity, are such an effective that the audience feels taste and
rather transforms the listener into Roshan-Zamir! And the figure
of the Zaakir
.
