مَنْ لِّيْ بِرَدِّ جِمَــاحٍ مِّنْ غَوَايتِهَــا كَمَا يُرَدُّ جِماَحُ الْخَيْــلِ بِاللُّـجُمِ

16/4. Is there anyone who can restrain my wayward self from its waywardness, just as a wild horse is restrained by reins?

The nafs is compared to an unruly, wild horse. This metaphor has also been used by some Sufis:

نَفْسُك مَطِيَّتُك فَارْفُقْ بِهَا

Your nafs is your conveyance, treat it with compassion.

Just as a wild horse is restrained by reins, the nafs too has to be restrained by one who is well aware of the tricks and evil schemes of the nafs. The poet desires the company of a Sheikh-Kaamil who will assist him in controlling his nafs. This question has been posed in humility since the person who wishes to enter the court of Risaalat must possess the highest level of respect.

In this stanza, there is a subtle indication that in order to traverse the stages of suluk (the path to Allaah Jalla Jalaalahoo), the company of a Sheikh-Kaamil is indispensable, as one inexperienced cannot recognise that which is beneficial or harmful in diverse situations.

Hakimul-Ummah Thaanwi  Rahimahullaah has mentioned the following qualities of a Sheikh-Kaamil:

a. He possesses sufficient knowledge of deen.

b. He is a firm adherent of correct beliefs and actions of worship like salaah, fasting, etc.

c. His dealings are correct. He is devoid of worldly greed. He exercises precaution in halaal and haraam.

d. He lays no claim to excellence and perfection.

e. He had spent (quality) time in the company of a Sheikh-Kaamil.

f. The contemporary uprighteous Ulama and Mashaayikh hold him in esteem.

g. Comparatively, more intelligent and learned persons incline towards him compared to ignorant ones.

h. The condition of the majority of his mureeds (disciples), in relation to obedience to the Shariah and reduction in worldly greed, is good.

i. He is alert and is concerned about the conditions of his mureeds. He reprimands and admonishes them for their wrongs and defects. He does not permit them to be the slaves of their desires.

j. After having been in his company several times, one feels a reduction of worldly love within himself whilst at the same time discerns progress in the love for Allaah Jalla Jalaalahoo.

k. He engages in dhikr and spiritual exercises. Without this, there are no blessings in his teachings.

Kashf, miracles, immediate acceptance of duaas and supernatural acts are not the requirements of a Sheikh. The companionship of a person with the above qualities is very beneficial. However, the disciple’s intention must be sincere.
(Hayaatul-Muslimeen page 46)

There is no enemy in the world more dangerous than the nafs of man. Corruption has spread throughout the lands, in societies, in homes, and in individual lives, because man has become slave to his nafs. As long as an effort is not made to control the nafs, the world cannot be saved from material destruction and the destruction of moral fibre.

Nafs is evil, and is an expert in ensnaring man. It places the quality of ostentation/show on the heads of the warriors in the path of Allaah Jalla Jalaalahoo,  scholars and wealthy people who spend generously in the path of Allaah Jalla Jalaalahoo, making the road to Jahannum easy for them.

Rasulullaah SalAllaahu Alayhi Wasallam whilst returning from a battle, once said,

“You are returning from the minor Jihad to the major Jihad.”

The Sahaabah RadhiAllaahu Anhum asked, “What is the major jihad?” Rasulullaah SalAllaahu Alayhi Wasallam replied,

A person striving against his desires.(Az-Zuhdul-Kabeer of Bayhaqee page 165 no. 373, Taareekh Baghdaad of Khateeb vol. 15 page 685 no. 7297)

A person once asked Abdullah ibn Amr ibn Aas RadhiAllaahu Anhu, “Which is the best Jihad?”
He replied, “The person who strives against his nafs for the pleasure of Allaah Jalla Jalaalahoo”.
The person then asked him, “Is this your opinion or has Rasulullaah SalAllaahu Alayhi Wasallam mentioned this? “
He RadhiAllaahu Anhu replied, “This is from Rasulullaah SalAllaahu Alayhi Wasallam.” 

 (Al-Mu’jamul-Kabeer of Tabaraani vol. 13 page 596 no. 14512)

Another narration states,

(The most superior form of jihad) is that of a man who fights against the desires of his nafs for the pleasure of Allaah Jalla Jalaalahoo.

(Hilyatul-Awliya vol. 2 page 249)

Sahl ibn Abdillah Tustari Rahimahullaah said,

 Long hopes are the ground of every sin, greed is the seed of every sin, and procrastination is the water of every sin. Sorrow is the ground of every act of obedience, conviction is the seed of every act of obedience, and noble actions are the water of every act of obedience. In accordance to what you destroy of your worldly life, you will build for your life of the hereafter. In accordance to how much you oppose your nafs, desires and cravings, you will please Your Master. Corresponding to the knowledge you have of your enemy (Iblees) and his enmity, you will have knowledge of Your Sustainer.
(Hilyatul-Awliyaa vol. 10 page 198)   

Abul Atahiyyah, the poet, states,

The most difficult jihad is striving against one’s desires. The only thing which makes a person honourable is piety.

The character of a virtuous person is known by spending generously and abstaining from harming others.
(Diwaan of Abul Atahiyyah page 3)

Another poet states,

When the demands of desires call you to that which Allaah Jalla Jalaalahoo has prohibited,

Then be assured that destruction is close and that the final destination is to your Sustainer.

To Be Continued

مَوْلَاىَ صَلِّ وَ سَلِّمْ دَائِمًا أَبَداً  عَلىٰ حَبِيْبِكَ خَيْرِ الْخَلْقِ كُلِّهِمِ