Bab fi al-Anbiya alayhim as-salam
Regarding the Prophets (peace be upon them)
O friends! Remember—cause and effect, the causer and the caused is a vast and connected chain, which continues continuously. In every action, when complete causes accumulate, it is called a "complete cause." And if complete causes do not accumulate, meaning something happens and something remains, it is called a "deficient cause." In the case of a "deficient cause," a result is not produced. Two situations arise after a deficient cause: (1) either the final cause is added and the result is produced—this final cause is called the "completer" (Mutammim), and with the completer, the result must inevitably manifest. (2) or some "preventer" (Mani') arrives and the result is not produced. The knowledge of the complete cause is exclusively for Allah the Exalted. However, the knowledge of a deficient cause is sometimes granted to people of Kashf by the grace of Allah the Exalted; they are generally the people of Mukashafah (spiritual unveiling) who issue commands based on a deficient cause, which sometimes appears true and sometimes contrary to it.
Remember! What exists in the knowledge of Allah the Exalted is irreversible; it is called "Qadha-e-Mubram" (fixed destiny). It is a different matter that sometimes Allah the Exalted shows the entire matter in the realm of similitude to some Awliya Allah. And since it is seen with its "completer" (Mutammim), therefore if some elders express it for the sake of religious benefit, it certainly turns out to be true. And sometimes the whole matter is not seen, but a part of it is seen, and the "completer" etc. remain deferred, due to which its result is not fulfilled. Such matters are called "Qadha-e-Muallaq" (conditional destiny).
بَابٌ : فِي الْأَنْبِيَاءِ عَلَيْهِمُ السَّلَامُ *Chapter: Regarding the Prophets (peace be upon them)*
قَالَ اللّٰهُ تَعَالٰی: وَإِنْ مِّنْ أُمَّةٍ إِلَّا خَلَا فِيهَا نَذِيرٌ - (آیت ۲۴ - فاطر) *Translation:- Allah the Exalted says that "there has passed no nation but a warner (one who instills fear) has passed among them."*
وَقَالَ اللّٰهُ تَعَالٰی: وَلِكُلِّ قَوْمٍ هَادٍ - (آیت ۷ - الرعد) *Translation:- The command of Allah the Exalted is that "and for every people there is a guide."*
The work of a Prophet is guidance, showing the path, preventing from bad deeds by instilling fear and encouraging good deeds. In ancient times, this was the occupation of the Prophets, and the Holy Prophet ﷺ was the Seal of the Prophets, the final of them; Prophethood and Messengership have concluded upon Him. Therefore, now this work, teaching and training, has been the occupation of Awliya Allah, the noble Shaykhs, and in order to maintain the system of the universe from era to era, Awliya Allah were sent; and these elders, with their messianic breaths, illuminated this dark atmosphere with the light of Islam from the clouds of disbelief.
قَالَ اللّٰهُ تَعَالٰی : وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا - (آیت ۱۵ - بنی اسرائیل) ---
Translation:- The command of Allah the Exalted is also this, "and We never punish until We have sent a Messenger."
قَالَ اللّٰهُ تَعَالٰی : قَالَ إِنِّى جَاعِلُكَ لِلنَّاسِ إِمَامًا ۖ قَالَ وَمِنْ ذُرِّيَّتِى ۖ قَالَ لَا يَنَالُ عَهْدِى الظَّالِمِينَ - (آیت ۱۲۴ - البقرہ) *Translation:- The command of Allah the Exalted was addressed to Hazrat Ibrahim (AS) like this, Allah the Exalted said "(O Ibrahim) I am going to make you an Imam (leader) for the people." Ibrahim (AS) submitted, "And from my offspring as well?" He said, "My covenant does not reach the wrongdoers."*
O friends! This verse is an arena of great debate. Here there are three words, in the determination of whose meanings there is disagreement. 1. Imam. 2. Covenant. 3. Wrongdoer.
Imam: Its meaning is leader. From a Prophet to a Murshid and teacher, all are Imams. But someone should reflect and tell what the meaning of Allah the Exalted making Ibrahim (AS) an Imam could be? It is obvious that its meaning is "Prophet, Messenger," and "Master of a Shariah."
Covenant: Acknowledgment, giving news, will/bequest. "Prophethood" is meant here.
Wrongdoer: One who stops. Darkness. Oppression: stopping, doing something out of place, not giving the deserving one his due, disbelief, sin.
Now, this matter should be considered: who is meant by "My covenant will not reach the wrongdoers"? What jurisprudential rulings can be derived from this, and what rulings have been misunderstood? "I will not give Prophethood to a sinner." Meaning, a Prophet is innocent (Masum) because if a Prophet is not innocent, how can there be agreement in his word and deed? Saying bad things but oneself being utterly polluted with disobedience! This can never be the station of a Prophet. If a person whose Prophethood is untrustworthy—in this way, when there is no credibility, why would his teachings be accepted? (1) Some people say that Prophets are protected from major sins and lowly acts before Prophethood. Because committing lowly acts removes a person's credibility. (2) Some people say that during the era of Prophethood and before the era of Prophethood, in both eras, a Prophet is pure from major, minor, and all lowly traits. And this is the correct school of thought. "The lowest state of a Prophet cannot be compared to the highest state of a Wali (saint)." Because all Awliya are subordinate to the perfections of the Prophet. The Messenger of Allah ﷺ says: نِعْمَ الْعَبْدُ صُهَيْبٌ لَوْ لَمْ يَخَفِ اللَّهَ لَمْ يَعْصِهِ - Meaning Suhaib is such a good man! That even if he did not have the fear of God, he would not commit a sin, meaning the committer of disobedience is not a caller (to God). So why would the Messenger of Allah ﷺ lack disobedience? Thus, the innocence of a Prophet is necessary. ---
One thing to remember is that holding a Prophet accountable by Allah is upon "Tark-e-Awla" (leaving the better option). If it is a mistake of Ijtihad, He does not let them remain upon it. He immediately alerts and reprimands them. حَسَنَاتُ الْأَبْرَارِ سَيِّئَاتُ الْمُقَرَّبِينَ - (Meaning the good deeds of the pious become sins for the drawn-near ones). The closer one is (meaning the closest ones), the greater their anxiety. Adam (AS) says: رَبَّنَا ظَلَمْنَا أَنْفُسَنَا - Yunus (AS) says: إِنِّي كُنْتُ مِنَ الظَّالِمِينَ -
What is the difference between "Ismah" (innocence/protection) and "Hifazat" (safeguarding)? "Ismah" is for a Messenger. In conveying the message, a conclusive proof is established. Therefore, a Messenger needs to be saved from sins. "Hifazat" is for Awliya of high ranks. Since a Wali does not receive revelation nor is he a follower of a Prophet, a Wali does not need Ismah. Rather, the Ismah of the Prophet alone is sufficient for him, although a Wali remains protected from sins by the grace of God. Some people of innovation (Ahl-e-Bida'h) among the Shi'a consider "Ismah" for the Imams, and use inappropriate words for other Imams. Meaning, outwardly they claim love for the Ahl al-Bayt, but in reality, they are enemies of the Ahl al-Bayt and due to their takfir of the Ahl al-Bayt, they themselves become deserving of takfir. In summary, from this detail it became well known that this verse is related to Prophets, not Awliya and Sultans.
وَقَالَ اللّٰهُ تَعَالٰی: اللّٰهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُ - (آیت ۱۲۴ - الانعام) *Translation:- And Allah the Exalted says: Allah knows best where He places His message (whom to grant the capability of Prophethood).*
وَقَالَ اللّٰهُ تَعَالٰی: لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّنْ رُّسُلِهِ - (آیت ۲۸۵ - البقرہ) *Translation:- And the command of Allah the Exalted is that, "We do not make any distinction between any of His Prophets and Messengers."*
Meaning, as Prophets in the position of Prophethood, all are guides of the same teaching. Their objective is only to convey the commands of God to the servants without reduction or addition, to instill fear of the commands, and to warn against prohibitions. In the fulfillment of this position, all Prophets are bound by a single principle. In conveying and preaching the commands, no Prophet has ever been deficient at any time. God has made them innocent (Masum). They convey the message without reduction or addition. There is no difference among them in conveying the message. However, the things that were conveyed, there is a difference in them. One was honored with a special address over a specific person. But on account of this personal distinction, the rank of someone becoming higher is not contradictory to this non-differentiation. Since a Prophet is infallible from mistakes, therefore denying them, denying one Prophet is as much Kufr (disbelief) as considering all Prophets to be non-Prophets is Kufr.
May God protect us, nowadays the market of claiming Prophethood is also very warm and many claimants of Prophethood have emerged and continue to emerge. The capital of the Awliya Kiram is obedience to the Prophets and acting upon their commands. The perfections of Prophets are intrinsic, and the perfections of Awliya Kiram are derived from the Prophets. Therefore, no Wali can be equal to a Prophet. Mocking Prophets and taunting them or others is altogether Kufr. Some poets, applying their rhetorical nature and power of the pen, only display their own capability in comparison to Prophet Musa and Isa (AS). It is a point of reflection! "What relation does dust have with the pure world!" ---
Allah has bestowed some with some characteristics. For example, Adam is Safiyullah. Nuh is Najiullah. Musa is Kaleemullah. Isa is Ruhullah. Muhammad is Habibullah. In this way, every Prophet has a Wali (saint) under their foot, meaning their color is the same. Those who are under the foot of Adam, they are called "Adami al-Mashrab," and in them, the majesty of Caliphate and governance remains. Those who are under the foot of Nuh, they are called "Nuhi al-Mashrab." They are very stern in the religion, they are severe enemies of polytheism. Those who are under the foot of Ibrahim, they are called "Ibrahimi al-Mashrab." They are distinguished in contentment and submission. Those who are under the foot of Musa, they are called "Musawi al-Mashrab." Their task is love. "Rabbi Arini" (My Lord, show me) is their prayer. Those who are under the foot of Isa, they are called "Isawi al-Mashrab." Annihilation (Fana'iyyat) is their practice, Monotheism (Tawhid) is their slogan. ("If I say I am, then you are meant by that 'I'") is their saying. And those who are under the foot of Muhammad ﷺ, they are called "Muhammadi al-Mashrab." Their task is to fulfill everyone's right. Having all the perfections of the world within them but with perfect moderation. The strings of the instrument, neither a tone too high nor a tone too low. From the center to the circumference, as many lines are drawn, all are equal. Among thousands, there is one such face. *May the universe exist so that a possessor of heart may be born.*
وَقَالَ اللّٰهُ تَعَالٰی: قُولُوا آمَنَّا بِاللّٰهِ وَمَا أُنْزِلَ إِلَيْنَا وَمَا أُنْزِلَ إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَمَا أُوتِيَ مُوسَىٰ وَعِيسَىٰ وَمَا أُوتِيَ النَّبِيُّونَ مِنْ رَّبِّهِمْ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّنْهُمْ وَنَحْنُ لَهُ مُسْلِمُونَ - (آیت ۱۳۶ - البقرہ) *Asbat is the plural of Sibt: grandson, offspring; the Israelite community, those who are also called the children of Yaqub or Bani Israel.* *Translation:- And Allah the Exalted says (O Muslims! You) say that we have brought faith in Allah, and upon all those commands that were sent down to us, were revealed; and upon those commands too, our faith is upon what was sent down to Hazrat Ibrahim and Hazrat Ismail and Hazrat Ishaq and Hazrat Yaqub and the children of Yaqub (descendants/offspring); and upon those commands and miracles too we have faith that were given to Hazrat Musa and Hazrat Isa; and upon those commands too we have faith that were given to other Prophets (peace be upon them) from their Lord. We do not make any difference among any of the Prophets (peace be upon them) in their capacity as Prophets (we do not give superiority to one over the other), that we do not do Kufr of any kind among them; and we are obedient, Muslims, to the command of Allah the Exalted.* ---
The meaning of making a difference is that to describe a certain Prophet as greater or lesser than another Prophet, or to describe the greatness of one in such a way that it insults another Prophet, is not permissible. In their capacity as Prophets, there is no difference that every command that was given to them, they conveyed to their respective nations. In this, they did not fall short in any way. Further explanation of this will be given ahead.
وَقَالَ اللّٰهُ تَعَالٰی: وَمَا أَرْسَلْنَا مِنْ رَّسُولٍ إِلَّا لِيُطَاعَ بِإِذْنِ اللّٰهِ - (آیت ۶۴ - النساء) *Translation:- And the command of Allah the Exalted is also that "and We have not sent any Messenger but so that he should be obeyed by the command of Allah." Their commands should be obeyed without excuse and hesitation.*
عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللّٰهُ عَنْهُ قَالَ قَالَ رَسُولُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ أَنَا أَوْلَى النَّاسِ بِابْنِ مَرْيَمَ فِي الدُّنْيَا وَالْآخِرَةِ لَيْسَ بَيْنِي وَبَيْنَهُ نَبِيٌّ وَالْأَنْبِيَاءُ إِخْوَةٌ أَبْنَاءُ عَلَّاتٍ أُمَّهَاتُهُمْ شَتَّىٰ وَدِينُهُمْ وَاحِدٌ - (أخرجه الشيخان و ابوداؤد) *Translation:- Hazrat Abu Huraira (RA) narrates that the Messenger of Allah ﷺ said, I am the closest among all people to the son of Maryam (meaning Hazrat Isa AS) in the world and the hereafter. There has been no Prophet between me and him; and all the Prophets are mutually like brothers, like stepbrothers whose father is one, mothers are different. Similarly, the religion of all Prophets is one, their mothers are different.* (This hadith is in Bukhari and Muslim and also in Abu Dawud)
As it has been mentioned before that all the Prophets continued to preach the same religion of Islam. Just as it has come in the Quran: إِنَّ الدِّينَ عِنْدَ اللَّهِ الْإِسْلَامُ (Undoubtedly, the religion near Allah is only the religion of Islam) and the preaching of this very religion of Islam continued from Hazrat Nuh to the Messenger of God ﷺ. The principles of Tawhid, Risalah, worship, rights of God, rights of servants are all one. However, depending on the environment of the era and other conditions, customs, traditions and ways of acting upon them, the rules and regulations kept changing. The belief of all is one but there is a difference in the rulings, which were given according to the need of that time. Imam Al-A'zam's view is that the message that came, the rulings that are given, are for Tawhid. Tawhid is meant to be accepted unconditionally without proof, and belief in the Messenger is necessary. وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا (And We do not punish until We send a Messenger). Meaning, it is binding upon everyone to accept the commands given through the Messenger, and not accepting them is a punishment. "Allah is One," believing this is necessary upon everyone without proof. Now what is that? For this, the "Messenger" is needed. Zaid, Amr, Bakr, Hindu, Muslim all look at the Charminar, everyone sees the same thing. What is the reason? That there are changes in it? No. Hundreds of years have passed. The four minarets have remained four. It is unchangeable by Allah. In this regard, everyone will say the same thing about the one whom Allah knows. I too saw the four minarets. ---
You too look. My age is older, I saw it first, you saw it later. But did I tell you anything from my own side? Or what did you observe? Similarly, every Prophet saw from "one end." What is the matter? (Meaning this statement is wrong) An architectural expert saw the Charminar. His knowledge is greater. He will look at its technical aspects and details much better than a secondary viewer. Similarly, other Prophets also saw, and the 'Sarkar' (Prophet Muhammad ﷺ) also saw the attributes of Allah the Exalted, and saw its details like no one else could see. Secondly, the Prophets showed them in a summative manner. One is the intensity of love. In one there is the intensity of pleasure and submission. In one there is displeasure with the enemies of God. In one there is Tawhid. In this way, there is difference in conveying and self-conveyance, but in the conveyed message, they are equal in what was conveyed to them. There is difference in it. A Prophet's work is delivery, conveying the commands of Allah without reduction or addition from their own side.
عَنْ عَبْدِ اللّٰهِ بْنِ مَسْعُودٍ رَضِيَ اللّٰهُ عَنْهُ قَالَ قَالَ رَسُولُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا وَقَدْ وُكِّلَ بِهِ قَرِينُهُ مِنَ الْجِنِّ وَقَرِينُهُ مِنَ الْمَلَائِكَةِ ، قَالُوا وَإِيَّاكَ يَا رَسُولَ اللّٰهِ قَالَ وَإِيَّايَ لٰكِنَّ اللّٰهَ أَعَانَنِي عَلَيْهِ فَأَسْلَمَ - (الشفا للقاضي) *Translation:- Hazrat Abdullah bin Masud (RA) narrates that they said, the Messenger of Allah ﷺ said that there is none among you except that a "companion" from the Jinn and a companion from the angels has been appointed over him. The Sahaba submitted: "O Messenger of Allah! Over you as well?" He said: "Yes! Over me as well, but Allah the Exalted has helped me and made him submissive, so he has become obedient."* (This hadith is in the book "Ash-Shifa" Qazi Iyad. Shifa Page 53 Hadith No. 2 (Ash-Shifa Al-Qazi) with my addition/explanation). When a man is born, two beings are necessarily with him, one "Ammarah bil-Su" (the self that inclines to evil), whose center is Satan, the other "Nafs-e-Lawwamah" or Conscience, whose center is the angel. There is also a third Nafs, whose name is "Nafs-e-Mutmainnah" (the contented soul). First, one meets God to escape from both, those special servants who are given to God, and its center is the grace of Allah. Imam Muhammad Ghazali states that there are three powers in humans. One "Anger" and one "Desire" meaning lusts, and one "Rational Power". When a human feels superiority in himself and wants to overcome others, what is it called? "Power of Anger". And a person seeks eating, drinking, and women, it is called "Power of Desire" and one who understands everything, it is "Rational Power". Due to the states of these three Nafs, in the terminology of the noble Shariah, if the "Power of Anger" works properly. This Power of Anger, when acting under the Shariah, is to give trouble to the other etc. But since the Power of Anger is to do oppression and excess to humans, using this Power of Anger properly within the limits of permissibility, performing Jihad with it. ---
If the desire remains, the desire to reprimand people (meaning to become a leader/master) will remain. In reality, it is the feeling of superiority. Now it remained "Power of Desire" (meaning seeking) if it is refined, then eating permissible things, keeping fasts, stopping, not doing forbidden acts. Eating good food is permissible; happening within permissible limits and Power of Desire (refined) acting against the Shariah, not taking the wealth of others. By dominating people on permissible matters through measures and desires, will not do actions against the Shariah. The Rational Power will also become refined, what will you do then? What thought is coming into their hearts? "You are so-and-so" (meaning disclosing the secrets of others). Imam Ghazali is a person of (spiritual) state, when these three states of the Nafs become correct, then it is called Nafs (Power of Anger), you have to speak "Who are you to be angry at people? Doing what Allah willed." Then the Power of Desire which became refined, it will speak thus, "Remain according to need." Not doing against the Shariah, why? Why were desires born in you? These desires, why did you enter people's hearts to look? Did the command of Allah come? Regarding the command of Allah, eat women, drink, fighting the desires of the disbelievers, "Why did you fight?" Saying "Fight, then hit." Saying "Perform Nikah, then do it." Saying "Eat, then eat." At this stage, he became a human. After these struggles, it gets "Nafs-e-Mutmainnah".
عَنْ أَبِي أُمَامَةَ قَالَ قُلْتُ يَا رَسُولَ اللّٰهِ كَمْ عِدَّةُ الْأَنْبِيَاءِ فَقَالَ مِائَةُ أَلْفٍ وَأَرْبَعَةٌ وَعِشْرُونَ أَلْفًا - الرُّسُلُ مِنْ ذٰلِكَ ثَلَاثُ مِائَةٍ وَخَمْسَةَ عَشَرَ جَمًّا غَفِيرًا - (حم طب حب ك و ابن مردويه هن فى الاسماء کنزح ص ۱۲۱) *Translation:- Hazrat Abu Umamah Al-Bahili (RA) narrates that he said, I submitted, O Messenger of Allah, what is the number of Prophets? He said one hundred and twenty-four thousand, and among this large number, there are three hundred and fifteen Messengers, meaning masters of Books and Scriptures.* (حم means Musnad Ahmad. طب means Tabarani Mu'jam. حب means the collection of Sahih ahadith of Ibn Hibban to which the Hakim (scholar of hadith) points. ك means: Hakim has narrated this hadith in his Mustadrak upon the condition of the Sunnah. And this hadith along with the chain of narrators is also in the sixth volume of Kanz al-'Ummal. By the name Abu Umamah, two narrators and both are Sahabis. The narration is accepted: (1) Abu Umamah Al-Bahili Sudayy bin Ajlan who died in 86 AH in Homs. Ahadith are narrated from him in abundance. (2) Abu Umamah Al-Ansari whose full name is Sa'd bin Sahl bin Hunaif Al-Ansari. He died in 100 AH. At the time of the Holy Prophet's ﷺ passing, he was only two years old. Most scholars of Asma-ur-Rijal have counted him among the Tabi'un).
خِيَارُ وَلَدِ آدَمَ خَمْسَةٌ نُوْحٌ وَإِبْرَاهِيمُ وَمُوسَىٰ وَعِيسَىٰ وَمُحَمَّدٌ - وَخَيْرُهُمْ مُحَمَّدٌ - (ابن عساكر عن ابي هريرة كنز) ---
It is in the book Kanz al-'Ummal, narrated by Hazrat Abu Huraira (RA) through Ibn Asakir, that among the children of Hazrat Adam (AS), the five best are Prophet Nuh, Hazrat Ibrahim, Hazrat Musa, Hazrat Isa, and Hazrat Muhammad ﷺ, and among them too, the best is the presence of Muhammad ﷺ.
O friends! These verses and ahadith mean that every Prophet is equal in terms of the station of Prophethood and no one has preference over another in this. But in following the command تِلْكَ الرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ (These Messengers, We have given preference to some of them over others), there is a preference of some over others. This preference or superiority is personal and specific to each Messenger. For example, Hazrat Ibrahim is Khalilullah, Hazrat Musa is Kalimullah, Hazrat Isa is Ruhullah, and Hazrat Muhammad the Messenger of Allah ﷺ. He honored someone with speech, bestowed a robe upon someone, made someone the honor of the Spirit of Allah. But as a verification of this: حُسنِ یوسف دمِ عیسیٰ یدِ بیضا داری * انچہ خوباں ہمہ دارند تو تنہا داری *You have the beauty of Yusuf, the breath of Isa, the white hand (of Musa).* *Whatever (perfections) all the beautiful ones have, you possess alone.* He attributed all these traits to the presence (Prophet Muhammad ﷺ), and informed the other Prophets specifically, and individually gave them to each person.
It should also be remembered that the number of Prophets was very large. One hundred and twenty-four thousand. Out of them, there are three hundred and fifteen Messengers, among them some are Prophets and some are less. Those mentioned in the Asma-e-Quran (names in the Quran), besides them, there are three classes of Prophets. (1) The first class is from Hazrat Adam to Hazrat Nuh. Meaning, after Hazrat Adam, for Hazrat Seth and other Prophets, there was no specific Shariah. Some specific ways were of worship.
(2) The second class is from Hazrat Nuh to Hazrat Musa (AS) up to a long period. And in this duration, since people had left Allah and become severely entangled with non-Allah (others), despite Hazrat Nuh (AS) explaining to them for nine and a half hundred years, the nation did not come towards righteousness, except for a specific few individuals. For this reason, the storm of Nuh came by the command of God and it came such that the enemies of God were swept away completely from the face of the earth. In verse (72), it is said regarding those who survived with Hazrat Nuh in the ark, the descendants of Nuh who were protected after the storm. Therefore, Hazrat Nuh is called the first master of Shariah, meaning the "Second Adam". It is established that this class of Messengers had Shariah established for them. Halal and Haram became separated. Still, the command for Jihad was not found.
(3) The third class is from Hazrat Musa to the presence of Prophet Muhammad ﷺ. Hazrat Musa fought Jihad with the disbelievers and the Muslims fought Jihad from his era or public punishment came, in which the whole nation was destroyed or their faces were transformed, they were deformed, monkeys were made. Now the command for Jihad is also lawful and by the blessing of the presence (Prophet Muhammad ﷺ), the spoils of war also became lawful.
O friends! We just described the types of Nafs. Ammarah, Lawwamah, Mutmainnah. Now we tell their definitions and functions. 1. "Nafs-e-Ammarah bil-Su" whose job is to make one commit errors, to make one wander, to entice, whose center is Satan. All of Satan's efforts remain to spoil beliefs, if one agrees to consider God as one, then he makes him do actions according to his own desires. From this aspect, he always keeps doing such thoughts. This is the worst Nafs. ---