Latifa e Qalbiya (Subtlety of the Physical Form): Its Station and Details

Fire, Air, Water, Earth

The Latā’if (subtleties) of the world of Amr (Command) are connected with the realm beyond the Throne (ʿArsh), while the Latā’if of the world of Khalq (Creation) are connected to the universe beneath the Throne. Human beings are created from fire, air, water, and earth, these four are the core elements of the created world.

All of creation is a manifestation of these four entities. Trees, oceans, mountains; all are wonders born of them. Even if you analyze the human body, you will find these very elements. No matter how deeply you investigate any physical matter, these four elements will always be working behind the scenes.

Man is a beautiful masterpiece created by the Divine, formed through a perfect balance of these four. Just as the seven heavens and seven earths are the macrocosm (Kaināt-e-Kabīr), the human being is the microcosm (Kaināt-e-Saghīr).

Dil darya samandaron dhoongay, te kaun dilān dīā jāne hoo
Vachy beray, vajay jerhy, vachy vanjh mohane hoo
Chaudah tabaq diley dey ander tamboo vāngon tāney hōo
Jo koi dil da mehram howe, oho ramz pachane hoo

This poem by Hazrat Sultan Bahu speaks of the universe being inside the human heart. According to Sufis, when a seeker engages in the Zikr (remembrance of God), he transcends the chaos of this world and enters the realm beyond creation, the world of Divine Command, where only Love and Light exist.

Phas gayi jaan shikanjay andar, jiwen welney vich ganna

Translation: Man’s life-units are badly entangled in worldly activities ignoring real kingdom of heavens.

What is Jihad bin Nafs (Struggle Against the Self-ego)?

Jihad bin nafs refers to the inner spiritual struggle a person undertakes to free their soul from the pull of material existence and turn it towards the Divine. The soul, though made of divine light, gets trapped in the lower elements; fire, earth, air, and water, which represent worldly desires and distractions. Through zikr (remembrance of God), the soul begins to break free from this imprisonment and starts its journey towards La-Makan, the realm beyond time and space.

As it escapes from the material world (Aalam-e-Khalq) and moves toward the spiritual world (Aalam-e-Amr), the body may tremble, involuntary cries of "Allah Hu" may arise, and the body may begin to shiver or shake. This is because the soul is struggling to return to its true origin, its Divine Source, while the body tries to pull it back down.

This tug-of-war between the lower self (nafs) and the higher self (ruh) is what is called Jihad bin Nafs. The demands of the world pull the soul down, while the call of the hereafter pulls it upward.

Ik waar jo bhaven udd jaavan, fer dooji waar na phansday ne

Translation: He who gets himself free from chains of worldly sins, never comes back.

And love helps in this matter.

Shoq, toofan, samandar wangoon andar thaathan maaray
Aag firaaq ne maar jalaaya, wasday door pyaaray

Translation: Emotions of love and affection become uncontrollable within heart because the “Real Friend” stays far away.

The Fire of Love

When a human being sets out on the path to the Beloved (God), they realize how helpless they are. For how can a tiny speck reach the Infinite? The human is finite, while the Divine is eternal. The seeker is nothing, and the Beloved is everything.

Ishq laga khedan kheddi nu, khedan bhuldiyaan buldiyan bhul gayaan
Surma paya si wastay vekhny de, akkhaan duldiyan duldiyan dul gayan

When the human soul begins to ascend, the 'self' (nafs) tries to stop it, saying: Where, do you think, you're going? But the soul pleads: 'No, let me go.

Mujhy jana pary ga, azmat e islam ki khatir

Mujhy jan apary ga maula kay deedar ki khatir

Translation: I intent to proceed for glory of Islam and grand consent of Allah Almighty.

Then sometimes, a person becomes helpless and feels pain. They start to cry, and the tears won’t stop flowing. They enter such a pure state that their soul wants to stay there forever, while the body, weighed down by filth and suffering, cries and laments in separation.

Hijr tera jay pani mangy tay mein khoo nainan day geran

Dil mera karda aj samny beh kay dard purany pholan

Translation: I never stop shedding my tears, hence wish to show pathetic plight of my disappointment.

Pain: The Wealth of Life
At that moment, the state of deep emotion that overwhelms the Sufi becomes his true wealth.
The nafs (lower self) pulls him in one direction, the body pushes him in another, but the seeker of the Divine cries uncontrollably.
He pleads, "Oh! Where have I become trapped? O Beloved, save me! Take me away from here, I cannot escape on my own!" It is at this point that the Sufi weeps. Then pain is borne.
A pain that makes him realize the fleeting nature of this world.
He cries, "Alas! What have I attached my eyes to? Why did I fall in love with that has no resemblance to my existence?"

‘Ay gustakh akhiyan kithy jaa ariyan

Kithy mehr Ali kithy teri sanaa’

Translation: What had been wronged by my lust for Beloved as I found my (Mehr Ali Shah) helpless condition.

Baba Ghulam says on this occasion,

Dardan di mein sej vichai, tay dardan haar banaey

Yaar Fareeda ay dard salamat jinaan dardan yaar milaey

Translation: O Fareed! You have been totally indulged in “Pain of Love” and that is only way to reach my destination (real salvation).

When Allah Almighty observes His servants in such a state, feeling their restlessness, He sees them remembering Him in various ways. Some remember Him in their prostrations, while others do so in their bowing (ruku), or by calling out His name with cries of love. There are those who remember Him through tasbih (praise), and when everything else fails, they cry, pouring out their hearts to Allah, expressing their deepest emotions. Allah sees and Listens to their cries, aware of their condition.

Sara Kaleja kat kat jab ashqon mein beh jaey hy

Tab koi Farhad bany hy tab majnu kehlaey hy

Translation: When all parts of human body are desolated (dissolved) into pieces, then a true lover is entitled as Majnu and Farhad)

Then, at times, the Merciful Lord is moved with compassion. As the poet says:

Kabhi to sahib poochhenge, kon khada darbar mein

Translation: At times, the Master will ask, who is standing in My court?

The poet describes the restless seeker who is constantly searching for the Divine, wondering about the true meaning of devotion. The seeker wonders, "Where is the joy of the gathering? Who is knocking at the door?" The night is spent in wakefulness, longing for the Lord’s presence, and the seeker calls out in solitude, yearning for the Divine.

The Divine responds in His mercy, offering comfort in various ways. Some are distracted by worldly toys or are given dreams that delight them, causing them to dance with joy. Some feel they have found the Night of Decree (Laylat al-Qadr), and they are filled with ecstasy, saying, "I have found everything I was searching for." Others feel as though they are walking through gardens, basking in the joy of the Divine.

But the true seeker knows that this is not the end of the journey. The Sufi, in his wisdom, understands that the path is long, and even when he is given glimpses of the sacred, such as seeing the Kaaba or the Prophet's Mosque, or even being blessed with visions of the companions and saints, he knows these are not the final destinations.

The seeker cries out,

"There is no god but Allah, there is no desire but Allah, there is no goal but Allah, there is no worship but Allah, there is no love but Allah, there is nothing in existence but Allah."

The Sufi, in his complete devotion, realizes that nothing in this world can satisfy him except the love and presence of Allah. He rejects all worldly distractions and says, "I want nothing, I only desire You."

Dilbar menu mukh ni disda tay ishq pasand nai karda

Khoo pai meri kitti karti, sikka baniya zar daa

Translation: The Grand Divine makes no signs of recognition and acknowledgment and all of my struggles had gone waste.

In the hadiths, it is narrated that when the Prophet ﷺ felt intense longing and could not find a way, he climbed a mountain. Allah says in the Qur'an:

"And He found you lost and guided you." (Qur'an, Surah Ad-Duha 93:7)

The translation of this verse is: "And We found you in a state of confusion and then guided you."

The hadith further narrates that the Prophet (PBUH), in his state of distress, began to climb the mountain and attempted to jump. At this moment, Allah commanded Angel Jibra'il (Gabriel) and told him to stop the Prophet (PBUH). Allah asked him: "Why are you in distress? I am watching you. Why are you panicking?"

Then Allah continued, "I have made the entire universe wait for you. I will call you, meet you, and fulfill all the desires of your heart. I will quench the thirst of your longing."

This narration reflects the immense love and Mercy of Allah towards His beloved Prophet (PBUH). Despite the trials and moments of confusion, Allah's guidance and presence are always with His chosen ones, assuring them that their longing will be fulfilled in His divine company. (Subhan Allah)

 

Dr. Muhammad Azeem Farooqi is a renowned scholar of Sufism and Islamic thought, with a Ph.D. on Naqshbandi philosophy. He has authored over thirty books and numerous research papers on mysticism, ethics, and spirituality, making significant contributions to contemporary Sufi literature.