NAFS AL-MUTMAINNAH

The Arabic term "itminan" speaks to a state of tranquility, a sense of deep calm, and steadfast composure. "Mutmainnah" translates to contented, pacified, or satisfied. It emerges after the stage of "mulhimah" and stands as the fourth level in the stages of the nafs. The renowned linguist, Raghib al-Isfahani (rahmatullahi alayh), expounds on "mutmainnah" by highlighting that, at this stage, the nafs no longer inclines towards evil.

Those who have attained the level of nafs al-mutmainnah are exalted by Allah's direct address, as reflected in the ayah: “O content soul!” (Al-Fajr 27). The esteemed scholar Ibn Ajibah al-Hasani (quddisa sirruhu) described nafs al-mutmainnah in the tafsir of this ayah as: “A nafs that finds serenity through faith in the existence of Allah, through His remembrance, or through the mushahadah of Him. It is a nafs that has reached the pinnacle of certainty, untouched by any form of illusion or doubt.”

Furthermore, Ibn Ajibah (quddisa sirruhu) referred to the mutmainnah as “the nafs that remains undeterred by fears or sorrows, resting in deep assurance.

Individuals at this spiritual station are not easily defeated or disheartened, even in the face of great adversity. As Ibn Ajibah (quddisa sirruhu) eloquently put it, "Those who are truly with Allah the Most High are unaffected by those who threaten or frighten them," thus highlighting the characteristic resilience of nafs al-mutmainnah. These individuals can be described as people whose nafs are brimming with a robust faith that brings peace and tranquility, are purged from doubts, and whose hearts are enveloped in divine love, engaging in acts of worship characterized by ikhlas and diligently following the Sunnah of our beloved Prophet Muhammad (sallallahu alayhi wa sallam).

Each level of nafs has its unique qualities. Some of the most evident attributes of nafs al-mutmainnah include complete surrender to Allah (jalla jalaluhu), patience, generosity, tawakkul (reliance on Allah), humility, ikhlas, forgiveness, seeing all existence as a sign of Allah’s infinite power and majesty, and exuding warmth and affability. Their primary objectives are to obey the divine commands with genuine devotion and sincerity, recognize and be perpetually grateful for His boundless blessings, and be immersed in a constant state of worship with every thought and action. As the revered scholar Imam Rabbani (quddisa sirruhu) explained, “Acts of worship and servitude up to the stage of nafs al-mutmainnah are an imitation of genuine worship. At the stage of nafs al-mutmainnah, they transform from imitation to realization.” Their acts of worship are deeply conscious, devoid of heedlessness and negligence, and are performed with profound love.

The hearts of those in the state of mutmainnah find solace solely in the remembrance of Allah, as beautifully expressed in the Qur’an: "Truly, it is by the remembrance of Allah that hearts find peace" (Ar-Rad, 28). The 17th-century scholar Abdurrahman al-Fasi (rahmatullahi alayh) interpreted this ayah, saying, "Attaining peace in the heart signifies achieving tranquility with the remembrance of the Exalted One, establishing an intimate bond with Him, leading to joy, delight, the vastness of the heart, and a state of tawakkul."

The venerable scholar Hakim at-Tirmidhi (quddisa sirruhu) illustrates the stage of nafs al-mutmainnah as: “The nafs that, having been purified from the stains of darkness, takes on properties similar to divine light and resembles the soul. It yields without hesitation to Allah's commands and finds solace in obeying Him. It is the very nafs of Abu Bakr As-Siddiq (The Truthful One) that is brimming with Allah's love in every fiber of his being."

Sahl bin Abdullah at-Tustari (quddisa sirruhu) states that when a servant's heart finds serenity and contentment through its bond with Allah, their spiritual state becomes more profound and elevated, and all of creation resonates with them as if in alliance with their soul.

Known by the honorary title “The Chief of the Abdals,” the great Sufi wali Ruzbihan al-Baqli (quddisa sirruhu) imparted wisdom about the peace of the heart. He remarked, "Faith initially settles in the heart merely as an accepted belief; the heart’s serenity is then achieved through remembrance (dhikr). However, if the faith within the heart is rooted in witnessing (mushahadah), its tranquility comes from Allah the Exalted Himself and the discovery of His profound secrets."

Building on this, Ibn Ajibah (quddisa sirruhu) added, “Hence, a heart that captures tranquility through dhikr is essential for all reflecting and insightful believers. Yet, the heart's peace, rooted in witnessing the majesty of Allah, is found only among the 'muqarrabin'—those close to Allah, the most select awliya, who areblessed with mushahadah, foresight, and insight. The first group sees creations as evidence of Allah, while the second perceives Allah as the evidence in all creation, discerning the Creator in everything. Indeed, there is a vast difference between those who see Allah in creation and those who see creation through Him."

One of the early scholars of tasawwuf, Abu Nasr Sarraj (quddisa sirruhu), described three ways in which the station of nafs al-mutmainnah manifests among people:

• The Contentment of the Common Folk (Awam): Ordinary individuals find solace by remembering Allah. Their share of tranquility comes in the form of answered prayers, abundant provisions, and the removal of disasters.

• The Contentment of the Elite (Khawass): The elite are those content with destiny, are patient during tribulations, and embody ikhlas, taqwa, and sakinah. They have achieved tranquility in being together with Allah, as highlighted in the ayahs: “Indeed, Allah is with those who are righteous and do good” (An-Nahl, 128) and “Surely, Allah is with the patient.” (Al-Baqarah, 153)

• The Contentment of the Most Select of the Elite (Alkhassu'l-Khawass): These are the individuals who are aware that their asrar, their innermost spiritual insights, cannot fathom tranquility due to the sheer awe and majesty of Allah. They understand that He is beyond any conceivable limit and “...And there is none comparable to Him.” (Al-Ikhlas, 4)

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