The Human as Barzakh (Isthmus)
The diagram illustrates the human internal state as a battlefield and a bridge (Barzakh) between the spiritual realm (Top) and the material/inferior realm (Bottom). The Heart (Qalb) is the center where these opposing forces meet.
1. The Center: The Faculties of Perception
Qalb (Heart): In Akbarian philosophy, this is not the physical organ but the suprasensory organ of spiritual intuition. It is the Isthmus between the Spirit (Ruh) and the Soul (Nafs). It is the only faculty capable of holding the "Infinite Divine Reality" (unlike the Intellect, which is limited).
Ruh (Spirit): The divine spark within the human. It belongs to the World of Command (Amr). It is pure light, seeking to return to Allah. It pulls the Heart upward.
Nafs (Self/Ego): The lower, animalistic self attached to the body and biology. It seeks physical gratification and pulls the Heart downward.
Aql (Intellect): The rational faculty. While necessary for navigating the world, Ibn Arabi notes it "binds" ('aqala) reality into concepts. It is subordinate to the Heart in spiritual matters.
2. The Vertical Axis: Descent and Ascent
Top (Divine Attraction):
Allah: The Source.
Fitra: The primordial, innate disposition to worship God, embedded in the Spirit.
Akhirah (Hereafter): The ultimate destination, motivating the upward pull.
Bottom (Material Gravity):
Dunya (World): The material world which distracts the soul.
Shaytan (Satan): The external force intensifying the lower desires.
Ghaflah (Heedlessness): The state of forgetting God, which creates the "veils" darkening the heart.
3. The Three Stages of the Self (Nafs)
The diagram outlines the evolution of the soul through struggle (Jihad an-Nafs):
An-Nafs Al-Ammara bis-Su' (The Soul Commanding Evil):
Location: Bottom right.
State: The lowest state where the Ego dominates the Heart. It is ruled by Muhlikat (Destructive Vices) and aligned with Shaytan.
An-Nafs Al-Lawwama (The Reproaching Soul):
Location: Center right (Intermediary).
State: The awakening conscience. The soul sins but feels remorse. It is in active struggle (Jihad) to overcome base desires.
An-Nafs Al-Mutma'inna (The Tranquil Soul):
Location: Top right.
State: The victorious state. The Soul has been tamed by the Spirit. It is at peace with God's decree and adorned with Munjiyat (Saving Virtues).
4. The Interconnections (Arrows & Flows)
Jihad an-Nafs (Struggle against the Soul): The upward force on the right side. It is the active resistance against the Nafs Ammara to push it toward Mutma'inna.
Tazkiyah an-Nafs (Purification of the Soul): The process of cleansing the Heart of "rust" (sins/vices) so it can reflect the Divine Light like a polished mirror.
Tahdhib al-Akhlaq (Refinement of Character): The transformation of Muhlikat (Vices) into Munjiyat (Virtues).
Examples of Muhlikat: Pride, Envy, Greed.
Examples of Munjiyat: Humility, Patience, Gratitude.
Summary of the Dynamic
The Heart (Qalb) fluctuates. If it listens to the Nafs and Shaytan, it descends into Ghaflah (Heedlessness) and spiritual death. If it listens to the Ruh and engages in Tazkiyah (Purification), it ascends to Fitra (Nature) and Divine Closeness.
Cosmological Cartography of the Sufi Macrocosm (based on Atiqur Rahman Chisti, Bangaldesh)
This worldview outlines the Sufi doctrine of Wahdat al-Wujud (Unity of Being), mapping the trajectory of existence from the Divine Essence, through creation, and the human soul's return to its Source.
I. The Central Core: The Divine Essence (Zat)
The bullseye of the diagram represents the Absolute Reality, the origin of all existence before manifestation.
Zat (The Essence): The unknowable Essence of God, independent of creation.
Reference: "Say, He is Allah, [who is] One, Allah, the Eternal Refuge." (Quran 112:1-2)
Nur (Light): The first manifestation of the Divine, illuminating non-existence into existence.
Reference: "Allah is the Light of the heavens and the earth." (Quran 24:35)
Wujud (Existence): Pure Being; the reality that God exists and all else is a shadow of this existence.
Reference: "Allah was, and there was nothing with Him." (Sahih Al-Bukhari)
Ilm (Knowledge): The pre-eternal knowledge of God encompassing all possibilities.
Reference: "And He is Knowing of all things." (Quran 2:29)
II. The Elemental Foundation (Microcosm)
Surrounding the core are the four fundamental elements governing the physical world (Nasut).
Anal (Fire): Represents heat, energy, and the jinn nature.
Reference: "And He created the jinn from a smokeless flame of fire." (Quran 55:15)
Mati (Earth): Represents solidity, body, and stability.
Reference: "He created man from clay like [that of] pottery." (Quran 55:14)
Bari (Water): Represents life, fluidity, and origin.
Reference: "And We made from water every living thing." (Quran 21:30)
Bayu (Air): Represents breath (nafs) and intellect.
Reference: "And We have sent the fertilizing winds..." (Quran 15:22)
III. The Divine Hierarchy: The Five Worlds (Hadrat)
The inner pentagon delineates the strata of reality, descending from the Absolute to the Physical.
Hahut (World of Ipseity/He-ness): The realm of the unknowable Essence.
Reference: "There is nothing like unto Him." (Quran 42:11)
Lahut (World of Divinity): The realm of Divine Names and Attributes.
Reference: "And to Allah belong the best names, so invoke Him by them." (Quran 7:180)
Jabarut (World of Power): The boundary realm of Divine decrees and archangelic power.
Reference: "So exalted is He in whose hand is the realm of all things." (Quran 36:83)
Malakut (World of Angels/Kingdom): The angelic and spiritual dominion visible to the heart.
Reference: "And thus did We show Abraham the realm of the heavens and the earth..." (Quran 6:75)
Nasut (World of Humanity/Bodies): The physical universe perceivable by the senses.
Reference: "He who created the heavens and the earth in six days." (Quran 57:4)
IV. The Seven Divine Attributes (Sifat)
The outer band of the pentagon lists the immutable qualities of God that sustain the hierarchy.
| Attribute | Translation | Quranic Reference |
| Haiyun | The Living | "Allah - there is no deity except Him, the Ever-Living..." (2:255) |
| Alimun | The All-Knowing | "And Allah is Knowing of all things." (24:64) |
| Muridun | The Willing | "Indeed, your Lord is an effector of what He intends." (11:107) |
| Qadirun | The All-Powerful | "Indeed, Allah is over all things competent." (2:20) |
| Samiun | The All-Hearing | "And He is the Hearing, the Seeing." (42:11) |
| Basirun | The All-Seeing | "Indeed, He is the Hearing, the Seeing." (17:1) |
| Kalimun | The Speaker | "And Allah spoke to Moses with [direct] speech." (4:164) |
V. The Archangelic Pillars
Located at the corners, these four beings execute Divine Command across the worlds.
Jibra'il (Gabriel): The Angel of Revelation and Knowledge.
Reference: "Say, 'Who is an enemy to Gabriel? For indeed, he has brought it down upon your heart...'" (Quran 2:97)
Mika'il (Michael): The Angel of Sustenance and Rain.
Reference: "Who is an enemy to Allah and His angels... and Gabriel and Michael..." (Quran 2:98)
Israfil (Raphael): The Angel of the Trumpet (Resurrection).
Reference: "And the Horn will be blown, and whoever is in the heavens... will fall dead." (Quran 39:68)
Azra'il (Angel of Death): The Angel of Transition.
Reference: "Say, 'The angel of death will take you who has been entrusted with you...'" (Quran 32:11)
VI. The Macrocosmic Cycle: Descent and Ascent
The outermost circle illustrates the Great Cycle of Being (Dairat al-Wujud), confirming the verse: "Indeed we belong to Allah, and indeed to Him we will return." (Quran 2:156).
A. The Arc of Descent (Tanazzulat)
From the Divine presence into material form.
Alam-e-Arwah (World of Spirits): Souls exist in potentiality.
Reference: "And [mention] when your Lord took from the children of Adam... their descendants and made them testify..." (Quran 7:172)
Jamadat (Minerals): Spirit enters rigid matter; the lowest point of involution.
Reference: "Then your hearts became hardened after that, being like stones or even harder." (Quran 2:74)
Nabatat (Vegetative): Growth and life appear.
Reference: "And it is He who sends down rain... Hereby We produce thereby the growth of all things." (Quran 6:99)
Haywanat (Animal): Movement and sensory perception emerge.
Reference: "And in your creation and what He disperses of moving creatures are signs..." (Quran 45:4)
Insan (Human): The synthesis of all worlds; the point where the arc bottoms out and prepares to ascend.
Reference: "We have certainly created man in the best of stature." (Quran 95:4)
B. The Arc of Ascent (Taraqqiyat)
The human journey back to the Divine via the subtle faculties (Latayif).
Nafs (The Self/Soul): The struggling self, starting as "commanding evil" (Ammara) and evolving to "contented" (Mutma'inna).
Reference: "And I do not acquit myself. Indeed, the soul is a persistent enjoiner of evil..." (Quran 12:53)
Qalb (Heart): The locus of spiritual vision and faith.
Reference: "The heart did not lie about what it saw." (Quran 53:11)
Ruh (Spirit): The breath of God within man.
Reference: "And I have breathed into him of My soul." (Quran 15:29)
Sirr (The Secret): The inner consciousness aware of Divine Unity.
Reference: "He knows the secret and what is [even] more hidden." (Quran 20:7)
Zat / Akhfa (Hidden Essence): Total annihilation of the self into the Divine Presence (Fana).
Reference: "Everything will be destroyed except His Face." (Quran 28:88)
Additional Note:
This diagram represents the Microcosm (The Human Being) reflecting the Macrocosm (The Universe). In Sufi metaphysics (Tasawwuf), the human heart contains the map of the entire cosmos.
1. The Center: The Divine Essence (Zaat)
Symbolism: The singularity. The unknowable, absolute essence of God.
Sufi Concept: The point of origin for all creation. The seeker's ultimate goal is Fana-fi-Allah (annihilation of the self) into this center.
2. The Inner Circle: Elemental Composition (Anasir-e-Arba)
Surrounding the essence are the four elements constituting the physical vessel (Nasut).
Fire (Agun): Passion, anger, drive.
Air (Bayu): Intellect, breath, instability.
Water (Pani): Flow, life, adaptability.
Earth (Mati): Stability, body, inertia.
Sufi Meaning: The spiritual task is to balance these opposing forces. Excessive Fire leads to arrogance (Satanic trait); balanced Earth leads to humility (Prophetic trait).
3. The Pentagon: The Five Divine Presences (Hadrat-e-Khams)
The diagram maps the "Worlds" (Alams) or planes of existence, often ascending toward the top.
Alam-e-Nasut (World of Humanity): The visible, physical realm.
Alam-e-Malakut (World of Sovereignty/Angels): The spiritual/imaginal realm; the world of the soul.
Alam-e-Jabarut (World of Power): The realm of Divine Decrees and Omnipotence.
Alam-e-Lahut (World of Divinity): The realm of manifest attributes of God.
Hayyun / Hahut (Top Angle): The realm of "He-ness." The station of Absolute Life (Al-Hayy). It represents pre-existence or the Unmanifest Absolute.
4. The Guardians: Archangels (Malaikah)
The angels represent universal forces governing the faculties of the soul.
Jibrail (Gabriel): Represents Reason/Intellect. The bringer of knowledge (Revelation).
Mikail (Michael): Represents Sustenance. Provision for the body and soul.
Israfil (Raphael): Represents Awakening. The blower of the trumpet (resurrection of the dead heart).
Azrail (Angel of Death): Represents Transformation. The death of the ego (Nafs).
5. The Outer Rim: The Journey of the Soul (Nafs)
The outer text describes the evolutionary stages of the Ego/Self as it travels from the rim toward the center.
Nafs-e-Ammara (The Commanding Self): The lowest state. Ruled by base instincts, lust, and aggression.
Nafs-e-Lawwama (The Blaming Self): The awakening of conscience. The soul sins but feels regret and seeks repentance (Tawba).
Nafs-e-Mulhama (The Inspired Self): The soul begins to receive spiritual inputs. It distinguishes clearly between good and evil.
Nafs-e-Mutmainna (The Contented Self): The state of peace. The ego is tamed. The soul is in harmony with the Divine Will.
Summary
The diagram is a Mandala of the Soul. It illustrates that to reach the Zaat (Center), one must:
Balance the physical Elements.
Discipline the Nafs (Outer Rim) from Ammara to Mutmainna.
Traverse the spiritual Alams (Pentagon).
Guidance is received through the angelic faculties (Intellect, Sustenance, Awakening, Ego-Death).
Quranic References:
I. The Stages of the Nafs (The Self/Soul)
The Qur'an explicitly categorizes the human Nafs (self) into three distinct states, corresponding to the progression shown in your first image.
1. An-Nafs Al-Ammara bis-Su' (The Soul that Inclines to Evil)
The primitive stage of the self that commands base desires.
12:53 (Surah Yusuf): "And I do not acquit myself. Indeed, the soul is a persistent enjoiner of evil (la-ammaratum-bis-su'), except those upon whom my Lord has mercy..."
2. An-Nafs Al-Lawwama (The Reproaching Soul)
The conscience that awakens, blames the self for sin, and seeks repentance.
75:1-2 (Surah Al-Qiyamah): "I swear by the Day of Resurrection; And I swear by the reproaching soul (bi-an-nafsi al-lawwamah)."
3. An-Nafs Al-Mutma'inna (The Tranquil/Reassured Soul)
The final stage of peace, completely submitted to the will of Allah.
89:27-30 (Surah Al-Fajr): "[To the righteous it will be said], 'O reassured soul (ya ayyatuha an-nafsu al-mutma'innah), Return to your Lord, well-pleased and pleasing [to Him], And enter among My [righteous] servants, And enter My Paradise.'"
II. Core Faculties: Ruh, Qalb, Aql, Fitra
The components making up the spiritual anatomy depicted in the center of your first image.
1. Ruh (The Spirit)
The divine breath that gives life, distinguished from the physical body or the ego.
17:85 (Surah Al-Isra): "And they ask you, [O Muhammad], about the soul (Ar-Ruh). Say, 'The soul is of the affair of my Lord. And mankind have not been given of knowledge except a little.'"
15:29 (Surah Al-Hijr): "And when I have proportioned him and breathed into him of My [created] soul (Ruhi), then fall down to him in prostration."
2. Qalb (The Heart)
In the Qur'an, the Qalb is the seat of intellect, faith, and understanding, not just emotion.
22:46 (Surah Al-Hajj): "...Have they hearts (qulub) wherewith to understand, or ears wherewith to hear? For indeed, it is not the eyes that grow blind, but it is the hearts, which are within the bosoms..."
26:88-89 (Surah Ash-Shu'ara): "The Day when there will not benefit [anyone] wealth or children, But only one who comes to Allah with a sound heart (Qalb Salim)."
3. Aql (The Intellect)
The faculty of reasoning. The Qur'an often uses the verb form (to reason) rather than the noun.
67:10 (Surah Al-Mulk): "And they will say, 'If only we had been listening or reasoning (na'qilu), we would not be among the companions of the Blaze.'"
2:44 (Surah Al-Baqarah): "...while you recite the Scripture? Then will you not reason (afala ta'qilun)?"
4. Fitra (Innate Nature)
The primordial inclination toward God found in every human.
30:30 (Surah Ar-Rum): "[Adhere to] the fitrah of Allah upon which He has created [all] people. No change should there be in the creation of Allah..."
III. The Struggle: Tazkiyah & Jihad
The paths of purification shown connecting the stages of the soul.
1. Tazkiyah (Purification of the Self)
91:7-10 (Surah Ash-Shams): "By the soul and He who proportioned it... He has succeeded who purifies it (zakkaha), And he has failed who instills it [with corruption]."
87:14 (Surah Al-A'la): "He has certainly succeeded who purifies himself."
2. Jihad an-Nafs (Striving Against the Self)
While the specific phrase Jihad an-Nafs is hadith-based, the concept of "Striving in Allah" refers to internal and external struggle.
29:69 (Surah Al-Ankabut): "And those who strive (jahadu) for Us - We will surely guide them to Our ways..."
79:40-41 (Surah An-Nazi'at): "But as for he who feared the position of his Lord and prevented the soul from [unlawful] inclination, Then indeed, Paradise will be [his] refuge."
IV. Cosmology & The Unseen (Image 2)
The second image references the Angels and the celestial realms (Alam).
1. The Archangels
Jibrail (Gabriel) & Mikail (Michael):
2:98 (Surah Al-Baqarah): "Whoever is an enemy to Allah and His angels and His messengers and Gabriel and Michael - then indeed, Allah is an enemy to the disbelievers."
The Angel of Death (Often associated with Azrail):
32:11 (Surah As-Sajdah): "Say, 'The angel of death (Malak al-Mawt) who has been entrusted with you will take your souls...'" (Note: The name "Azrail" is not explicitly mentioned in the Qur'an, only his function).
The Blower of the Horn (Associated with Israfil):
39:68 (Surah Az-Zumar): "And the Horn will be blown, and whoever is in the heavens and whoever is on the earth will fall dead except whom Allah wills..." (Note: The name "Israfil" is not in the Qur'an text, but the event of the Horn is).
2. The Realms (Alam)
The diagram lists Nasut (Human), Malakut (Angelic), and Jabarut (Power). These are Sufi cosmological terms, but Malakut is explicitly Qur'anic.
Alam al-Malakut (The Dominion):
6:75 (Surah Al-An'am): "And thus did We show Abraham the realm of the heavens and the earth (Malakut as-samawati wal-ard) that he would be among the certain [in faith]."
36:83 (Surah Ya-Sin): "So exalted is He in whose hand is the realm of all things (Malakut kulli shay)..."
The Unseen (Al-Ghayb) vs The Witnessed (Ash-Shahadah):
59:22 (Surah Al-Hashr): "He is Allah... Knower of the unseen (Al-Ghayb) and the witnessed (Ash-Shahadah)..."
V. Destructors vs. Saviors
Concepts from the bottom of Image 1.
Ghaflah (Heedlessness):
7:179 (Surah Al-A'raf): "...They have hearts with which they do not understand... Those are like livestock; rather, they are more astray. It is they who are the heedless (al-ghafilun)."
Shaytan (Satan) as the Enemy:
35:6 (Surah Fatir): "Indeed, Satan is an enemy to you; so take him as an enemy."
Dunya (Worldly Life) vs. Akhirah (Hereafter):
57:20 (Surah Al-Hadid): "Know that the life of this world (al-hayat ad-dunya) is but amusement and diversion and adornment and boasting to one another..."
87:17 (Surah Al-A'la): "While the Hereafter (Al-Akhirah) is better and more enduring."