The suggestion (hātır) that comes to the qalb (the heart) is called the nafsānī hātır (suggestion from the nafs [the lower self]), and the suggestion that comes to the ṭabʿ (nature) is called the shayṭānī hātır (suggestion from Satan).
(Know that) the first suggestion never lies; the second never deceives; the third never tells the truth; and the fourth never gives advice. Most often, the rabbānī hātır (divine suggestion) comes when one leaves seclusion (khalwa), or departs from absence (ghayba), or when one contemplates a ḥaqīqa (inner reality). This suggestion, in the state of kamāl (perfection), conveys a meaning for the walī (friend of God); it keeps the walī upon uprightness and moderation. It brings about extraordinary things in the realms of the unseen (ghayb) and witnessing (shahāda).
The angelic suggestion (malakī hātır) comes as an admonisher, commanding good and forbidding evil.
Through the nafsānī hātır, arrogance, anger, haste, the fire of eating what is forbidden, befriending base people, and associating with argumentative people of kalām (theology) arise.
The shayṭānī hātır occurs when one inclines toward nature and flees from the rulings of the sharia (the sacred law).
The rabbānī hātır leads a person to the stations of the muqarrabīn (those brought near). This suggestion is unveiled to those whom the Real (al-Ḥaqq) has singled out for the sciences of the former and latter peoples.
The angelic suggestion is specific to the station of the people of the right (ahl al-yamīn); it leads a person to the stations of the righteous (ṣāliḥūn).
The nafsānī hātır encourages haste, distances one from what is deferred (the hereafter), calls to worldly ranks and positions, acts according to cause and effect, conceals the states of the muttaqīn (those with taqwa [God-consciousness]), and casts a person down to the lowest of the low through caprice (hawā).
The shayṭānī hātır, on the other hand, prepares poverty and makes vain hopes seem attractive. (Jāmiʿ, 28)
Hawātir is the plural of hātır, meaning an inner address or voice that comes to a person. This address sometimes comes from an angel, sometimes from Satan, sometimes from the nafs (the lower self), and sometimes from Allah. The first is called ilhām (inspiration), the second waswasa (satanic whispering), the third hājis (base prompting), and the fourth hātır al-Ḥaqq (the suggestion from the Real). Ilhām conforms to the outward rulings of the religion. Waswasa invites to sin, hājis calls to base desires. The Sufis are agreed that those who consume what is forbidden cannot distinguish between ilhām and waswasa. Likewise, they agree that the locus of evil suggestions is the nafs, while the locus of good suggestions is the qalb (the heart), and that the nafs never tells the truth. (Jāmiʿ, 160)
Shādhilī says: In every knowledge that comes to you beforehand, there are suggestions. Forms follow them. The nafs inclines toward that knowledge. Nature takes pleasure in it. Even if it is true, cast it aside and abandon it! Hold fast to the knowledge Allah revealed to His Messenger! Then take the knowledge of the caliphs (khulafāʾ), the Companions (ṣaḥāba), and the Followers (tābiʿūn)! After that, cling to the guidance of the community that is free from caprice, doubt, conjecture, delusions, and misleading claims! What benefit is there in being a servant of Allah without knowledge and action? Knowledge of the oneness (wahdāniyya) suffices for you as knowledge; love of Allah, His Messenger, and the Companions suffices for you as action; and faith in the Real (al-Ḥaqq) suffices for you as community. (Jāmiʿ, 161)
Hawātir are the arrivals (wāridāt) of the Real (al-Ḥaqq) and the paths of falsehood (bāṭil). Wāridāt arise through the glorification and tawhid (the oneness of God) of the Lord. This is the rabbānī wārid.
Wāridāt can move a person to a particular act of obedience with resolve. This is the wārid of the heart (qalbī wārid).
Wāridāt can move all kinds of acts of obedience. This is the angelic wārid (malakī wārid). Sometimes, the wārid may originate from both the heart and the angel. More often it comes from the angel; less often from the heart, because the purity of hearts is truly rare. (Qawānīn, 87)
Arrivals (mawārid) come to the heart of the faqīr (the poor one) from four directions: angelic, merciful (raḥmānī), nafsānī, and shayṭānī. One who does not perform prayer, fulfill his duties, or recite his litany cannot distinguish these thoughts from one another, nor know which is true and which is false. (Riḥla, 335; Nafahāt, 193)
When hawātir dominate the servant, his awareness is disturbed. When the faqīr is distressed and hawātir come to him frequently, let him repel them with the unity of his witnessing! (Nafahāt, 201)
(See also: ilhām; wārid/wāridāt)
Hatm/hatm-i khāṣṣ (special seal): The hatm is Allah's connection with the hearts of the gnostics (ʿārifūn). (Iṣṭilāḥ, 538)
The hatm is unique. It is not found in every era. There is only one in the world. Allah ends the Muhammadan walāya (sainthood) with him. Among the Muhammadan awliyāʾ (friends of God), there is none greater than him. Then there is another hatm, by which Allah ends the general walāya from Adam to the last walī, who is Jesus (ʿĪsā), the last of the awliyāʾ. This, indeed, is the end of the cycle of dominion. On the Day of Resurrection, there will be two gatherings for the community of Muhammad. That Messenger will also be gathered with the (other) messengers. (Futūḥāt, I, 11)
The special hatm (hatm-i khāṣṣ), the Muhammadan hatm, is the one by which Allah ends the Muhammadan walāya, that is, the walāya of those who inherit from Muhammad, and among the Muhammadan awliyāʾ, those who find in themselves a sign according to the share they inherit from the ḥawāriyyūn (disciples). Thus, he gathers the knowledge of every Muhammadan walī for Allah. If he does not know this, he cannot be the hatm. For when prophethood was ended with the Prophet, he was given the comprehensive words (jawāmiʿ al-kalim), and all the shariahs were incorporated under his sharia as the light of the stars is subsumed under the light of the sun. From this, it is clear that the stars send their light to the earth, but the sun prevents their distinction. Thus, the light is made specific to the sun. (Futūḥāt, IV, 440)
(See also: walī-nabī-rasūl)