(himma-i anafa; himma-i arbāb al-himam al-ʿāliya; himma-i ifāqat)
The first subtlety of himma (spiritual aspiration) is that the qalb (the heart) is protected from the baseness of inclining toward what is perishing. Its second subtlety is not deigning to pay heed to illnesses, to trust in hope, or to refrain from action. The third is to be adorned with attributes, just as with the Essence. (Ravza, 489)
Some define himma as the isolation of the qalb for the sake of meaning (tajrīd edilmesi); others as the initial sincerity of the murīd (aspirant, disciple); yet others use it in the sense of all thoughts that occur by virtue of the purity of inspiration... (Istilāh, 536; Futūḥāt, II, 515; Asfār, 279)
It has been said: The three degrees of himma are the himmas of alertness (tanbīh), will (irāda), and ḥaqīqa (inner reality). Know that the himma of alertness is the state of vigilance of the qalb concerning that toward which desire is directed, whether it be muḥāl (impossible) or possible regarding the reality of the human being. This is the isolation of the qalb for the sake of meaning. This himma directs the qalb to consider the point over which it rules regarding the thing it wishes for. Thus, the qalb is under the dominion of this himma according to the knowledge it imparts. If the himma gives the knowledge that the qalb should turn away from it, it turns away; if it gives the knowledge to resolve upon it, it resolves. The one who possesses this himma is in need of knowledge about the thing he desires. The himma of will, which is the initial sincerity of the murīd, is the himma of jamʿiyyat (spiritual collectedness), which enables one to realize that a thing does not subsist for itself. This himma is mostly found among a group in Africa called the Ghurābiyya. With it, they kill whom they wish. When the nafs (the lower self) attains collectedness, it influences the bodies and states of the world. This is not difficult for it. To the extent that a strength of unveiling and iman (faith) pertaining to this knowledge, which he himself has not yet attained, is shown to him... (Futūḥāt, II, 515)
Himma-i ifāqat is the first degree of himma related to the spiritual journey (sulūk). This himma urges the sālik (traveler) to abandon the perishing and seek the Eternal (al-Bāqī).
Himma-i anafa (the effort of turning away) is the second degree of himma related to sulūk. This himma urges the sālik to turn away from seeking reward for deeds, so that the qalb rejects being occupied with expecting recompense for the actions promised by Allah. This himma does not devote itself to witnessing the Real (al-Ḥaqq); rather, it dedicates itself to worshipping Allah upon ihsan (spiritual excellence). The servant does not cease to seek to draw near to the Real, nor does he desire to turn toward anything other than Him. (Kāshānī, 45; Jāmiʿ, 105)
Himma-i arbāb al-himam al-ʿāliya (the aspiration of those possessing lofty himma) is the third degree of the people of himma. It is to be concerned only with the Real and to pay no attention to anything else. This himma, in that it does not accept contentment with spiritual states (ḥāl) and stations (maqām), nor is it satisfied with names and attributes, is among the loftiest of himmas. This himma seeks only the Essence (al-Dhāt) itself. (Kāshānī, 46; Jāmiʿ, 105)
The three degrees of himma are the himmas of alertness (tanbīh), will (irāda), and ḥaqīqa. Know that the himma of alertness is the vigilance of the qalb regarding that toward which desire is directed, whether it be impossible (muḥāl) or possible, concerning the reality of the human being. This is the isolation of the qalb for the sake of meaning.
The himma of will is the initial sincerity of the murīd. This is a himma that enables one to realize that a thing does not subsist for itself. This himma is mostly found among a group in Africa called the Ghurābiyya. With it, they kill whom they wish. When the nafs attains collectedness, it influences the bodies and states of the world. This is not difficult for it. To the extent that a strength of unveiling and iman pertaining to this knowledge, which he himself has not yet attained, is shown to him. The outward signs in the hands of some people are realized only through this himma. It has such a power that, when the effects of perfect shaykhs settle in the murīd, they exercise influence over them. The himma of ḥaqīqa that is realized with the help of the purity of inspiration belongs to the great shaykhs among the people of God (ahl Allah) who can gather their thoughts in the Real. They turn this himma into a single himma for ahadiyya (divine oneness) by fleeing from multiplicity and seeking the unity of multiplicity. The gnostics (ʿārifūn) do not deign to multiplicity, nor to the ahadiyya of their attributes, relations, or names. (Asfār, 279)
Himma is the strongest thing Allah has placed in the human being. When Allah created the lights, He made them stand before Him. He saw that their speech was with His Essence, and their himma was occupied with Allah. He said to them: "By My Might and My Majesty, I will make you the highest of the lights. I will grant you distinction among My creation as the most noble of the abrār (the righteous)." (Insān, 21)
Himma is the attachment of the qalb to the thing upon which himma is exerted. Himma is the complete union of the qalb with Allah and its separation from everything other than Him. (Jāmiʿ, 54)
Himma is to turn wholly to the Real, without deigning to the pleasures of the nafs that serve as means and causes such as purpose, substitute, action, or hope, and without reckoning (ḥisāb). Its form at the beginning (bidāya) is to be bound to obedience and loyalty by the covenant of tawba (repentance). Its form at the stage of abwāb is for the qalb to be attached to the Bestower of everlasting blessings and, by becoming weary of seeking the perishing, to turn away from striving for it. Its form in dealings (muʿāmalāt) is to be constantly upright in action through murāqaba (spiritual vigilance), and to be completely bound to Allah through tawakkul (reliance upon God) and surrender. Its form in character (akhlāq) is for himma to be wholly directed toward attaining happiness and perfections. Its form in the principles (uṣūl) is to draw its possessor toward the Real with the strength of certainty (yaqīn). The comfort of intimacy (uns) prevents halting in the spiritual journey (sayr wa sulūk) and deviating from the middle path. Its degree in spiritual states (ahwāl) is the transformation of thoughts into a single thought under the dominion of love. Its form in sainthood (walāya) is to ascend from states and stations to the level of names and attributes. Its form in realities (ḥaqāʾiq) is for the attributes to be elevated and adorned with attributes as with the Essence. Its form at the end (nihāya) is that there is only a single himma, which, by the effect of the Real, influences all possible existents. (Jāmiʿ, 291)