Ṭūl-i amal (length of hope or long expectation) causes one to forget the Hereafter, reminds one of the world, makes it appear beautiful, and endears it to you. This state leads to the emergence of envy, postponement of the Hereafter, strengthening of caprice, and increase of desires and wants. (Adāb, 135)
Ṭūl-i amal delays every good and act of obedience; it invites every evil and tribulation. It is a chronic disease that causes people to fall into various calamities. Know that when you are the possessor of ṭūl-i amal, four things are set in motion within you: The first is abandoning acts of obedience and showing laziness in this regard. In such states, even as days pass, you say, "I have time, I will do it." Dāwūd Ṭāʾī spoke truly: "Whoever fears the threat (hellfire) draws near to salvation. Whoever prolongs his hope, his deeds become corrupt."
Yaḥyā Muʿādh al-Rāzī also says: "Hope (amal) distances one from every good. Greed prevents one from attaining every truth. Sabr (patient endurance) leads to every victory. The nafs (the lower self) leads to every evil." The second is abandoning and postponing tawba (repentance). In such states, even as days pass, you say, "I am still young, I have time, I will repent, I can do it whenever I want." When the appointed time comes and death seizes such a person, fate overtakes him before he has a chance to rectify his deeds.
The third is being greedy for (wealth), and being eager to occupy oneself with the world while neglecting the Hereafter. In such a state, you say, "I fear falling into poverty when I grow old." Sometimes you say, "I am becoming unable to work; I need some wealth to use in illness, old age, or poverty." This thought increases your attachment to the world, your greed, and your desire to acquire provision.
The fourth is the hardening of the qalb (the heart) and forgetting the Hereafter. For when you desire a long life, you cannot remember death and the grave. (Minhāj, 32)
ṭumaʾnīna/itmiʾnān Ṭumaʾnīna (itmiʾnān) is a lofty ḥāl (spiritual state) in which the servant prefers reason, his iman (faith) is strengthened, his knowledge deepened, his dhikr (remembrance of God) becomes pure, and his reality is established. There are three types of this: The first is the itmiʾnān of the common people. When they engage in dhikr, they find tranquility through it. Their share in this is the expansion of their provision, the answering of their dua (supplication), and the repelling of afflictions. As Allah says: "O tranquil nafs!" That is, the nafs (the lower self) that has attained tranquility by believing that there is none who repels and prevents except Allah.
The second is the itmiʾnān of the elite (khawāṣṣ). For they are content with Allah's decree, patient with His trials, sincere and God-conscious, at peace, and are among those protected by Allah and the muḥsin (those who excel in spiritual excellence), as indicated by the verse.
The third is the itmiʾnān of the elect of the elite. These are those who, due to awe and majesty, know that their secrets cannot attain itmiʾnān with Allah or reach sakīna (serenity) with Him, for there is no ultimate limit to what can be comprehended of Allah. (Lumaʿ, 98)
Allah the Exalted has said: "O tranquil nafs!" Ṭumaʾnīna is a state of tranquility reinforced by a firm sense of security akin to seeing with the eye. There are two differences between this and sakīna: Sakīna sometimes brings tranquility to awe. Ṭumaʾnīna, however, is a tranquility given by a state of security in which there is intimacy (the opposite of awe). The second difference is this: Sakīna is a quality that comes and goes. But ṭumaʾnīna is a quality that never leaves its possessor.
There are three degrees of ṭumaʾnīna: The first degree is the qalb (the heart) finding tranquility through the dhikr of Allah. This is the itmiʾnān of the fearful with hope, of the angry with forbearance, and of the one tested with reward. The second degree is the ruh (the spirit) finding itmiʾnān through unveiling in the matter of purpose, through presence in the matter of longing, and through unity in the matter of separation. The third degree is the itmiʾnān of witnessing the Divine Presence through grace, of unity through baqāʾ (subsistence in God), and of the maqām (spiritual station) through the primordial light. (Manāzil, 31)
Ṭumaʾnīna is maintaining tranquility under the manifestations of destiny... (Ādāb, 21)
Ṭumaʾnīna is a sound state of security akin to seeing with the eye. Its first subtlety is the qalb (the heart) finding itmiʾnān through the dhikr of Allah; the second is the ruh (the spirit) finding itmiʾnān in its yearning for unveiling and preparation for it. Separation is for unity. The third is the itmiʾnān during the witnessing of the Divine Presence. Unity leads to baqāʾ; baqāʾ leads to the primordial light. (Rawḍa, 489)
Ṭumaʾnīna is being content with Allah's decree and showing sabr (patient endurance) in the face of tribulation. (Jāmiʿ, 54)
Ṭumaʾnīna is of three kinds: the itmiʾnān of the common people is for the dhikr of Allah, the itmiʾnān of the elite is through the dhikr of Allah, and the itmiʾnān of the elect of the elite is with Allah. (Jāmiʿ, 61)