He designates such paths. Opposite to this, He places a shayṭān (devil). By envying the one who shows care for Allah's command, the shayṭān sits beside him in order to prevent him from fulfilling Allah's command. When a person fulfills what is made permissible, whether by performing or abstaining, and regards the path of ḥarām (forbidden) and makrūh (reprehensible) as equal, and sees the mubāḥ (permissible) path as the way of the shayṭān, then he understands what leads him to felicity.
Allah does not create an angel in front of such a servant there. Allah has created all the faculties of the nafs (the lower self) and has equipped its creation so that it expends all its strength in this way. He has also commanded it to protect itself from the path of the shayṭān. Allah has created in this human nafs the quality of acceptance, so that it accepts whatever turns towards it. From the time of Adam to our day, and even until the end of the world, it accepts the creation of sharia (the sacred law). As we have mentioned, there is a reality in the form of a protective angel and a contending shayṭān. After the shariahs are abolished, any command from Allah to the servant or from the servant to Allah, without any prohibition or ruling, returns to Him. Indeed, He acts according to what He has given will and volition for.
Then Allah has created in this human nafs the quality of murāqaba (spiritual vigilance) for those who seek the aforementioned paths. He has inspired it in such a way that there are messengers between it and those paths. These come to it from those ways. They do not remain there for long. We have composed their essence in the form of their risāla (messages). So much so that when you see them, you perceive what Allah has sent to you through them by witnessing it. Then you awaken and do not remain heedless of them. They pass through your domain; they are not permanent. (Futūḥāt, TI, 553-554)
According to the people of khawāṭir (spiritual inspirations), a khāṭir (passing thought) comes to the qalb (the heart). According to those who govern the heart, this is called hājis. If it returns to him once more, it becomes irāda (will). Irāda assists its possessor in attaining what is desired. If it returns a third time, it becomes hamm. This only returns for a significant matter. If it comes a fourth time, it becomes ʿazm (firm resolve). This only returns to reach a state of definite decision. If it returns a fifth time, it becomes niyya (intention). This is the intention from which the existing act originates. Between the orientation towards the act and the act itself, there also appears qaṣd (purpose). This is a sacred attribute shared by the Lord and the servant. (Latāʾif, 65)
Hawājis are nafsānī (of the lower self) inspirations. (Kāshānī, 46; Jāmiʿ, 105)
A khāṭir is an address that comes to the qalb, or a wārid (spiritual influx) with which the servant does not always act. Khāṭir is divided into four types: The rabbānī khāṭir is the first of the khawāṭir. It is called the facilitation of the first cause. This is when the khāṭir is deeply engraved in the heart; it never errs. It is known by strength and dominance, not by haste.
The malakī (angelic) khāṭir is that which causes one to perform a mandūb (recommended) or farḍ (obligatory) act. All things that contain goodness are entirely called ilhām (inspiration).
The nafsānī khāṭir is the khāṭir in which the nafs has a share; it is called hājis. The shayṭānī (satanic) khāṭir is the khāṭir that calls to opposition to the Truth. Allah says: "Shayṭān threatens you with poverty and commands you to {evil}" (al-Baqara 2:268). The Prophet (peace and blessings be upon him) said: "The shayṭān's coming to you is to deny the Truth and turn you towards evil." (Tirmidhī, Tafsīr al-Sūrah, 2, 35) This is also called waswasa (whispering). In the scale of sharia, a khāṭir from Allah is called qurbiyya (nearness). The possessors of such a khāṭir are among the foremost. A khāṭir from the shayṭān is called karāhiyya (repugnance) and opposition; its possessors are among the last. If the mubāḥ (permissible) is closer to opposing the nafs, it is among the first two types of khāṭir; if it is closer to agreeing with desire and the nafs, it is among the latter two. The pure, sincere, and true qalb present before the Truth is such that, with Allah's help, it is easy to distinguish between the two. (Kāshānī, 158; Jāmiʿ, 82)
Khāṭira are feelings that invite the servant to the Lord in a way that cannot be rejected. (Kāshānī, 160; Jāmiʿ, 82)
Khawāṭir, when unnoticed, are addresses that come to the qalb and affect it, constituting the beginning of actions. Khawāṭir stir desire. Desire stirs resolve, then resolve stirs sabāt (steadfastness), and sabāt stirs the limbs to act.
Khawāṭir are divided according to the types of evil they call to. If the limit of moderation is exceeded, well-being is harmed. This is called waswasa, and its cause is said to be the shayṭān. Khāṭir is divided according to the types of good it calls to. There is a moderate and balanced one that benefits in the Hereafter. Its ilhām is considered to be from the angel. (Rawḍa, 216)
khāṭir/khawāṭir 331
Rīḥ-i khāṭir-i Raḥmānī (the wind of the Raḥmānī khāṭir); it has united with the primordial will. It is connected to the word "Kun! (Be!)" (Qur'an 101). It brings about the existence of the material world.
It is a wind whose time is unknown and which, at the moment of its occurrence, turns the farmer into {dread}. It is divided into a gift that brings inner anxiety. When the farmer finds it or recalls it, he cannot control himself. That wind only acts for good, and you consider it only as good or as a gift that brings the state of bast (expansion). When there was previously khalwa (solitude) or after separation from absence.