The Stages of the Self (Nafs)

[Muhammad]

The Stages of the Self:

 

An-Nafs al-'Amara or the self bent on evil : the insinuating self which is wholly evil and totally under the control of passions and bent only on self- gratification. It is totally blind to any higher reality.

 

 

"The lower self of man commands to evil acts " ( 12:53)

An-Nafs al-Lawwama or the self-reproaching self: the reproachful self which is indecisive in choosing between good and evil and is constantly embroiled in an inner struggle. It is unable to overcome the impulses of the lower self while it nonetheless recognises the higher one.

 

 

"No, I swear by the self-reproaching self." (75:2)

 

An-Nafs al-Mulhama or the inspired self: the self which recognises its faults and strives to correct them.

 

"By the self and what proportioned it and inspired it with depravity or godliness!" (91:8)

 

An-Nafs al-Mutma'inna: Finally there is the self at peace which is illuminated and acts according to the good and is therefore liberated

 

"O self at peace, return to your Lord, well-pleased, well-pleasing. Enter among My servants. Enter My Garden." (89:27)

 

 

______________________

taken from; The Basic of Islam - by Aisha Bewley

[hodman]

Strange coincidence brother for I was reading about the same topic last night. I think everyone who reads this should rate themselves asto where they stand and try to figure out how to get to the next step up,till we achiev the nafsul-mudmainah stage inshallh.

Jzk

[S.O.S]

Brother Muhammad,

Very interesting post, especially the Qur’anic specification of the different stages of the Nafs deserves our attention. It is important to realise our potentialities in full, so I’m adding some of my understandings on the subject, which I hope will advance a sincere discussion of our essence as spiritual beings before anything else and ought to behave accordingly between the service checks of our voyage-vehicles.

 

The Nafs (self) which is the technical name for the Ruux (spirit) when it resides in the body, can sometimes be generalised as being one and the same, but for in depth understanding, we need to classify more technically from time to time. The Ruux, coming from Allah (swt), is originally pure and it is only when is breathed into the body that it becomes Nafs, that is receptive of the whisperings of Shaydaan, because of the contamination arising from the contact between the spirit from heaven on one hand and the desires from our lower bestial nature of the animalistic body. This Nafs becomes a heavy burden when we try to carry it upwards, away from the bestial downfall, and make the spiritual journey back to our meta-physiological history; that is the state we were on the day of “AM I NOT YOUR LORD?â€

 

The earthly stages of the Nafs can be simplistically generalised into three spheres of processes, which is a continuous lifetime struggle leading to the fourth and ultimate desired sphere, but I’m doubtful whether it is possible in this carnal existence. And this is what I wish to discuss, if there is anyone interested in contemplating these spheres more closely.

 

Nafs-al-Amaarah (12:53) is the first layer which is the immoral primitive personality of the self with no higher consciousness and always inclined to the inherent nature of the animal, which is no different from Shaydaan.

 

Nafs-al-Lawwaamah (75:2) is the second layer which is much higher than the first one, because this Nafs has the filter character built within self. This character building may have taken place through external and environmental factors (such as an acquired religion, culture, educational training, etc.), but with the result that it is able to recognise vice from virtue, morality from immorality, good from evil, tawxiid from shirk, etc.

 

Nafs-al-Hamah (91:8) is the third layer and most difficult to define, as it may include a wide rage contrasting segmentations, but this is far superior to the previous spheres as it has in addition to (possibly) noble character, mentality or a mental order with the ambition, ability and (at times) the appropriate attitude to undertake its journey. Ofcourse it has lows and peaks, depending on the mental order, it can virtually appear as of belonging either the one lower or the highest sphere, but uncertainty prevails and one cannot sit back and relax!

 

Nafs-ul-Mudtma’innah (89:27) is the final destination of all spheres possible for the Nafs to ascend to, however, so far, besides Messengers, Prophets and select individuals, I’m not sure we can technically define any mere mortal as being beyond sphere three as long as we haven’t reached the day it will be commanded; “Yaa ayyatuhan-nafsul mudtma’innah!†Unfortunately, we have no guarantee that we will die in that state, but it is our duty to strife in achieving that sphere, and I ask Allah to make us all one of them!

 

Shams-ud-Din

[Viking]

Complex and interesting subject. I remember bro Nur writing about this topic some time back.

[S.O.S]

Viking,

I guess you would be so kind enough to provide a link to Nur's writings on the subject for us

Thanks.

[Muhammad]

Asalamu Alakum,

 

I remember Nur's piece on The Four Stages of the Mind. very similar to this subject.

 

perhaps thats what bro Viking remembers.

[S.O.S]

Brother Mohammad,

Jazaak-Allaah for the link, however, I think the two subjects are closely interrelated, but the same. The stages of the heart/mind (Qalb) as commented on by brother Nur in his “Four Stages of the Mind†is generally more important than the stages of the Nafs. The reason for it is, if the Qalb is liable to “Ghaflahâ€, then the Qalb must be the bus-driver who deviates from the normative routs due to poor or no visibility from whatever cause (light, signboards, dirty glass, bad eyes, etc.). Therefore if the judgemental station of progress is derived from the rout to and eventually destination, then no passenger -even if the passenger is the primary traveller who’s the reason behind the travel- is as detrimental as the driver with regards to the rout and its necessary means to arrive at the destined place. Therefore the Nafs is more a passenger with the Qalb included as its indispensable tool to able to operate on the driving seat. We define the Qalb sometimes spiritually as the “Heart†but at times it may be useful to define it as the “Mind†like brother Nur does to denote its role in both, spiritual and other more material/practical application of religion, intellect, wisdom, experience, and the use of whatever advantageous opportunity to progress spiritually. Thus the two are not technically identical, but also technically inseparable either! Maybe brother Nur could shed some light on this issue for us.

 

We ask Allah for Qalban "Shaakiraa" and seek his refuge from Qalban "Ghaflan"

[Viking]

Muhammad,

The topic I had in mind was more in depth and covered the different stages of the Nafs as you had mentionned here. Perhaps Nur posted it on SomNet for I could not find it on the archives.

 

 

Shams-ud-din,

I have understood the Rooh and the Nafs to be a single entity, but with two dimensions. The soul has both a human (higher) and an animalistic (lower) aspect.

 

They ask thee concerning the Spirit (of inspiration). Say: "The Spirit (cometh) by command of my Lord: of knowledge it is only a little that is communicated to you, (O men!)" (Al-Isra 17:85)

 

I understand this to be the divine aspect of human beings which can not be comprehended by the corporeal being. This is the reason for the above reference.

 

And for such as had entertained the fear of standing before their Lord's (tribunal) and had restrained (their) soul from lower desires, their abode will be the Garden (An-Nazi'at 79:40-41)

 

I believe this verse is referring to the animalistic aspect which is responsible for all evil and wrongdoings. It is against this aspect of the soul that we are required to wage Jihad-ul Akbar in order to put it under the control of the human (higher) aspect of the soul. On the other hand, the higher aspect of the soul is responsible for all goodness and virtue and realises its purpose. This aspect ought to be nurtured and be tended to in order for it to develop; this simultaneously supresses the lower self and dominates it (bringing it under control).

 

As you said above, the Rooh/Nafs is indeed pure at "conception" but the lower aspect grows and eventually emerges and is in constant battle with the higher essence, trying to keep it occupied and away from realising its purpose, the awareness of the existence and the worship of Allah SWT.

 

This lower self (I believe) is what psycho-analysts refer to as the self/ego. It is constantly concerned with "I" and constantly striving to satisfy its whims and desires (hence the term "animalistic").

[Muhammad]

Viking, maybe it is this one; Just Me And My Sufi Friend! at the end of the first page

 

And yes, I have also seen some scholars who classify the Nafs into:

 

1. The Cattle like Nafs

2. The Preditory like Nafs

3. The Shaytani like Nafs

4. The Mala'iki like Nafs

[S.O.S]

posted by Viking

I understand this to be the divine aspect of human beings which can not be comprehended by the corporeal being.

Viking,

I'm not after the essence of the serene heavenly incorporeal spirit (Ruux), that beyond my domain of perception. I have no business looking into that, however, what concerns me is the Nafs which is divorced from its material essence and influences us in every aspect of our lives. One is referred by scholars as being to the body, what the odour is to the rose or the fire is to the burning coal, while the other is supposed to be the "kullu fitnah cinda geel" behind our mischief! And since we have wage jihaadul-akbar against our Nafs as you said, we have to understand the nature of the workings of our enemy. To use the psycho-analyst term of "ego" may be useful here in order to avoid misunderstandings.

 

Brother Mohammad, that was more usefull link, jazaak-Allaah.

[Haneefah]

Interesting!

 

Al-Ghazali's Disciplining The Soul from his Ihya Ulum al-deen came to mind.