Nafs || Nephesh || Psyche || Soul
أَوَلَمْ يَتَفَكَّرُوا۟ فِىٓ أَنفُسِهِم ۗ مَّا خَلَقَ ٱللَّهُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ وَمَا بَيْنَهُمَآ إِلَّا بِٱلْحَقِّ وَأَجَلٍۢ مُّسَمًّۭى ۗ وَإِنَّ كَثِيرًۭا مِّنَ ٱلنَّاسِ بِلِقَآئِ رَبِّهِمْ لَكَـٰفِرُونَ ٨
Have they not reflected upon their own being? Allah only created the heavens and the earth and everything in between for a purpose and an appointed term. Yet most people are truly in denial of the meeting with their Lord!
[Al-Quran 30:8, Translation: Dr. Mustafa Khattab, The Clear Quran]
Do they not contemplate within themselves? Allāh has not created the heavens and the earth and what is between them except in truth and for a specified term. And indeed, many of the people, in the meeting with their Lord, are disbelievers.
[Al-Quran 30:8, Translation: Saheeh International]
Do they not reflect in their own minds? Not but for just ends and for a term appointed, did Allah create the heavens and the earth, and all between them: yet are there truly many among men who deny the meeting with their Lord (at the Resurrection)!
[Al-Quran 30:8, Translation: A. Yusuf Ali]
DRAFT
The word Nafs (نفُسِ) appears almost 300 times in The Quran. It is variously translated as self, soul, and mind (as quoted above), and even ruh, even though the 'ruh' is a separate arabic word with its own meaning, and its Biblical corresponding word is 'rauch'. The arabic word 'aql' is also translated as mind. The translations are confusing, however the arabic usage is consistent and clear across the text.
The focus of this post is Nafs, which appears as 'nephesh' in The Bible, and it means the Psyche or the Mind or Soul or whatever word it is with which we describe that part of us which is invisible yet demanding. A sleeping person does not experience the demands of the Nafs.
The Nafs is a main subject of The Quran. Our nafs is in pledge (Q74:38).
The Nafs is a thing. The Nafs is taken by Allah عزوجل at the time of death, and daily during sleep, and restored, of those who are to continue to live (Q39:42).
The Quran informs us that the nafs has been levelled, therefore invisible; it has been inspired with its fujoor and taqwa; he who does his own tazkia is successful; he who buries it, fails (Q91:7-10), and it presents the example of the levelling of the Thamud.
From the narrative about Adam عليه السلام , we know that they both put their Nafs in darkness through their disobedience and consumption of the forbidden, in pursuit of a change in their Nafs, attempting to make it immortal and/or that they never decay. The descendants of Adam عليه السلام have inherited the Nafs in darkness. So, yes, it is invisible to us, yet it does exist.
The Quran informs us that though all good and harm is from Allah سُبْحَانَهُ وَتَعَالَى , the fact of the matter is that all good is indeed from Allah سُبْحَانَهُ وَتَعَالَى , while all that harms us is due to our own compromised nafs. Our nafs is in darkness already. The lack of nur makes it vulnerable. So, our psyche is the basis of our ailments. We need to do 'tazkia' of our nafs, helping it improve and shed off the consequences of sins accumulated upon it. The Quran is a 'shifa' for the believers. It guides us in matters we need guidance in. It helps us work towards self-improvement.
Allah سُبْحَانَهُ وَتَعَالَى promises immortality and eternal health (a nafs that never dies and a body that never decays) in the Hereafter to the people who pass the test of this mortal world. Allah سُبْحَانَهُ وَتَعَالَى will reform them, and put them in the Gardens of Eternity. That will happen after the mortal life of this world has passed, and the results are declared. Immortality and a Kingdom that never decays are for the Hereafter.
Meanwhile, in the life of this world, we need to understand, analyse and manage our nafs, even though it remains an invisible, yet essential part of our choices and actions. It is the part of us that is associated with conscious decisions and therefore is confused with consciousness. People who lose their Nafs in the Hereafter will consciously suffer in Hell, so Nafs is a possession, a thing that can be lost, and not just awareness or consciousness.
The Quran tells us a few things about our Nafs. It helps us realise the primacy of our own Nafs, and the need to restore it to its pristine state of birr (Q2:44), before, or along with, helping others save their Nafs.
The study of the Psyche (Nafs) is called Psychology (Ilm un Nafs || علم النفس). Among the aims of psychology is the scientific study of the mind and behaviour to be able to predict future behaviour based on an analyses of past behaviours. As a branch of philosophy, the scientific study of psychology is based upon the presumptions arrived at through generalised thoughts and ideas. The Quran preaches shukr (gratitude), while most of secular / atheistic philosophy is based on kufr (rejection) of the scriptures.
Though the ultimate aim of both is a satisfied Nafs / Psyche, the Theology of the Scriptures focuses on gratitude, while the Philosophy of the Psyche explores gratification as a means of attaining a satisfied Psyche / Nafs.
It is also important to keep in mind that the final objective of the Abrahamic religions is absolutely opposite to that of polytheistic theologies. The objective of Abrahamic religions is to do all that would be important to retain the Nafs in the Hereafter. The objective of polytheistic theologies is the eternal liberation of the soul from the body.
The Quran empowers every individual to analyse and manage their own Nafs (psyche). It is a Mercy of Allah that He has revealed The Quran:
قَدْ جَآءَكُم بَصَآئِرُ مِن رَّبِّكُمْ ۖ فَمَنْ أَبْصَرَ فَلِنَفْسِهِۦ ۖ وَمَنْ عَمِىَ فَعَلَيْهَا ۚ وَمَآ أَنَا۠ عَلَيْكُم بِحَفِيظٍۢ ١٠٤
There has come to you enlightenment from your Lord. So whoever will see does so for [the benefit of] his soul, and whoever is blind [does harm] against it. And [say], "I am not a guardian over you."[1]
[Al-Quran 6:104, Translation: Saheeh International]
[1]The Prophet (ﷺ) is directed to disassociate himself from all erroneous belief and practice.
Remembering Allah سُبْحَانَهُ وَتَعَالَى helps the individual keep in focus the need to manage the nafs.
Human Psychology
The Nafs is an important belonging of the Insaan, that is the soul or psyche is an important part of a human. It has needs and it has rights. It also has desires. The Quran acknowledges and grants rights and responsibilities, while enjoining healthy limits to ensure the good of all aspects of human life, in this world, and in the Hereafter.
The Nafs accumulates the consequences of its deeds, and will be compensated accordingly. It is already in the dark and invisible.
Surah at-Taubah (The Repentance) defines the first of the three Standing Laws of Recompense (The Right Religion ٱلدِّينُ ٱلْقَيِّمُ) stated in The Quran (9:36, 12:40, 30:30). This very first one commands us to not to wrong (darken) our Nafs:
إِنَّ عِدَّةَ ٱلشُّهُورِ عِندَ ٱللَّهِ ٱثْنَا عَشَرَ شَهْرًۭا فِى كِتَـٰبِ ٱللَّهِ يَوْمَ خَلَقَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ مِنْهَآ أَرْبَعَةٌ حُرُمٌۭ ۚ ذَٰلِكَ ٱلدِّينُ ٱلْقَيِّمُ ۚ فَلَا تَظْلِمُوا۟ فِيهِنَّ أَنفُسَكُمْ ۚ وَقَـٰتِلُوا۟ ٱلْمُشْرِكِينَ كَآفَّةًۭ كَمَا يُقَـٰتِلُونَكُمْ كَآفَّةًۭ ۚ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ مَعَ ٱلْمُتَّقِينَ ٣٦
Verily, the number of months with Allâh is twelve months (in a year), so was it ordained by Allâh on the Day when He created the heavens and the earth; of them four are Sacred (i.e. the 1st, the 7th, the 11th and the 12th months of the Islâmic calendar). That is the right religion, so wrong (darken) not yourselves Nafs therein, and fight against the Mushrikûn (polytheists, pagans, idolaters, disbelievers in the Oneness of Allâh) collectively[1] as they fight against you collectively. But know that Allâh is with those who are Al-Muttaqûn (the pious - See V.2:2).
[Al-Quran 9:36, Translation: Al-Hilali & Khan, edited in italics]
[1](V.36) See the footnotes of (Verse 2:193) and (Verse 8:73)
Verse 2:193 (A) (V.193): Narrated Ibn ‘Umar رضي الله عنهما: Allâh’s Messenger صلى الله عليه وسلم said, "I have been ordered (by Allâh) to fight against the people till they testify that Lâ ilâha illallâh wa Anna Muhammad-ur-Rasûl Allâh (none has the right to be worshipped but Allâh عز وجل and that Muhammad صلى الله عليه وسلم is the Messenger of Allâh), and perform As-Salât (Iqâmat-as-Salât) and give Zakât , so if they perform all that, then they save their lives, and properties from me except for Islâmic laws, and their reckoning (accounts) will be with (done by) Allâh." (Sahih Al-Bukhâri, Vol.1, Hadîth No.24). (B) See (V.8:39) and its footnote.
Allah سُبْحَانَهُ وَتَعَالَى 's prescribed prohibitions must be honoured. From the example of Adam عليه السلام , we know that when he did not keep his covenant, and disregarded Allah سُبْحَانَهُ وَتَعَالَى 's warnings, and sinned, he put his nafs in darkness. So, the prohibition for fighting during the sacred months must be honoured. Even the Messenger of Allah عزوجل , (Muhammad ﷺ), had to give the Meccan polytheists a notice of four months, and wait for the prohibited months to pass before going to reclaim the Kaaba and the al-Masjid al-Haraam and the city (Makkah) from the polytheists.
However, there may be situations where one has to defend when attacked. Sometimes, one must put up a fight for the very things one cherishes. Fighting for the Deen, establishing a government based on Allah's revelations (Deen and Shariah) are very important objectives in attaining the ideal world where everyone's honour is protected, and all rights are ensured. So, in spite of the prohibition to fight in the four sacred months, if the polytheists initiate fighting, then the Muslims must unite and fight against them collectively. They must defend. They cannot allow the polytheists to take advantage of the prohibitions of the sacred months.
Restraining, honouring the prohibitions, fighting, putting life on line, etc are all Nafs or Psyche associated decisions, and the outcomes also have a profound affect on the Nafs / Psyche.
War is as ancient as the history of humans. We have been sent to this world as enemies to each other (Q2:36, Q7:24, Q18:50, Q20:123). Psychology studies include psychological warfare, pre-war stress and post-war trauma, and other effects of war on human psychology. What it fails to comprehend is the enmity of Satan who wishes to make all Bani Adam ungrateful.
Grief is an important element of the human psyche. Grief signifies loss of someone or something dear, and may also be accompanied with worry about future consequences of the loss. Bani Adam already have a dark nafs, which is invisible to them. Moreover, we cannot see or hear Allah عزوجل in this state. Before the fall of Adam, he could see and hear Allah in the Garden they dwelt in. So, the greatest loss that we have suffered collectively is Allah. Our darkened nafs needs to be restored. We need to remember our Rabb. All grief pales into the background as compared to the grief for the all the so many Nafs who may never be able to return into Allah's presence.
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The Quran labels three states of the Nafs:
- nafs-e-ammara (Q12:53 اِنَّ النَّفۡسَ لَاَمَّارَةٌۢ بِالسُّوۡٓءِ)
- nafs-e-lawwama (Q75:2 اُقۡسِمُ بِالنَّفۡسِ اللَّوَّامَةِؕ)
- nafs-e-mutmainna (Q89:27 يٰۤاَيَّتُهَا النَّفۡسُ الۡمُطۡمَٮِٕنَّةُ ۖ)
Nafs-e-ammara (Q12:53 اِنَّ النَّفۡسَ لَاَمَّارَةٌۢ بِالسُّوۡٓءِ) is the nafs that commands that which is bad or harmful or distressing.
The Quran informs us that our Nafs whispers to us (Q50:16 مَا تُوَسۡوِسُ بِهٖ نَفۡسُهٗ ۖۚ), and all that it states is being recorded (Q50:16-17).
N
afs-e-lawwama (Q75:2 اُقۡسِمُ بِالنَّفۡسِ اللَّوَّامَةِؕ) is the nafs that reproaches us, blames us for what we have done. The Quran informs us that on the Day of Qiyamah (Resurrection / Standing), our Nafs will itself take account of our record (
Q17:14 كَفٰى بِنَفۡسِكَ الۡيَوۡمَ عَلَيۡكَ حَسِيۡبًا ؕ).
Nafs-e-mutmainna (
Q89:27 يٰۤاَيَّتُهَا النَّفۡسُ الۡمُطۡمَٮِٕنَّةُ ۖ) is the content or serene nafs that is pleased with Allah
سُبْحَانَهُ وَتَعَالَى . The Quran informs us that The Hour will be established to compensate every Nafs for what it has earned (
Q20:15 لِتُجۡزٰى كُلُّ نَفۡسٍۢ بِمَا تَسۡعٰى).
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The Quran informs us that there is reward of this world, and reward of the hereafter, and the grateful are rewarded accordingly (Q3:145 وَ مَنۡ يُّرِدۡ ثَوَابَ الدُّنۡيَا نُؤۡتِهٖ مِنۡهَا ۚ وَمَنۡ يُّرِدۡ ثَوَابَ الۡاٰخِرَةِ نُؤۡتِهٖ مِنۡهَا ؕ وَسَنَجۡزِى الشّٰكِرِيۡنَ).
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Surah Luqman (Q31) mentions the wisdom bestowed upon the legendary physician Luqman: Gratitude for Allah (Q31:12 اٰتَيۡنَا لُقۡمٰنَ الۡحِكۡمَةَ اَنِ اشۡكُرۡ لِلّٰهِؕ). It includes gratitude or thankfulness for Allah, and for parents. It clearly clarifies that gratitude or thankfulness is not to be confused with worship. Allah alone is to be worshipped. In the matter of worship, parents are not to be obeyed if they strive to make their offsprings polytheists. This stands in sharp contrast to polytheistic theologies which assign deity-status to parents. In all other matters, one must honour the parents excellently. The monotheist and the polytheist, whoever is grateful for his/her parents, benefits from the blessings that come through it.
The Quran recounts the advice Luqman gave to his son. From a psychological point of view, the advice is of utmost importance:
- Do not associate with Allah; shirk (polytheism) is a great darkness.
- ...
- Every tiny bit of information, every deed will be brought forth, so every deed, good or bad, is of consequence.
- Establish prayer, command what is right, forbid what is wrong, and bear patiently whatever befalls you. These are matters of firm resolve.
- Do not turn your cheek away from people, nor walk on Earth haughtily, indeed Allah does not love prancing around boasters.
- Be modest in your stride, and keep your voice low. The ugliest of sounds is the braying of donkeys (around the same decibels as human screams).
- Don't you see that Allah has subjected everything in the skies and earth for you, and amply bestowed his favours, outwardly and inwardly? Yet, some people argue about Allah without knowledge and without an illuminating Book.
Our psyche effects our actions, so a grateful psyche will cherish the gifts and use them wisely. Our actions have a profound effect on everything around and within us. Gratitude is humble and beautiful.
- When they are told follow what Allah has revealed, they say we only follow what we found our fathers practicing; even though Satan was inviting them to the punishment of the blaze?
- Whoever fully submits his face to Allah, while he is a Muhsin (who follows guidance excellently, doing good), has grasped the strongest ring/handhold. Towards Allah is the end of all matters.
- Whoever disbelieves, do not let their disbelieve grieve you; to Us is their return, then We will inform them of what they did; indeed Allah is Knowing of what is in the chests.
- We let them enjoy a little, but then they will be driven helplessly to a dreadful punishment.
- And if you ask them who created the skies and earth, they will definitely say: Allah; say Alhamdolillah (all praise and thanks for Allah), but most of them do not know.
- To Allah belongs everything in the skies and earth; indeed, Allah is free of need, praiseworthy.
- ...
- The creation and resurrection of you is but that of a single Nafs (Psyche). Indeed, Allah is Seeing, Hearing.
- ...
- O humans, keep taqwa (اتَّقُوۡا) of your Rabb (Lord Sustainer), and have khash (وَاخۡشَوۡا) of the day when neither father nor son will be of any benefit. Do not let life of the dunya deceive you, and do not be deceived about Allah سُبْحَانَهُ وَتَعَالَى by The Deceiver.
Allah is our Rabb (Lord Sustainer). Our Nafs is alive while Allah sustains it, and it dies at the time appointed, a pre-determined time. Our Nafs is being guarded. Every person is in charge of their own nafs. No harm can come to it, except if we ourselves make harmful changes in our own nafs. Allah does not change the favours that He has bestowed upon a nation, till they themselves cause changes to what is in their nafs (psyche), after which nobody can save them from Allah's wrath. There should be no change in Allah's creation. The Deceiver (Satan) inspires humans to make harmful changes in themselves.
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Surah Yusuf is about a young boy, of rich monotheistic religious family background, who finds himself robbed and abandoned by his own brothers; and then he is enslaved, yet well-provided for, in an affluent powerful polytheistic household. He is offered temptation to fall in sin, yet, by the Mercy of Allah, he is able to resist and refuse, and is protected from the sin which he is being invited to; he abandons the religious persuasion of those who do not believe in Allah and in the Last Day (of Reckoning), and becomes a true monotheist like his father (Jacob (Yaqub عليه السلام)) and forefathers (Abraham (Ibrahim عليه السلام), Isaac (Ishaq عليه السلام)), all of whom were prophets. Eventually, he is placed in a position of authority and responsibility, and finally his family (parents and repentant brothers) are united with him.
Surah Yusuf's narratives present many character stereo-types, who represent the best and worst of personalities. There are people who plot, plan, and seduce, and then there are people who forgive, endure, grieve, yet they keep their taqwa. They do not complain about their sorrows to anyone except Allah. They are gratefully patient through it all.
Dreams play a key role in shaping the events, and the final outcomes are according to the dreams. The plots and plans are unable to change what is destined to happen. Seeing the dream, hearing the dream, the feelings, the rumours, the viewing, the emotions, all have a profound impact on the psyche of each person. Nafs-e-ammara (Q12:53 اِنَّ النَّفۡسَ لَاَمَّارَةٌۢ بِالسُّوۡٓءِ) is vividly illustrated through the narratives in Surah Yusuf.
Clothing plays a key role in Surah Yusuf: losing one is accompanied by his confinement in the well, and consequent exile to another country, torn one is followed by his ending up in prison, and the grand finale comes when his clothing of high position restores his father's vision. The piece of cloth is different but the item of clothing is the same (Q12:18, Q12:25, Q12:93 قَمِيصِ). Compare this with Adam slipping out of what he was in, his clothing being stripped off, and Allah sending clothing upon Bani Adam in this world, and eventually reforming all successful Nafs, dressing them in the clothing promised to the People of the Gardens in the Hereafter.
The second of the three Standing Laws of Recompense (The Right Religion ٱلدِّينُ ٱلْقَيِّمُ) stated in The Quran (9:36, 12:40, 30:30) is in Surah Yusuf:
مَا تَعْبُدُونَ مِن دُونِهِۦٓ إِلَّآ أَسْمَآءًۭ سَمَّيْتُمُوهَآ أَنتُمْ وَءَابَآؤُكُم مَّآ أَنزَلَ ٱللَّهُ بِهَا مِن سُلْطَـٰنٍ ۚ إِنِ ٱلْحُكْمُ إِلَّا لِلَّهِ ۚ أَمَرَ أَلَّا تَعْبُدُوٓا۟ إِلَّآ إِيَّاهُ ۚ ذَٰلِكَ ٱلدِّينُ ٱلْقَيِّمُ وَلَـٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ ٤٠
You worship not besides Him except [mere] names you have named them,[1] you and your fathers, for which Allāh has sent down no evidence. Legislation is not but for Allāh. He has commanded that you worship not except Him. That is the correct religion, but most of the people do not know.
[1]The false objects of worship which you have called 'gods'
[Al-Quran 12:40, Translation: Saheeh International]
The setting is inside a prison in the polytheistic affluent Egypt. Joseph (Yusuf عليه السلام) and two young men are confined in the prison. They see dreams and ask for their meaning. Joseph (Yusuf عليه السلام) preaches to them first, inviting them to monotheism, and then informs them of the meaning of their dreams.
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Surah ar-Rum (The Romans) states the third of the three Standing Laws of Recompense (The Right Religion ٱلدِّينُ ٱلْقَيِّمُ) stated in The Quran (9:36, 12:40, 30:30):
فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًۭا ۚ فِطْرَتَ ٱللَّهِ ٱلَّتِى فَطَرَ ٱلنَّاسَ عَلَيْهَا ۚ لَا تَبْدِيلَ لِخَلْقِ ٱللَّهِ ۚ ذَٰلِكَ ٱلدِّينُ ٱلْقَيِّمُ وَلَـٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ ٣٠
So direct your face [i.e., self] toward the religion, inclining to truth. [Adhere to] the fiṭrah[1] of Allāh upon which He has created fatara (natured / separated) [all] people. No change should there be in the creation of Allāh.[2] That is the correct religion, but most of the people do not know.
[1]i.e., let people remain true to their fiṭrah within the religion of Islām.
[2]The natural inborn inclination of man to worship his Creator prior to the corruption of his nature by external influences. Thus, Islāmic monotheism is described as the religion of fiṭrah - that of the inherent nature of mankind.
[Al-Quran 30:30, Translation: Saheeh International; edited in italics]
Surah ar-Rum begins with the promise of Allah سُبْحَانَهُ وَتَعَالَى that the Romans will overcome within a few years after their defeat. Eventually it was the Romans who won. The Christian Romans were fighting polytheistic Persia at the time of revelation of The Quran. Historically, the Ancient Roman Empire was polytheistic, but after the alleged crucifixion of Jesus (Isa عليه السلام), they abandoned most of their polytheistic beliefs, and adopted Christianity as the State Religion. ...
Stand facing Allah سُبْحَانَهُ وَتَعَالَى , as a strict monotheist. The recompense is only from Allah سُبْحَانَهُ وَتَعَالَى . There is no room for polytheism in Allah's Deen. The Bible English translation (Genesis 1 26-27-28) states that humans have been created in Allah's image. Surah ar-Rum clarifies that it is Allah's Fitrah that humans have been fatara upon. Allah سُبْحَانَهُ وَتَعَالَى 's Nafs is unique. So, no familial association with Allah is possible. Associating anyone with Allah سُبْحَانَهُ وَتَعَالَى is a great darkness inflicted upon the human nafs.
Surah ar-Rum ayat 8 is the ayat quoted at the beginning of this post. It questions why they don't reflect within their Nafs. The surah lists many ayaat of Allah which we can reflect upon to understand His Plan of creation, this temporary life, and the promise of resurrection.
Just before the Deen-e-Qayimah ayat (Q30:30), the servant-master relationship is highlighted (Q30:28).
Turn in repentance, fear Allah سُبْحَانَهُ وَتَعَالَى , establish prayer, do not be of the polytheists, who have divided the Deen and become groups, each party rejoicing in what they have. When they are afflicted with something, they call out to Allah سُبْحَانَهُ وَتَعَالَى alone, turning to Him, but when He gives them a taste of His Mercy, a group of them starts associating other lords with their Lord-Sustainer, ungrateful for what We have given them, so they will soon come to know. Is it that We have sent down some authority that speak to them allowing this association with their Lord? When humans receive Mercy, they rejoice, but when something bad happens to them because of what their hands have sent forth, they fall into despair. Don't they know that Allah سُبْحَانَهُ وَتَعَالَى increases rizq for whom He wills, and limits? In it are truly signs for those who believe. So, give the close relatives their rights, and to the miskeen, and the wayfarer, that is better for those who seek the Face of Allah سُبْحَانَهُ وَتَعَالَى , they are the ones who will succeed. Whatever 'riba' you give, seeking increase in the wealth of people, will not increase with Allah سُبْحَانَهُ وَتَعَالَى , but whatever 'zakat' you give seeking Allah's Face, will increase and multiply. Allah سُبْحَانَهُ وَتَعَالَى creates, provides, grants death, and will restore to life again; which of the partners you associate with Allah سُبْحَانَهُ وَتَعَالَى can do any of these things? Glorified and Exalted is He above what they associate in worship. Corruption has become manifest on land and sea because of what human hands have sent forth, to let them taste a bit of what they have done, perhaps they will return. Say, travel through the Earth and see what was the end of those who went before; most of them were polytheists.
Then again the urgency to direct our face to Allah سُبْحَانَهُ وَتَعَالَى 's Deen is exhorted, as it is on the critical path for our nafs:
فَأَقِمْ وَجْهَكَ لِلدِّينِ ٱلْقَيِّمِ مِن قَبْلِ أَن يَأْتِىَ يَوْمٌۭ لَّا مَرَدَّ لَهُۥ مِنَ ٱللَّهِ ۖ يَوْمَئِذٍۢ يَصَّدَّعُونَ ٤٣
So direct your face [i.e., self] toward the correct religion before a Day comes from Allāh of which there is no repelling. That Day, they will be divided.[1]
[1]Into those destined for Paradise and those destined for Hell.
مَن كَفَرَ فَعَلَيْهِ كُفْرُهُۥ ۖ وَمَنْ عَمِلَ صَـٰلِحًۭا فَلِأَنفُسِهِمْ يَمْهَدُونَ ٤٤
Whoever disbelieves - upon him is [the consequence of] his disbelief. And whoever does righteousness - they are for themselves their Nafs preparing,
لِيَجْزِىَ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ مِن فَضْلِهِۦٓ ۚ إِنَّهُۥ لَا يُحِبُّ ٱلْكَـٰفِرِينَ ٤٥
That He may reward those who have believed and done righteous deeds out of His bounty. Indeed, He does not like the disbelievers.
[Al-Quran 30:43-45, Translation: Saheeh International, edited in italics]
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Of three Standing Laws of Recompense (The Right Religion ٱلدِّينُ ٱلْقَيِّمُ) stated in The Quran (9:36, 12:40, 30:30), the first (9:36) is in Surah at-Taubah (The Repentance) which begins with a declaration and notice of war to the polytheist Meccans; the second (12:40) is in Surah Yusuf (Jacob) who is in polytheistic Egypt; and the third (30:30) is in Surah ar-Rum (The Romans), who used to be polytheists, but they converted to Christianity, yet many of them associate Jesus (Isa عليه السلام) with Allah سُبْحَانَهُ وَتَعَالَى .
The Ancient Egyptians and the Ancient Romans were legendary civilisations, the ruins of which testify to the impact they had on Earth. They were at the frontiers of technology, the pyramids and the colosseum, cases in point. The medical symbol of snake can be traced back to these civilisations as well. While Moses (Musa عليه السلام) was granted control of it, the Ancient Romans developed the medical cult of Asclepius with the snake wrapped around the stick, where they sought cure. The Quran is very clear that Allah سُبْحَانَهُ وَتَعَالَى does not change the Mercy He has bestowed upon a people until they try to change what is in their nafs. Adam عليه السلام is the first known case. Subsequently, many ancient civilisations have also been punished for their crimes. It is of utmost importance to study and understand the Nafs / Psyche, as explained in The Quran, lest we get carried away with the frontiers of technology that we are on.
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قُلْ إِنَّ صَلَاتِى وَنُسُكِى وَمَحْيَاىَ وَمَمَاتِى لِلَّهِ رَبِّ ٱلْعَـٰلَمِينَ ١٦٢
Say, "Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allāh, Lord of the worlds.
لَا شَرِيكَ لَهُۥ ۖ وَبِذَٰلِكَ أُمِرْتُ وَأَنَا۠ أَوَّلُ ٱلْمُسْلِمِينَ ١٦٣
No partner has He. And this I have been commanded, and I am the first [among you] of the Muslims."[1]
[1]i.e., those who submit to the will of Allāh.
قُلْ أَغَيْرَ ٱللَّهِ أَبْغِى رَبًّۭا وَهُوَ رَبُّ كُلِّ شَىْءٍۢ ۚ وَلَا تَكْسِبُ كُلُّ نَفْسٍ إِلَّا عَلَيْهَا ۚ وَلَا تَزِرُ وَازِرَةٌۭ وِزْرَ أُخْرَىٰ ۚ ثُمَّ إِلَىٰ رَبِّكُم مَّرْجِعُكُمْ فَيُنَبِّئُكُم بِمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ ١٦٤
Say, "Is it other than Allāh I should desire as a lord while He is the Lord of all things? And every soul (nafs) earns not [blame] except against itself, and no bearer of burdens will bear the burden of another. Then to your Lord is your return, and He will inform you concerning that over which you used to differ."
وَهُوَ ٱلَّذِى جَعَلَكُمْ خَلَـٰٓئِفَ ٱلْأَرْضِ وَرَفَعَ بَعْضَكُمْ فَوْقَ بَعْضٍۢ دَرَجَـٰتٍۢ لِّيَبْلُوَكُمْ فِى مَآ ءَاتَىٰكُمْ ۗ إِنَّ رَبَّكَ سَرِيعُ ٱلْعِقَابِ وَإِنَّهُۥ لَغَفُورٌۭ رَّحِيمٌۢ ١٦٥
And it is He who has made you successors upon the earth and has raised some of you above others in degrees [of rank] that He may try you through what He has given you. Indeed, your Lord is swift in penalty; but indeed, He is Forgiving and Merciful.
[Al-Quran 6:162-165, Translation: Saheeh International; edited in italics]
The Psychology of The Believers
The Quran presents examples of believers, highlighting their attitude and their faith in the goodness of Allah سُبْحَانَهُ وَتَعَالَى . They are full of gratitude, their taqwa is reflected in their words and actions, they pin their hopes on the Comforting Mercy of Allah عزوجل , they are respectful towards their parents, they worry about their's and others' salvation, preaching the message of Allah سُبْحَانَهُ وَتَعَالَى to help whoever wishes to save themselves, they are repentant when they make mistakes, and are grateful for the guidance.
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In the example of Abraham (Ibrahim عليه السلام), we see his utmost faith and submission. His genuine concern for others, his excellent grief for everyone who needs help and guidance is exemplary. So, is the example of Prophet Muhammad ﷺ .
In Surah Maryam, we read Abraham (Ibrahim عليه السلام) preaching to his father till is thrown out of the house. Still, his departing words were that he would continue to pray for his father, which he did, and we find the dua quoted in Surah Ibrahim. In Surah at-Taubah, we read that when Ibrahim عليه السلام clearly knew that his father was an enemy of Allah عزوجل , it was then that he stopped praying for his forgiveness.
In Surah al-Baqarah, we read about the command to purify Allah سُبْحَانَهُ وَتَعَالَى 's house, and raise its foundation. Abraham (Ibrahim عليه السلام) does what it takes, and then both father and son (Ishmael (Ismail عليه السلام)) pray for acceptance of their service. He prays for the guidance of the people and posterity, for their rizq, as well for a Messenger from them. Prophet Muhammad ﷺ is from the Arabs, and is a descendant of Ibrahim عليه السلام through his son Ishmael عليه السلام .
In Surah as-Saaffat, we read about Ibrahim عليه السلام 's, and his son Ishmael عليه السلام 's willing submission to the sacrifice asked from them.
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In Surah as-Saaffat, Surah al-Hijr, and Surah adh-Dhariyat, we read about the glad tidings of Isaac (Ishaq عليه السلام) being given to Ibrahim عليه السلام . Though it seems impossible for an almost hundred year old man to have an offspring, yet he acknowledges that only the astray give up on the Mercy of Allah سُبْحَانَهُ وَتَعَالَى (Q15:56 قَالَ وَمَنۡ يَّقۡنَطُ مِنۡ رَّحۡمَةِ رَبِّهٖۤ اِلَّا الضَّآلُّوۡنَ).
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Similarly, his grandson Jacob (Yaqub عليه السلام) patiently grieves for his two sons, yet never gives up on the soothing Mercy of Allah سُبْحَانَهُ وَتَعَالَى (Q12:87 وَلَا تَايۡــَٔسُوۡا مِنۡ رَّوۡحِ اللّٰهِؕ اِنَّهٗ لَا يَايۡــَٔسُ مِنۡ رَّوۡحِ اللّٰهِ اِلَّا الۡقَوۡمُ الۡكٰفِرُوۡنَ). Moreover, his patience throughout the years is beautiful (Q12:83 فَصَبۡرٌ جَمِيۡلٌؕ). He loses Joseph (Yusuf عليه السلام) several years ago, and then his other son is taken captive in Egypt. His eyes turn white. Yet, he only complains to Allah (Q12:86 اِنَّمَاۤ اَشۡكُوۡا بَثِّـىۡ وَحُزۡنِىۡۤ اِلَى اللّٰهِ).
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Surah Saad presents examples of rich, powerful men, both believers and non-believers. The believers, when they make mistakes, they repent, turning to Allah سُبْحَانَهُ وَتَعَالَى , seeking forgiveness and pinning their hopes in Allah's Mercy and Generosity, be it power, wealth, or health. They do not try to justify their sins. They acknowledge their weakness, and repent sincerely.
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Surah Maryam highlights the attitude of gratitude of John (Yahya عليه السلام) and Jesus (Isa عليه السلام) towards their parent(s). John (Yahya عليه السلام) was dutiful towards his parents, neither arrogant nor unblessed. Similarly, Jesus (Isa عليه السلام), was dutiful towards his mother, neither arrogant nor unblessed.
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In Lot (Lut عليه السلام)'s example, we see that he is grateful for the guidance, and is saved, while the rest of the city is punished for their crimes (Q54:35).
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In the example of the Believers who emigrated from Makkah, suffering loss of family and wealth, Allah سُبْحَانَهُ وَتَعَالَى promises to cure the chests of the Believers (Q9:14) who participate in battle to reclaim the city, as well as remove the rage from their hearts (Q9:15). So, it is identifying the strong emotions being endured by these people, for several years, as well as their physiological location within the human body.
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The Psychology of The Rejectors
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Q9:8
The Psychology of The Criminals
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Related Posts
DRAFT: Nafs
The Nafs of The Insaan
Wronging the Nafs
Wronging the Nafs - II (The Forbidden & The Sacred)
Wronging the Nafs - III (The Calendar)
as-Salaat vs Yoga
The Death of The Soul
Last updated on: December 14, 2024
