Objectives:
• To get an insight about the different states of Nafs
• To understand the similarities of Nafs with the Freudian Id, Ego and Super Ego
• To understand the Islamic model of personality
• To understand the categorization of mental illnesses by Imam Ghazali
• To understand the similarities of Nafs with the Freudian Id, Ego and Super Ego
• To understand the Islamic model of personality
• To understand the categorization of mental illnesses by Imam Ghazali
Nafs and violence
There are two kinds of people, one are those who’s Nafs have overcome them and led them to ruin because they yielded to them and obeyed their impulses. The other kinds are those who have overcome their Nafs
and made them obey their commands.
Holy Quran talks about three states of the soul, Although some scholars have classified the Nafs up to 7 stages, there is agreement among Ulama' that in the Qur'an, Allah (s.w.t.) has described at least 3 main types of the Nafs. And these are in rank from the worse to better:
• Nafs al-Ammara
• Nafs ul Lawwaama
• Nafs ul Naatiqa
There are two kinds of people, one are those who’s Nafs have overcome them and led them to ruin because they yielded to them and obeyed their impulses. The other kinds are those who have overcome their Nafs
and made them obey their commands.
Holy Quran talks about three states of the soul, Although some scholars have classified the Nafs up to 7 stages, there is agreement among Ulama' that in the Qur'an, Allah (s.w.t.) has described at least 3 main types of the Nafs. And these are in rank from the worse to better:
• Nafs al-Ammara
• Nafs ul Lawwaama
• Nafs ul Naatiqa
Nafs al-Ammara
In its primitive stage, the ego tells one to commit evil. This is what Sufis refer to when they speak of fighting Nafs. The prophet Muhammad (Sallahu Alihi Wa Sallam) said after returning from a war, "We now return from the small struggle [Jihad Asghar] to the big struggle [Jihad Akbar]". His companions asked, "Oh prophet of God, what is the big struggle?". He replied, "The struggle against Nafs".
It has seven heads that must be chopped off:
1. False Pride (Takabbur)
2. Greed (Hirs)
3. Jealousy (Hasad)
4. Lust (Shahwah)
5. Back Biting (Gheebah)
6. Stinginess (Bokhl)
7. Malice (Keena)
This is the Nafs that brings punishment itself by pleasure seeking and childish behavior. By its very nature it directs its owner towards every wrong action. No one can get rid of its evil without the help from Allah. As Allah refers to this Nafs in the story of the wife of al-Aziz (Zulaikha) and Prophet Yusuf (s):
"The (human) soul is certainly prone to evil" (12:53).
This Nafs resides in the world of the senses and is dominated by earthly desires (Shahwat) and passions…. Evil lies hidden in the Nafs and this leads on to do wrong. If Allah were to leave the servant alone with his self, the servant would be destroyed between its evil and the evil that it craves; but if Allah grants him success and help, then he will survive. We seek refuge in Allah the Almighty, both from the evil in ourselves and from the evil of our actions. Nafsul ammara is the very much like the “Id” of Freud.
In its primitive stage, the ego tells one to commit evil. This is what Sufis refer to when they speak of fighting Nafs. The prophet Muhammad (Sallahu Alihi Wa Sallam) said after returning from a war, "We now return from the small struggle [Jihad Asghar] to the big struggle [Jihad Akbar]". His companions asked, "Oh prophet of God, what is the big struggle?". He replied, "The struggle against Nafs".
It has seven heads that must be chopped off:
1. False Pride (Takabbur)
2. Greed (Hirs)
3. Jealousy (Hasad)
4. Lust (Shahwah)
5. Back Biting (Gheebah)
6. Stinginess (Bokhl)
7. Malice (Keena)
This is the Nafs that brings punishment itself by pleasure seeking and childish behavior. By its very nature it directs its owner towards every wrong action. No one can get rid of its evil without the help from Allah. As Allah refers to this Nafs in the story of the wife of al-Aziz (Zulaikha) and Prophet Yusuf (s):
"The (human) soul is certainly prone to evil" (12:53).
This Nafs resides in the world of the senses and is dominated by earthly desires (Shahwat) and passions…. Evil lies hidden in the Nafs and this leads on to do wrong. If Allah were to leave the servant alone with his self, the servant would be destroyed between its evil and the evil that it craves; but if Allah grants him success and help, then he will survive. We seek refuge in Allah the Almighty, both from the evil in ourselves and from the evil of our actions. Nafsul ammara is the very much like the “Id” of Freud.
Nafs ul Ammara is the worst category of nafs, in which a person not only commits sin but boasts of his sins and thus challenges Allah. This is an animalistic nafs that does not care about anything or anyone, least about pleasing Allah. This nafs is a close ally of Shaitan in pushing people away from Allah and Muslims should pray for deliverance from this type of evil.
Nafs al-Lawwama (the Soul that blames):
Nafs al-Lawwama is also the Nafs of the believer….It has also been mentioned that the Nafs blames itself on the Day of Qiyamah - for every one blames himself for his actions, either his bad deeds, if he was one who had many wrong actions, or for his shortcomings, if he was one who did good deeds. All of this is accurate. Nafs ul Luwwama is a stage somewhat improved from this such that this type of nafs feels shame when it commits sins and repents to Allah.
Nafs al-Lawwama is also the Nafs of the believer….It has also been mentioned that the Nafs blames itself on the Day of Qiyamah - for every one blames himself for his actions, either his bad deeds, if he was one who had many wrong actions, or for his shortcomings, if he was one who did good deeds. All of this is accurate. Nafs ul Luwwama is a stage somewhat improved from this such that this type of nafs feels shame when it commits sins and repents to Allah.
Allah refers to this Nafs,
"And I do call to witness the Nafs that blames" (75:2).
This Nafs is conscious of its own imperfections. Hasan al-Basri said, "You always see the believer blaming himself and saying things like 'Did I want this? Why did I do that? Was this better than that? This state of soul resembles the “super ego” of psychoanalytic theory.
"And I do call to witness the Nafs that blames" (75:2).
This Nafs is conscious of its own imperfections. Hasan al-Basri said, "You always see the believer blaming himself and saying things like 'Did I want this? Why did I do that? Was this better than that? This state of soul resembles the “super ego” of psychoanalytic theory.
Nafs ul Naatiqa
This state of soul differentiates between right and wrong with the help of logic and reason and creates balance. Ego in Freud’s ideas also plays the same role.
This state of soul differentiates between right and wrong with the help of logic and reason and creates balance. Ego in Freud’s ideas also plays the same role.
Similarities with the Freudian Model
There are striking similarities in these states of souls and Freud’s concepts of Id, Ego and superego, Freud may have borrowed these concepts from Holy Quran but Holy Quran also refer to another state, Frued had never talked aboput and that is Nafs al-Mutma`inna.
There are striking similarities in these states of souls and Freud’s concepts of Id, Ego and superego, Freud may have borrowed these concepts from Holy Quran but Holy Quran also refer to another state, Frued had never talked aboput and that is Nafs al-Mutma`inna.
Nafs al-Mutma`inna (the Soul at Peace):
Nafs ul Mutma’inna is the best kind of nafs. This is the ideal stage of ego for Sufis. In this stage, the indvidual will be relieved himself of all materialism and world problems and would be satisfied with the will of God. It has been rectified and trained to obey Allah. Only the special lovers of Allah who have struggled their whole lives against their nafs are so blessed. This type of nafs now remains preoccupied with the sunnah and other ways by which to please Allah. Moreover, people with this type of nafs not only run from sin but Allah protects them from sin and keeps them on the path of the shariah. This nafs struggles so hard to improve
itself that Allah will admit it into Paradise on the Day of Judgment as He promises in the Holy Quran. This is the nafs that man should beg for and beseech from Allah.
Nafs ul Mutma’inna is the best kind of nafs. This is the ideal stage of ego for Sufis. In this stage, the indvidual will be relieved himself of all materialism and world problems and would be satisfied with the will of God. It has been rectified and trained to obey Allah. Only the special lovers of Allah who have struggled their whole lives against their nafs are so blessed. This type of nafs now remains preoccupied with the sunnah and other ways by which to please Allah. Moreover, people with this type of nafs not only run from sin but Allah protects them from sin and keeps them on the path of the shariah. This nafs struggles so hard to improve
itself that Allah will admit it into Paradise on the Day of Judgment as He promises in the Holy Quran. This is the nafs that man should beg for and beseech from Allah.
Allah refers to this Nafs,
"O Self, in complete rest and satisfaction!" (89:27).
This Nafs is tranquil as it rests on the certitude of Allah. Ibn Abbas (r) said, "It is the tranquil and believing soul".
The Nafs is a single entity, although its state may change: from the Nafs al-Ammara, to the Nafs al- Lawwama, to the Nafs al-Mutma`inna, which is the final aim of perfection…
"O Self, in complete rest and satisfaction!" (89:27).
This Nafs is tranquil as it rests on the certitude of Allah. Ibn Abbas (r) said, "It is the tranquil and believing soul".
The Nafs is a single entity, although its state may change: from the Nafs al-Ammara, to the Nafs al- Lawwama, to the Nafs al-Mutma`inna, which is the final aim of perfection…
