The Nafs — Basic Introduction

Visual rendition of the Islamic idea and model of the soul

Section 1

I usually wouldn’t have planned to start writing here by working around such a regular yet misunderstood concept within Islam. The Nafs, promptly translated to mean anything between the lines of soul, self, psyche, and ego. But most of it came from an inspiration from Nyx’s latest work. To quote;

Dionysian madness, to me, is a way of comprehending the universe that allows for things that are irrational and disturbing. All humans have darkness within — all humans can be barbaric and savage, with the buried potential to tear a living thing to bloody pieces. It is healthier to actually engage with that buried, panther-shaped part of our souls that thirsts for blood, and to do so in a safe environment (for example, on a theater stage). It is healthier to acknowledge that no matter how “civilized” we consider ourselves, the natural world cannot fully be tamed, and it is better to ride the wave of life’s insanity than to try to explain, rationalize, or control every single aspect of it.

— — — — Source

This liberating madness, this darkness that represents more basic {and even} bestial desires is what most consider the nafs to be. At least, in the environment I’ve grown up in. Of course, Nyx does go on to further explain Dionysian Madness, so I highly recommend giving it a read. Before we continue I’d like you to go over the following;

Abu Nu’aym reported: Sahl ibn Abdullah, may Allah have mercy on him, said, “If one knows the enemy, one knows his Lord. If one knows himself, one knows his status with his Lord. If one knows his mind, one knows his state between him and his Lord. If one knows sacred knowledge, one knows his journey. If one knows the world, one knows the Hereafter.”

And Sahl was asked about the saying, “Whoever knows himself, knows his Lord.” Sahl said, “Whoever defines himself for the sake of his Lord, his Lord defines him for the sake of himself.”

Source: Ḥilyat al-Awliyā’ 10/201

The him and himself used here factor in the word نَفْسَهُ {Nafsahu}, the appropriate form of Nafs used here. What I’m trying to get at here is that the Nafs is a part of oneself, one that you have to come to understand. You don’t reject it, contrary to the popular notion you accept it. To further my point, here’s what the Sufi Saint Al-Ghazali writes;

فمن عرف سر الروح فقد عرف نفسه وإذا عرف نفسه فقد عرف ربه وإذا عرف نفسه وربه عرف أنه أمر رباني بطبعه وفطرته وأنه في العالم الجسماني غريب وأن هبوطه إليه لم يكن بمقتضى طبعه في ذاته

Whoever knows the mysteries of the spirit, knows himself. If he knows himself, he knows his Lord. If he knows himself and his Lord, he knows his matter is heavenly in his nature and his instinct, and that he is a stranger in the corporeal world, that his decent into it is not as a result of his nature in itself.

Source: Iḥyā’ Ulūm al-Dīn 3/382

Nowadays there are two basic ideas surrounding it. The first is that the Nafs is evil. Or rather the evil within you. The second and more correct idea is of it as the part of your self, often likened to your unconsciousness, that is inclined to evil. But then again it fails to fully comprehend what it is. The Nafs in a simple manner is you, it isn’t good or bad. Just you. I’m normally not one to use a fictional example, however, you have to learn to make exceptions.

Ever heard of Bleach? The popular anime-manga {and now also novel} series by the mangaka Tite Kubo? Well, within it one of the most fascinating concepts is the Zanpaktou or soul cutter used by the Shinigami. A weapon with a sense of self, a unique name, and great power. The protagonist, one Ichigo Kurosaki, finds himself in a conundrum. After having his Zanpaktou {named Zangetsu} broken by Yhwach {the villain}, he goes to the trouble of having to restore it. However, he’s inevitably rejected. Because he failed to recognize who he was. He did not know what he was, or what happened in his past. Both Aizen {another villain} and Yhwach individually made similar comments. Saying that he knew nothing of his roots. Of his father and mother.

For this reason, he’s rejected. But when he does know the truth about both his Quincy and Hollow powers he makes a simple yet powerful statement:

Zangetsu, I won’t ask you to ‘lend me your power’ anymore. And I won’t tell you ‘don’t get in my way’. I won’t even say ‘let us fight together’. I’ll fight for myself. Thank you, Zangetsu. You are me.

Ichigo successfully reforging Zangetsu and coming to terms with who he is.

In my opinion, our relationship with our Nafs is similar. Our goal is not to tame it in the literal sense. Not to dominate it. It is to first accept it and then move towards the Right Path. The two quotes I gave up support this conclusion. And just as an endnote, Al-Ghazali also described controlling the desires one has as:

‘bringing them into an equilibrium which will allow the mystic to approach God without distraction.’

Not to annihilate them. This is the purification of the soul mentioned in the Qur’an {91:9–10}

Section 2

Since I’ve finished that part it's time to go on to further explain its workings. Within Sufi tradition, we find various stages or forms of the Nafs. In put order, they are:

1. The inciting nafs (an-nafs al-ʾammārah)
2. The self-accusing nafs (an-nafs al-luwwāmah)
3. The inspired nafs (an-nafs al-mulhamah)
4. The nafs at peace (an-nafs al-muṭmaʾinnah)
5. The pleased nafs (an-nafs ar-raḍīyyah)
6. The pleasing nafs (an-nafs al-marḍīyyah)
7. The pure nafs (an-nafs aṣ-ṣāfīyyah)

Most of them may seem to be self-explanatory but a brief introduction never hurts. The inciting nafs is the basic idea that most conjure in their minds when they hear the word Nafs. In the Qur’an, it features predominantly in the statement of the Prophet Yunus (AS) as follows:

“Yet I claim not that my nafs was innocent: Verily the nafs incites to evil.”

Source: Qur'an 12:53

This part wants you to commit sins and stray from the Truth. However, you cannot destroy it. The best way is to first understand why it is and what it is, and then to work to improve oneself. That is the specific meaning the term tame has in this context. A fact augmented from the fact that most Hadith and other narrations {from religious people} use the word hinder. Additionally, consider Rumi’s thoughts on this aspect of the Nafs:

“the nafs has a rosary and a Koran {Qur’an} in its right hand, and a scimitar and dagger in the sleeve.”

Additionally, two minor levels of this stage exist as al nafs al-hayawaniyya {the animal state that represents the basic desires} and al nafs al-iblissiyya {the stage that seeks to replace Allah Ta’alaa with itself in terms of love and possibly worship}. Next, we have the self-accusing nafs, the first step in repentance. One very interesting factoid is that most sources here separate two ideas. The previous Nafs is defined as the ego. This one is the conscience, the heart that reconciles with the brain and understands their sin. And then seeks and aspires to correct it. To do good.

Moving on towards the inspired nafs the embodiment of the state of action. From here on out, all stages of the nafs are once more referred to as ego/s, not conscience. Due to it one seeks to do good and does so. Then we enter the realm of tranquility, represented by the nafs at peace. This is the ideal state. One that guarantees satisfaction and happiness. The pleased nafs then is the ego which realizes its shortcomings and its position in the world. It is mostly described as the self that dwells not in the past or future but chooses to focus on the moment/present.

While it may sound weird that the pleasing nafs comes after the pleased one, rest assured. It functions rather differently. In this stage both your basal desires and the good within you make peace. And finally, the pure nafs which represents as perfect a man as one can be. The notion of being in full agreement with the Will of Allah Ta’alaa.

Endnote

This wasn’t much for a first work. Nonetheless, I hope it came off as an interesting read. If you’re interested in this stuff, go over this article as well. Have a nice day!