Nafs (نَفْس) is anArabic word occurring in theQuran, literally meaning "self", and has been translated as "psyche", "ego" or "soul".[2][3] The term iscognate with the Hebrew wordnephesh, נֶפֶשׁ. In the Quran, the wordnafs is used in both the individualistic (verse 2:48) and collective sense (verse 4:1), indicating that although humanity is united in possessing the positive qualities of anafs, they are individually responsible for exercising the agencies of the "free will" that it provides them.
Much of the popular literature onnafs, however, is focused on theSufi conceptions of the term located within thesadr (the chest). According to theSufi philosophies, thenafs in its unrefined state is "the ego", which they consider to be the lowest dimension of a person's inward existence—his animal and satanic nature.[4]Nafs is an important concept in theIslamic tradition, especially withinSufism and the discipline ofgnosis (irfan) inShia Islam.
The word "nafs" is derived from the Arabic word "nafas", which means "breathing". In early Arabic literature, "nafs" refers to the "self" or "person". In Islamic theology, "nafs" refers to the soul, although it is sometimes confused with "ruh", which means "breath" or "wind", or "spirit". The concepts of "nafs" and "ruh" are similar to theJewish concepts of "nephesh" and "ruach".[5]
The triliteral rootnūn fā sīn (ن ف س) occurs 298 times in the Quran, in four derived forms:[6]
The Quran affords much importance to thenafs of an individual, highlighting the agency of free will and intelligence, without which neither responsibility nor accountability can exist. The Quran does not attribute to thenafs any inherent properties ofgood orevil, but instead conveys the idea that it is something which has to be nurtured and self-regulated, so that it can progress into becoming 'good' and 'inwardly meaningful' through its thoughts and actions.[7] The Quranic conception of thenafs therefore has an extremely modernistic undertone, much like German philosopherFriedrich Nietzsche's conception of "Übermensch" or 'Superman', as suggested byMuhammad Iqbal, a prominent Muslim scholar and philosopher, who went as far as to accuse Nietzsche of borrowing the term from Islamic thought. Iqbal stated: "It is probable that Nietzsche borrowed it (Übermensch) from the literature of Islam or of the East and degraded it by his materialism."[8]
The elimination ofnafs is central for proper worship of God, according to the teachings of Sufism. Quzat Hamadani relates the termination ofnafs to theshahada: Accordingly, people whose service for God is just superficial, are trapped within the circle ofla ilah (the first part ofshahada meaning "there is no God") just worshipping theirnafs (bodily urges) rather than God. Only those found worthy succeed in leaving this circle and move toilla Allah, the "Divine presence".
There are three principal stages ofnafs in Sufistic Wisdom, also mentioned in different verses of the Quran. The Sufis call them "stages" in the process of development, refinement and mastery of thenafs.[9][10]
In its primitive stage thenafs incites people to commit evil; this is thenafs as the lower self, the base instincts.[11][12] In the eponymousSura of the Quran,Yusuf says "Yet I claim not that mynafs was innocent: Verily thenafs incites to evil."[Quran 12:53]Islam emphasizes the importance of fighting the incitingnafs in Quran[13] as well as inhadith. Onetradition holds thatMuhammad said after returning from a war, "We now return from the small struggle (Jihad Asghar) to the big struggle (Jihad Akbar)". His companions asked, "O prophet ofGod, what is the big struggle?" He replied, "The struggle against temptations."[14]
This stage is generally divided into the levelsal nafs al-hayawaniyya andal nafs al-iblissiyya.Al nafs al-hayawaniyya ("the animal state") describes the unconscious self, which, in its natural, unawakened state runs after material possessesion, sensual desires and animalistic pleasures.Al nafs al-iblissiyya (the devilish state) is even lower than the animal state, because in it the self, in its overweeningpride, seeks consciously and deliberately to replace love for God with self-love.[15]
The Quran enjoins the faithful "to hinder thenafs fromlust",[Quran 79:40] and anothertraditional narration warns that "the worst enemy you have is [thenafs] between your sides."[16]Rumi warns of thenafs in its guise of religious hypocrisy, saying "thenafs has arosary and aKoran in its right hand, and ascimitar and dagger in the sleeve."[17]
Animal imagery is often used to describe thenafs. A popular image is a donkey or unruly horse that must be trained and broken so that eventually it will bear its rider to the goal.[11][18]Rumi compares thenafs to a camel that the heroMajnun, representing the intellect ('Aql), strains to turn in the direction of the dwelling-place of his beloved.[11][17]
In Sura al-Qiyama the Quran mentions "the self-accusingnafs".[Quran 75:2] This is the stage where "theconscience is awakened and the self accuses one for listening to one's ego. One repents and asks forforgiveness."[19] Here thenafs is inspired by one's heart, sees the results of one's actions, agrees with one's brain, sees one's weaknesses, and aspires to perfection.
In Sura al-Fajr the Quran mentions "thenafs at peace".[Quran 89:27] This is the ideal stage of ego for Muslims. On this level, one is firm in one's faith and leaves bad manners behind.[19] The soul becomes tranquil, at peace.[19] At this stage, followers of Sufism have relieved themselves of allmaterialism and worldly problems and are satisfied with the will of God.
In addition to the three principal stages, another four are sometimes cited:
This stage comes between the second (The self-accusingNafs) and the third (theNafs at peace) principal stages. It is the stage of action. On this level "One becomes more firm in listening to one's conscience, but is not yet surrendered."[19] Once one have seen one's weaknesses and have set one's targets, this ego inspires one to do good. The Sufis say that it is important that whenever one think of good, one must immediately act upon it. Abbas Bin Abdul Muttalib lays down three rules:[citation needed]
According to the Quran, charity should be given both secretly and openly. InMuhammad Asad's translation of the Quran, 14:31 reads: "[And] tell [those of] My servants who have attained to faith that they should be constant in prayer and spend [in Our way], secretly and openly, out of what We provide for them as sustenance, ere there come a Day when there will be no bargaining, and no mutual befriending."
This stage comes after the third principal stage. On this level "one is pleased with whatever comes from Allah and doesn't live in the past or future, but in the moment."[19] "One thinks always: 'Ilahi Anta Maqsudi wa ridhaka matlubi'. One always sees oneself as weak and in need of Allah."[19]
On this level the twoRuhs in man "have made peace".[19] "One is soft and tolerant with people and has goodAkhlaq (Arabic:أخلاق), good manners."[19]
On this level "one is dressed in the attributes of theInsan Kamil, the perfected man, who is completely surrendered and inspired by Allah."[19] One is "in full agreement with the Will of Allah".[19]
Therefore, the full sequence of the seven stages of the development of thenafs is as follows:
Dervishes from theJerrahi school of Sufism are encouraged to study a text describing these stages ofnafs as a nested series of cities.[10]
In its primitive state thenafs has seven characteristics that must be overcome:[citation needed]
According to Ṣūfī philosophy, the focus of self-improvement is on one's internal struggles rather than external enemies. Instead of searching for enemies outside oneself, in such groupings as one's family, community, or society, Sufism teaches that the primary enemy to be conquered is one's ego-sensibility or individual self, known as nafs. Thus, the goal of a Ṣūfī's life is to continually strive against their egocentric tendencies and battle their nafs.[20] In Ṣūfīsm, the process of controlling the nafs involves renunciation (zuhd) and other techniques, which aim to protect the soul from negative influences and attain an elevated state of being referred to as "Godfearing" (khawf). This is considered a necessary step towards acquiring piety (taqwā) and ultimately realizing the Truth (al-ḥaqq).[20] The Quran teaches that the one who "feared to stand before his Lord and restrained his nafs from the passions; indeed, paradise will be his refuge" (79:40–41). Junayd of Baghdad likened the process of overcoming the nafs to "dying to oneself and becoming resurrected in one-Self (God)". Muhammad said that "The powerful is not he who conquers people, but he who conquers his self". Sufis view the struggle against the nafs as a form of jihad (jihād-an-nafs), or inner struggle, and consider it the most important form of jihad (jihād-e akbarī). Success in this struggle means aligning oneself with the will of God rather than succumbing to satanic temptations.[20]
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