Nafs (self)

The essence of the self is called its nafs. The reality of nafs in the soul and the reality of the soul is the Divine Reality. God created the nafs of the Holy Prophet from His Own Nafs. He then created the essence of Adam patterned on the nafs of the Holy Prophet. On account of this subtle spiritual sense (latifa-e-nafs) that Adam, despite being warned, are the forbidden fruit. The nafs is created from the Essence of Sovereignty, and the spirit of Sovereignty will not be forbidden. This bewildered the nafs. If had relied on its own being, when it was duty bound to rely on the Divine injunction. It did not comprehend that to act on the exigency of nature creates darkness in the soul and he who acts thus, becomes wretched. The nafs also did not comprehend that it is against the Majesty of Sovereignty to bring about things that create wretchedness. Inclinations that cause darkness of nature, are disobedience, and inclinations which inspire spiritual light, are called obedience. Defiance results in the disobedient natures being pushed downwards. Expelled from Divine nearness into physical existence, in itself is a downward descent.

If knowledge acquired by man through his own effort was relinquished and replaced by faith on Divine enlightenment, and the faith is unshakable, it would result in his good fortune; the opposite path would result in misery. The ruin of individuals and nations is the result of confusion of these precepts and deceptions of the nafs.

In man, nafs is one subtle sense (latifa) from among the six subtle senses (lataif e sitta) and according to the Sufis, is located near the navel.

When it is clear that the nafs is a ray from the Domain of Sovereignty, it should also be understood that descending to the determination of man, the beam is contained in a relative existence. Deliverance from this confinement, searching and striving to return to the fountainhead of all Origin would be a source of good fortune. Conversely, affinity with this captivity and rejection of the Origin would be wretchedness.

The nafs, which is surrounded by darkness of its elemental nature and infernal habits is called nafs-e-amaara (the disobedient self).

Man’s nafs is prone to evil (Sura Yusuf, 12:53)

When the nafs begins to emerge from its lowliness through spiritual exercises and striving, then flashes of guidance cast their light on it from time to time, it then begins to realize its waywardness and deviation from the straight path. It wants to tun away from sin, and every act of disobedience makes it remorseful. This is called nafs-e-lawwaama, (the reproachful soul). God says:

I swear by the self accusing soul (Al-Qiyamat, 75:2)

When this skill be becomes established in the nafs and it attains lofty grades of reformation and refinement, it is then called nafs-e-mut’mainna (the soul at peace), and it is addressed thus:

Oh thou soul which art at rest, Return to thy Lord, pleased, and pleasing Him: Enter thou among My servants, and enter thou My Paradise. (Al-Fajr, 89: 27-30)

Now the question remains, how does one acquire the serene soul (nafs-e-mut’mainna)? The Quran gives guidance and clearly states:

Verily in the remembrance of Allah do hearts fine rest! (Al-R’ad 13:28)

In Sufi terminology, the top half of the human body is called the angelic body (jism-e-malkooti and the lower half, the beastly body (jism-e-nafsaani). But when the refinement of the nafs is duly gained, the entire body assumes unity of form.

Iblees (Satan) manifests through the fierce and straying aspects of nafs and through the nafs he attains success over man. Devils are offspring of Ibless. When Iblees subdued his intrinsic nature and married the lusty fires of his heart with the world of bestiality, satanic humans and genies (jinns) were born. Compared to the genie devils, human devils proved to be significantly more powerful and dangerous.

The existence of Iblees has ninety-nine manifestations plus countless variations. Seven of them are the principal manifestations opposed to the Seven Mother Names of God, and there is a unique point of reflection in this for those who have insight. The seven manifestations are as under:

1. The world and all is contains (duniya): Iblees manifests over the unbelievers and polytheists in this.

2. Temperament, lust and gratification (Tabiyyat-o-shahwat-o-lazzat); in this manifestation he appears over the Muslims.

3. Vanity (Ujab): In this manifestation he appears over the pious. They are pleased by their own deeds. They are unmoved by advice from others. Because their deeds are virtous, this perception of the loftiness of their virtues initiates a curtailment in their deeds. Gradually, they become embroiled in insolence, distrust, backbiting, sinfulness and impiety.

4. Sanctimony (Riya): He descends upon the devount and the ascetics. He inculcates in their hearts that “Your deeds are virtuous; you should display them, so people may follow you and by becoming your devotees, to seek guidance.” Gradually he corrupts their intentions and they are ruined.

5. Knowledge (Ilm): Here he appears before the scholars. Iblees gains success over the scholars more quickly and more easily than over the ignorant. He swears that it is easier for him to seduce a thousand scholars, firm in faith than a single ignorant man.

6. Habits and desire for ease (Aadat aur talah-e-raabat): In this he appears before the true disciples. He makes them weary of excessive worship so that they may revert and be arrested in the darkness of their old ways.

7. Fields of Divine Knowledge (maarif-e-Illahiya): Here he appears before the righteous, the saints and the Gnostic Iblees appears before every humble and exalted person until death. He creates confusion over beliefs, revelations and perceptions. Those who are close to Divinity recognize his cunning and remain completely protected from his influence. In fact, these peoples’ recognition of his guile becomes the foundation for their further progress.

Iblees possesses the following tools to mislead mankind.

1. Apathy and indifference: This is his sword.

2. Lust: This is his arrow.

3. Affluence: This is his fort.

4. Ignorance: This is his steed.

5. Fun and folic, drinking and idle gossip are his weapons.

6. Women: are his troupe. He does not possess a more formidable weapon than this.

In addition, Iblees chooses particular seasons and times for his attacks when his activities increase and his successes are greater. Among these time frames is the night, time of anger, during recrimination and in a quarrel.

In leading people astray, Iblees is not bound by a specific approach, nor does he pursue a particular sin. He does not repeatedly drag anyone towards a vice. When he fails to trap man in some wickedness, he tries another. When he fails there, he attempts to ensnare man in a third sin. He continues to endeavor. His sole aim is to lead man astray in whatever way possible, and that man should become embroiled in wickedness, whatever that may be. Contrary to this, the nafs is extremely persistent and stubborn. If it relishes a craving it entrenches itself in it, and encircling man from all sides tries to lure him towards it. But, because man’s essence is uncorrupted, repeated failures and the slightest encouragement and guidance can make him reform. This is something not instilled in Iblees’s nature.

Nafs-e-Kulliyyah: (Universal Soul) This nafs, is universally governing. In creation, whatever exists between the heavens and the earth is under its control. Since it is the fountainhead of activity it is called the universal nature. The systems of requirements of this nafs are called universal expediency. The nafs of the elements in heavens, and the natures of the elements, and the nafs of the animal and vegetable kingdoms, are all organs of the universal soul. They all possess different dispositions. All are united in the nafs-e-kulliyah. This nafs pervades every visible and hidden entity and remains unchanged when forms change. Only the plan of the Planner brings about changes in forms. When water changes to air and air changes into water, the universal soul remains constant in both forms. In one respect it is hidden and in another, apparent.

Nafs-e-naatiqa: The reality of the rational self (nafs-e-naatiqa) is also the Universal soul (nafs-e-kulliyah.)

Nafs-ul-Amr: (Essence of the Decree) this is the seat of all existence and images in God’s Knowledge (Aayaan-e-Saabitab).

The essence of the self is called its nafs. The reality of nafs in the soul and the reality of the soul is the Divine Reality. God created the nafs of the Holy Prophet from His Own Nafs. He then created the essence of Adam patterned on the nafs of the Holy Prophet. On account of this subtle spiritual sense (latifa-e-nafs) that Adam, despite being warned, are the forbidden fruit. The nafs is created from the Essence of Sovereignty, and the spirit of Sovereignty will not be forbidden. This bewildered the nafs. If had relied on its own being, when it was duty bound to rely on the Divine injunction. It did not comprehend that to act on the exigency of nature creates darkness in the soul and he who acts thus, becomes wretched. The nafs also did not comprehend that it is against the Majesty of Sovereignty to bring about things that create wretchedness. Inclinations that cause darkness of nature, are disobedience, and inclinations which inspire spiritual light, are called obedience. Defiance results in the disobedient natures being pushed downwards. Expelled from Divine nearness into physical existence, in itself is a downward descent.

If knowledge acquired by man through his own effort was relinquished and replaced by faith on Divine enlightenment, and the faith is unshakable, it would result in his good fortune; the opposite path would result in misery. The ruin of individuals and nations is the result of confusion of these precepts and deceptions of the nafs.

In man, nafs is one subtle sense (latifa) from among the six subtle senses (lataif e sitta) and according to the Sufis, is located near the navel.

When it is clear that the nafs is a ray from the Domain of Sovereignty, it should also be understood that descending to the determination of man, the beam is contained in a relative existence. Deliverance from this confinement, searching and striving to return to the fountainhead of all Origin would be a source of good fortune. Conversely, affinity with this captivity and rejection of the Origin would be wretchedness.

The nafs, which is surrounded by darkness of its elemental nature and infernal habits is called nafs-e-amaara (the disobedient self).

Man’s nafs is prone to evil (Sura Yusuf, 12:53)

When the nafs begins to emerge from its lowliness through spiritual exercises and striving, then flashes of guidance cast their light on it from time to time, it then begins to realize its waywardness and deviation from the straight path. It wants to tun away from sin, and every act of disobedience makes it remorseful. This is called nafs-e-lawwaama, (the reproachful soul). God says:

I swear by the self accusing soul (Al-Qiyamat, 75:2)

When this skill be becomes established in the nafs and it attains lofty grades of reformation and refinement, it is then called nafs-e-mut’mainna (the soul at peace), and it is addressed thus:

Oh thou soul which art at rest, Return to thy Lord, pleased, and pleasing Him: Enter thou among My servants, and enter thou My Paradise. (Al-Fajr, 89: 27-30)

Now the question remains, how does one acquire the serene soul (nafs-e-mut’mainna)? The Quran gives guidance and clearly states:

Verily in the remembrance of Allah do hearts fine rest! (Al-R’ad 13:28)

In Sufi terminology, the top half of the human body is called the angelic body (jism-e-malkooti and the lower half, the beastly body (jism-e-nafsaani). But when the refinement of the nafs is duly gained, the entire body assumes unity of form.

Iblees (Satan) manifests through the fierce and straying aspects of nafs and through the nafs he attains success over man. Devils are offspring of Ibless. When Iblees subdued his intrinsic nature and married the lusty fires of his heart with the world of bestiality, satanic humans and genies (jinns) were born. Compared to the genie devils, human devils proved to be significantly more powerful and dangerous.

The existence of Iblees has ninety-nine manifestations plus countless variations. Seven of them are the principal manifestations opposed to the Seven Mother Names of God, and there is a unique point of reflection in this for those who have insight. The seven manifestations are as under:

1. The world and all is contains (duniya): Iblees manifests over the unbelievers and polytheists in this.

2. Temperament, lust and gratification (Tabiyyat-o-shahwat-o-lazzat); in this manifestation he appears over the Muslims.

3. Vanity (Ujab): In this manifestation he appears over the pious. They are pleased by their own deeds. They are unmoved by advice from others. Because their deeds are virtous, this perception of the loftiness of their virtues initiates a curtailment in their deeds. Gradually, they become embroiled in insolence, distrust, backbiting, sinfulness and impiety.

4. Sanctimony (Riya): He descends upon the devount and the ascetics. He inculcates in their hearts that “Your deeds are virtuous; you should display them, so people may follow you and by becoming your devotees, to seek guidance.” Gradually he corrupts their intentions and they are ruined.

5. Knowledge (Ilm): Here he appears before the scholars. Iblees gains success over the scholars more quickly and more easily than over the ignorant. He swears that it is easier for him to seduce a thousand scholars, firm in faith than a single ignorant man.

6. Habits and desire for ease (Aadat aur talah-e-raabat): In this he appears before the true disciples. He makes them weary of excessive worship so that they may revert and be arrested in the darkness of their old ways.

7. Fields of Divine Knowledge (maarif-e-Illahiya): Here he appears before the righteous, the saints and the Gnostic Iblees appears before every humble and exalted person until death. He creates confusion over beliefs, revelations and perceptions. Those who are close to Divinity recognize his cunning and remain completely protected from his influence. In fact, these peoples’ recognition of his guile becomes the foundation for their further progress.

Iblees possesses the following tools to mislead mankind.

1. Apathy and indifference: This is his sword.

2. Lust: This is his arrow.

3. Affluence: This is his fort.

4. Ignorance: This is his steed.

5. Fun and folic, drinking and idle gossip are his weapons.

6. Women: are his troupe. He does not possess a more formidable weapon than this.

In addition, Iblees chooses particular seasons and times for his attacks when his activities increase and his successes are greater. Among these time frames is the night, time of anger, during recrimination and in a quarrel.

In leading people astray, Iblees is not bound by a specific approach, nor does he pursue a particular sin. He does not repeatedly drag anyone towards a vice. When he fails to trap man in some wickedness, he tries another. When he fails there, he attempts to ensnare man in a third sin. He continues to endeavor. His sole aim is to lead man astray in whatever way possible, and that man should become embroiled in wickedness, whatever that may be. Contrary to this, the nafs is extremely persistent and stubborn. If it relishes a craving it entrenches itself in it, and encircling man from all sides tries to lure him towards it. But, because man’s essence is uncorrupted, repeated failures and the slightest encouragement and guidance can make him reform. This is something not instilled in Iblees’s nature.

Nafs-e-Kulliyyah: (Universal Soul) This nafs, is universally governing. In creation, whatever exists between the heavens and the earth is under its control. Since it is the fountainhead of activity it is called the universal nature. The systems of requirements of this nafs are called universal expediency. The nafs of the elements in heavens, and the natures of the elements, and the nafs of the animal and vegetable kingdoms, are all organs of the universal soul. They all possess different dispositions. All are united in the nafs-e-kulliyah. This nafs pervades every visible and hidden entity and remains unchanged when forms change. Only the plan of the Planner brings about changes in forms. When water changes to air and air changes into water, the universal soul remains constant in both forms. In one respect it is hidden and in another, apparent.

Nafs-e-naatiqa: The reality of the rational self (nafs-e-naatiqa) is also the Universal soul (nafs-e-kulliyah.)

Nafs-ul-Amr: (Essence of the Decree) this is the seat of all existence and images in God’s Knowledge (Aayaan-e-Saabitab).