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Human Soul (Nafs) And Its Interaction With Mind
(An Islamic Perspective)
Mohammed S.Uddin
The subject of soul (Nafs) had been a matter of intense speculation in the minds
of the ancient philosophers. Because of lack of a standard reference point to
solidify the thoughts, after centuries of speculations and debate, the subject was
left without much congruity. However with the advent of Islam, in the seventh
century, a better understanding of the soul and its role was derived from the Holy
Qur'an and Prophetic Traditions.
The Nafs (Soul)
The Arabic word Nafs is translated into 'Soul' in English. In Qur'an and in the
Traditions of the Prophet (may Allah's blessing and peace be on him), the word
Nafs has been mentioned frequently in reference to humankind, his nature, and
his actions. Although, it has been used to convey different shades of meaning,
its definition remains clear in the context of its use.
Nafs is one of the wonderful creations of Allah ((subhanahu wa ta'ala). In Surah
Ash-Shams, Nafs is mentioned as the seventh creation after the sun and the
moon, the day and the night, the sky and the earth. These wonders are
mentioned in pairs with contrasting qualities. In Nafs, we also see the coexistence
of contrasting virtues and vices:
"And [by] the soul and He who proportioned it, and inspired it [with discernment
of] its wickedness and its righteousness; he has succeeded who purifies it, And
he has failed who instills it (with corruption)" ... [As-Shams, 91: 7-10]
Nafs comes into existence after the R h enters the body. This interaction is
underscored in the following verse of the Qur'an, and explained in the Hadith of
the Prophet (as quoted by Ibn Kathir in his 'Stories of the Prophets'), and in the
understanding of other religious scholars of Islam:
"Then He proportioned him and breathed into him from His [created] 'Ruh' and
made for you hearing and vision and hearts; little are you grateful." ... [As-Sajdah,
32: 9]
The Verse refers to the sequential development of spiritual quality of
gratefulness, after the development of sensory faculties of hearing, seeing, and
feeling, leading to sensory perception and spiritualization of the sensory
impulses. The faculties of listening, observing, and feeling, appear to develop
only after the R h is blown into the physical body.
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Gratefulness to Allah ((subhanahu wa ta'ala) is a sign of worship and a sign of
spirituality. It is a sign of understanding the importance of Allah's blessings (like
the sensory organs of perception) bestowed on us, and the usefulness of the
objects in the environment. That understanding is dependent on the correct
interpretation of the sensory impulses, at a level above the basal perception.
This process is called 'spiritualization' of the impulse to create the spiritual
counterparts of the objects in the environment. Spritualization means forming an
image of the object beyond the physical look, an image based on its source, its
nature, and its purpose, that will ultimately connect the seeker of the truth to its
Creator.
RasulAllah (may Allah's blessing and peace be on him) said:
"Allah breathed His spirit into Adam and when it reached his head Adam
sneezed. The angels said: "Say all praise belongs to Allah." Adam repeated: "All
praise belongs to Allah." Allah said to him: "Your Lord has granted you mercy".
When the spirit reached his eyes, Adam looked at the fruits of Paradise. When it
reached his abdomen Adam felt an appetite for food. He jumped hurriedly before
the spirit could reach his legs, so that he could eat from the fruits of Paradise."...
[Stories of the Prophets, Ibn Kathir]
According to Imam As-Suhayli, once the R h is blown into a living fetus, it
interacts with the living body (made from dust and life or Hay t ) and generates a
third entity; the Nafs, which is different from both the R h and the physical body,
and yet has qualities of both.
Allah ((subhanahu wa ta'ala) created every individual and every Nafs – in such a
way that it has been given an instinctive recognition of what constitutes sin,
disbelief, and transgression, and what constitutes piety and noble conduct. The
Nafs has the ability to distinguish between both right and wrong, and works
closely with the Qalb, the mind, and free will.
During lifetime, our mind and Nafs work together; the mind being the decision
maker. Although, Nafs can influence the mind through whispering, Allah
((subhanahu wa ta'ala) has subjugated the Nafs to the control of the mind. He
((subhanahu wa ta'ala) says: "One who purifies the soul will succeed while one
who soils it will be the loser." Nafs can be influenced by many factors both
external and internal. All actions of the Nafs, like all actions of mind, is known to
Allah (subhanahu wa ta'ala)
"And We have already created man and know what his soul whispers to
him, and We are closer to him than [his] jugular vein." [Qaaf, 50: 16]
The Nature of the Nafs:
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As a byproduct of R h and Hay t, Nafs acquires the spiritual quality of R h, and
the biological quality of Hay t. The biological qualities are more than the mere
instincts of life for survival, protection and procreation. They include other
qualities of love, affection, wishes and desires, ownership, domination,
socialization, hate, envy and jealousy. While the basal instincts of life guarantee
the continuation of existence, biological qualities define the quality of that
existence.
The spiritual qualities of the Nafs are unique attributes that set the human being
apart from other creations. These qualities include submission to Divine
Command, mercy, forgiveness and compassion, love and sympathy, reasoning
and contemplation, remembrance and gratitude. These are acquired from the
R h coming directly from the Creator (created for Adam), and indirectly through
the angel in charge of the embryo (in case of children of Adam).
The interaction between the Ruh and body occurs at certain stage of embryonic
growth in mother's womb. The embryonic growth in early period of gestation is
primarily directed to the creation of fundamental elements of life, called the period
of embryogenesis that involves cell proliferation and cell differentiation. This
fundamental process is similar in all vertebrates, except the dissimilarity dictated
by genomic code. The spiritual development of human being starts at the end of
the fourth month of gestation.
Qur'an describes this stage of human growth as 'khalqan khar' or 'a different
creation,' meaning a multifaceted human being with spirituality and rationality.
This transition from the simple biological creation to 'khalqan khar' starts with
the time when the R h is blown into the embryo:
"Then We made the sperm-drop into a clinging clot, and We made the clot
into a lump [of flesh], and We made [from] the lump, bones, and We
covered the bones with flesh; then We developed him into another
creation. So blessed is Allah, the best of creators." [Al-Mu'minun, 23: 14]
The impact of R h continues to manifest itself in the role of Nafs in maintaining
the spiritual connection with Allah ((subhanahu wa ta'ala). "Belief in the existence
of a Supreme Power beyond humans and all other creations, and an inherent
tendency to submit to 'Some One' beyond creations" are some of those signs.
In addition, for all humans, a deep inner commitment to acknowledge Allah's
Lordship (Rububyiah) is another sign of that spiritual connection. This
"Commitment to acknowledge" is at the core of the "Primal Covenant" that
specifically binds the Nafs and the person to Allah's Lordship.
The Primal Covenant was entered into between the Creator, and the future
person and his Nafs, long time before their creation:
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"And [mention] when your Lord took from the children of Adam - from their
loins - their descendants and made them testify of themselves (their
souls/anfusihim), [saying to them], "Am I not your Lord?" They said, "Yes,
we have testified." [This] - lest you should say on the day of Resurrection,
"Indeed, we were of this unaware." [Al-Araf 7: 172]
At birth, infants are unaware of their future, but they have the ability and potential
to learn through use of their sensory organs. They survive the sensitive and
critical period of infancy in large part due to their innate instincts to respond to
hunger, thirst, and other necessities. As individuals grow older, their sensory
organs develop further and contribute to their ability to acquire further knowledge
and experience regarding their environments:
"And Allah has extracted you from the wombs of your mothers not
knowing a thing, and He made for you hearing and vision and intellect that
perhaps you would be grateful." [An-Nahl, 16: 78]
The Nafs (soul) appears to be the driving force behind every action of a human
being, whether it is a physical or spiritual action. It is at the core of the person,
and it is the essence of what makes every individual unique. It is the sum of a
person's individual characteristics, hopes, dreams, ambitions, and desires.
In maturity and adulthood, as the person learns from what he receives from the
environment, he is able to rationalize the information, contemplate on its
meaning, and look for its significance. In doing so, he is able to connect those
experiences to the source of the information, and ponder on the hidden meaning
and purpose behind the creations. This in turn draws him closer to the ultimate
source of all creations – Allah ((subhanahu wa ta'ala)– and enables him to
express gratitude to the Creator for everything around him and everything that he
has been blessed with.
Those who use their advanced faculties and capabilities for selfish reasons and
do not use them to grow closer to Allah ((subhanahu wa ta'ala) are considered
like cattle, one with comparatively nothing more than basal perception and no
ability to spiritualize. They are like cattle or even worse, because they ignore the
message in creations, despite being blessed with higher faculties to perceive:
"And We have certainly created for Hell many of the jinn and mankind.
They have hearts with which they do not understand, they have eyes with
which they do not see, and they have ears with which they do not hear.
Those are like livestock; rather, they are more astray. It is they who are
the heedless." [Al-A'raf, 7: 179)
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The relationship between a person and his Nafs is very close and intimate: once
born, they are never separated except under specific circumstances, such as
sleep and death. In both sleep and death the Nafs leaves the body, but in sleep
it returns to the body with Allah's permission and causes the state of awakening,
while in death it does not return. In Resurrection, it joins the body and enter the
eternal life:
"Allah takes the souls at the time of their death, and those that do not die
[He takes] during their sleep. Then He keeps those for which He has
decreed death and releases the others for a specified term. Indeed in that
are signs for a people who give thought." [Al-Zamar, 39: 42]
The Soul (Nafs) and Mind Interaction:
During the awakening period of our worldly life, the Nafs acts as the driving force
behind our existence. It is the force behind our consciousness and conscious
perceptions, our survival, protection, procreation and propagation, our
personality, character and conduct, our wishes, desires and success.
In accomplishing these goals, the Nafs works closely with our brain and mind.
This working relationship is rather complex and poorly understood.
In real life experience, what our brain perceives is not the real objects or sound in
the environment, but it is the virtual pictures of those objects or sound or contacts
which generate simple electrochemical impulse in the neuron, the nerve cells of
the brain.
The image of the object or the sound thus perceived is very basic, and the
reaction to it is purely instinctive, as it pertains to any life, but it gradually
improving along the ascending ladder of Intelligent Design:
In case of humans, the ultimate creation, the perception of an object or sound
occurs at a much higher level. For accurate perception, sensory impulses must
pass through a special area in the brain called Wernicke's area, before reaching
the respective specific cortical centers where it reaches a group of specific
neurons. In these neurons a virtual image of the object or the sound has to be
created that will simulate the actual object or sound in the environment for
conscious perception to occur.
The neurons, the cells of the brain, are thus the final destination of all sensory
impulses and the ultimate site of perception. The time taken between reception of
the impulse and virtual simulation is about half a second (The Human Brain by
Rita Carter).
Although the neuron is a special cell that works through extensive communication
network, there is no scientific evidence to show that it is equipped with any
special system to transcribe those electrochemical impulses into virtual reality
image of the objects outside the brain.
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Thus from technical point of view, a virtual picture can be simulated only when
the system is equipped with a specially designed software specific for that
purpose. In the absence of such a mechanism, what enables our brain to
produce that virtual image simulating the object or the sound in the environment
remains a matter of further research.
The Holy Qur'an on the other hand informs us about the qualities of the Nafs.
Some of its qualities are that it is a created entity that has the ability of discerning
between right and wrong, and that it can be purified with virtues or it can be
soiled with vices:
"And [by] the soul and He who proportioned it, and inspired it [with
discernment of] its wickedness and its righteousness; he has succeeded
who purifies it, And he has failed who instills it [with corruption]." ... [As-
Shams, 91:7-10]
With these qualities, the Nafs can act as a perfect template to transcribe and
interpret these electrochemical changes in a neuron, create their spiritual
counterparts for contemplation, and make suggestion to the mind for action (Allah
knows best).
In addition to the environmental factors, the Nafs appears to work closely with the
limbic system of the brain, particularly the hypothalamus and amygdala that are
concerned with internal homeostasis and human behavior. A stable internal
homeostasis calls for a balanced (normal) environment of fluid and electrolytes in
the body. Any abnormality in the homeostasis is detected by the hypothalamus
and it responds to the need for immediate and long term solutions:
It responds spontaneously (through autonomic nervous system) and corrects the
situation by mobilizing the resources available inside the body through neurohormonal
mechanism for temporary solution. Then it generates an electrical
signal based on the abnormality (e.g. the hunger signal because of low blood
sugar) and sends it to the frontal cortex to take action for long term solution of the
problem.
Thus any corrective measure outside of the autonomic response must be met
through the somato-sensory system e.g. the symptoms of hunger and thirst calls
for eating and drinking, and the symptom of desire calls for active fulfillment or
restraint. Neurologically these symptoms are only electrical signals generated by
the limbic system perceived only at neuronal levels.
Mind that makes the decisions to respond, has no connection with these
feelings/symptoms. Not only that, the interpretation of the symptoms, and the
appropriateness of the time and degree of response must be quickly determined.
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The most appropriate agency that can carry out this arduous job will be the Nafs
because of its knowledge of virtues and vices. Once this is accomplished, the
mind can work on it either positively or negatively.
An example of the role of Nafs and mind on appropriateness of timely response
is the the case of fasting: Although the sense of hunger during fasting is an
appropriate call made by the Nafs, and for the mind to look for food for satiety,
but because of the obligation of fasting, the mind exercises restrain on the Nafs
and refrain from eating until when the time is appropriate. And this principle
applies to many other situations during our everyday life and to be successful
one must restrain against the greed of the soul for the material things in this life:
"So fear Allah as much as you are able and listen and obey and spend [in
the way of Allah]; it is better for your selves. And whoever is protected
from the stinginess of his soul - it is those who will be the successful."...
[At-Taghabun, 64:16]
Types of Nafs:
All Nafs are pure at birth and acquire virtues and vice as the individual grows
older. Infants respond only to the basic instincts of survival – 'crying at birth' is
an effort to breathe, and a response to hypoxia and sudden change in
environmental temperatures (womb vs. room), assisted by a scream to help
expand the lungs. This is soon followed by the development of the sensations of
hunger and thirst. These are natural response of the Nafs to the internal
requirements.
The growth of a Nafs is almost parallel to the physical and psychological growth
of an individual. From functional point of view, a Nafs can fall into one of the
three categories:
The 'nafs al-'amm rah' (baser self) is the Nafs which inclines an individual
towards the fulfilling of their baser desires unless it is appropriately restrained.
"And I do not acquit myself. Indeed, the soul is a persistent enjoiner of evil,
except those upon which my Lord has mercy. Indeed, my Lord is Forgiving and
Merciful." [Yusuf, 12: 53]
The 'nafs al-law'wama' is the Nafs that inclines the person more to good than
evil. It has an in-between position of 'nafs al-'amm rah' and nafs al-
Mut,ma'innah':
"And I swear by the reproaching soul." ...[Al-Qiyamag, 75: 2]
The 'nafs al-Mut,ma'inna'h' – satisfied and pleasing to Allah ((subhanahu wa
ta'ala). In this state, the spiritual heart (Qalb) and the Nafs are in the same plane
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without any conflict, conforming to the very nature of the human being. In
Resurrection, Allah (subhanahu wa ta'ala) will welcome them to the Paradise:
"O reassured soul! Return to your Lord, well-pleased and pleasing [to Him], and
enter among My [righteous] servants and enter My Paradise." [Al-Fajr, 89: 27-30]
Because of the trial of everyday life, it is very easy to be misguided, but Allah
(subhanahu wa ta'ala) protects the Nafs of those whom He chooses for special
missions from evil deeds. The Nafs can be trained and purified through the
remembrance of Allah:
"He has succeeded who purifies it, and he has failed who instills it [with
corruption]." [As-Shams, 91: 9-10]
As an individual continues to grow, the inner self begins to acquire different
qualities that relate to the person's physical and emotional state. Joy, sadness,
obedience, rebellion, satisfaction, discontent, love and hate, acceptance or
rejection, are different virtues and vices of a growing personality and can be
collectively called the qualities of Nafs.
During the earlier stages of life, there is a general tendency to do things which
don't conform to the ideal standards of adults, and which may sometimes be
harmful. However, this is because children are still unaware of the greater
consequences of their actions; to them, everything is a new experience, and
these experiences contribute to the total sum of the individual's empirical
knowledge.
The example of children acting upon impulse is similar in example to that of Nafs
al-Amm rah bis-Sū' (the Nafs which commands to evil). This type of soul is most
concerned with fulfilling every inner desire, regardless of its morality and
consequences:
"And I do not acquit myself. Indeed, the soul is a persistent enjoiner of evil,
except those upon which my Lord has mercy. Indeed, my Lord is Forgiving
and Merciful." [Yusuf, 12: 53]
Teenagers behave very differently from young children: on one hand, they have
the experience and knowledge gained through childhood; on the other hand, they
have entered a new world to live in and to learn from, a period of fluctuating
hormones, when teenagers experience physical, mental and psychological
changes.
Often, teens find themselves retreating into their own little bubbles and secret
worlds – thinking, questioning, and reflecting on the world around them; often
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struggling between acting on their desires and doing what's right. It is this Nafs
which inspires an individual to feel remorse and to repent upon sinning:
"And I swear by the reproaching soul." ... [Al-Qiyamah, 75: 2]
"Then they turned, one against another, in reproach. They said: "Alas for
us! We have indeed transgrased...for we do turn to Him (in repentance)."...
[Al-Qalam, 68:30-32]
Under the guidance of a wise individual, the soul may be trained to a level of
poise in which it seeks to adhere to goodness and laments its wrongdoings. The
training may involve systematic ritual worship, programmed abstention, and
practiced submission to Allah ((subhanahu wa ta'ala). As a result, the Nafs can
attain a state of concordance with both human nature and the spiritual nature of
the Qalb; a condition of complete harmony, wherein inner conflict dissipates and
a physical, spiritual and emotional balance is achieved. Thus, the ultimate
triumph is directly proportional to our ability to control our Nafs' impulse to
cupidity:
"So fear Allah as much as you are able and listen and obey and
spend [in the way of Allah]; it is better for your selves. And whoever
is protected from the stinginess of his soul - it is those who will be
the successful."
[At-Taghabun, 64: 16]
After adolescence, an individual becomes more thoughtful, practical, and
realistic; emerging from the fantasies of youth into the real world.
This is a time when the Nafs is very much motivated to attain worldly gain.
Towards the end of this period, one starts to see the results of their efforts;
depending on their achievements, they may feel successful and happy. However,
the wise person will understand that worldly achievements are only temporary
and there is a greater success to consider.
A Nafs that is in conformity with his conscience and the piety of Qalb, and
surrenders itself to the Will of Allah (subhanahu wa ta'ala), will recognize the
Divine Truth. If the person is a sincere seeker of the Truth he becomes
emotionally attached to the beauty of his Faith. He now remembers the Cause of
all causes more frequently and ultimately submerges himself in devotion to Allah
((subhanahu wa ta'ala), to achieve peace and comfort in his heart:
"Those who have believed and whose hearts are assured by the
remembrance of Allah. Unquestionably, by the remembrance of Allah
hearts are assured." ... [Ar-Ra'd, 13: 28)
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And, about the age of forty, the prime time of individual life, man assuemes a
pivotal role in his worldly, communal and spiritual life. He suddenly realizes the
meaning of this probationary life and the importance of the life to come, and he
turns to Allah ((subhanahu wa ta'ala) in complete submission for himself and his
dear ones:
"...he says: O my Lord! Grant me that I may be grateful for Your favor
which You have bestowed upon me and upon both my parents, and that I
may work righteousness such as You may approve; and be gracious to
me in my issue. Truly have I turned to You and truly do I bow (to You) in
Islam"... [Al-Ahqaf, 46:15]
This is the turning point in one's life towards the state of Nafs al-Mut,ma'innah. At
this stage, the soul, mind, and heart are in complete harmony with each other
and with the Command of the Creator. They are the ones who love Allah
((subhanahu wa ta'ala) and are beloved to Him. These are the Nafs that will be
invited by Him to join other devotees and enter Paradise:
"To the righteous (it will be said): "O reassured soul, return to your Lord,
well pleased (yourself) and well pleasing to Him, and enter among my
righteous servants and enter my Paradise." ... [Al-Fajr, 89: 27-30]
This state is achieved through sincere belief in Tawheed, strict following of Divine
Commands, and constant remembrance of, and dependence on, Allah
((subhanahu wa ta'ala):
"Who remember Allah while standing or sitting or [lying] on their sides and
give thought to the creation of the heavens and the earth, [saying], "Our
Lord, You did not create this aimlessly; exalted are You [above such a
thing]; then protect us from the punishment of the Fire." [Ali-'Imran, 3:191]
Although the growth of a Nafs generally reflects the proportionate growth of the
individual, there may be discernible variations in that relationship (e.g. an adult
may continue to show teenage behavior while a teenager may show signs of
wisdom and maturity early in life).
In summary, this article attempted to address some of the intriguing facts and
myths about our soul (Nafs),and its interactions with human mind and heart
(Qalb). In thephysical world, it is the driving force behind our everyday life, and in
the spiritual life it is the connection between our spiritual center, the Qalb, and
our Creator. Although it has a tendency to be greedy about the material things,
with proper training under the guidance of Qalb and mind, it can reach the status
of the Nafs al- Mut,ma,yinnah.
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