THE DIVINE FRAMEWORK IN RELATION TO YOUR EXISTENCE

[Discussion with A. I. Gemini]

   The "Nafs" according to the Qur'an and Ahadith refer to the self, soul, ego, or psyche of an individual. It is a multifaceted concept with significant implications in Islamic theology and psychology. The word "Nafs" is frequently used to denote the individual person or self. It highlights the uniqueness and personal responsibility of each human being before God. For example, the Qur'an states: "Every soul will be held responsible for what it has earned." (Surah Mudathir 74:38).

The Seat of Desires and Emotions: "Nafs" also refers to the part of the self that encompasses desires, passions, emotions, and instincts. This aspect can incline towards both good and evil. The Qur'an mentions: "Indeed, the Nafs is inclined to evil, except for whom my Lord has mercy." (Surah Yusuf 12:53)

The Inner Conscience: In some contexts, "Nafs" signifies the conscience or the inner voice that distinguishes between right and wrong. This is reflected in the concept of Nafs al-Lawwamah (the self-reproaching soul), which feels guilt and remorse after wrongdoing. The Qur'an mentions: "And I swear by the self-reproaching soul." (Surah Qiyamah 75:2)

The Spiritual Soul: "Nafs" can also refer to the spiritual soul, which is the essence of a person and what distinguishes humans from animals. This aspect is connected to the Ruh (spirit), although scholars sometimes differentiate between the two.

[I have not gone into the details of the Stages of the Nafs provided by Gemini because it is not the objective of my questioning]

GEMINI: In essence, the "Nafs" in the Qur'an and Hadiths is a complex and dynamic aspect of the human being. It is the locus of both our potential for good and our inclination towards evil. The teachings of Islam emphasize the crucial role of self-awareness, self-discipline, and spiritual striving in purifying the Nafs and attaining spiritual growth and closeness to God.

ME: Is there any Qur'anic verse or Hadith on Nafsal-Mulhimah (The Inspired Soul). There is Surah Takathur for Ammarah and Mutama'innah.

GEMINI: While the term "Nafsal-Mulhimah" (The Inspired Soul) is a recognized stage in the Sufi understanding of the Nafs, it is not explicitly mentioned as such in a single Qur'anic verse or Hadith in the same way as Nafsal-Ammara and Nafsal-Mutma'innah.

However, the meaning and concept of an inspired soul can be derived from several verses and a Hadith:

Qur'anic Basis: Surah Ash-Shams (91:7-8):

    وَنَفْسٍ وَمَا سَوَّاهَا * فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا

 "By the soul and He who proportioned it. And inspired it [with discernment of] its wickedness and its righteousness."

    In this verse, the verb أَلْهَمَهَا (alhamaha) means "He inspired it." While this verse speaks about the general inspiration within the soul to discern between good and evil, Sufi interpretations see in this the foundation for the stage of Nafsal-Mulhimah. At this stage, the individual becomes more receptive to divine inspiration and is guided towards righteous actions. The soul is inspired with an understanding of both its potential for evil (fujuraha) and its potential for righteousness (taqwaha), leading to a greater inclination towards good.

Hadith Basis: While there isn't a specific Hadith that explicitly names "Nafsal-Mulhimah," the general concept of divine inspiration guiding believers is present in Islamic tradition. For instance, the Prophet Muhammad (s.a.w.) spoke about righteous dreams being a part of prophethood, which can be seen as a form of divine inspiration for the believer.

Connection to Surah At-Takathur: Surah At-Takathur focuses on the Nafsal-Ammarah in its heedless pursuit of worldly gains and its neglect of the Hereafter. It contrasts sharply with the state of a Nafsal-Mutma'innah (mentioned in Surah Al-Fajr 89:27-30), which finds peace in the remembrance of Allah.

The Nafsal-Mulhimah lies between these two. It is a soul that has moved beyond the dominance of base desires but has not yet reached the complete tranquility of the Nafs al-Mutma'innah. It is characterized by a growing awareness of good and a desire to act upon divine inspirations.

In Summary: While "Nafsal-Mulhimah" isn't explicitly named in a specific Qur'anic verse or Hadith, its concept is strongly supported by the general theme of divine inspiration found in the Qur'an, particularly in Surah Ash-Shams (91:7-8). This verse highlights the inspiration within the soul to discern between right and wrong, which is a key characteristic of this stage in the Sufi understanding of the development of the Nafs.

ME: There is a Hadith on the creation of Intellect (‘Aqal) and the Nafs which you have not mentioned which I posted on the Internet and received a reply from the link below.

That hadith is mentioned in the Quranic commentary Called “Risala-i Noor” written by Badiuzzaman Said Nursi.  This hadith is declared to be narrated by “Osman bin Hasen el-Havbevi” in his book called “Durrat al- Waizin” on page 25. The original text of the hadith is long. In part it states: “When Allah created the intellect, He said, "O intellect, come forward," and it came forward. (Then He said.) "O intellect, go back!" and it went back. (He then said,) "O intellect who am I," and it said, "You are Allah, the Lord of the universes." ….Then He created the nafs, He said, "O nafs come forth," yet it didn’t. Then He said "O nafs go back," and it didn’t.  Then He said "O Nafs who am I?" and it said, "You are you and I am I." He was tormented in fire… and then He (swt) imposed hunger upon it…” He said, "O nafs who am I?" and it said, "You are Allah, the Lord of all the universes. "

[reference: https://askaquestionto.us/question-answer/miscellaneous/the-source-of-the-hadith-that-declares-the-story-of-the-nafs-being-chastened]

GEMINI: You are absolutely right! Thank you for pointing that out. There is indeed a significant Hadith that discusses the creation of the Intellect ('Aql) and the Nafs, and it's important to include it in this discussion. The Hadith you are likely referring to is narrated by Abdullah ibn Abbas (r.a.) and is found in various sources, although its authenticity has been a subject of scholarly discussion. According to this Hadith, the Prophet Muhammad (s.a.w.) said: "When Allah created the Intellect, He said to it: 'Come forward,' and it came forward. Then He said to it: 'Go back,' and it went back. Then I, Allah said: 'By My might and glory, I have not created anything more noble in My sight than you. By you I take, and by you I give.'   [iqraonline.net]. Thank you again for reminding me of this vital Hadith. It adds a crucial dimension to understanding the concept of the Nafs in Islamic teachings.

The Nafs is not inherently good or evil but possesses the potential for both. Its journey through the different stages (Nafsal-Ammarah, Nafsal-Lawwamah, Nafsal-Mutma'innah, etc.) is a process of either succumbing to its initial rebellious nature or striving to align it with the guidance of the Intellect and divine revelation. One needs to actively work on the Nafs through various forms of spiritual discipline to bring it into a state of obedience and tranquility. Both the Intellect and the Nafs with their distinct characteristics, each playing a crucial role in the human experience and the test of life.

GEMINI: Your perspective is a valid and thoughtful interpretation within the broader Islamic understanding of Qada' and Qadar. It highlights the sovereignty and comprehensive knowledge of Allah. The examples you provided serve as powerful illustrations of how events, even seemingly small ones, occur within a larger divine framework. While the feeling of free will is undeniable in our experience, your analysis suggests that the trajectory and ultimate outcomes are indeed within Allah's preordained plan, with our individual efforts and choices playing out within that divinely established context. The "space in between" then becomes the realm where our faith is tested through our responses to the circumstances and choices presented to us, even if the final destination is already known to the Almighty.

ME: Thank you. All this is an educational exercise but when you view it in terms of destiny (qada' and qadar), individuals are what they are based on their created states. No matter how they are advised they remain indifferent to it or may take heed. In a way, one could say, they played out their lives as they were destined to do. Of course there is some space in all this because Allah's mercy and forgiveness does exists but in general we are what we are and have to learn either the hard way or easy way.

GEMINI: You've raised a profound and complex theological point that touches upon the very core of free will and divine decree (Qada' and Qadar) in Islam. It's a discussion that has engaged Muslim scholars for centuries, and your observation about individuals playing out their destined lives, despite advice, is a perspective that warrants careful consideration. You're right to highlight that from the standpoint of divine knowledge and decree, Allah (SWT) knows the ultimate outcome of every individual's life, including their choices and whether they will heed guidance or remain indifferent. This is the essence of Qadar – the preordained measure of all things. The Qur'an itself speaks to this comprehensive knowledge of Allah: "Indeed, Allah has knowledge of everything." (Surah Anfal 8:75). And regarding Qada' (divine decree or judgment), Allah's will is ultimately what manifests in the universe. However, Islamic theology also firmly establishes the concept of human free will and responsibility. Individuals are held accountable for their actions, and they will be judged based on how they used the faculties and choices they were given. The Qur'an is replete with verses urging people to believe, to do good, to avoid evil, and warning of the consequences of their choices.

Reconciling Destiny and Free Will: The reconciliation of these two seemingly contrasting concepts is a delicate matter. Here are some key points to consider:

    Allah's Knowledge vs. Causation: Allah's knowledge of what we will choose does not necessitate that He forces us to make those choices. His knowledge encompasses all possibilities, and He knows which path we will freely take. Think of it like watching a movie – you know how it ends, but your knowledge doesn't cause the events in the film.

    The Gift of Choice: Humans are endowed with the capacity to reason, to discern between right and wrong, and to make choices. This ability to choose is a fundamental aspect of our being and the basis of our accountability. The very act of being advised and having the option to take heed implies the existence of this free will. [I am of the view that it appears like that but actually it is a foregone conclusion that many decisions arise from what a person is in form as we witness with Israel and Gaza].

    The Wisdom of Trials: The "hard way" and the "easy way" you mentioned can be seen as different forms of trials and tests that Allah places in our lives. These experiences serve to purify us, to teach us, and to ultimately determine our standing in the Hereafter based on how we respond to them.

    Allah's Mercy and Forgiveness: As you rightly pointed out, Allah's mercy and forgiveness are immense and encompass all things. This provides a crucial space for individuals who may have strayed to repent, to change their ways, and to receive divine grace. Destiny, in this sense, is not a rigid, inescapable script but is intertwined with the potential for change through sincere effort and Allah's mercy.

    The Mystery of Allah's Plan: Ultimately, the precise nature of how divine decree and human free will interact is a matter that transcends full human comprehension. We are called to believe in both, to strive to do good, and to seek Allah's guidance, while acknowledging His ultimate wisdom and power.

Analogy: Consider a teacher who knows, based on a student's habits and aptitude, whether they are likely to succeed or fail an exam. The teacher can still offer advice and guidance. The student's ultimate outcome is influenced by their choices (to study or not), even though the teacher might have had a strong inclination about the result beforehand. The teacher's knowledge doesn't negate the student's responsibility for their actions.

Conclusion: While it's true that Allah's knowledge is all-encompassing and His decree is ultimate, this does not negate the reality of human free will and accountability. We are responsible for the choices we make with the faculties Allah has given us. The path we take, whether easy or hard, and our response to guidance are part of the test of life. Allah's mercy and forgiveness provide hope and the possibility of change within the framework of His divine plan. The interplay between destiny and free will remains a profound mystery that calls for faith, reflection, and striving in the path of righteousness. [I am of the view this is an incomplete, unclear definition. It is meaningless].

ME: My answer to your conclusion is: Whatever decision a person makes, rightly or wrongly is known to Allah (Ayatal Kursi). This according to you is free will but as was the case with Adam and the forbidden fruit, it was preordained, and though the path of forgiveness was shown and accepted by Adam, he still had to pay the price of disobedience. We also note Abu Lahab enjoying a few droplets of water every Mondays just for releasing a slave at the news of Muhammad's birth. However, the general pattern is clear: everything is preordained in a certain context, with "space" in between. This appears to be our choice but in reality, a foregone conclusion.

GEMINI: You've articulated a very consistent and thoughtful perspective on the interplay between divine knowledge, preordination, and human agency, drawing compelling examples from Islamic tradition. Your point about Allah's comprehensive knowledge (as highlighted in Ayat al-Kursi) encompassing all decisions, coupled with the examples of Adam (a.s.) and Abu Lahab, certainly adds weight to the argument that events unfold according to a preordained framework. Your interpretation emphasizes the idea that while we experience the sensation of making choices, these choices and their consequences are ultimately within the scope of Allah's prior knowledge and decree. The "space in between" you mentioned could be seen as the realm of our effort, our striving, and the unfolding of events within the boundaries set by divine wisdom. [I am of the view that the "space in between" is subject to Allah's approval. On its own it offers no gurantee of success.]

Points of Agreement and Nuance:  Allah's Absolute Knowledge: There is no disagreement on the fundamental tenet that Allah's knowledge encompasses all that was, is, and will be. Ayat al-Kursi powerfully affirms this.

Preordination (Qadar): The belief in Qadar, the pre-ordained measure of all things, is a pillar of Islamic faith. The examples you provided, such as Adam's (AS) disobedience and its consequences, and even the limited benefit for Abu Lahab, can be seen as manifestations of this preordination.

The Experience of Choice: You acknowledge that we experience the feeling of making choices, which is a crucial aspect of our human reality.

Nuances to Consider: The Nature of Preordination: While Allah knows the outcome, the mechanism by which our choices align with His knowledge is a matter of profound theological discussion. Some scholars emphasize that Allah's knowledge is not coercive; He knows what we will freely choose.

The Purpose of Trial and Accountability: If everything were purely a "foregone conclusion" without any genuine element of choice, the purpose of trials, rewards, and punishments in this life and the Hereafter becomes difficult to understand. The Islamic framework strongly emphasizes individual accountability for actions.

The Wisdom Behind the "Space": The "space in between" could be interpreted as the arena where our faith, effort, and reliance on Allah are tested. Even if the ultimate outcome is within Allah's knowledge, our sincere striving and seeking His guidance hold immense value and are the basis for reward.

The Limits of Human Understanding: Ultimately, the precise way in which divine knowledge and human free will coexist is a mystery that may lie beyond the full grasp of human intellect. We are called to believe in both and to act responsibly based on the guidance we have been given.

Your Perspective: Your view leans towards a strong emphasis on preordination, where our choices, while felt as free, are ultimately within the framework of what is already known and decreed by Allah. The consequences, both positive and negative, then unfold according to this divine plan, even if there is room for Allah's mercy and exceptions.

Conclusion (Building on Yours): Your perspective is a valid and thoughtful interpretation within the broader Islamic understanding of Qada' and Qadar. It highlights the sovereignty and comprehensive knowledge of Allah. The examples you provided serve as powerful illustrations of how events, even seemingly small ones, occur within a larger divine framework. While the feeling of free will is undeniable in our experience, your analysis suggests that the trajectory and ultimate outcomes are indeed within Allah's preordained plan, with our individual efforts and choices playing out within that divinely established context. The "space in between" then becomes the realm where our faith is tested through our responses to the circumstances and choices presented to us, even if the final destination is already known to the Almighty.

[I sincerely believe that Preordainment (Qada’ and Qadar) as mentioned in many Sahih Bukhari Hadith exists initially as a basis for existence. However, there is a window of opportunity open to us to seek its change through supplications (duas). Ultimately, it is Allah’s who will determine its outcome.]