[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.
"
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.
[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.]