STAGES OF DEVELOPMENT OF THE SOUL

...The one who knows his nafs (soul or self), knows his Lord...

1. The nafs in its lowest stage of development is called an-nafs al-ammara. This nafs (which

in this case might be translated by "ego") incites you towards evil. This nafs already

mentioned in Qur'an 12:53 is the starting point of the journey towards inner purification.

Characteristics of an-nafs al-ammara are amongst others: greed, frivolity, pride, the wish to be

famous, jealousy and the lack of any higher consciousness. Khwaja Mo'inuddin Chishti is said

to have taught about it this nafs comes from fire.

2. The nafs in the second stage of development is an-nafs al-lawwama. This nafs manifest the

voice of consciousness and blames itself. See Qur'an 75:2. Its characteristics are amongst

others: disapproval, reflection, contraction and self- appraisal.

3. The nafs in its third stage of development is called an-nafs al-molhama (the inspired soul or

self). See Qur'an 91:7. Characteristics of this inspired soul or self are detachment, satisfaction

(qana'at), knowledge, humility, repentance, patience and perseverance. This nafs comes from

water according to Khwaja Mo'inuddin Chishti.

4. The nafs in its fourth stage of development is called an-nafs al-motma'inna (the quiescent

soul or self). See Qur'an 89:27. Its characteristics are amongst others: generosity, trust in God,

wisdom, devotion, gratitude and contentment (rida). According to Khwaja Mo'inuddin Chishti

this nafs comes from earth.

5. The nafs in its fifth stage of development is called an-nafs ar-radiyya (the contented soul or

self). See Qur'an 89:28. Its characteristics are amongst others: asceticism, sincerity,

scrupulousness, the letting go of everything which is not of your concern and loyalty.

6. The nafs in its sixth stage of development is called an-nafs al-mardiyya (the soul or self

experiencing the pleasure of God). See Qur'an 89:22. Its characteristics are a noble character,

the letting go of everything but God, subtlety and service towards other creatures, to be in the

nearness of God, meditation upon the divine power and the acceptation of everything as

decided by God.

7. The nafs in its seventh stage of development is called an-nafs al-kamila (the perfect soul or

self). This soul/self which has realized perfection manifests all the positive qualities as

mentioned above. And more than that.1

A closer look into the Islamic concept of the nafs highlights the intricate and complex

composition of the inner self. They are considered to be a single entity, although its state may

change. There are three types of nafs’ that are mentioned in the Qur’an, Nafs al-Ammara

Bissu (the commanding soul) (Ch. 12:53), Nafs al-Lawwama (the Soul that Blames) (Ch.

75:2) and the Nafs al-Mutma`inna (the Soul at Peace) (Ch. 89:27).

Nafs al-Ammara Bissu (the commanding soul)

Our self consists of a conglomeration of wants, impulses, desires, appetites, habits,

fears, angers, tendencies and an ego that constructs a self image that it then seeks to protect

and maintain any way it can – even by distorting the true nature of the realities around it.

1
http://www.chishti.ru/soul_development.htm
 This is the commanding soul – in fact rather than command it has allowed its impulses

and desires to command it. This nafs intrinsically directs its owner towards the fulfillment of

bestial and carnal desires. It acts in a highly selfish manner looking out for only itself. Satan

is considered the ally of this soul. He promises it great rewards and gains, but these are

merely lies and falsehood. A good analogy of this position can be drawn here,

At this stage the person is like a kingdom in chaos where the citizens are habits,

desires, fears, moods, impulses, and egoism and all clamor for attention and satisfaction and

the self is a slave to them pulled this way and that in response to their demands.[2]

According to Hanson some of the traits of this nafs are, ‘gluttony and lustful

incontinence’.[3] In order for one to gain control of oneself from this position the nafs has to

be trained by subduing it to, as Hanson claims, ‘temperance’. This could possibly explain

part of the reason why Muslims fast during the month of Ramadan, to tame the nafs by

exercising moderation and restraint with regards to the human bestial and carnal desires.

Islamic moral values, if applied correctly prevent a person’s soul from reaching this position.

Nafs al-Lawwama (the Soul that Blames)

This nafs is conscious of its own imperfections; it does not move erratically from

impulse to impulse; desires are processed via thought in order to gain some sort of control.

Hasan al-Basri, a great Islamic scholar of the past said, “You always see the believer

censuring himself and saying things like ‘Did I want this? Why did I do that? Was this better

than that?”[4] This nafs is engaged in thought provoking questions lest it stray into the

territory or the nafs al-Ammara Bissu. At this level there is an inner struggle going on with

the self. The person has become aware of another form of reality, that could be said is not

relative. The individual struggles with their inner self trying to guide it towards obedience of
God. The concept of this struggle is sometimes referred to by certain Muslim scholars as the

‘greater jihad’, ‘the greater jihad being the inner battle against all the forces which would

prevent man from living according to the theomorphic norm which is his primordial and God

given nature.’ [5] Islamic education by means of correct tarbiyah (individual development)

disciplines this nafs into taking control of itself by the increasing remembrance of God and

training it in order for it to reach the next stage.

Nafs al-Mutma`inna (the Soul at Peace)

Once the nafs of an individual reaches this stage it could be considered as perfect

therefore it could be said that this is the aim of the Islamic educational process on the spiritual

dimension of a person.

This nafs is tranquil as it rests on the certitude of God. The nafs is calm and awaits the

promise of God; its owner is content with everything and has arrived at such a stage of

certainty that it is almost as if it can see the will of God in all aspects of life. It waits for its

time of departure from this relative, physical world into the everlasting reality of life after

death without fear. It submits itself to the will of God contentedly never dissatisfied or

complaining, and with its faith never wavering. The Qur’an mentions to the owner of this

nafs,

‘O the one in (complete) rest and satisfaction! Come back to your Lord, Well-pleased

(yourself) and well-pleasing (unto Him)! Enter you, then, among My (honored) slaves, and

enter you [in to] My Paradise!’[6]

When referring to true success in education, it is this stage that is being indicated.

Each of these stages of the nafs signifies a phase change within the human being. Each stage

incorporates a wide range within itself and the spiritual practices, the ritual requirements, the
contemplative aspects, the ethical imperatives and the metaphysical teachings of Islamic

education are designed to transform the inner structure of the nafs.2

2
http://www.islam21c.com/islamic-thought/5194-islamic-education-pt-7-method-of-educating-the-nafs-self/