A Reflection on the Nafs (the Inner Self)

For optimal management of the Nafs, consider it as a separate entity from the being; this will help to better manage it and better understand its behavior. Such a way helps contain the actions of the Nafs within the concordance of the true purpose of life. In fact, if the Nafs is not governed in an upright way, it will then take the lead, commanding the mind and imprisoning the heart. 

Knowing the reality of the Nafs is quite complex, however, the Nafs can be described as a flame of desires designed to cause, steer and motivate one’s actions. The Nafs allows for the construction of families, communities, societies – for life to be built. Such a meaning can be inspired from the following ayah: “Beautified for people is the love of that which they desire – of women and children, heaped-up sums of gold and silver, fine branded horses, and cattle and tilled land. That is the enjoyment of worldly life, but Allah has with Him the best return” (3:14). 

But, the Nafs in its nature is neutral, indifferent. It does not carry in it moral codes, or elements of the belief system, except what it has been inspired toward from good and evil. Its nature is to constantly seek to be satisfied, regardless of how this satisfaction is done. Its name is derived from Nafas, the action of inhaling and exhaling, and Nafees, being valuable and precious. Both of these meanings constitute, in fact, the characteristics of the Nafs. They help to also define, then, the general outlines of the way with which it should be dealt. The rightful action corresponding to such characteristics is to educate and nurture the Nafs with virtues and values of the revelation in order to direct it toward seeking satisfaction in the elements aligned with the way of Allah (swt). On the other hand, the frivolous nature of the Nafs, makes it necessary to constantly supervise it and not let it slip away from the path. Implementing such actions is, indeed, the greatest Jihad (striving) of all. 

Two great convictions in the heart and the mind are required, in order to keep under control the long journey of striving with the Nafs:

1. To truly consider the own self as the worst enemy:

In a hadith narrated by At-Tabarani, the Prophet (pbuh) said, "Your enemy is not the one who fights you and then, when he kills you, paradise will be then granted to you. Or, if you do overcome him, a light in your record will be then added. Your worst enemy is, indeed, your own Nafs that resides between your two sides." Abu Bakr, in his last will to his successor Omar (may Allah be pleased with them), said: "O, Omar! The first thing I warn you from is your own Nafs." Also, it is narrated that the Prophet (pbuh) used to say in his opening speech, "We seek refuge with Allah from the evils of the Nafs." And he used to say, pbuh, in his supplications: "O, Allah! Grant our Nafs pious conduct, and purify it. You are indeed the best to purify it." 

The great motivating force to help keep the Nafs under control, through following the way of the Prophet (pbuh) and humbled before The Most High (swt), is knowing that an such action leads to the pleasure of Allah … and therefore to the Home of Eternal Bliss. "And for such as had entertained the fear of standing before their Lord's (tribunal) and had restrained (their) Nafs from lower desires, their abode will be Paradise” (79:40-41).

2. To seek perseverance before achievement:

Sincere repentance usually causes a fast transit from anxiety to happiness, from being astray to guidance, and from disconnection to a bond with the Divine! But the strong fervor driving these great feelings wears out quickly. The effort, then, when the phase of connection is getting feeble, is to hold fast to the way of the sunnah and not revert to old evildoings. The Prophet (pbuh) said, "For every action, there is a period of enthusiasm/ activity, and for every period of enthusiasm/ activity there is a period of rest/ inactivity. So, s/he whose period of rest/ inactivity is in accordance with my Sunnah, then s/he is rightly guided, but s/he whose period of rest/ inactivity accords with other than this, then s/he is destroyed." We can see from this hadith that training the self to persevere, even on a few actions, is far better than to stress it with many actions.

A pragmatic way to deal with the Nafs can be gathered from the following saying of Imam Hasan Al Basri. He said, “You always see the believer watching him/her self and calling it to account, (saying): ‘What have you intended with the statement you said? What have you intended with the food you ate? What am I seeking with my speaking with the self?’ As for the wicked one, it does not even cross his/her mind to reproach his/her own self."

We need to be constantly conscious and alert of two factors, though. They are, indeed, the ropes that drag the Nafs to its blind world of desires: heedlessness and postponing! Heedlessness slowly carries the Nafs away from the remembrance of Allah. Postponing helps the Nafs gain back its evil habits.

However, with all the precautions and efforts, the self might still find away to slide away. When it does, someone should not consider it a defeat. Instead, s/he should hasten toward repentance and get back to striving. Allah's gate of forgiveness is always open. "Say: ‘O My servants who have transgressed against their souls, despair not of the Mercy of Allah! For Allah forgives all sins; for He is Oft-Forgiving, Most Merciful’” (39:53).