In Pursuit of Happiness: Taming the Nafs as Path to the Great Coherence
Umar Shakur, Insight Chicago Hospital and Medical Center, Chicago, IL; Akbar Ali, Darul Qasim College, Glendale Heights, IL; Omar Hussain, Stritch School of Medicine, Maywood, IL; Yasir Akhta, Tennessee Heart Clinic, Knoxville, TN; Ahsan Arozullah, Darul Qasim College, Glendale Heights, IL; and Shaykh Mohammed Kholwadia, Darul Qasim College, Glendale Heights, IL
Islamic metaphysics frames the human as the locus of earth and spirit in one. This marriage of earth and spirit was so awe inspiring that the angels prostrated themselves before Ādam عليه السلام
While modern medicine has taken the measure of our earthly frame through empirical methods, it has often neglected, or even rejected, the spiritual. Consequently, it is no wonder that our modern healthcare enterprise, despite its many successes, leaves many with adverse effects. We contend that in order to heal humanity holistically, we must first recognize this unification of earth and spirit, only then can we achieve the great coherence we are seeking.
In Islamic spirituality, the spirit is best thought of as a conglomeration of faculties that are the nafs (نفس) (self), the qalb (heart) (قلب), the ‘aql (intellect) (عقل) and the ruh (spirit) (روح). The nafs has been translated as the self, soul, or the “I.” There is a Sufi dictum: whoever knows his nafs, knows his Lord. In this discussion, we focus on the three categories of the nafs, delineated in the Qur’an, as the locus through which reformation of the spirit is possible. This reformation, in concert with the physical, is the path to achieving comprehensive health.
The basic primordial form of the nafs is the Nafs Al-ʾAmmārah. This form of the nafs incessantly commands one towards bestial desires and needs. This has also been called the lower self or the carnal soul of man. Most humans reside at this level. The Nafs Al-ʾAmmārah tries to justify committing sin. At this stage, one has no remorse from committing sin. Hopelessness and despair reside in this form of the nafs. Various emotional states reside in this form of nafs which may manifest as physical forms of illness.
The Nafs Al-Lawwāmah is the blaming/self critical nafs. It shows remorse. This remorse promotes penitence which is positive because it lies in the hope of Allah’s forgiveness. This is the next level in the refinement of the nafs. Due to its reproaching nature the Nafs Al-Lawwāmah is a proof for the existence of the Day of Judgement as mentioned in Sūrah Al-Qiyāmah.
The highest level of the nafs is the Nafs Al-Muṭmaʾinnah; the peaceful/tranquil nafs that has been reformed and refined with justice and knowledge. This was the original disposition of the nafs with Adam and Eve in Heaven. This is the highest rank and reformation of the nafs (attained by the Prophets & the martyrs in this world, and also by some of the Awliya/friends of Allah). The truly polished and perfected Nafs (Al-Muṭmaʾinnah) is likened to a mirror, where the inferior Nafs can see its own flaws and blemishes.
The pursuit of happiness requires refinement of the nafs to achieve its highest, and, ironically, original disposition. This metaphysical exercise is no less critical than seeking healing through the empiric sciences. When the two are merged as one, we can achieve the great coherence of comprehensive healing.
While modern medicine has taken the measure of our earthly frame through empirical methods, it has often neglected, or even rejected, the spiritual. Consequently, it is no wonder that our modern healthcare enterprise, despite its many successes, leaves many with adverse effects. We contend that in order to heal humanity holistically, we must first recognize this unification of earth and spirit, only then can we achieve the great coherence we are seeking.
In Islamic spirituality, the spirit is best thought of as a conglomeration of faculties that are the nafs (نفس) (self), the qalb (heart) (قلب), the ‘aql (intellect) (عقل) and the ruh (spirit) (روح). The nafs has been translated as the self, soul, or the “I.” There is a Sufi dictum: whoever knows his nafs, knows his Lord. In this discussion, we focus on the three categories of the nafs, delineated in the Qur’an, as the locus through which reformation of the spirit is possible. This reformation, in concert with the physical, is the path to achieving comprehensive health.
The basic primordial form of the nafs is the Nafs Al-ʾAmmārah. This form of the nafs incessantly commands one towards bestial desires and needs. This has also been called the lower self or the carnal soul of man. Most humans reside at this level. The Nafs Al-ʾAmmārah tries to justify committing sin. At this stage, one has no remorse from committing sin. Hopelessness and despair reside in this form of the nafs. Various emotional states reside in this form of nafs which may manifest as physical forms of illness.
The Nafs Al-Lawwāmah is the blaming/self critical nafs. It shows remorse. This remorse promotes penitence which is positive because it lies in the hope of Allah’s forgiveness. This is the next level in the refinement of the nafs. Due to its reproaching nature the Nafs Al-Lawwāmah is a proof for the existence of the Day of Judgement as mentioned in Sūrah Al-Qiyāmah.
The highest level of the nafs is the Nafs Al-Muṭmaʾinnah; the peaceful/tranquil nafs that has been reformed and refined with justice and knowledge. This was the original disposition of the nafs with Adam and Eve in Heaven. This is the highest rank and reformation of the nafs (attained by the Prophets & the martyrs in this world, and also by some of the Awliya/friends of Allah). The truly polished and perfected Nafs (Al-Muṭmaʾinnah) is likened to a mirror, where the inferior Nafs can see its own flaws and blemishes.
The pursuit of happiness requires refinement of the nafs to achieve its highest, and, ironically, original disposition. This metaphysical exercise is no less critical than seeking healing through the empiric sciences. When the two are merged as one, we can achieve the great coherence of comprehensive healing.