The Nature of the Self and Balance of Powers
The purpose of human existence is to serve the Lord who created them and to attain spiritual maturity. The greatest obstacle on this path is the nafs-i emmare (carnal self), which enslaves individuals with its endless desires. Imam Ghazali speaks of the anger, lust, and knowledge forces present in a person’s creation; he emphasizes that excess or deficiency in these forces is harmful, and justice can only be achieved by finding the middle way. The nature of the self tends towards evil in all endeavors. Therefore, one should not immediately accept their nafs’ desires but must constantly monitor it and oppose its suspicious whims.
Opposition to the Self and Jihad
True spiritual awakening begins with abandoning the comforts and bad pleasures that the nafs is accustomed to. Spiritual ascetics advocate for a perpetual jihad against carnal desires. A person should wage war against the bad feelings that arise from within, resisting their nafs with the sword of piety 5, 6. A person who submits to their nafs is like someone deceived by the slumber of a predatory animal; for the nafs may appear to be sleeping, but when it finds an opportunity, it will overcome its owner. Perseverance is essential in this relentless struggle, as the Almighty Allah says, “Allah is with those who persevere” (Al-Baqarah, 153), thus announcing the greatest support on this path.
Dominance of the Heart and Peace
The refinement of the nafs can only be perfected by heeding the words of the heart and the secret. As the nafs gradually purges itself of its bad habits and turns to good, it begins to act according to the command of the heart and eventually attains the attribute of being “mutmainnah” 8, 9. A nafs that reaches this level has left behind material feelings and transitioned into the spiritual realm. Only when a person recognizes their own nafs, weaknesses, and desires can they truly know their Creator 11, 12. It should be remembered that the reformation of the nafs is not possible through outward displays or dry asceticism, but rather through the heart’s complete orientation towards truth and its annihilation in the pleasure of Allah.