What are the differences between the different types of nafs (self): ammara, lawwama and mutmainna?

TL;DR: The Quran addresses three types of the nafs (soul/self): Nafs al-Ammara Bissu' (the self that incites evil), Nafs al-Lawwama (the self-reproaching self), and Nafs al-Mutma'inna (the self at peace). This classification reflects the different states and tendencies of the human soul, ranging from its base desires to its potential for contentment and serenity. Arabic Usage Nafs (pl. Anfus or Nufus) means soul, the psyche, the ego or self. Scholars have classified the nafs in various ways, there is agreement the Qur'an addresses only 3 types: Nafs al-Ammara Bissu' (the Nafs that urges evil), Nafs al-Lawwama (the Nafs that Blames) and Nafs al-Mutma'inna (the Nafs at Peace). (Tabari, Jami' al-Bayan fi Tafsir al-Qur'an; Baghawi, Lubab al-Ta'wil fi Ma'alam at-Tanzil) Quranic Usage of Nafs (Self) The Quran uses the term nafs is used in two ways. 1. Linguistically to indicate our own-self. An example is where Allah Almighty says in the Quran: وَاذْكُرْ رَبَّكَ فِي نَفْسِكَ And remember your Rabb inside your-self [Quran 7:205] 2. A specific part of our self that has desires, lusts, cravings, appetite, anger, passion and so on. Some people may call it the carnal self. This nafs is not part of the ruh, just the physical human being ie our body whilst the inner or spiritual part of our creation is our ruh, the secret of life. Three Types of Nafs (Self) The Qur'an refers to three different types of nafs. 1. Nafs al-Ammarah إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ Indeed the nafs that overwhelmingly commands a person to do sin. [Quran 12:53] This is the nafs that rules over the self telling us what to do, dominating us when it desires something. We may listen and follow its dictates and commands sinning willingly, in any way we want. 2. Nafs al-Lawwamah وَلَا أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ I swear by the self-reproaching self [75:2] Lawwamah here means to self incriminate, to self reproach, to blame oneself. Whilst the nafs may bring one to sin, however that nafs feels guilty and remorseful. 3. Nafs al-Mutma'innah. يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ ارْجِعِي إِلَى رَبِّكِ رَاضِيَةً مَرْضِيَّةً To the righteous it will be said “oh reassured soul, return to your Lord well pleased, and pleasing to Him” [Quran 89:27-28] Mutma'inna can mean one or both of two things: They are content with the command of Allah. They have reached a state of serenity. These are the three types of nafs discussed in the Quran. Scholarly Perspectives Here are three different traditional classical scholarly perspectives on the concept of the nafs (soul/self), along with references to their books: 1. Imam al-Ghazali (d. 1111 CE) - "Ihya' Ulum al-Din" (The Revival of the Religious Sciences): Ghazali provided a detailed analysis of the nafs and its various states. He classified the nafs into four categories: Nafs al-Ammara (the commanding self), Nafs al-Lawwama (the reproachful self), Nafs al-Mulhama (the inspired self) and Nafs al-Mutma'inna (the contented self). He emphasized the ultimate goal is to attain the state of Nafs al-Mutma'inna where the soul is at peace and content with the divine will. Al-Ghazali stressed the importance of spiritual purification (tazkiyat al-nafs) through practices such as self-reflection, repentance and remembrance of God to elevate the nafs to its highest state. 2. Ibn Qayyim al-Jawziyya (d. 1350 CE) - "Madarij al-Salikin" (The Wayfarers' Stations): Ibn Qayyim discussed the nafs in the context of the spiritual journey towards God. He identified the nafs al-Ammara as the lowest state, where the soul is dominated by base desires and inclinations towards sin. He emphasized the importance of struggling against the nafs al-Ammara through disciplining the self and submitting to the divine commands. Ibn Qayyim also highlighted the significance of attaining the nafs al-Mutma'inna, which he described as the ultimate goal and the station of contentment, where the soul finds peace in submission to God's will. 3. Imam al-Raghib al-Isfahani (d. 1108 CE) - "Al-Mufradat fi Gharib al-Qur'an" (The Lexicon of Quranic Terms): Al-Isfahani provided a linguistic analysis of the term "nafs" and its various usages in the Quran. He explained that the nafs refers to the essence or the innermost reality of a thing, and in the context of human beings, it refers to the soul or the self. He highlighted the Quranic verses that describe the different states of the nafs, such as the nafs al-Ammara, nafs al-Lawwama, and nafs al-Mutma'inna. Al-Isfahani emphasised that the Quran encourages individuals to strive towards attaining the nafs al-Mutma'inna, which is the state of tranquility and contentment with the divine will. These classical scholars perspectives highlight the importance of self-purification, spiritual struggle and the ultimate goal of attaining inner peace and contentment through submission to Allah's will. Conclusion The Quranic concept of the nafs provides a profound understanding of the human condition and the spiritual journey towards attaining inner peace and contentment. The three types of nafs outlined in the Quran – the inciting self, the self-reproaching self, and the self at peace – represent the various stages and struggles that individuals may experience in their quest for moral and spiritual growth. By acknowledging these different states of the soul, we are encouraged to strive towards the highest level of spiritual development, where the nafs attains tranquility and contentment through submission to the divine will. This holistic perspective on the human soul serves as a guiding principle for personal growth, self-reflection, and the pursuit of a fulfilling life in accordance with the Quran. FAQs - Types of Nafs (self) What is the nafs, and why is it important in Islamic teachings? The nafs refers to the human soul, psyche, or self. It is an essential concept in Islam because it represents the inner dimension of human existence and the journey towards self-realisation and closeness to God. Can a person's nafs change from one state to another? Yes, the Quran acknowledges the nafs is not static and can transition between different states. Through personal development, self-reflection and adherence to Islam, individuals can strive to elevate their nafs from the inciting self to the self-reproaching and ultimately the self at peace. Is the nafs al-Mutma'inna the highest state of the soul? Yes, the nafs al-Mutma'inna, or the self at peace, is considered the highest and most desirable state of the soul in Islam. It represents a state of contentment, serenity, and submission to the divine will, free from the negative influences of base desires and self-reproach. How can one attain the nafs al-Mutma'inna? Attaining the nafs al-Mutma'inna requires a sincere commitment to personal growth, self-discipline, and adherence to the Quran and the Sunnah . It involves developing self-awareness, engaging in self-reflection, and constantly striving to purify one's thoughts, intentions, and actions. Are there any specific practices recommended to nurture the nafs al-Mutma'inna? Islam emphasises various practices that can help nurture the nafs al-Mutma'inna, such as regular prayer, recitation of the Quran, remembrance of God (dhikr), cultivating gratitude, and engaging in acts of worship and service to others. Additionally, seeking knowledge, practicing patience, and developing virtuous character traits are essential for achieving inner peace and contentment.