Lesson #1

• What is a human being all about?
• Where did he come from?
• What is the purpose of his life?
• Why is he here on this planet?
• How long is he going to stay here?
• Where does he go from here?
• How is he different from other creatures on this earth?
• What is he made up of?
• What are his capabilities/strengths?
• What are his limitations/weaknesses?
• Are they all the same. If no, what makes them different from each other?
• Why does he behave and emote the way he does?
• What motivates him?
• Is his behavior predetermined or is he free to behave the way he wants.
• What makes him good-bad, healthy-sick, strong-weak, or successful-failure?
• If there is a purpose to his life, how does he know if he has accomplished it?

Insha-Allah starting next week, we will begin to explore these questions in light of the Islamic Teachings.

Lesson #2

In Lesson #1, I identified some questions that may be raised in understanding Human
Nature. If you haven’t reviewed it yet, go back and start with Lesson #1.

Today we will begin to explore those questions from an Islamic Perspective, Insha-Allah.

Human Creation has been mentioned in the Holy Qur’an in several places. The first instance is found in Surah Al-Baqarah (Surah #2), verses 30-39.

“And when your Lord said to the angels, “Indeed, I will put upon the earth a successive authority.” They said, “Will You place upon it one who causes corruption therein and sheds blood, while we declare Your praise and sanctify You?” Allah said, “Indeed, I know that which you do not know.” (30) And He taught Adam the names – all of them. Then He showed them to the angels and said, “Inform Me of the names of these, if you are truthful.” (31) They said, “Exalted are You; we have no knowledge except what You have taught us. Indeed, it is You who is the Knowing, the Wise.” (32) He said, “O Adam, inform them of their names.” And when he had informed them of their names, He said, “Did I not tell you that I know the unseen [aspects] of the heavens and the earth? And I know what you reveal and what you conceal.” (33)”

“And when We said to the angels, “Prostrate before Adam”; so they prostrated, except for Iblees. He refused and was arrogant and became of the disbelievers. (34)”

“And We said, “O Adam, dwell, you and your wife, in Paradise and eat therefrom in [ease and] abundance from wherever you will. But do not approach this tree, lest you be among the wrongdoers.” (35) But Satan caused them to slip out of it and removed them from that [condition] in which they had been. And We said, “Go down, [all of you], as enemies to one another, and you will have upon the earth a place of settlement and provision for a time.” (36) Then Adam received from his Lord [some] words, and He accepted his repentance. Indeed, it is He who accepts the repentance (Forgiving), the Merciful.” (37) We said, “Go down from it, all of you. And when guidance comes to you from Me, whoever follows My guidance – there will be no fear concerning them, nor will they grieve. (38) And those who disbelieve and deny Our signs; those will be companions of the Fire and they will abide therein eternally.” (39)

There are a number of noteworthy points in these verses:

1.Allah (swt) declared his intention to create human beings and to send them down to the earth as His Khalifah, his vicegerent. Clearly, therefore, the creation was intentional and purposeful, and the intent was to send the mankind to the earth all along, to live and manage the affairs of the earth according to the will of Allah (swt). This revelation alone is sufficient to nullify the so called scientific theories of creation. So in summary, human life on this earth is purposeful.

2.The objection of angles was based on their experience with the prior creation of Allah on the earth – the Jinns, who had been living on the earth from before.

3.Teaching Adam the names of all things, things that even the angles did not know about. This was an introduction to all potential knowledge that humans would need to live on earth – introduction, not completion.

4. Having the angles prostrate before Adam was to show Adam’s superiority over other creations.

5. Refusal of Shaitân to obey Allah descended him in the ranks of disbelievers and he became a self declared enemy to Adam.

6. When Adam was created to be sent down to earth, placing him and his wife in paradise to dwell therein, but not to eat from a particular tree, was meant to teach them about human weaknesses, about the nature and modus operandi of their enemy, and about how to protect themselves against this, enemy and how to repent when they slip up.

7. Despite of his knowledge and being a superior creation, Adam was not able to protect himself against Shaitân’s deception.

8. Allah (swt) promised mankind on-going guidance and promised protection and success for all those who would follow it. (Human Creation)

Lesson #3

In Lesson #2, I mentioned the first instance of Human Creation described in the Holy Qur’an in Surah 2, and then drew some conclusions.

It is important that you follow the lessons in order so as to maintain continuity and proper order
of understanding.

Today we will explore the second instance in the Holy Qur’an about Human Creation, Insha-Allah.

We find the second instance is found in Surah Surah Al-Áraf (7) verses 11-27.

Allah addresses the human kind informing them of their origin and events that took place after the first humans (Adam and his wife Hava) was created.

“And We have certainly created you, [O Mankind], and given you [human] form. Then We said to the angels, “Prostrate to Adam”; so they prostrated, except for Iblees. He was not of those who prostrated. [Allah] said, “What prevented you from prostrating when I commanded you?” [Satan] said, “I am better than him. You created me from fire and created him from clay.[Allah] said, “Descend from Paradise, for it is not for you to be arrogant therein. So get out; indeed, you are of the debased. [Satan] said, “Reprieve me until the Day they are resurrected. [Allah] said, “Indeed, you are of those reprieved. [Satan] said, “Because You have put me in error, I will surely sit in wait for them on Your straight path. Then I will come to them from before them and from behind them and on their right and on their left, and You will not find most of them grateful [to You]. [Allah] said, “Get out of Paradise, reproached and expelled. Whoever follows you among them – I will surely fill Hell with you, all together.”

Then Allah said to Adam,

“And “O Adam, dwell, you and your wife, in Paradise and eat from wherever you will but do not approach this tree, lest you be among the wrongdoers. But Satan whispered to them to make apparent to them that which was concealed from them of their private parts. He said, “Your Lord did not forbid you this tree except that you become angels or become of the immortal.And he swore [by Allah] to them, “Indeed, I am to you from among the sincere advisors. So he made them fall, through deception. And when they tasted of the tree, their private parts became apparent to them, and they began to fasten together over themselves from the leaves of Paradise. And their Lord called to them, “Did I not forbid you from that tree and tell you that Satan is to you a clear enemy? They said, “Our Lord, we have wronged ourselves, and if You do not forgive us and have mercy upon us, we will surely be among the losers.”

Allah forgave Adam and his wife Hava, and commanded all of them,

“[Allah] said, “Descend, being to one another enemies. And for you on the earth is a place of settlement and enjoyment for a time. He said, “Therein you will live, and therein you will die, and from it you will be brought forth. O children of Adam, We have bestowed upon you clothing to conceal your private parts and as adornment. But the clothing of righteousness – that is best. That is from the signs of Allah that perhaps they will remember. O children of Adam, let not Satan tempt you as he removed your parents from Paradise, stripping them of their clothing to show them their private parts. Indeed, he sees you, he and his tribe, from where you do not see them. Indeed, We have made the devils allies to those who do not believe.” (7:11-27)

We learn a few more important points from these verses about Human Nature:

1. Arrogance, feeling superior to other beings, is a satanic trait.

2. Shaitân is a self declared enemy of human kind. The sole mission of his and his followers is to trick mankind into disobeying Allah, lead them away from their purpose of life, and from the guidance of their creator.

3. Humankind is constantly under attack from these forces of Shaitân.

4. Shaitân cannot force anyone to obey and follow him, he only has the power to seduce, invite, and deceive.

5. Mankind’s two weaknesses are FEAR and GREED.

5. Mankind’s forgetfulness of their purpose of life and the guidance of their creator, overindulgence in the life of this world, and greed for more, are the factors that make him an easy pray to Shaitân.

6. Mankind has a natural shame of being in nude.

7. Mankind has a conscience by nature. When they do wrong, they feel remorseful and desire forgiveness.

8. Shaitân’s main objective is to have the mankind lose it’s natural sense of shame and guilt-conscious over doing wrongful things. This is why Allah has warned mankind to beware and not let the Shaitân remove their clothes as he did of their great grand forefathers, Adam and Eve.

9. Naturally, therefore, he uses all such things that are desirable to mankind for the purpose of seduction, invitation, and deception, and to lure them into committing shameful deeds. This is evident in all societies of the world now – how women, money and power are used and abused to lure, seduce, invite and deceive mankind.

10. Shaitân and his forces keep a watch on mankind from where they cannot see them.

11. Those among mankind who have no faith are easy prey to Shaitân; they become part of his human armies to lead the believers astray from the right path and disobey Allah.

Insha-Allah, we will continue the search in Lesson #4.

Lesson #4

In Lesson #3, the second instance of Human Creation described in the Holy Qur’an in Surah 7 was mentioned and we drew some more conclusions.

It is important that you follow the lessons in order so as to maintain continuity and proper order of understanding.

Today we will explore the third instance in the Holy Qur’an about Human Creation, Insha-Allah.

The third instance of Human Creation is found in Surah Al-Hijr (15) verses 26-50.

“We have created the human being out of pure mud-moulded clay; and the jinn before (the human being) of smokeless fire. When your Lord said to the angels, “I will create the human being out of pure mud-moulded clay. When it is properly shaped and I have blown My Spirit into it, you should then bow down in prostration”. All the angels prostrated before Adam except Iblis who refused to join with the others in prostration. Allah asked Iblis, “What made you not join the others in prostration?”. Iblis replied, “I did not want to prostrate before a human being whom You have created out of mud-moulded clay”. Allah told him, “Get out of the garden; you are rejected and will be subjected to condemnation until the Day of Judgment.“ Iblis prayed, “Lord, grant me respite until the Day of Judgment”. The Lord said, “Your request is granted for an appointed time.” Iblis said, “Lord, because you have caused me to go astray, I shall make earthly things attractive to (people) and mislead all of them except Your sincere servants”. Allah said, “The path which leads to Me is a straight path and you have no authority over My servants except the misguided ones who follow you. Hell is the promised place for them all. It has seven gates and each gate is assigned for a certain group of people. The pious will live in
gardens with streams and they will be told to enter there in peace and safety. We shall remove all hatred from their breasts and make them as brothers reclining on thrones facing one another. No fatigue will touch them nor will they be expelled there-from.” (O Prophet!), tell My servants that I am All-forgiving and All-merciful and that My punishment is a painful one.” (15:26-50)
These verses bring to light some additional points:

1. Jinns were created before human beings. Their creation was from smokeless fire.

2. As was mentioned in the last lesson, they do live on this earth alongside the mankind, but invisible to human eye as the smokeless heat of a fire is invisible to us.

3. It is the infusion of soul (spirit) that made Adam human and worthy of respect and prostration of angels.

4. It is the life of the soul that keeps us human while we are on the earth; when the soul leaves the body, we once again become as worthless as the dust and mud our body was made from.

5. It is, therefore, the soul that needs to be nurtured in order to preserve and maintain the respect and dignity of mankind.

6. After refusing to prostrate before Adam, Iblis (the Jinn) was discarded from the heaven where he was allowed to dwell previously.

7. He blamed Allah (swt) for leading him astray and asked for respite and permission to lead mankind astray from the guidance and obedience of Allah. Thus blaming others for your actions is a trait of shaitan.

8. He also declared how he would accomplish his goal – “I shall make the earthly things attractive to them and mislead all of them.”

9. He realized then that he would not be able to lead astray the truly sincere servants of Allah.

10. Allah (swt) did not give him authority over mankind, that is, he does not have the power to force mankind to disobey Allah or to follow him.

11. This also means that we always have had a choice to follow the path we wish, and cannot be forced to submit our will.

12. Allah (swt) clearly laid out the consequences of the choices we would make. This tells us that all our behavior and choices would bear consequences – good or bad.

13. The idea of reward (garden of paradise) and punishment (burning in the hell-fire) is what encourages and motivates, or discourages and demotivates us.

14. It was also made clear that we would slip up and make mistakes, that we may give into temptations and be led astray, but Allah (swt) assured us of His Mercy and Forgiveness if we turned back to Him.

15. This makes us perpetually hopeful, desirous of turning back to Allah, and free of the fear of eternal damnation.

Insha-Allah, we will continue the search in Lesson #5.

Lesson #5

In Lesson #4, we discussed the third instance of Human Creation described in the Holy
Qur’an in Surah 15 and drew some more conclusions.

It is important that you follow the lessons in order to maintain continuity and proper order
of understanding.

Today, Insha-Allah, we will explore the fourth instance in the Holy Qur’an about Human
Creation, Insha-Allah.

The fourth reference to Human Creation is found in Surah Al- Isrâ’ (17), verses 61-65.

“(Recall the occasion) when we said to the Angels. “Prostrate yourselves before Adam.” They all prostrated except Iblîs, who replied: “Should I prostrate to the one whom you have created from clay?” Then he asked, “Tell me, is this the one whom you have honoured above me? If you gave me respite till the Day of Resurrection, I will certainly uproot all but a few of his descendents.” Allah said, “Go away, hell is your reward and the reward of those who follow you, and ample reward it shall be. You may try to allure whomsoever you can with your seductive voice, muster against them all your cavalry and infantry, be their partner in their riches and their children, and promise them what you will; the promises of shaitân are nothing but deception. As for my servants, you shall have no authority over them. Your Lord is sufficient as their guardian.” (17:61-65)

These verses tell us a few more things about us humans and our arch-enemy, the shaitân:

1. An extremely arrogant person undermines all others including the one who sustains him. He over estimates himself and becomes hell-bent on destroying anything and anyone who he feels threatened by. It is satanic trait.

2. One of the weapon shaitân uses to lure mankind with is his seductive voice. In its interpretation, the scholars have included songs, music, beautiful voices, and all other multi-media means of the modern times that are used to entice, invite, and lure mankind to disobey Allah (swt).

3. This self-proclaimed human enemy also has armies. His armies consist of men and jinn who have chosen to accept his false promises, to follow him, and to do his bidding.

4. Thus, among those who appear to be human, there may be many who have lost their human dignity, purpose, and value; and whose major goal in life has become only to
make their life on this earth as pleasurable as possible by any means. They no longer believe in the Life Hereafter nor do they worry about it. They obey shaitân and follow his commands to lead others into disbelief and disobedience of Allah (swt).

5. Shaitân becomes a partner in our riches and our children. Our wealth and resources that we use in fulfilling shaitân’s mission, and our children who go astray and become part of his armies, are his share from our riches and children.

6. Once a person gives into shaitân’s temptations, he loses the ability to understand that all these lures and promises are nothing but deceptions.

7. Allah (swt) has promised protection for his true servants from all these attacks of shaitân, provided that they continue to be loyal to Allah (swt) and His guidance.

Insha-Allah, we will continue the search in Lesson #6.

Lesson #6

In Lesson #5, we discussed the fourth instance of Human Creation described in the Holy
Qur’an in Surah 17 and drew some more conclusions.

It is important that you follow the lessons in order to maintain continuity and proper order of understanding.

Insha-Allah, today we will explore the fifth instance in the Holy Qur’an about Human Creation.

The fifth reference to Human Creation is found in SurahTaha (20) verses 115-124, in the Holy Qur’an.

“We had taken a covenant from Adam before, but he forgot it. We did not find in him firm determination. When we said to the angels, “Prostrate yourselves before Adam,” they all prostrated except Iblîs, who refused. Then we said, “O Adam! He (the Iblîs) is a real enemy to you and your wife. Do not let him get you both out of Paradise and get you in trouble. Here you shall go neither hungry nor naked; you shall neither suffer from thirst nor the scorching heat. But, Shaitân seduced him saying, “O Adam! Should I show you the tree of immortality and an ever lasting kingdom?” They both ended up eating the fruit of the forbidden tree. As a result their private parts became apparent to them and they both began to cover themselves with the leaves from the garden. Thus did Adam disobey his Lord and go astray. Then his Lord chose him, accepted his repentance and gave him guidance, and said, “Get down all of you from here; you will remain enemies to each other; whenever there comes
guidance to you from me, whosoever will follow my guidance will neither go astray nor get into trouble.” (20:115-123)

We may draw a few more conclusions about human nature from these verses.

1. Humans tend to lack firm determination. They waffle, hesitate, become ambivalent, and tend to forget what they promised to do.

2. They may be easily deceived despite their knowledge and understanding.

3. It is the fear of losing what they have, and the greed for more that makes them vulnerable.

4. Greed even weakens the faith. It makes them afraid of losing their riches and thus prepares them to cross the boundaries so as preserve their richces regardless of the consequences of their actions.

5. They have a natural sense of shame about being naked in public.

6. Although they forget and make mistakes, they have a natural sense of remorse and desire forgiveness.

7. They cannot make through life successfully on their own without the guidance of their Creator.
Insha-Allah, we will continue the search in Lesson #7.

Lesson #7

In Lesson #6, we discussed the fifth instance of Human Creation described in the Holy Qur’an in Surah 20, and learned some more things about Human nature. Although there are other short references in the Holy Qur’an about the first human creation, the five that have been discussed so far are the most detailed ones.

Insha-Allah, today we will explore other verses about Human Creation beyond the first
human.

It is important that you follow the lessons in order to maintain continuity and proper order of understanding.

In Surahs 4, 7 and 39 Verses 1, 189, and 6 respectively, we find details of the creation of a mate for the first human, Adam (a.s.), and its purpose.

“He created you from one being, then from that (being) He created his mate…” (39:6)

“O mankind! Be careful of your duty to your Lord Who created you from a single soul and from it He created its mate…” (4:1)

“He is the one who created you from a single person and from him He created his mate, so that he might find comfort with her. When he covers her, she conceives a light burden and walks around with it…” (7:189)

About the creation of women, there are ahâdith both in Sahih Bukhari and Sahih Muslim narrated by Abu Hurairah (ra): The prophet (saw) said, …. “Woman has been created from a rib… “

Now let us look at what we learn from these verses and the ahâdith.

1. The first human being created was a man, Adam (a.s.).

2. He lived alone in the gardens of paradise for some time.

3. Then Allah (swt) created from him his mate, his spouse. From the ahâdith, it appears that she was created from Adam’s rib (while he slept, according to some scholars).

4. The purpose of her creation was to provide company and comfort to Adam (a.s.) as there was no other of his own kind to keep him company in paradise.

5. Another purpose of her creation was procreation – to propagate human beings and to ensure their survival.

6. Besides human beings, all other creatures of Allah (swt) have also been created in pairs of males and females as is evident from the holy Qur’an.

7. Therefore, the natural pairing that fulfills the purpose of creation, i.e., finding comfort and meeting the sexual and procreation needs, is between a male and a female and not between two males or two females.

Insha-Allah, in the next lesson, we will begin to look at human strengths and weaknesses
as have been described in the Holy Qur’an.

Lesson #8

In Lesson #7, we looked at three verses of the holy Qur’an, in Chapters 4, 7, and 39, describing the creation of the soul-mate of Adam (a.s.), the woman Hawwa (a.s.), to complete the beginning of the human family.

Insha-Allah, today we will study one more event that took place before this first human pair was sent down to the planet earth.

It is important that you follow these lessons in order to maintain continuity and proper order of understanding.

In Surahs 7, 30 and 51, verses 172, 30 and 56 respectively, we find the mention of a significant event and the purpose thereof that adds to our understanding of human nature.

And [mention] when your Lord took from the children of Adam – from their loins – their descendants and made them testify of themselves, [saying to them], “Am I not your Lord?” They said, “Yes, we have testified.” [This] – lest you should say on the day of Resurrection, “Indeed, we were of this unaware.”

“So, turn yourself to the true faith according to the nature and constitution (fitrah) upon which Allah created mankind; the creation of Allah may not be altered.” (30:30)

“And I have not created the jinn and the men except that they should worship (serve) Me.” (51:56)

Prophet Muhammad (s.a.w.) Said:

Abu Huraira narrated: Allah’s Apostle said, “Every child is born with his true nature and constitution (i.e. to worship none but Allah Alone) but his parents convert him to Judaism, Christianity or Paganism. (Bukhari, Muslim)

Now let us look at what we learn from these verses and the hâdith.

1. Before sending the first pair of human beings down to the planet earth, Allah (swt) extracted the souls of all their descendents, i.e., the souls of the entire human race, from Adam’s (a.s.) back.

2. The purpose apparently was to show Himself to every human soul that was ever to be born on earth and to have them confirm and testify that indeed He is their Creator, Lord and Master.

3. Thus, every newborn child is born with this inherent knowledge in his genes and in his soul. All of them instinctively know that they are created; that they have a Creator who is their supreme Master and Lord; and that they will be held accountable to Him upon their return.

4. If left alone to their instincts, they would all worship and obey one God, Allah, and would not deviate from His path.

5. It is their parents and environment that lead them into wrongful and deviant beliefs.

6. Nevertheless, their true nature, their instinctual knowledge about the truth, remains intheir genes and in their souls.

7. Therefore, we observe that many many of them spontaneously search for the truth and many when they find it, readily recognize it and come back to it.

8. They know that the purpose of their creation is to only and only serve the Will of their Creator.

Insha-Allah, in the next lesson, we will look at some human attributes – strengths and weaknesses.

Lesson #9

In Lesson #8, we looked at three verses of the holy Qur’an, in Surahs 7, 30 and 51 referring to the origin of Fitrah (Human constitution) and how it is carried in each human baby born on this planet.

Insha-Allah, beginning with this lesson, we would study a number of verses describing human strengths and weaknesses.

It is important that you follow these lessons in proper order to maintain continuity and progressive understanding of the topic.

We learned in the last lesson that all human beings are born with the essential knowledge of themselves – who their creator is, the purpose of their creation, and accountability to their Creator upon their return. In previous lessons, we also learned that human beings have also been given the inherent capacity for all knowledge necessary for them to survive on this earth as well as an awareness of who their enemy is, what are his potentials and powers, and what is his mission on this earth. The first humans, Adam (a.s.) and his wife, were given a first-hand lesson about their own weaknesses and the power and weapons of their enemy. Guidance and Protection from their enemy had been assured to them by their Creator. They were also assured that no harm or sorrow would come to them as long as they followed the Guidance.

Now let’s look at the first few Characteristics of the offspring of Adam and Hawwa (a.s.) after coming down to earth.

In Surah 5, verses 27-32, we find:

“Tell them the true story of the two sons of Adam (Abel and Cain). Each one of them offered a sacrifice. God accepted the sacrifice of one of them (Abel) but not that of the other (Cain) who then said to his brother, “I shall certainly kill you.” (Abel) replied, “God only accepts the offerings of the pious ones. Even if you try to kill me, I certainly shall not try to kill you. I have fear of God, the Lord of the creation. I would prefer you to take sole responsibility for both our sins and thus become a dweller of hell; this is what an unjust person deserves.” (Cain’s) nafs prompted him to kill his own brother. In doing so he became of those who lose.” (5:27-30).

“Then, God sent down a raven which started to dig up the earth to show the killer how to bury the corpse of his brother. On seeing the raven, (Cain) said, “Woe to me! Am I less able than a raven to bury the corpse of my brother?” He became greatly remorseful. For this reason, We made it a law for the children of Israel that the killing of a person for reasons other than legal retaliation or for stopping corruption in the land is as great a sin as murdering all of mankind. Conversely, to save a life would be as great a virtue as to save all of mankind. Our Messengers had come to them with clear authoritative evidence but many of them thereafter started doing wrong in the land.” (5:31-32)

In the interpretation of these verses, the interpreters of the Holy Qur’an have narrated that When Adam (a.s.) and his wife (havva) were sent down to earth and began to propogate, two children were born from each pregnancy, a boy and a girl. The boy from one birth would marry the girl from the next birth and vice-versa. From the first births was a boy named Qâbîl (Cain) whose sister was very pretty. From the second births was a boy named Hâbîl (Abel) whose sister was not as pretty. When they grew older and the time for marriage came, Qâbîl wanted to marry his own sister because she was prettier of the two, and became very upset when he found out he couldn’t. To resolve the matter, it was decided that they would both offer a sacrifice to Allah (swt) and the brother whose sacrifice would be accepted by Allah would marry the prettier sister. In those days, sacrifices were made by placing the object of sacrifice on top of a hill; a lightening bolt burning the sacrifice was the sign of its acceptance by Allah. Hâbîl was a shepherd, so he picked one of his best lambs from the herd and placed him for sacrifice. Qâbîl was a farmer; he, on the other hand, put up some of his rejected produce on the hill for sacrifice. The bolt of lightening burnt Hâbîl’s lamb, and Qâbîl’s sacrifice was not accepted. At this, he became furious and threatened to kill his brother. Hâbîl responded by explaining to him that a decision had been rendered by Allah (swt) who only accepts the sacrifices of the pious and god-fearing. He also warned him of the consequences of his threats and plans (accountability before Allah in the Day of Judgement); and said that he would not fight or kill him regardless of his threats and plans. Nevertheless, Qâbîl’s Nafs directed him to kill his brother. No one has ever died before on the earth, so he did not know what to do with his dead brother’s body. So, Allah sent down a crow who dug a whole in the ground in front of Qâbîl to bury another dead crow. At this, he became remorseful and ashamed of himself, and buried his brother.

The prophet (saw) has said: Every time a human being is murdered on this earth, part of the burden of the sin goes to the son of Adam who started this tradition (Bukhari). He has also been reported to have said: When you would begin to fight and shed blood of each other, you would become weak and easily destructible. And Allah (swt) declared that killing of one innocent person is as great a sin as murdering all of mankind.

Now let us look at what we learn from these verses.

1. The two sides of human character, good and evil, have been portrayed in this example of the early human beings.

2. Evil is characterized by self-centered-ness, inability to control one’s desires and impulses, niggardliness, disregard of rules and consequences of behavior, jealousy, anger, violence, and disregard for human life.

3. Good is characterized by a sense of fairness, control over one’s desires and emotions, piety, sincerity, generosity, cool-headedness, and a sense of accountability.

4. Goodness results from a sense of accountability before the Creator.

5. Evil results from giving in to the desires and impulses.

6. Evil may appear to win for a short time, but ultimately loses.

7. Despite a tendency towards evil, mankind has an inherent capacity for remorse.

8. New learning comes from observing.

9. Human beings may potentially learn from observing and studying animal behavior.

10. The concept of Nafs was introduced in these verses. The verse reads فَطَوَّعَتْ لَهُ نَفْسُهُ قَتْلَ أَخِيهِ – then his nafs prompted him to kill his own brother.

11. The word Nafs has been used in the holy Qur’an in many different context. Its meaning is, therefore, determined by the context in which it has been used. English translation of the word, therefore, must take into consideration the context.

12. In this context the word appears to mean, ‘his inner desires’. The English translators of the holy Qur’an have used a number of expressions and words to clarify its meaning; for example, his passion, his lower self, his soul, his evil thoughts, his mind, his selfish soul, etc.

Insha-Allah, in the next lesson, we will continue to explore the concept of Nafs.

Lesson #10

In Lesson #9, we looked at the first few characteristics of the offspring of Adam and Havva (a.s.) mentioned in Surah 5, verses 27-32. In these verses, the concept of Nafs was introduced. The word nafs has been used in the holy Qur’an in many different context. Its meaning is, therefore, determined by the
context in which it has been used. English translation of the word, therefore, must take into consideration the context.

In this lesson, Insha-Allah, we would continue to explore the concept of Nafs.

It is important that you follow these lessons in order to be able to maintain continuity.

In this and the next lesson, we will look at some more verses of the Holy Qur’an to understand all the different forms and meanings of the word Nafs.

“يُخَادِعُونَ اللّهَ وَالَّذِينَ آمَنُوا وَمَا يَخْدَعُونَ إِلاَّ أَنفُسَھُم وَمَا يَشْعُرُونَ – They deceive Allah and those who believe, but they only deceive themselves, and realize (it) not.” (2:9)

“أَفَلاَ تَعْقِلُونَ أَتَأْمُرُونَ النَّاسَ بِالْبِرِّ وَتَنسَوْنَ أَنفُسَكُمْ وَأَنتُمْ تَتْلُونَ الْكِتَابَ – Do you enjoin right conduct on the people, and forget (to practice it) yourselves. And yet you study the Scripture? Will you not understand?” (2:44)

“وَاتَّقُواْ يَوْماً لاَّ تَجْزِي نَفْسٌ عَن نَّفْسٍ شَيْئاً – Then guard yourselves against a day when one soul shall not avail another…” (2:48)

“وَإِذْ قَتَلْتُمْ نَفْساً فَادَّارَأْتُمْ فِيھَا – Remember yoy slew a man and fell into a dispute among yourselves as to the crime…” (2:72)

“وَإِذْ أَخَذْنَا مِيثَاقَكُمْ لاَ تَسْفِكُونَ دِمَاءكُمْ وَلاَ تُخْرِجُونَ أَنفُسَكُم مِّن دِيَارِكُمْ – And remember We took your covenant (that you) shed no blood amongst you, nor turn out your own people from your homes.” (2:84)

“وَلَنَبْلُوَنَّكُمْ بِشَيْءٍ مِّنَ الْخَوفْ وَالْجُوعِ وَنَقْصٍ مِّنَ الأَمَوَالِ وَالأنفُس – Certainly We shall test you with something of fear and hunger, some loss in goods or lives.” (2:155)

All of these verses contain various forms of the word nafs. In all these instances, the word means person. English translators use the words like person
or soul, and personal pronouns such as, yourself, themselves, himself, etc., depending upon the form of the word, to reflect this meaning. Although the word is often translated as soul, it does not mean soul as in spirit, but rather a combination of body and soul, i.e., a person. There are 298 occurrences of various forms of this word in the Holy Qur’an. Most of them are used in this sense, that is, to mean a person(s). Depending upon the context, the translations vary; regardless, the meaning largely remains the same. Another significant use of the word is to reflect human psychological and emotional make-up – his traits and characteristics.

Insha-Allah, in the next lesson, we would look at the verses in which nafs has been used in this sense. Then, we would look at all the different characteristics and traits of the nafs (human being) mentioned in the Holy Qur’an.

Lesson #11

In Lesson #10, we looked at the usage of the word nafs in the Holy Qur’an. We explored some verses in which it is used to mean person.

In this lesson, we would continue to look at other verses wherein, it is used to reflect human psychological and emotional make-up.

In Surah 12, verses 53-54, we find:

“وَمَا أُبَرِّئُ نَفْسِي إِنَّ النَّفْسَ لأَمَّارَةٌ بِالسُّوءِ إِلاَّ مَا رَحِمَ رَبِّيَ إِنَّ رَبِّي غَفُورٌ رَّحِيمٌ ، وَقَالَ الْمَلِكُ ائْتُونِي بِهِ أَسْتَخْلِصْهُ لِنَفْسِي فَلَمَّا كَلَّمَهُ قَالَ إِنَّكَ الْيَوْمَ لَدَيْنَا مِكِينٌ أَمِينٌ – Not that I am free of my Nafs; indeed the nafs is prone to evil except for one whom my Lord has shown mercy. Certainly my Lord is Forgiving and Merciful. And the king said: Bring him to me, I will choose him for myself. So when he had spoken with him, he said: Surely you are in our presence today an honorable, a faithful one.” (12:53-54)

These two verses are from Surah Yûsuf. Notice the word nafs has been used in three places in different forms. In verse #53, Yûsuf (a.s.) accepts that he is not free of his nafs and that indeed nafs is prone to evil. Clearly, nafs in this context does not mean ‘person’, because one cannot be free of his own person, in other words, his own self. In this context, it means ‘temptations’. It is temptations that none of us are free from, and it is temptations that are prone to evil. In verse #54, the word again means ‘self’ or ‘person’ (myself).

So, we learn that:

1) Nafs is an entity within each person, which is the seat of temptations and desires. By its nature, it is geared towards the pleasure principle and, therefore, prone to evil.

2) Since it is the seat of all desires, wants, and needs, it is not all evil. Higher level desires, needs and wants also emerge from here.

3) However, it needs to be tamed and disciplined in order to control its demands for immediate gratification, and to motivate it towards higher level goals and functions. This is what has been called “purification of nafs” in the holy Qur’an.

Insha-Allah, in the next lessons, we would continue to look at the characteristics of this baser nafs, and its various states.

Lesson #12

In Lesson #11, we looked at verse #52-53 of Surah Yûsuf wherein nafs has been used to mean temptations.

In this lesson, we would continue to look at the characteristics of this nafs, which resides in all human beings.

It is important that you follow these lessons in proper order to maintain continuity and progressive understanding of the topic.

Remember, in the last lesson, we learned that this nafs is the seat of all temptations, desires, wants and needs. In its natural state, it works on pleasure principle, and, therefore, prone to evil unless tamed and disciplined.

Now let’s look at some of the characteristics of this nafs in its baser state, which is called in the holy Qur’an as النَّفْسَ لأَمَّارَةٌ بِالسُّو ء – nafs that tempts towards evil.

“يُرِيدُ اللَّهُ أَنْ يُخَفِّفَ عَنْكُمْ وَخُلِقَ الإنْسَانُ ضَعِيفًا – Allah does wish to lighten your burden, for man was created week.” (4:28)

“آدَمَ مِنْ قَبْلُ فَنَسِيَ وَلَمْ نَجِدْ لَهُ عَزْمًا ◌ٰ وَلَقَدْ عَھِدْنَا إِلىٰ – We had already, beforehand, taken the covenant of Adam, but he forgot; and We found on his part no firm resolve.” (20-115)

“إِنَّ الإنْسَانَ خُلِقَ ھَلُوعًا – Truly man was created very impatient.” (70:19)

“وَيَدْعُ الإنْسَانُ بِالشَّرِّ دُعَاءَهُ بِالْخَيْرِ وَكَانَ الإنْسَانُ عَجُولا – The prayer that man should make for good, he makes for evil; for man is given to haste.” (17:11)

Let’s see what we learn about this baser nafs from these four verses:
1. Man was created weak. This weakness is due to the tempting nafs. As a matter of fact, all human weaknesses are due to this nafs.
2. He is given to forgetfulness – tends to forget his responsibilities and accountabilities.
3. He is impatient – often works on the pleasure principle.
4. He is hasty – rushes into things without thinking about the consequences.

Insha-Allah, in the next lessons, we would continue to look at some more characteristics of this baser nafs.

Lesson #13

In Lesson #12, we looked at some verses that described the baser nature of the nafs.

In this lesson, we would continue to look at some more characteristics of this nafs, which resides in all human beings.

It is important that you follow these lessons in proper order to maintain continuity and progressive understanding of the topic.

Let’s look at some more verses from the holy Qur’an that further describe the traits of this nafs.

“وَآتَاكُمْ مِنْ كُلِّ مَا سَأَلْتُمُوهُ وَإِنْ تَعُدُّوا نِعْمَةَ اللَّهِ لا تُحْصُوھَا إِنَّ الإنْسَانَ لَظَلُومٌ كَفَّارٌ – And He gives you all that you ask for; and if you count the favors of Allah, never will you be able to encompass them all. Verily, man is given to injustice and ingratitude.” (14:34)

“خَلَقَ الإنْسَانَ مِنْ نُطْفَةٍ فَإِذَا ھُوَ خَصِيمٌ مُبِينٌ – He has created man from a sperm-drop; and behold this same (man) becomes an open disputer.” (16:4)

“وَإِذَا أَنْعَمْنَا عَلَى الإنْسَانِ أَعْرَضَ وَنَأَى بِجَانِبِهِ وَإِذَا مَسَّهُ الشَّرُّ كَانَ يَئُوسًا – When We bestow our Grace on Man, he turns away and becomes arrogant; and when evil touches him, he falls into great despair.” (17:83)

“قُلْ لَوْ أَنْتُمْ تَمْلِكُونَ خَزَائِنَ رَحْمَةِ رَبِّي إِذًا لأمْسَكْتُمْ خَشْيَةَ الإنْفَاقِ وَكَانَ الإنْسَانُ قَتُورًا – Say: “If you possessed the treasures of the mercy of my Lord, you would surely hold them all back for fear of exhausting them; indeed man is quite niggardly”. (17:100)

Let’s see what other characteristics of this baser nafs we learn from these four verses:
1. Man’s nafs is prone to taking things for granted and the resultant ingratitude.
2. This makes him selfish and unjust.
3. He easily forgets his true humble beginnings and, as a result, becomes arrogant.
4. In this state of mind, he dares to question and dispute with even his own Creator.
5. As long as he continues to receive whatever he desires, he remains unthankful and arrogant.
6. But as soon as misfortune befalls him, he falls into great despair, begins to complain and lose all hope.
7. Man’s nafs is afraid of losing all that he has, and, therefore, tends to hoard things and becomes niggardly.
8. If it was left up to man to distribute all the wealth and resources of the world to those in need, he is likely to keep it all for himself.

Insha-Allah, we would continue to look at some more characteristics of this baser nafs.

Understanding Human Nature – Lesson #14

Lesson #15

In Lesson #14, we continued to look at the traits of the baser nature of the nafs.

In this lesson, Insha-Allah, we would look at the necessity and requirement of disciplining the nafs, and the process it goes through during purification. From here on, the word nafs will be used in the meaning of temptations and deires.

It is important that you follow these lessons in proper order to maintain continuity and progressive understanding of the topic.

So far we have learned that a human being is born with potentials for both good and evil – positive and negative traits. Imam Ghazali (ra) says:

“Some of your attributes are those of cattle, some of wild animals, some of devils, and some of angels; you need to find out which of these attributes are incidental and which essential.”

We also learned that it is human nafs (his temptations and desires), which needs to be tamed and disciplined in order to allow the development and actualization of his good potentials and positive traits. His environment plays a major role in nurturing these potentials. He adopts the values, beliefs, traits and behavior of his environment – the company he grows up in and later chooses to keep.

Taming and disciplining of the nafs is necessary for a human to remain a human in essence. He has been created in the best mold – a superior creation, but by not
disciplining his nafs, he is capable of becoming worse of the worst.

We find evidence of this in the holy Qur’an. Allah (swt) says:

“أَمْ تَحْسَبُ أَنَّ أَكْثَرَھُمْ يَسْمَعُونَ أَوْ يَعْقِلُونَ إِنْ ھُمْ إِلا كَالأنْعَامِ بَلْ ھُمْ أَضَلُّ سَبِيلا – Do you think that most of them listen and understand? They are like cattle and even worse – straying and confused.” (25:44)

Therefore, the extent to which one disciplines his nafs determines his success as a human in this life and in the life-hereafter.

Allah (swt) says:

“By the nafs and Him Who made it perfect. Then He inspired it to understand what is right and wrong for it. Now, he will indeed be successful who purifies it, and he will indeed fail who corrupts it.” (91:7-10)

“… And those who are saved from the covetousness of their own nafs, they are the ones that achieve prosperity.” (59:9)

Clearly therefore, purifying and disciplining the nafs is ordained and required for human beings to succeed as humans.

It is, therefore, the main theme and goal of the sufi orders (Tasawwuf) to motivate and assist humans in understanding the ills of nafs and to help them discipline it.

Insha-Allah, in the next lesson, we will continue to look at the process of purification and disciplining of the nafs.

In Lesson #15, we began to look at the necessity and requirement of disciplining the nafs.

In this lesson, we will continue to examine the process it goes through during purification.

It is important that you follow these lessons in proper order to maintain continuity and progressive understanding of the topic.

Allah (swt) has described three states of nafs in the holy Qur’an:

اَلنَّفْسَ لأَمَّارَةٌ بِالسُّو ء . 1 – The Tempting Nafs that commands wrongful things. (12:53)

اَلنَّفْسِ اللَّوَّامَ ة . 2 – The Reproachful Nafs (75:2)

اَلنَّفْسُ الْمُطْمَئِنَّ ة . 3 – The Content and Peaceful Nafs (89:27)

A human being is in one of these three states emotionally, psychologically, and spiritually at any given time.

Let us look at each of this state in more detail.

1.اَلنَّفْسَ لأَمَّارَةٌ بِالسُّوءِ – The Tempting Nafs that commands wrongful things.

In infancy and early childhood, a child functions exclusively in this state. He is tempted by everything and he strives to get everything he desires. He is happy only when he gets what he wants. Sigmund Freud called it functioning on the “Pleasure Principle”. If the child lives in a materialistic environment that values and promotes competition to get ahead in acquiring more and more, it prevents the child from moving beyond this state of nafs and stunts his growth as a human. In his self-centeredness, he keeps moving away from his humanness and becomes worse of the worst.

2. اَلنَّفْسِ اللَّوَّامَةِ – The Reproachful Nafs

Moral development begins when the child is able to understand the concepts of right and wrong. This further leads to the development of Conscience. The child now begins to feel guilty and remorseful when he behaves in a way that his significant others do not approve. However, if there is not a clear statement of right and wrong in the child’s environment and no significant consequences for his wrong doings, he is unlikely to reach this state of nafs. Instead of feeling remorseful and guilty for his wrong doings, his tempting nafs, with the help of his environment, would provide him with excuses for his misbehavior.

3. اَلنَّفْسُ الْمُطْمَئِنَّةُ – The Content and Peaceful Nafs

In this state of nafs, a person begins to feel content and at peace with his state of being and moves beyond his preoccupation with his baser desires. He begins to explore his higher potentials and strives to actualize his higher human virtues. Among the psychologists, Abraham Maslow came close to understanding it and described it as “Self Actualization”. He understands the purpose of his life on this earth and lives a disciplined and balanced life preparing for his final journey and abode beyond this world.

Unfortunately, few people reach this state of nafs and those who do, find it difficult to maintain it. This is because the human communities around the world have become too preoccupied with material values, where the measure of success has become the amount of material things one has – money, things, power, etc., and where self-contentment and a lack of derive to compete and get ahead is frowned upon. This makes it difficult to maintain this state of nafs.

It is important to understand that these are various states and not the stages of the nafs, because regardless of having gone through a developmental process, it keeps traveling back and forth in these states and does not remain constant at any stage. This is why it takes a constant effort to keep it tamed and disciplined; and this is why Prophet Muhammad (saw) has called it the greatest struggle (Jihadi Akbar).

Insha-Allah, in the next lesson, we will look at the pre-requisites for disciplining the nafs.

Lesson #17

In Lesson #16, we looked at the various states of nafs and the process of their
development.

In this lesson, Insha-Allah, we will examine some of the pre-requisites for purifying and
disciplining the nafs.

It is important that you follow these lessons in proper order to maintain continuity and progressive understanding of the topic.

As has been mentioned in the previous lessons, we have been ordained to purify and discipline the nafs if we are to succeed as human beings in this life and the life hereafter.

We learned that the nafs at birth functions at the primitive level of wanting to fulfill all its desires and temptations, and that unless it is disciplined it continues to function at that level throughout life.

We also learned that the environment plays a major role in the disciplining of nafs.

Human beings suffer from emotional, psychological, behavioral and social problems largely because the nafs continues to function at the primitive level of being a tempting nafs – selfish, narcissistic, and self-centered.

This is why, in all successful interventions to resolve these issues and promote positive growth, it is necessary to have the nafs move out of this state. However, often the suffering person himself is unable to see the ills of his nafs or to understand and accept them as ills.

External expert help is required to properly diagnose and treat these ills of the primitive nafs.

Unfortunately, however, since the ills of the nafs are not as apparent as the ills of the body, the suffering person does not seek the expert help required to treat them.

Let us look at some pre-requisites for treating the ills of the nafs and moving it from the state of tempting nafs to self-reproaching and finally to the content and at peace states.

Some Pre-requisites

• Environmental Change

– Since a person adopts the beliefs and the practices of his environment, changing his environment to a healthier one often triggers the change process.
– This can be accomplished by providing opportunities for healthier company – company of those who have success-fully moved out of the primitive state of nafs.

• Education and Guidance

– Proper and accurate knowledge of the faith, purpose of life, rights and wrongs, do’s and don’ts, life-styles of the Prophet, his companions, and other pious people.

• Effective Role Models

– Where one can see healthier alternatives of thinking, believing, behaving and living.

• Encouragement for Self-Reflection

– To increase motivation to look at the present state of nafs and its ills and to treat them.

• Expert Diagnosis and Treatment

– Seeking experts in the field for this purpose and submitting oneself to their expertise.
– Following through with the treatment plan.

This is all we would say about nafs for now. In a separate theme on the “Purification of of Nafs”, we ill expound on these diseases of the tempting nafs, later Insha-Allah.

In the next lesson, we would continue our exploration of human nature looking at the concepts of قََلْب (heart), and عقل (wisdom), Insha-Allah.

Lesson #18

In Lesson #17, we looked at some of the pre-requisites for treating and disciplining the tempting nafs.

In this lesson, Insha-Allah, we will continue to explore human nature focusing on the concept of قََلْب (heart)

It is important that you follow these lessons in proper order to maintain continuity and progressive understanding of the topic.

A key concept used in the holy Qur’an to explain the cognitive functions of human beings is قلب (heart). The word قََلْب appears in the holy Qur’an in its various forms 132 times. Although the word literally means ‘heart ‘, in all these instances it has been used to reflect the cognitive-emotive capabilities, functions and impairments thereof rather than the physical function of the heart, i.e., cleaning and pumping blood.

It is, therefore, clear that the physical heart in human body has a cognitive-emotive function besides the physical function of cleaning and pumping blood; and that the cognitive functions are not limited to the brain. This is not so strange, because historically human beings in all cultures have regularly associated emotions and thoughts with the heart. Only scientists, due to the limitations of science, have not been able to make a visible connection between the cognitive processes and the heart, as it is also the case with human soul and body.

How do we know that it is the physical heart that is being referred to with the word قَلب . Allah (swt) says in the holy Qur’an:

“أَفَلَمْ يَسِيرُوا فِي الأرْضِ فَتَكُونَ لَهُمْ قُلُوبٌ يَعْقِلُونَ بِهَا أَوْ آذَانٌ يَسْمَعُونَ بِهَا فَإِنَّهَا لا تَعْمَى الأبْصَارُ وَلَكِنْ تَعْمَى الْقُلُوبُ الَّتِي فِي الصُّدُورِ – Have they not traveled through the land, and have they hearts with which to understand, and ears with which to hear? Verily, it is not the eyes that go blind, but the hearts which are in the breasts that grow blind. (22:46)

It is clear from this verse that indeed it is the physical heart that is being talked about, and that it is one of the functions of the heart to understand and make sense of the information gathered through other senses, such as eyes and the ears.

Many other verses in the holy Qur’an describe these cognitive-emotive functions of the heart as well as some of the things that impair these functions.

Insha-Allah, In the next few lessons, we will continue to explore these cognitive-emotive functions of the heart.

Lesson #19

In Lesson #18, we began to look at the concept of قََلْب (heart), its cognitive-emotive functions and impediments thereof.

In this lesson, Insha-Allah, we will further explore these functions as described in the holy Qur’an.

It is important that you follow these lessons in proper order to maintain continuity and progressive understanding of the topic.

Along with emotions, قَلْب – the human heart is also the centre of some important cognitive functions, such as:

1. Making Intentions – Allah (swt) says in Qur’an:

“لا يُؤَاخِذُكُمُ اللَّهُ بِاللَّغْوِ فِي أَيْمَانِكُمْ وَلَكِنْ يُؤَاخِذُكُمْ بِمَا كَسَبَتْ قُلُوبُكُمْ وَاللَّهُ غَفُورٌ حَلِيمٌ – Allah will not call you to account for that which is unintentional in your oaths, but He will hold you accountable for the intention in your hearts; and He is Oft-forgiving, Most Forbearing”. (2:225)

2. Doubts and Convictions – Believing and Disbelief:

“وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ أَرِنِي كَيْفَ تُحْيِ الْمَوْتَى قَالَ أَوَلَمْ تُؤْمِنْ قَالَ بَلَى وَلَكِنْ لِيَطْمَئِنَّ قَلْبِي – When Ibrahim (as) said: “Show me, Lord, how You will raise the dead, ” He replied: “Do you not believe?” He said, “Yes, but just to reassure my heart.” (2:260)

Another verse clarifies the function of belief and disbelief.

“يَا أَيُّهَا الرَّسُولُ لا يَحْزُنْكَ الَّذِينَ يُسَارِعُونَ فِي الْكُفْرِ مِنَ الَّذِينَ قَالُوا آمَنَّا بِأَفْوَاهِهِمْ وَلَمْ تُؤْمِنْ قُلُوبُهُمْ – O Messenger! Do not be grieved about those who race each other into disbelief, although they say, “We believe“, with their lips but their hearts have no faith…” (5:41)

3. Understanding and Drawing Correct Conclusions:

“وَمِنْهُمْ مَنْ يَسْتَمِعُ إِلَيْكَ وَجَعَلْنَا عَلَى قُلُوبِهِمْ أَكِنَّةً أَنْ يَفْقَهُوهُ … – And among them are some who listen to you, but we have veiled their hearts, so they understand it not…” (6:25)

The heart’s function to understand and draw right conclusions is also explained in the following verse:

“صَرَفَ اللَّهُ قُلُوبَهُمْ بِأَنَّهُمْ قَوْمٌ لا يَفْقَهُونَ -…Allah has turned their hearts (from the guidance); they are the people who do not understand (or comprehend).” (9:127)

4. Acquiring Wisdom through true understanding:

“أَفَلَمْ يَسِيرُوا فِي الأرْضِ فَتَكُونَ لَهُمْ قُلُوبٌ يَعْقِلُونَ بِهَا … – Do they not travel through the land, so that their hearts may thus learn wisdom.” (22:46)

5. Receptor of Divine Guidance, Faith and Special Blessings:

“وَمَنْ يُؤْمِنْ بِاللَّهِ يَهْدِ قَلْبَهُ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ – And if anyone believes in Allah, (Allah) guides his heart, for Allah knows all things.” (64:11)

“هُوَ الَّذِي أَنْزَلَ السَّكِينَةَ فِي قُلُوبِ الْمُؤْمِنِينَ لِيَزْدَادُوا إِيمَانًا مَعَ إِيمَانِهِمْ – It is He Who sent down tranquility into the hearts of the Believers to increase and strengthen their faith…” (48:4)

In Summary, we have come across five distinct cognitive functions of the heart as follows:

1. Making Intentions
2. Believing and Disbelief – Doubts and Convictions
3. Understanding and Drawing Correct Conclusions
4. Acquiring Wisdom through true Understanding
5. Receiving Divine Guidance, Faith and Special Blessings

Insha-Allah, In the next lesson, we will continue to explore the emotive functions of the heart.

Lesson #20

In Lesson #19, we looked at some of the cognitive functions of the قَلْب (heart).

In this lesson, Insha-Allah, we will explore the emotive functions as described in the holy Qur’an.

It is important that you follow these lessons in proper order to maintain continuity and progressive understanding of the topic.

A number of emotions have been associated with the heart in the holy Qur’an. Let’s look at some of them.

1. Affection and Mutual Care

“وَأَلَّفَ بَيْنَ قُلُوبِهِمْ لَوْ أَنفَقْتَ مَا فِي الأَرْضِ جَمِيعاً مَّا أَلَّفَتْ بَيْنَ قُلُوبِهِمْ وَلَـكِنَّ اللّهَ أَلَّفَ بَيْنَهُمْ إِنَّهُ عَزِيزٌ حَكِيمٌ – And He has put affection between their hearts; if you had spent all that is in the earth, you could not have produced that affection, but Allah has done it for He is Almighty, Wise.” (8:63)

2. Terror, Panic

“سَنُلْقِي فِي قُلُوبِ الَّذِينَ كَفَرُوا الرُّعْبَ بِمَا أَشْرَكُوا بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَانًا… – Soon shall We cast terror into the hearts of the Unbelievers, because they associated companions with Allah, for which He had sent no authority…” (3:151)

3. Sorrow, Grief

“ذَلِكَ حَسْرَةً فِي قُلُوبِهِمْ … – This (is so) that Allah may make it a cause of sorrow and grief in their hearts…” (3:151)

4. Awe, Fear

“إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ … – For, Believers are those who, when Allah is mentioned, feel awed in their hearts…” (8:2)

5. Feeling Assured and Content

“وَمَا جَعَلَهُ اللَّهُ إِلا بُشْرَى وَلِتَطْمَئِنَّ بِهِ قُلُوبُكُمْ وَمَا النَّصْرُ إِلا مِنْ عِنْدِ اللَّهِ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ – Allah made it but a message of hope, and an assurance to your hearts; there is no help except from Allah and Allah is Exalted in Power, Wise”. (8:10)

6. Feeling Strong

“إِذْ يُغَشِّيكُمُ النُّعَاسَ أَمَنَةً مِنْهُ وَيُنَزِّلُ عَلَيْكُمْ مِنَ السَّمَاءِ مَاءً لِيُطَهِّرَكُمْ بِهِ وَيُذْهِبَ عَنْكُمْ رِجْزَ الشَّيْطَانِ وَلِيَرْبِطَ عَلَى قُلُوبِكُمْ وَيُثَبِّتَ بِهِ الأقْدَامَ – Remember He covered you with a sort of drowsiness, to give you calm as from Himself, and he caused rain to descend on you from heaven to clean you therewith, to remove from you the stain of Satan, to strengthen your hearts, and to plant your feet firmly therewith”. (8:11)

7. Aversion

يُرْضُونَكُمْ بِأَفْوَاهِهِمْ وَتَأْبَى قُلُوبُهُمْ وَأَكْثَرُهُمْ فَاسِقُونَ – They seek to please you with their mouths while their hearts remain averse (to you); and most of them are transgressors.” (9:8)

8. Anger

“وَيُذْهِبْ غَيْظَ قُلُوبِهِمْ وَيَتُوبُ اللَّهُ عَلَى مَنْ يَشَاءُ وَاللَّهُ عَلِيمٌ حَكِيمٌ – He will take away all anger from their hearts; Allah turns (in Mercy) to whom He will – Allah is Knowing and Wise”. (9:15)

9. Tranquility

“هُوَ الَّذِي أَنْزَلَ السَّكِينَةَ فِي قُلُوبِ الْمُؤْمِنِينَ لِيَزْدَادُوا إِيمَانًا مَعَ إِيمَانِهِمْ وَلِلَّهِ جُنُودُ السَّمَاوَاتِ وَالأرْضِ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا – It is He Who sent down tranquility into the hearts of the Believers, that they may add faith to their faith;- for to Allah belong the Forces of the heavens and the earth; and Allah is Full of Knowledge and Wisdom.” (48:4)

In Summary, we have come across nine distinct emotions associated with the heart as follows:

1. Affection and Mutual Care
2. Terror, Panic
3. Sorrow, Grief
4. Awe, Fear
5. Feeling Assured and Content
6. Feeling Strong
7. Aversion
8. Anger
9. Tranquility

The noteworthy thing in all the verses of the holy Qur’an mentioned in the previous slides is that the emotions may be generated from within as well from an outside source – in these verses, from Allah (swt). Notice the wordings: “He has put affection between their hearts”, “We cast terror into the hearts”, “It is He Who sent down tranquility into the hearts”, etc. Not only that emotions may be triggered from outside, but may be removed from outside as well – “He will take away all anger from their hearts”.

There is a significant implication of this knowledge for the believers: That we are not stuck with negative emotions, and that with faith, we may be helped by our Creator in cleansing the heart of all its negativities.

This belief in itself is a source of inner strength, hope, and motivation to persevere when all else appears to have failed us.

The cognitive functions of the heart قَلْب may become impaired and at times totally lost or corrupted. Insha-Allah, in the next lesson, we will look at some of these impediments.

Lesson #21

In Lesson #20, we looked at some of the emotions associated with the قَلْب (heart). We also looked at the implications of the knowledge we gained from the holy Qur’an in this regard.

In this lesson, Insha-Allah, we will examine some of the impairments of the cognitive functions of the heart as described in the holy Qur’an.

It is important that you follow these lessons in proper order to maintain continuity and progressive understanding of the topic.

The قَلْب (heart) functions as a receptor of enlightenment, guidance and original thoughts. This has been mentioned in the holy Qur’an in the following verse.

“قُلْ مَنْ كَانَ عَدُوًّا لِجِبْرِيلَ فَإِنَّهُ نَزَّلَهُ عَلَى قَلْبِكَ بِإِذْنِ اللَّهِ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ وَهُدًى وَبُشْرَى لِلْمُؤْمِنِينَ – Say (O Muhammad), whoever is the enemy of Jibra’eel should know that he revealed this Qur’an to your heart by Allah’s Command which confirms previous scriptures and is a guidance and good news for the believers.” (2:97)

When we are worried, anxious, angry, excited or depressed, the normal functions of our body are affected, favorably or adversely. For example, anxiety, anger and excitement may affect our breathing, gastro-intestinal functions, and blood circulation. Stress and worries may produce more acid in stomach, constipation or diarrhea, and muscular pain. Similarly, such emotions along with character deficits, such as greed, jealousy, arrogance, dishonesty, egotism and hypocrisy, adversely affect the cognitive and emotive functions of the heart. Let’s look at some verses of the holy Qur’an in this regard.

“◌وَمِنَ النَّاسِ مَنْ يَقُولُ آمَنَّا بِاللَّهِ وَبِالْيَوْمِ الآخِرِ وَمَا هُمْ بِمُؤْمِنِينَ ، يُخَادِعُونَ اللَّهَ وَالَّذِينَ آمَنُوا وَمَا يَخْدَعُونَ إِلا أَنْفُسَهُمْ وَمَا يَشْعُرُونَ ، فِي قُلُوبِهِمْ مَرَضٌ فَزَادَهُمُ اللَّهُ مَرَضًا وَلَهُمْ عَذَابٌ أَلِيمٌ بِمَا كَانُوا يَكْذِبُونَ – And of mankind, there are some (hypocrites) who say, “We believe in Allah and the Last Day” while in fact they believe not. They (attempt to) deceive Allah and those who believe, while they only deceive themselves, and realize it not. In their hearts is a disease and Allah has increased their disease. A painful torment is theirs because they used to tell lies.” (2:10)

“فَبِمَا نَقْضِهِمْ مِيثَاقَهُمْ لَعَنَّاهُمْ وَجَعَلْنَا قُلُوبَهُمْ قَاسِيَةً – But because of their breach of their covenant, We cursed them, and made their hearts grow hard.” (5:13)

“لَهُمْ قُلُوبٌ لا يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لا يُبْصِرُونَ بِهَا وَلَهُمْ آذَانٌ لا يَسْمَعُونَ بِهَا أُولَئِكَ كَالأنْعَامِ بَلْ هُمْ أَضَلُّ أُولَئِكَ هُمُ الْغَافِلُونَ – They have hearts wherewith they understand not, eyes wherewith they see not, and ears wherewith they hear not. They are like cattle,- nay even more misguided, for they are heedless (of the warnings).” (7:179)

“◌فَلَمَّا آتَاهُمْ مِنْ فَضْلِهِ بَخِلُوا بِهِ وَتَوَلَّوْا وَهُمْ مُعْرِضُونَ ◌ فَأَعْقَبَهُمْ نِفَاقًا فِي قُلُوبِهِمْ إِلَى يَوْمِ يَلْقَوْنَهُ بِمَا أَخْلَفُوا اللَّهَ مَا وَعَدُوهُ وَبِمَا كَانُوا يَكْذِبُونَ – But when He did bestow of His bounty, they became covetous, and turned back (from their covenant), averse (from its fulfillment). So He has put as a consequence hypocrisy into their hearts, (to last) till the Day, whereon they shall meet Him: because they broke their covenant with Allah, and because they lied.” (9:76-77)

“ثُمَّ بَعَثْنَا مِنْ بَعْدِهِ رُسُلاً إِلَى قَوْمِهِمْ فَجَآءُوهُمْ بِالْبَيِّنَاتِ فَمَا كَانُوا لِيُؤْمِنُوا بِمَا كَذَّبُوا بِهِ مِنْ قَبْلُ كَذَلِكَ نَطْبَعُ عَلَى قُلُوبِ الْمُعْتَدِينَ – Then after him We sent (many) messengers to their peoples: they brought them Clear Signs, but they would not believe what they had already rejected beforehand. Thus do We seal the hearts of the transgressors.” (10:74)

“كَذٰلِكَ يَطْبَعُ اللَّهُ عَلَى كُلِّ قَلْبِ مُتَكَبِّرٍ جَبَّارٍ – Thus Allah seals up the heart of every arrogant and obstinate transgressors.” (40:35)

In summary, we learned from the above verses that the heart loses its cognitive functions of understanding, drawing right conclusions, and receiving divine guidance when a person has character deficits such as, arrogance, hypocrisy, breaking promises, being heedless, and obstinance, etc. Notice that these deficits have been referred to as diseases of the heart in a number of the verses.

A person ends up with these diseases of the قَلْب -heart by accepting and obeying the temptations of his Tempting Nafs – اَلنَّفْسَ لأَمَّارَةٌ بِالسُّوءِ.

Allah (swt) has commanded human beings to cleanse and purify the tempting nafs so that these diseases of the heart may be cured and it regains its lost cognitive functions.

Insha-Allah, in the next lesson, we will look at the concept of عقل – Wisdom.

Lesson #22

In Lesson #21, we looked at some of the impairments of the heart (قَلْب) that impede its cognitive functions. We also associated these impairments with following and obeying the tempting nafs – اَلنَّفْسَ لأَمَّارَةٌ بِالسُّوءِ

In this lesson, Insha-Allah, we will examine the concept of عقل – Wisdom.

It is important that you follow these lessons in proper order to maintain continuity and progressive understanding of the topic.

In the English language, there are two concepts – Intelligence and Wisdom.
Intelligence is generally defined as: The ability to comprehend; to understand and benefit from experience.

Wisdom is generally defined as: Accumulated knowledge or enlightenment; the ability to apply knowledge or experience or understanding with common sense and insight; the quality of being prudent and sensible.

So, these are two connected but different functions. The ability to learn, understand and comprehend (intelligence), and the ability to draw sensible conclusions from the accumulated knowledge or enlightenment and to apply it sensibly and prudently (wisdom).

A person may, therefore, be very intelligent but not wise; or one may not be very intelligent, but very wise with whatever little understanding he has.

For example, a person may be very intelligent to learn, understand and apply lock-picking skills, but may not be wise enough not to utilize these skills in breaking into houses, automobiles and business with the purpose of stealing and robbing people. Or, a person may be very wise in how and where he spends his money so as not to be wasteful, but may not be very intelligent to learn and understand the complex mathematical formulas.

Without being highly intelligent, a wise person may be able to live a very happy and successful life. But, without wisdom, even a highly intelligent person runs the risk of getting himself and others around him into some major difficulties and problems, living a miserable life himself and forcing the same on others. Both of these cognitive functions are associated with heart (قَلْب).

Let’s look at the following two verses of the holy Qur’an.

“…وَمِنْهُمْ مَنْ يَسْتَمِعُ إِلَيْكَ وَجَعَلْنَا عَلَى قُلُوبِهِمْ أَكِنَّةً أَنْ يَفْقَهُوهُ – And among them are some who listen to you, but we have veiled their hearts, so they understand it not…” (6:25)

“…أَفَلَمْ يَسِيرُوا فِي الأرْضِ فَتَكُونَ لَهُمْ قُلُوبٌ يَعْقِلُونَ بِهَا – Do they not travel through the land, so that their hearts may thus learn wisdom.” (22:46)

The word عَقَلَ appears in the holy Qur’an 49 times in its various forms.

Another word that has been used in the holy Qur’an is فَقِهَ , which means to understand, to comprehend. This word appears 20 times in its various forms.

In general, wherever فَقِهَ has been used, it implies to understand, to comprehend. عَقَلَ, on the other hand has been used to imply the ability to draw conclusions, to apply the knowledge sensibly and prudently.

Intelligence depends largely on the information gained through the senses. Wisdom on the other hand, does not depend entirely on the information gained through the senses alone, but is capable of acquiring knowledge from the divine source not accessible to the senses.

Wisdom makes the divine knowledge its criteria to draw conclusions, make choices and decisions about all matters of life, while Intelligence rejects all such information and knowledge that is not accessible to the five senses, thereby limiting its scope in drawing the right conclusions from the limited and often deceptive information available to the senses.

Insha-Allah, in the next lesson, we will continue to examine the concepts of Intelligence, Wisdom, Nafs, Heart and Brain and their interconnectedness.

Lesson #23

In Lesson #22, we examined the concepts of Intelligence and Wisdom as two connected yet different cognitive functions of the heart.

Insha-Allah, in this lesson, we will continue to examine the concepts of Intelligence, Wisdom, Nafs, Heart and Brain and their interconnectedness.

It is important that you follow these lessons in proper order to maintain continuity and progressive understanding of the topic.

Let us begin with the Brain.

As we have learned in the previous lessons, some important cognitive and emotive functions have been associated with the heart – قَلْب, according to the teachings of the holy Qur’an. This appears to be in contradiction with the common belief that holds the brain to be the locus of all cognitive and emotive functions. However, Neuroscientists, to this day, are unable to determine how (through what processes) and where exactly in the brain these higher cognitive functions occur.

The functions of the brain have been mapped and area commonly agreed upon. Let’s look at them.

Note for Inam: Insert the picture of the brain map attached to this file.

Here are some of the functions associated with the different parts of the Brain:

Frontal Lobe: Most anterior, right under the forehead. Has the following known functions.

– How we know what we are doing within our environment (Consciousness).
– How we initiate activity in response to our environment.
– Judgments we make about what occurs in our daily activities.
– Controls our emotional response.
– Controls our expressive language.
– Assigns meaning to the words we choose.
– Involves word associations.
– Memory for habits and motor activities.

Parietal Lobe: near the back and top of the head. The functions associated with it:

– Location for visual attention.
– Location for touch perception.
– Goal directed voluntary movements.
– Manipulation of objects.
– Integration of different senses that allows for understanding a single concept.

Occipital Lobes: Most posterior, at the back of the head. These are responsible for,

– Vision

Temporal Lobes: Side of head above ears. Functions:

– Hearing ability
– Memory aquisition
– Some visual perceptions
– Catagorization of objects.

Cerebellum: Located at the base of the skull. Functions:

– Coordination of voluntary movement
– Balance and equilibrium
– Some memory for reflex motor acts.

Brain Stem: Deep in Brain, leads to spinal cord. It is responsible for:

– Breathing
– Heart Rate
– Swallowing
– Reflexes to seeing and hearing (Startle Response).
– Controls sweating, blood pressure, digestion, temperature (Autonomic Nervous System).
– Affects level of alertness.
– Ability to sleep.
– Sense of balance (Vestibular Function).

Did you notice that none of the higher level cognitive functions are listed as functions of any part of the brain?

For example, which part of the brain is responsible for:

– Drawing conclusions from various pieces of the information stored in the brain.
– Making choices and decisions
– Weighing the risks and consequences of each option available.
– Beliefs, Values, Attitudes, Ethics and Morality.
– Making choices that are known to be destructive instead of the ones that are likely to be constructive.
– Arrogance, Vanity, Dishonesty, Jealousy.
– Love, Passion, Compassion, etc.

We know that during certain cognitive and emotive states, certain bio-chemical and electrical activity is going on in certain parts of the brain.

But, we don’t know if this activity is triggered from within the brain or from outside of it. What is triggering a certain thought process? Why does one person fall into pieces under certain pressures, and another doesn’t? What makes someone as strong and firm as a rock in face of hardships, and another a weak coward? What role does the brain play in all of these different reactions to our life events?

Neuroscientists to this day are struggling to understand the functions and limitations of the Brain.

In May 2004, a symposium was held at the Columbia University, New York on “Brain and Mind”. Leading neuroscientists gathered at this symposium. Participating scholars discussed current understandings and answers to key questions: How do the actions of individual neurons shape the function of neural populations? What is the underlying logic of signaling in complex neural circuits? How do dynamic mechanisms modify the processing of this information? And ultimately, how does the activity of neural ensembles generate cognitive and emotional behavior?

Perhaps they are looking at the wrong place for some of the answers.

It is true that the Brain plays a significant role in cognitive and emotive functions. However, from all the research so far, its known primary functions appear to be limited to:

1. Storage of information.
2. Governing the autonomous body functions, such as Breathing, Heart Rate, Swallowing, Reflexes to seeing and hearing, Sweating, Digestion, etc., as well as habitual behavior. (Even these functions may be altered by factors and events outside of the Brain.)
3. Identifying and categorizing sensory information from the sensory organs.
4. Maintaining awareness (consciousness), attention, appropriate body movements, balance and equilibrium, and reflexes.

In summary then, the Brain does play an important role in the cognitive, emotive and all the bodily functions, including human behavior. However, its role is mainly to store the information, to make it accessible, and to act upon the instructions, decisions and orders that come from somewhere else besides itself. Although a number of these functions are typically associated with the frontal lobe of the brain, but, as you read in one of the previous slides, one of the major quandaries of the neuroscientists is the question, “how does the activity of neural ensembles generate cognitive and emotional behavior?” Thus the Brain is a necessary organ, but its role is more of a general in the field who carries out the order of the commander-in-chief, the Heart.

Allah (swt) says in the holy Qur’an:

“لَهُمْ قُلُوبٌ لا يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لا يُبْصِرُونَ بِهَا وَلَهُمْ آذَانٌ لا يَسْمَعُونَ بِهَا أُولَئِكَ كَالأنْعَامِ بَلْ هُمْ أَضَلُّ أُولَئِكَ هُمُ الْغَافِلُونَ – They have hearts wherewith they understand not, eyes wherewith they see not, and ears wherewith they hear not. They are like cattle,- nay even more misguided, for they are heedless (of the warnings).” (7:179)

Obviously, registering, categorizing, and storing the sensory information from the eyes and the ears are some of the known functions of the brain, but notice that this verse talks about not just these functions of the brain, but something beyond them; and that is the functions of reaching the correct conclusions from this information and to use it sensibly and prudently, which the brain is not capable of doing on its own.

Insha-Allah, in the next lesson, we will continue to explore the inter-relationship of these various concepts in our every day life.

Lesson #24

In Lesson #23, we examined the functions and limitations of the brain in light of the modern scientific knowledge, and established that the higher cognitive functions associated with the heart – قَلْب in the Islamic teachings, have not been found operative in the brain.

Insha-Allah, in this lesson, we will examine the relationship between the concepts of soul, heart and nafs (نفس، قلب، روح)

It is important that you follow these lessons in proper order to maintain continuity and progressive understanding of the topic.

The Arabic word اَلرُّوحُ – Al-rooh has been used in the holy Qur’an to mean soul or spirit as in the following verse.

“وَإِذْ قَالَ رَبُّكَ لِلْمَلائِكَةِ إِنِّي خَالِقٌ بَشَرًا مِنْ صَلْصَالٍ مِنْ حَمَإٍ مَسْنُونٍ ◌ فَإِذَا سَوَّيْتُهُ وَنَفَخْتُ فِيهِ مِنْ رُوحِي فَقَعُوا لَهُ سَاجِدِينَ – And when your Lord said to the angels: ‘I am about to create man from sounding clay – mud molded into shape; when I complete his molding and breath into him of My spirit, kneel down and prostrate before him’.” (15:28-29)

The word اَلرُّوحُ – Al-rooh has also been used to refer to the angel Jibra’eel (Gabriel) as in the following verses.

“… وَآتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ وَأَيَّدْنَاهُ بِرُوحِ الْقُدُسِ – We gave Jesus the son of Mary clear signs and strengthened him with the holy spirit (Angel Jibra’eel)… (2:87)

“وَاذْكُرْ فِي الْكِتَابِ مَرْيَمَ إِذِ انْتَبَذَتْ مِنْ أَهْلِهَا مَكَانًا شَرْقِيًّا ه فَاتَّخَذَتْ مِنْ دُونِهِمْ حِجَابًا فَأَرْسَلْنَا إِلَيْهَا رُوحَنَا فَتَمَثَّلَ لَهَا بَشَرًا سَوِيًّا – Relate in the Book (the story of) Mary, when she withdrew from her family to a place in the East. She chose to be secluded from them; then We sent to her our spirit, and he appeared before her as a man in all respects. (19:16-17)”

There is consensus among the scholars of the holy Qur’an that the word بِرُوحِ الْقُدُسِ and رُوحَنَا in these two verses refer to the angel Jibra’eel.

In English translations, due to a lack of exact equivalents, the word اَلرُّوحُ is often translated as ‘spirit’, and the word النفس as ‘soul’. In some places, the word القلب has also been translated as ‘soul’. This causes confusion in understanding these three very different concepts. In English language, the words ‘soul’ and ‘spirit’ are synonyms and the word ‘heart’ only denotes the physical heart, and there is no equivalent expression for the word النفس. This is why translations alone are not sufficient to understand the depth and breadth of the teachings of the holy Qur’an.

We have not been given much detail about the nature of the human soul in the holy Qur’an. Let’s look at the following verse.

“وَيَسْأَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي وَمَا أُوتِيتُمْ مِنَ الْعِلْمِ إِلا قَلِيلا – They ask you (O Prophet) about the soul. Say: “The Soul is by the command of my Lord; and (you have) not been given knowledge of it but a little.” (17:85)

This verse was revealed when Prophet Muhammad (saw) was asked a question about the nature of the soul by some Jews.

However, we know a few things about the human soul and its relationship with the heart and the nafs through the holy Qur’an and the traditions of Prophet Muhammad (saw).

1. It’s created with the Command of Allah (swt)
2. It’s ethereal in nature.
3. It’s the essence of a person
4. It’s the witness and bearer of the truth, carrying the knowledge of it’s Creator and the purpose of it’s creation.
5. The human body serves as the carrier for the soul in this material world.
6. It transcends the death of human body.
7. Although it’s spread in the entire body, its seat is in the heart – القلب.
8. It’s the soul that makes possible reception of divine knowledge and guidance.
9. Since it is ethereal in nature, it’s ability to perceive things and gain knowledge is not as limited as that of the material sensory organs.
10. This is what makes true dreams, premonitions, and the so called “sixth sense” perceptions possible.
11. It’s because of the soul that the heart becomes capable of performing its higher cognitive functions.
12. It’s food and sustenance is the remembrance of its Creator and fulfilling its purpose on the earth.
13. Much like the body, it becomes weak without its food.
14. Blindly obeying the whims and wishes of the nafs, makes the soul weak and the nafs more powerful.
15. This condition adversely affects the higher cognitive functions of the heart, and if it persists for too long, the heart may even lose its ability to perform these functions.
16. Consequently, such a person tends to always draw wrong conclusions, makes wrong and destructive decisions, and becomes heedless of the consequences of his actions on his own life and others’.

Insha-Allah, in the next lesson, I will summarize all what we learnt so far about the human nature, and then we will continue to learn its implication in our daily life.

Lesson #25

In Lesson #24, we examined the relationship between the concepts of soul, heart and nafs (نفس، قلب، روح).

Insha-Allah, in this lesson, I will summarize all that we have learned so far about the Human Nature through Lessons 1 to 24.

It is important that you follow these lessons in proper order to maintain continuity and progressive understanding of the topic.
The following is what we have learnt so far about the Human Nature from the teachings of Islam.

Islam is not unique in some of these teachings, Judeo-Christian faiths, being from the same source, traditionally have also taught their followers much of the same about human beings.

1. Human beings were created as humans. They did not evolve into this human form on this earth from various different forms. Evolution has occurred within the human specie, but not between different species.
2. Human creation was intentional, not accidental.
3. Mankind was created with a purpose.
4. Therefore, human life on this earth is purposeful.
5. The purpose is to live and govern this earth, for a short period of time, according to the Will and Guidance of His Creator.
6. A human being is made up of Body, Soul and Nafs. The body is made up of earthly material, while the soul and nafs are ethereal in nature.
7. All resources, internal and external, have been given to him to fulfill his purpose of life on the earth.
8. The internal resources consist of:
a. The material body
b. The Soul
c. The Original Knowledge given after the creation
d. The Qalb (heart) and it’s higher cognitive functions
e. The Nafs
f. The Brain
9. The external resources consist of:
a. The divine guidance
b. Provisions on the earth

10. He was granted the freedom to choose to submit to his Creator’s Will and fulfill the purpose of his creation or to go astray.
11. However, he is accountable for his choices to his Creator.
12. His life on earth is temporary. At death, his material body is left behind on the earth and the soul along with the nafs returns to his Creator.
13. Divine Guidance has been sent to him at various times through the prophets to remind him of his purpose and how it is to be accomplished.
14. Although he has been created in the best of the molds and blessed with the most knowledge, an ability to understand, judge, and reach the right conclusions, as well as freedom of choice, he has some inherent weaknesses.
15. These weaknesses result from his baser self – the tempting nafs, which is the source of all desires and needs.
16. In order to fulfill his mission here on earth, he must tame the tempting nafs and its demands for immediate gratification.
17. If these temptations are not controlled, a person begins to fall into a sub-human level of existence. He loses his ability to reason, understand, and make the right choices.
18. He develops character disorders, such as, uncontrollable anger, jealousy, arrogance, greed, emotional instability, lying, cheating, stealing, etc.
19. Conversely, if he keeps his tempting nafs under control, he remains focused on his life goals and develops character traits such as, humility, consideration and respect of others, contentedness and tranquility, emotional stability and steadfastness.
20. His physical heart (Qalb), besides its biological functions, also performs a number of higher level cognitive functions, such as understanding, reasoning, analyzing, knowing right from wrong, deriving right conclusions and decisions.
21. His soul, being ethereal in nature, has access to knowledge beyond the five senses. It is the receptor and bearer of the essential knowledge of its origin and purpose as well as the subsequent divine guidance. Although it is spread throughout the body, its seat is in the heart. This is what makes it possible for the Qalb to carry out its cognitive functions.
22. When the tempting nafs is strong, the soul’s and the Qalb’s cognitive functions are weakened.
23. Like the body, the soul also needs sustenance to be able survive and carry out its functions. Its food comes from the remembrance of its Creator and from submitting itself to His Will.
24. The human Brain plays an important role in the cognitive, emotive and other bodily functions including human behavior. However, its major role is mainly to make sense of the information pouring through the five senses, to store and make accessible all information, to act upon the instructions, decisions and orders that come from the Qalb, and to command the body to carry them out.

This concludes the topic of Human Nature. Insha-Allah, next we will begin a new topic. So, stay tuned.

And yes, if you have any questions or feedback about the lessons on human nature, please write to me. Your feedback on these lessons will be highly appreciated, and will help me in further improving the quality of these lessons.

Lesson #1

In “Human Nature” series of lessons, we learned a lot about the nature of Nafs – its various states, the Tempting Nafs, the Self-Reproaching Nafs, and the Content Nafs.

We also talked about some of the consequences of giving into the Tempting Nafs.

We looked at the verses of the Holy Qur’an wherein Allah (swt) has encouraged us to purify this Tempting Nafs.

Beginning next week, Insha-Allah, we will study the ills of the Tempting Nafs and how to cleanse and purify it.

Lesson #2

Insha-Allah, starting this week, we are beginning a new series of lessons on “Purification of Nafs”.

In the previous series on Human Nature, we learned, among other things, that giving into the temptations of nafs causes a person great many problems in his personal, family and social life. It also dulls his higher cognitive abilities and weakens his motivation.

Allah (swt), our Creator and our Guide, has taught us the ills of Nafs and commanded us to purify it.

In this series, therefore, we will focus on these ills of Nafs, their symptoms, etiology, and treatment.

Lesson #3

Allah (swt) says in the Holy Qur’an about this Tempting Nafs:

“قَدْ أَفْلَحَ مَنْ زَكَّاهَا ه وَقَدْ خَابَ مَنْ دَسَّاهَا – Truly he succeeds that purifies it, And he fails that corrupts it!” (91:9-10)

The two basic component of Nafs, in Freudian terminology, are ID and EGOTISM.

In its primitive and baser state, Nafs functions very much like Freud’s ID.
– Operates on Pleasure Principle – Immediate Gratification, and Tension Reduction.
– Consists of instincts and insatiable and ever growing wants and desires.
– Does not grow from this state on its own unless disciplined and controlled.
– Never loses its primitive nature even when disciplined, and
to it any time the controls are loosened.

Egotism

– It is narcissistic and self-centered.
– Expects to be served by all.
– Likes total freedom.
– Does not like responsibility
– Imposes its will on the self and others
– Does not tolerate opposition
– Keeps fighting back and seldom gives up
– Even when retreats, keeps looking for opportunities to strike back and gain control.
– Not easy to reason with.
– Must be controlled by force and strict discipline.

Lots of people regardless of their age, education, and beliefs remain stuck on this primitive mode of existence.

Many don’t see anything wrong with this level of existence.

This often results in personality, character, emotional, and social-psychological disorders.

Often the person suffering from these disorders do not seek treatment because they don’t believe there is anything wrong with them.

Besides, these disorders are often not treatable except by teaching the person to learn to discipline and control the Nafs.

Insha-Allah, we will continue to explore how an undisciplined and uncontrolled nafs gives rise to different disorders.

Lesson #4

In the last lesson, we looked at how giving in to the demands of the Tempting Nafs results in Self-Centeredness, which is a major symptom in a number of Character and Personality disorders.

As promised, this is a special lesson focusing on the holy month of Ramadhan (the month of fasting) and how fasting helps in disciplining the Nafs.

It is important that you follow these lessons in proper order to maintain continuity and progressive understanding of the topic.

Allah (swt) says in the holy Qur’an:

“يَا أَيُّهَا الَّذِينَ آمَنُواْ كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ ه … شَهْرُ رَمَضَانَ الَّذِيَ أُنزِلَ فِيهِ الْقُرْآنُ هُدًى لِّلنَّاسِ وَبَيِّنَاتٍ مِّنَ الْهُدَى وَالْفُرْقَانِ فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ – O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that you may (learn) self-restraint… Ramadhan is the (month) in which was sent down the Qur‘an as a guide to mankind and clear Signs for guidance and judgment (Between right and wrong). So every one of you who witnesses this month should fast in it…” (2:183,185)

The word تَتَّقُونَ in this verse, which has been translated as ‘self-restrained’, is from the root word تَقوٰى .

تَقوٰى is a very comprehensive word. Among its meanings are: Piety, Fear of Allah, Self-restraint, Warding off evil, etc. All these meanings are mutually inclusive.

Allah (swt) asked us to fast in this month so that we become God-fearing, self-restrained, pious and able to stay away from all that is evil.

Clearly, all these characteristics are in contradiction to what the Nafs desires – freedom to do anything and everything without any restrictions.

The Tempting Nafs is at its peak performance when the stomach is full.

Depriving it from food and drink is the first step in weakening its control and curbing its baser nature.

This is accomplished very easily in the month of Ramadhan, when we are required to fast for 29 or 30 days.

Many who are addicted to various things, such as smoking, drinking, etc., go without these things for a whole day, every day during this month.

This indicates to them that they can control and discipline their Nafs and that they can be OK without smokes and drinks.

Prophet Muhammad (saw) has prescribed fasting for young men who are unable to get married due to financial or other restraints and who find it difficult to control their sexual desires.

Once the controls of the Nafs is weakened, the higher cognitive processes of heart and soul (wisdom and knowledge) begin to function properly.

Starving the Nafs also makes one think of those others around the world who are starving, which, in turn, fosters caring for others’ needs thereby decreasing self-centeredness.

In short, the holy month of Ramdhan is an excellent opportunity to begin to discipline the Nafs.
We will, Insha-Allah, continue with the topic of ‘Purification of Nafs.

Stay tuned.

And yes, I would love to hear from some of you who are following these lessons. Please tell me if these are easily understandable, if they make sense, and if you find them beneficial. Jazak-Allah.

Lesson #5

Coming Soon, Insha Allah.