The foundation and spirit of Islamic legislation lies in dealing with the human self (Nafs) in all its forms. The human condition is not static; there are souls that are strong and firm, and others that are fragile and weak. Because the states of the human soul vary, the cure for its ailments must be tailored accordingly.
Success in this life and the Hereafter relies heavily on Tazkiyah (purification)—disciplining the soul and curing it of its afflictions.
Allah Almighty says:
“But as for he who feared the position of his Lord and prevented the soul from [unlawful] inclination, Then indeed, Paradise will be [his] refuge.” (An-Nazi’at: 40-41)
This article explores the Quranic methodology for understanding the self and mastering the desires that seek to control it.
The Three States of the Soul in the Quran
To master the self, one must first understand its nature. The Quran categorizes the human soul into three distinct types:
- The Reassured Soul (An-Nafs Al-Mutma’innah): This is the noblest state—a soul that finds total tranquility in its Lord. It is the soul that receives the glad tidings at the moment of death:“O reassured soul, Return to your Lord, well-pleased and pleasing [to Him]…” (Al-Fajr: 27-28)
- The Striving, Reproaching Soul (An-Nafs Al-Lawwamah): This soul struggles against sin. It may slip, but it constantly repents and strives for correction. Its reward is forgiveness and mercy, as Allah promises those who struggle and remain patient (An-Nahl: 110).
- The Soul That Commands Evil (An-Nafs Al-Ammarah bis-Su’): This is the tempted soul, infatuated with whims (Hawa). It leans wherever its lusts incline. This is the wretched state, where the soul is veiled from Allah by its own desires.
The Disease: Doubts vs. Desires
The Quran describes itself as a “healing for what is in the breasts” (Yunus: 57). The diseases of the heart generally fall into two categories:
- Doubts (Shubuhat): Intellectual confusions regarding faith, where one cannot distinguish between truth and falsehood, or Sunnah and Innovation.
- Desires (Shahawat): The intense craving to acquire pleasures that the self loves, regardless of their lawfulness.
Desires are arguably the most dangerous. When a desire takes possession of the soul, it becomes the leader. A person possessed by the love of money will commit fraud or theft without hesitation. A person possessed by lust will violate the sacred limits of chastity.
The Human Rank: Between Angels and Beasts
Humans are unique composite beings. Allah created angels with intellect but no desire, and animals with desire but no intellect. Humans possess both.
- He whose intellect overcomes his desire rises above the rank of angels.
- He whose desire overcomes his intellect falls below the rank of beasts.
As the scholar Ibn Taymiyyah noted, animals act on instinct with no will to do otherwise. But when a human—gifted with hearing, sight, and a heart—chooses to ignore the truth for the sake of lust, they become “more astray” than livestock (Al-A’raf: 179).
The Method: Emptying Before Adorning
A core principle in Quranic self-discipline is “Emptying before Adorning” (At-Takhliyah qabla At-Tahliyah).
Just as you cannot fill a cup with pure water if it is already filled with toxins, you cannot fill the heart with the light of faith if it is crowded with the darkness of sins.
- Takhliyah (Emptying): Cleaning the heart of Shubuhat and Shahawat.
- Tahliyah (Adorning): Filling the cleansed heart with faith and righteous deeds.
This is why the Quranic revelation was gradual. Mother of the Believers, Aisha (may Allah be pleased with her), noted that the early revelations focused on Paradise, Hellfire, and faith. Had the prohibitions against alcohol and adultery been revealed before faith had settled in the hearts, the people would have rejected them.
The Anchor: Prayer as Protection
How does one stop the slide into unchecked desire? The Quran draws a direct link between the quality of one’s prayer and their control over their desires.
Allah says regarding the generations that failed:
“But there came after them successors who neglected prayer and pursued desires; so they are going to meet evil.” (Maryam: 59)
The verse suggests a sequence: Neglecting prayer leads to following desires. Conversely, establishing prayer properly acts as a shield:
“…Indeed, prayer prohibits immorality and wrongdoing…” (Al-Ankabut: 45)
If a person prays but still commits major sins, they must examine the quality of their prayer. A prayer performed with true Khushoo (focus) and sincerity inevitably disciplines the soul.
Practical Steps: Blocking the Means
The Quran treats desires by cutting off their roots before they grow. Regarding the desire for the opposite gender, the Quran does not simply say “do not commit adultery”; it commands the preventive measures first:
- Lowering the Gaze (Ghadd al-Basar): The eye is the arrow of the heart. By controlling the input, you control the output.
- Modesty: The command for women not to expose their adornment is a protection for society against the “incitement” of desire.
The Example of Prophet Yusuf (Joseph)
The story of Yusuf (peace be upon him) is the ultimate case study in resisting Shahawat. He faced the “perfect storm” of temptation:
- He was young and strong.
- The woman was beautiful, wealthy, and powerful.
- She initiated the act and closed the doors.
- He was a stranger in the land (social anonymity usually lowers inhibitions).
Yet, he said, “I seek the refuge of Allah.”
Because he restrained himself from unlawful pleasure for the sake of Allah, Allah granted him authority over the treasures of Egypt. This confirms the divine rule: Whoever leaves something for the sake of Allah, Allah will replace it with something better.
Conclusion: The Divine Exchange
The struggle against the self is difficult, but the reward is immense. Half the verses mentioning desires in the Quran warn against worldly indulgence, while the other half promise the believers that in Paradise, they will have “whatever their souls desire.”
The believer understands this exchange: abstain from the fleeting, forbidden pleasures of this temporary world to secure the eternal, pure pleasures of the Hereafter.
“Is the reward for good [anything] but good?” (Ar-Rahman: 60)
