Acknowledge your vulnerability to Nafs ul Amarrah [12:53]

We have been discussing how the human being is an honoured creature of God, who is innately programmed towards seeking truth, beauty and goodness. 

The natural question that arises is, if this is the innate nature of human beings, why do we so often act against it? 

Here’s the thing: the Quran does not present the human being as flat or a one-dimensional creature (that is the realm of angels}. It describes layers within us. States of the self. Movements along a spectrum. Being capable of good and evil and having the free will to choose. Our inner life is dynamic, not static.

So let us begin exploring the states of the self [Nafs] as described in the Quran.

The Quranic term Nafs is generally translated in English as "psyche", "self," or "ego. It represents a person's inner being, encompassing consciousness, desires, and inclinations, and is often associated with the lower, impulsive self that requires spiritual purification (tazkiyah) to achieve tranquility. The state of the human nafs is not static. Rather the nafs is fluid and constantly struggles between base desires and submitting to divine guidance. When we control the baser desires of the nafs in line with Divine Guidance, we can be said to be closer to the higher states of the soul.

While Islamic spiritual tradition speaks of several states of the nafs, the Quran explicitly mentions at least three states of the Nafs:

Nafs al-Ammārah (The Commanding Self) [12:53]

Nafs al-Lawwāmah (The Self-Reproaching Self) [75:2]

Nafs al-Muṭma’innah (The Tranquil Self) [89:27]

Our verse for reflection today is verse 53 from Sura Yusuf [12:53] which speaks about the Nafs al Ammarah and says:

وَمَا أُبَرِّئُ نَفْسِي إِنَّ النَّفْسَ لأَمَّارَةٌ بِالسُّوءِ إِلاَّ مَا رَحِمَ رَبِّيَ إِنَّ رَبِّي غَفُورٌ رَّحِيمٌ 

[12:53] And I do not declare myself free, most surely (man's) self is wont to command (him to do) evil, except such as my Lord has had mercy on, surely my Lord is Forgiving, Merciful.

The story of Prophet Yusuf [as] is familiar to many of us. He was exceptionally good looking and the wife of the Aziz/ruler of the time was taken in by his looks and tried to seduce him and Prophet Yusuf [as] did not engage with her. The verse in question relays Prophet Yusuf [as]’s words in front of the King after Zulaiqa admits that it was she who had approached Yusuf and tried to seduce him and that he was blameless. 

It is with beautiful humility that Yusuf [as] admits that man with a human nature replete with frailties cannot excuse himself of the baser tendencies that are present in his soul.  He says that it was God’s Grace and Mercy that prevented him from falling prey to the inclinations of his “nafsul Ammarah”. 

Nafsul Ammarah in Quranic psychology is the lowest level of the Nafs. 

•         The word “ammarah” is an intensive form meaning constantly commanding or strongly urging. In other words, there are strong drives within the Nafs to go down a certain path. In modern psychology we would call this “the addicted brain” when the urges and impulses become so strong that a person can no longer be said to be in control of himself. 
•         Prophet Yusuf [as] speaks these words in the context of self-awareness and humility “I do not absolve myself,” 
•         The verse ends with hope: “except whom my Lord has mercy upon.”

In other words, Prophet Yusuf [as] is acknowledging that the Nafs ul Ammarah is constantly commanding or strongly urging towards those thoughts and actions that lead to forgetfulness of God and go against His Command. He is admitting that being human, he is also vulnerable to these commands from the lower self, the Nafs ul Ammarah. 

Very importantly, however, Prophet Yusuf [as] is also giving us one of the keys to overcome the strong urgings of the Nafs ul Ammarra: acknowledge your vulnerability and appeal to Allah’s Mercy, Grace and Forgiveness. From the Quranic story we also learn that Yusuf’s situation was full of temptations (pursuit by a woman, locked doors, isolation) and that when Zulaiqa approached Yusuf [as] he exited immediately 

On a practical level, what can we learn from the story of Prophet Yusuf [as] and this verse? And then we can reflect on how to recognize our own Nafs Ul Ammarah

His response is a powerful model of how to handle nafs al-ammārah:

1.     We need to be in touch with and acknowledge our vulnerabilities. This is easier said than done. When we see others making poor choices or falling into disobedience, it is tempting to become judgy and look down upon the other, feeling superior. It is more helpful for ourselves perhaps at that moment, to remind ourselves that we too are vulnerable to the Nafs ul Ammarah.
2.     Be constantly calling upon Divine Guidance, Mercy and Grace. Actively pray for guidance and for the courage to obey that guidance. 
3.     When being in an environment with triggers and temptations, do what Yusuf [as] did and leave as soon as you can.
4.     Firmly resolve not to return, even at personal cost.

How do we recognize the Nafs al Ammarrah and acknowledge these vulnerabilities within ourselves? That is the first thing we learn from Yusuf (as). We cannot manage what we are not aware of. 

By noticing:

•         When we are driven towards immediate gratification [give in to cravings, addictions]
•         When we discount long-term consequences of our actions [I can keep smoking and nothing bad is likely to happen]
•         When we rationalize harmful behavior towards ourself or others [my kid deserved the yelling I gave them]
•         When we prioritize desire over restraint 
•         When we are driven by appetite, comfort, and avoidance of discomfort and seek

o   More food than needed

o   More pleasure than healthy

o   More sleep than beneficial

•         When we tell ourselves:

o   “Just one more time.”

o   “I deserve this.”

o   “It doesn’t matter.”

o   “I’ll deal with the consequences later.”

o   “No one needs to know”

o   “At least I don’t do x so I am not as bad as them”

It can be said that our Nafs ul Ammarrah is rather active at that time. 

From a psychological perspective, we can say that Nafs al-Ammārah commands against our own long-term flourishing.

It prefers:

•         Dopamine over discipline
•         Comfort over growth
•         Escape over healing
•         Numbing over transformation

Before we get too discouraged, it is very important to note that the verse ends on a critical qualifier:

“…except those upon whom my Lord has mercy.”

We may have cultivated a dopamine-driven distracted brain by indulging in so much technology, for example, AND we also have the means and the knowledge to walk ourselves back to a place of wellbeing, always with His Guidance and Mercy. 

The Lord has shown us so much grace and mercy by gifting us this month of blessings when self-restraint becomes so much easier and we notice how as the spiritual atmosphere around us increases, the grip of the Nafsul Ammarrah weakens.