The Self/Soul
| Khatib : | Sadullah Khan |
| Khutbah No: | 14 |
| Khutbah Date: | 05/03/02 |
"And they ask thee (O' Our Apostle Muhammad!) about the spirit, Say thou The spirit is from the command of my Lord,
and ye are not given the knowledge but a little"
(Qur'an 17:85)
"Every soul shall taste of death; We try you with evil and (with) good (by way of) a test; and unto Us shall ye
(all) be returned"
(Qur'an 21:35)
Though the terms "soul" and "self" are often used interchangeably, there is a distinction between them. The "soul", most often referred to in the Qur'an as ruh (17:85)(78:38) is that force within each human being which is the essence of existence without which the physical body is rendered lifeless, that essence which transcends physicality and mortality. The self or nafs is sometimes a reference to each individual living human being (3:185); the individual (2:286); the soul (89:27); but most often to the center of human tendencies, emotions and desires (79:40)(91:7-10)
Tazkiya-tun-Nafs (cleansing of the self) thus refers to the purification of the "self" from all negative and evil tendencies that arise from weaknesses in human inclination towards that which appeals to our emotions and desires.
The qalb (heart) signifies the symbol of the spiritual dimension of the physical self, the axis between the spiritual intellect (seat of discrimination as distinct from the physical intellect which is the seat of perception) and emotions. It must be remembered that feelings are vital currents of force that energize and activate our thoughts, affecting our decisions and influencing our actions. Intentions, in turn are influenced by our state of mind that is affected by our emotions and feelings. Thoughts too are energies of "light" shaped by our consciousness. Change in thought or in consciousness affects a change in our experience which in turn impacts our attitude, attitude reflects intention and intention could lend itself to the desire element in free will or the moral dimension of free will. The spiritual path is manifested, not in renouncing the world, but rather in renouncing those negative traits that arise due to greed, envy, hatred, selfishness, egoism, oppression and arrogance; and by giving attention and expression to those positive qualities that emanate from the best inner promptings of the nafs and the qalb.
Spirituality thus entails the developing of a heightened level of Allah-consciousness coupled with an increased dedication to the cultivation of a spirit of righteousness. It is a process of ascending levels of awareness by organizing one's journey through life in intimate communion with the Divine, aware that "from Him we come and unto Him is our ultimate return" and realizing that Ihsaan (goodness) is eventually what matters most.
Goodness emanates from Husn-un-Niyyah (sincere intention), Husn-uz-Zann (positive consideration),
Husn-ul-Khalq (good character) and 'Amal-us-Salih (righteous deeds).