The Essence of Islam – Volume III — Page 3
Natural, Moral and Spiritual States of Man 3 dignifying it. Which means that because of his progress from Nafs-e-Ammārah to Nafs-e-Lawwāmah, a person becomes worthy of being admitted to Divine presence. It is called 'self-reproaching' because it rebukes man on vice and does not approve of him following his natural inclinations and leading the life of animals. It desires that he should adopt good conduct, exhibit good morals, dis- play no intemperance and that his natural emotions and desires should be manifested under the direction of rea- son. As it rebukes man over vice, it is called the self- reproaching self. But although it does not approve of natural desires and rebukes itself, it does not have com- plete power to do good and is at times overcome by natu- ral passions; hence it is likely to fall and stumble. It is very much like a frail child who does not want to fall, but falls because it is weak, and it is ashamed of its weak- ness. In short, this is the moral state which seeks to attain high moral qualities and is disgusted with being self- willed, yet it cannot assert itself completely. The Third Source: The Soul at Rest Then there is a third source, which signifies the begin- ning of the spiritual state. The Holy Qur'an describes it as Nafs-e-Mutma'innah [the soul at rest]; it says: يا يتهَا النَّفْسُ الْمُطْمَئِنَّةُ ارْجِعِي إِلَى رَبِّكِ رَاضِيَةً مَرْضِيَّةً . فَادْخُلِي فِي عِبَادِي وَادْخُلِي جَنَّتِي 3 (Part 30, Rukū' 14) This means that: 'O tranquil soul that has found peace in God, return to thy Lord well pleased with Him as He is well pleased with thee. Join My chosen servants and 3 Al-Fajr, 89:28-31 [Publisher]