The Essence of Islam – Volume III — Page 3
Natural, Moral and Spiritual States of Man 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, display no intemperance and that his natural emotions and desires should be manifested under the direction of reason. As it rebukes man over vice, it is called the selfreproaching self. But although it does not approve of natural desires and rebukes itself, it does not have complete power to do good and is at times overcome by natural 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 weakness. In short, this is the moral state which seeks to attain high moral qualities and is disgusted with being selfwilled, yet it cannot assert itself completely. . The Third Source: The Soul at Rest. Then there is a third source, which signifies the beginning of the spiritual state. The Holy Qur'ān describes it as Nafs-e-Mutma 'innah [the soul at rest]; it says: يَا يَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ ارْجِعِي إِلَى رَبِّكِ رَاضِيَةً مَرْضِيّةً فَادْخُلِي فِي عِبَادِي وَادْخُلِي جَنَّتِيه 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]