A053
Surah: 012 - Ayah: 053
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12:53
There are three major levels of ethical and spiritual progress of the human soul, i.e. nafs-i ammarah, nafs-i lawwamah and nafs-i mutma’innah. These respective names of the human soul indicate the concept of its progress. The nature of nafs-i ammarah is mentioned in verse (12:53) as: “I do not exculpate my soul. Verily, the (human) soul commands to do evil, save that on whom my Lord has mercy.” This is the nafs-i ammarah which is very refractory. However, when a great mujahid of the major jihad subdues it and makes it obedient, it abandons its bad habits and transforms into nafs-i lawwamah, as mentioned in verses (75:1-2): “Nay, I swear by the Day of Resurrection; nay, I swear by the censoring soul.”
Here the allusion of wisdom is that the censoring soul by constant progress, enters the destination of the first annihilation (destination of `Izra’il), in which the spiritual death which causes resurrection is experienced in this life. Regarding the magnanimity and sanctity of the nafs-i lawwamah or censoring soul, it suffices to say that God has sworn by it together with the resurrection. After the censoring soul is mentioned the nafs-i mutma’innah or the satisfied soul which is related to all levels of the personal resurrection. The satisfied soul means the soul which has attained the satisfaction from higher realities and recognition. By this soul is meant every perfect `arif who, after experiencing the luminous and bright observations of the eye of certainty (`aynu’l-yaqin) has also observed the extremely great and sublime secrets with his inner eye without which the purpose of universal or total satisfaction remains incomplete, as mentioned in verses (89:27-30): “O satisfied soul! Return to your Lord well-pleased and well-pleasing! Enter among My (chosen) servants (Sacred Sanctuary)! And enter My (universal) Paradise.”
The creation and development of the human personality starts from the spheres, which continue to influence the elements. From the elements is created the body. In the body, the vegetative soul comes into being, upon which rests the animal soul. On the animal soul rests the carnal soul (12:53). If this soul is improved, it transforms into the censoring soul (75:2) and the censoring soul, through knowledge and good deeds, becomes the satisfied soul (89:27); and thereafter, comes the sound heart, which is the ultimate and real health of man and also the goal of his creation and completion.
It is a great injustice to ascribe blame to others and in addition to curse them. Ettiquette, modesty, justice and wisdom require that a mu'min should consider his own carnal soul the root of evil (12:53). Due to this useful knowledge, he may always be able to watch the real enemy, which is his carnal soul and concentrate and unite all his powers concerning knowledge and action which are scattered due to different and contradicting thoughts, and fight against his carnal soul until it surrenders and becomes a Muslim. Thus, it is this which is the fundamental and permanent cure of bad dreams.
Ranks of the Soul: There are many stages with respect to ethical and spiritual reformation, refinement, progress and elevation of soul. According to the law of comprehensiveness, the holy Qur’an has mentioned three great ranks which comprise all these stages. Thus in the first few stages, soul is called ammarah or commanding (12:53) which implicitly means the one which persistently commands the gratification of one’s desires. Fortunately, if enough progress is made in the reformation and purification of it (nafs-i ammarah), it transforms into nafs-i lawwamah, or the censuring soul (75:2), which comprises the intermediary stages. By nafs-i lawwamah is meant the soul which rebukes itself again and again. That is, in view of the subtleties, niceties and intricacies of the path of God, the Kind, the Aware, the soul has been able to reprimand itself time and again in its heart of hearts. In the benevolent sight of God, this perfect awareness, complete realization, ardent yearning, strenuous struggle, and constant endeavour for His proximity is highly pleasing, and therefore He swears by this soul (nafs-i lawwamah) in verse (75:2).
This verse has been referred 5 times.