There are three central ideas in Sufi Islamic psychology, which are the Nafs (self, ego or psyche), the Qalb (heart) and the Ruh (spirit). The origin and basis of these terms is Qur'anic and they have been expounded upon by centuries of Sufic commentaries.
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Nafs is considered to be the lowest principle of man. Higher than the nafs is the Qalb (heart), and the Ruh (spirit). This tripartition forms the foundation of later, more complicated systems; it is found as early as the Koranic commentary by Ja'far al-Sadiq. He holds that the nafs is peculiar to the zalim (tyrant), the qalb to the muqtasid (moderate), and the rūh to the sābiq (preceding one, winner); the zālim loves God for his own sake, the muqtasid loves Him for Himself, and the sābiq annihilates his own will in God's will. Bayezid Bistami, Hakīm at-Tirmidhī, and Junayd have followed this tripartition. Kharrāz, however, inserts between nafs and qalb the element tab', "nature," the natural functions of man. The spiritual body (soul) was created in adult form of the living body.
At almost the same time in history, Nūrī saw in man four different aspects of the heart, which he derived from the Quran:
Sadr (breast) is connected with Islam (Sūra 39:23); qalb (heart) is the seat of īmān (faith) (Sūra 49:7; 16:106); fuad (heart) is connected with marifa (gnosis) (Sūra 53:11); and lubb (innermost heart) is the seat of tauhīd (Sūra 3:190).
The Sufis often add the element of sirr, the innermost part of the heart in which the divine revelation is experienced. Jafar introduced, in an interesting comparison, reason, aql, as the barrier between nafs and qalb—"the barrier which they both cannot transcend" (Sūra 55:20), so that the dark lower instincts cannot jeopardize the heart's purity. Each of these spiritual centers has its own functions, and Amr al-Makkī has summed up some of the early Sufi ideas in a myth:
God created the hearts seven thousand years before the bodies and kept them in the station of proximity to Himself and He created the spirits seven thousand years before the hearts and kept them in the garden of intimate fellowship (uns) with Himself, and the consciences—the innermost part—He created seven thousand years before the spirits and kept them in the degree of union (waṣl) with Himself. Then he imprisoned the conscience in the spirit and the spirit in the heart and the heart in the body. Then He tested them and sent prophets, and then each began to seek its own station. The body occupied itself with prayer, the heart attained to love, the spirit arrived at proximity to its Lord, and the innermost part found rest in union with Him. [1]
"Nafs" (self or ego) is the aspect of the psyche that can be viewed along a continuum, and has the potential of functioning from the grossest to the highest level. The self at its lowest level refers to our negative traits and tendencies, controlled by emotions, desires and its gratification. Sufic psychology identifies seven levels of the nafs, which have been identified in the Quran. [2] The process of growth depends on working through these levels. These are: tyrannical self, regretful self, inspired self, serene self, pleased self, pleasing self and the pure self. [3] [4]
In Sufi psychology the heart refers to the spiritual heart or qalb, not the physical organ. It is this spiritual heart that contains the deeper intelligence and wisdom. It holds the Divine spark or spirit and is the place of gnosis and deep spiritual knowledge. In Sufism, the goal is to develop a heart that is sincere, loving and compassionate, and to develop the heart's intelligence, which is deeper, and more grounded than the rational, abstract intelligence of the mind. Just as the physical heart supplies blood to the body, the spiritual heart nourishes the soul with wisdom and spiritual light, and it also purifies the gross personality traits. According to Sufic psychology emotions are from the self or nafs, not from the heart. The qalb mediates between the Nafs and spirit. Its task is to control the nafs and direct the man toward the spirit.
The spirit ruh is in direct connection with the Divine, even if one is unconscious of that connection. The spirit has seven levels or facets of the complete spirit. These levels are: mineral, vegetable, animal, personal, human, secret and secret of secret souls. Each level represents the stages of evolution, and the process that it goes through in its growth. The spirit is holistic, and extends to all aspects of the person, i.e. the body, the mind and the soul. Each level of the spirit has valuable gifts and strengths, as well as weaknesses. The goal is to develop the strengths and to achieve a balance between these levels, not forgoing the lower ones to focus only on the higher ones. In traditional psychology, ego psychology deals with the animal soul, behavioral psychology focuses on the conditioned functioning of the vegetable and animal soul, cognitive psychology deals with the mental functions of the personal soul, humanistic psychology deals with the activities of the human soul and transpersonal psychology deals with ego-transcending consciousness of the secret soul and the secret of secret souls.
Spirit is beyond the realm of creation. It is directly connected with Alam e Lahoot (Unity of attributes and names) which is from Amr Allah (Command of Allah), Therefore, Spirit already knows everything including its own source.
There is now a substantial literature on combining these elements—ruh, qalb, nafs, and aql (mind)—to create an Islamic model for human behavior which can be the basis for an Islamic Psychology and Psychotherapy. A detailed overview of this work is available in Abdallah Rothman, Developing a Model of Islamic Psychology and Psychotherapy Islamic Theology and Contemporary Understandings of Psychology (2021). The diagram to the right provides a compact pictorial representation of the model.
Lataif are special organs of perception in Sufi spiritual psychology, subtle human capacities for experience and action. Depending on context, the lataif are also understood to be the corresponding qualities of that experience or action. [6]
The underlying Arabic word latifa (singular) means "subtlety" and the phrase Lataif-e-sitta means "six subtleties" (although the number of lataif can differ depending on the specific Sufi tradition). All lataif (plural) together are understood to make up the human "subtle body", known as the Jism Latif' [7]
Realizing (or activating or awakening or "illuminating") the experience of the individual lataif (and thereby the Jism Latif as a whole) is considered by some Sufi orders to be a central part of the comprehensive spiritual development that produces the Sufi ideal of a Complete Man (Al-Insān al-Kāmil).
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Sufism aspires towards developing a soft, feeling, compassionate heart. Understanding through the ‘‘heart’s intelligence’’ is superior to understanding through the intelligence of the head. Indeed, the intelligence of the heart is the only instrument that can be used to discover the ultimate truth. [8] To Sufis, reason is limited in many ways and cannot outgrow its inherent limitations. In particular, when reason denies intuitive knowledge and ‘‘blinds the eye of the heart’’, it becomes the target of strong criticism from Sufism. This stands in stark contrast to the Aristotelian and contemporary western emphasis on logical reasoning as the highest human faculty, which should rule the whole personality. On this basis, happiness cannot be achieved by reason and intellect, rather happiness is pursued via intuition and mystical experience. [9] Another important concept in Sufism is the ego (the self or the nafs). The ego is a part of our psyche that consistently leads us off the spiritual path, a part of the self which commands us to do evil. The ego can impede the actualization of the spiritual potential of the heart if not controlled by the divine aspects of the personality. To achieve authentic happiness, the ego should be actively fought against throughout life. [10] The ultimate state of happiness for a Sufi is the annihilation of the individual self. This state refers to the destruction of the individual self to become one with the Divine Being. [8] [9]
One of the most influential Sufi psychologists was Al-Ghazali (1058–1111). He discussed the concept of the self and the causes of its misery and happiness.
Sufism, also known as Tasawwuf, is a mystic body of religious practice found within Islam which is characterized by a focus on Islamic purification, spirituality, ritualism, asceticism, and esotericism. It has been variously defined as "Islamic mysticism", "the mystical expression of Islamic faith", "the inward dimension of Islam", "the phenomenon of mysticism within Islam", the "main manifestation and the most important and central crystallization" of mystical practice in Islam, and "the interiorization and intensification of Islamic faith and practice".
Anahata or heart chakra is the fourth primary chakra, according to Hindu Yogic, Shakta and Buddhist Tantric traditions. In Sanskrit, anahata means "unhurt, unstruck, and unbeaten". Anahata Nad refers to the Vedic concept of unstruck sound. Anahata is associated with balance, calmness, and serenity.
The Malāmatiyya (ملامتية) or Malamatis were a Muslim mystic group active in 9th century Greater Khorasan. The root word of their name is the Arabic word malāmah (ملامة) "blame". The Malamatiyya believed in the value of self-blame, that piety should be a private matter and that being held in good esteem would lead to worldly attachment. They concealed their knowledge and made sure their faults would be known, reminding them of their imperfection. The Malamati is one for whom the doctrine of "spiritual states" is fraught with subtle deceptions of the most despicable kind; he despises personal piety, not because he is focused on the perceptions or reactions of people, but as a consistent involuntary witness of his own "pious hypocrisy".
Fanaa in Sufism is the "passing away" or "annihilation". Fana means "to die before one dies", a concept highlighted by famous notable Persian mystics such as Rumi and later by Sultan Bahoo. There is controversy around what Fana exactly is, with some Sufis defining it as the absolute annihilation of the human ego before God, whereby the self becomes an instrument of God's plan in the world (Baqaa).
Nafs (نَفْس) is an Arabic word occurring in the Quran, literally meaning "self", and has been translated as "psyche", "ego" or "soul". The term is cognate with the Hebrew word nephesh, נֶפֶשׁ. In the Quran, the word nafs is used in both the individualistic and collective sense, indicating that although humanity is united in possessing the positive qualities of a nafs, they are individually responsible for exercising the agencies of the "free will" that it provides them.
In Islamic philosophy, the qalb or heart is the center of the human personality. The Quran mentions "qalb" 132 times and its root meaning suggests that the heart is always in a state of motion and transformation. According to the Quran and the traditions of Muhammad, the heart plays a central role in human existence, serving as the source of good and evil, right and wrong. In Islam, God is more concerned with the motives of one's heart than their actions. The heart is also a medium for God's revelations to human beings, and is associated with virtues such as knowledge, faith, purity, piety, love, and repentance. Without purification, however, the heart can become plagued with negative attributes such as sickness, sinfulness, evil, and hate.
The Spirit is mentioned twenty one times in the Quran, where it is described as issuing from command of God. The spirit acts as an agent of divine action or communication.
Sufi philosophy includes the schools of thought unique to Sufism, the mystical tradition within Islam, also termed as Tasawwuf or Faqr according to its adherents. Sufism and its philosophical tradition may be associated with both Sunni and Shia branches of Islam. It has been suggested that Sufi thought emerged from the Middle East in the eighth century CE, but adherents are now found around the world.
Tazkiyah is an Arabic-Islamic term alluding to tazkiyat al-nafs, meaning 'sanctification' or 'purification of the self'. This refers to the process of transforming the nafs from its state of self-centrality through various spiritual stages towards the level of purity and submission to the will of God. Its basis is in learning the shariah and deeds from the known authentic sunnah and applying these to one's own life, resulting in spiritual awareness of God. Tazkiyah is considered the highest level of ihsan, one of the three dimensions of Islam. The person who purifies themself is called a zaki.
In Sufism, maʿrifa is the mystical understanding of God or Divine Reality. It has been described as an immediate recognition and understanding of the true nature of things as they are. Ma'rifa encompasses a deep understanding of the ultimate Truth, which is essentially God, and extends to the comprehension of all things in their connection to God. Sufi mystics attain maʿrifa by embarking on a spiritual journey, typically consisting of various stages referred to as "stations" and "states." In the state of ma'rifa, the mystic transcends the temptations of the self and is absorbed in God, experiencing a sense of alienation from their own self.
Robert Frager is an American social psychologist responsible for establishing America's first educational institution dedicated to transpersonal psychology. Frager is known for founding the Institute of Transpersonal Psychology, now called Sofia University, in Palo Alto, California, where he currently holds the position of director of the low residency Master of Arts in Spiritual Guidance program and professor of psychology. Frager has previously acted as president of the Association for Transpersonal Psychology as well as a consultant, educator and a spiritual teacher in the Sufi tradition.
Kashf "unveiling" is a Sufi concept dealing with knowledge of the heart rather than of the intellect. Kashf describes the state of experiencing a personal divine revelation after ascending through spiritual struggles, and uncovering the heart in order to allow divine truths to pour into it. Kashf is etymologically related to mukashafa "disclosure"/ "divine irradiation of the essence", which connotes "gain[ing] familiarity with things unseen behind the veils". For those who have purified their hearts, and who come to know the Divine Names and Attributes to the fullest of their individual capacities, the veils in front of the purely spiritual realms are opened slightly, and they begin to gain familiarity with the unseen. In Sufism, an even further revelatory capacity exists by which the Divine mysteries become readily apparent to the seeker through the light of knowledge of God. This is called tajalli "manifestation".
Four Doors is a concept in Sufism and in branches of Islam heavily influenced by Sufism such as Isma'ilism and Alevism. In this system, there are four paths to God, starting with Sharia, then to Tariqa, then to Marifa, and then finally to Haqiqa.
Islamic psychology or ʿilm al-nafs, the science of the nafs, is the medical and philosophical study of the psyche from an Islamic perspective and addresses topics in psychology, neuroscience, philosophy of mind, and psychiatry as well as psychosomatic medicine. In Islam, mental health and mental illness were viewed with a holistic approach. This approach emphasized the mutual connection between maintaining adequate mental wellbeing and good physical health in an individual. People who practice Islam thought it was necessary to maintain positive mental health in order to partake in prayer and other religious obligations.
Lataif-e-sitta are special organs of perception in Sufi spiritual psychology, subtle human capacities for experience or action. Depending on context, the lataif are also understood to be the qualities or forms of consciousness corresponding to those experiences or actions.
The wird is a regular litany and a mystical invocation practiced by murids, saliks and wasils in Islamic sufism.
The wārid is the divine effect of dhikr and wirds practice on the qalb of murid and salik and wasil in Islamic sufism.
In Sufism, a wāṣil is a murid or salik who accomplished and finished crossing the path of sulūk.
In Sufism, the Hijab is the divine veil that covers the qalb (heart) of the murid before reaching the maqāmāt (stages) of the tajalli and nūr manifestation of Allah's mercy. It is not a physical entity.
Muhammad Iqbal was a prolific writer who authored many works covering various fields and genres such as poetry, philosophy and mysticism. His philosophical writings and poetical works had a notable impression on the religio-cultural and social revival of the East particularly subcontinent Muslim. The central theme of his philosophical thought throughout his works, prose and poetry, especially in The Secrets of the Self,The Secrets of Selflessness and Message from the East is the Doctrine of Khudi. As a Muslim sage he realized that the revival of man both as an individual and as a member of social group can only come from the ultimate central principle of his being, namely, the Self or Khudi. His knowledge convinced him that the decadent condition of Muslims was due to those philosophical systems which regard the world as a mere illusion not worth striving for, and to certain classes of Sufis who regarded self-annihilation as the highest goal of human life. He use of term Khudi is synonymous with the world of Ruh as mentioned in the Quran. To him the main purpose of the Quran is to awaken in man "the higher consciousness of his manifold relations with Allah and the universe". In his opinion the undeveloped condition and the miserable plight of the Muslim nations were due to lost real identity of Khudi and to keep distance from the true spirit of Islam. Iqbal's ideal for individual as well as social life is Self-affirmation not Self-negation which was the common teaching of Hindu intellectualism and Sufi pantheism. Hence Iqbal tried to establish a firm theoretical foundation for his viewpoints, and to discover a proper philosophical terminology for conveying his message to all the humanity. To Iqbal Khudi is a universal and comprehensive reality with different degrees in expression, which moves perfection. Various factors and principles-which are mostly the same positive and negative religio-moral qualities can strengthen or weaken Khudi in human beings until it reaches the highest stage of perfection, that is, Vicegerency of God on earth. Iqbal, therefore, condemned the doctrine of dissolution of the human self into the featureless Absolute as an Ideal of inaction and poverty of life, and developed his own doctrine based on self-affirmation under the unique name of Khudi. According to him:
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