The Soul, the Self, the Heart, Spirituality and Goodness

Does Islam view the self as being distinct from the soul? What is implied by the purification of the soul? What des the Qur'an say about the heart and what role does the heart play in our emotional and our spiritual lives. How does spirituality impact on our lives as social beings?

The Soul and the Self

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, an essence that transcends physicality and mortality.

The "self" or nafs is sometimes 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), an essential feature in human development in Islam refers to the purification of the "self" from all negative and evil tendencies that may arise from weaknesses in human inclination towards those negative things which could appeal to our desires and lead us to act inappropriately.

The Heart

Four particular terms have invariably been used to refer to the heart in the Qur'an: sadr (94:1)(39:22), fu'aad (53:11), shaghaf (12:30) and qalb (22:46). The word qalb is most often used with reference to the heart. It is obvious that the physical heart is an indispensable part of the body that works like a motor, pumping blood through the whole body system, thereby providing the required nourishment and necessary supplies to the rest of the body. In the Qur'an, the 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 (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 like energies of "light" shaped by our consciousness. Change in thought or in consciousness affects a change in our experiences which in turn affects our attitude, attitude reflects intention and intention emanates from the desire element or the moral dimension of our free will. The heart, as a seat of discrimination and of perception, is thus an integral component in our moral make up.

Spirituality

The tariqah / 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. The spiritual dimension of the self is vivified 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, ever aware that "from Him we come and unto Him is our ultimate return" and realizing that manifesting ihsaan / (goodness) throughout our lives is eventually what matters most.

Being Spiritually sound necessitates being morally good

Goodness / (ihsaan) emanates from husn-niyyah / (sincere intention), husn-zann / (positive consideration), husn-al-khuluq / (good character) and 'amal-us-salih / (righteous deeds). A person who is spiritually developed is expected to harbor good intentions, a clean heart and positive attitude, an endearing personality while always displaying exemplary behavior; characteristics of perhaps the ideal social being.

By Br. Sadullah Khan