Politics within self… M Zeb Khan
The toughest challenge in life is how to train and tame ones self. Self-discipline lies at the heart of every noble journey and every miraculous achievement. The Sufi tradition in Islam gives primacy to self-purification and provides a framework for assessing ones stage of self-development. The framework is based on the Quranic verses 12:53, 75:2, and 89:27-28.
Nafs-e-ammara (12:53) is the equivalent of Id in Freuds theory of psychoanalysis. The id, which operates on the principle of gratification and pleasure, is the biologically inherited/born part of ones personality. It constantly fuels man to pursue pleasure regardless of any legal, social or ethical constraints. On the face of it, the id is supposedly evil as it drives one to do things without worrying about the consequences. This kind of nafs, being the only biggest obstacle in the way of ones personality development, is recommended for suppression and ultimate elimination in some religions. People seeking salvation are advised by their mentors to abstain from delicious food, sex and other comforts of life. It, however, is not the case in Islam. Too much suppression of id in early childhood causes personality disorder which expresses itself in fantasies and/or various forms of phobias besides many other psychological problems. In the absence of id, life comes to a standstill as no one sees any good reason to do anything. Self-gratification, in one form or another, provides the very energy and motivation for doing something. In other words, it is the need for self-actualisation that drives people to think, create and act.
Nafs-e-lawwma (75:2) is somewhat closely related to the Ego and Superego in psychoanalysis the reality and moral check consecutively. Part of it is built-in or hardwired in the mind like BIOS (basic input output system) in the computer system and part of it is acquired from the social environment one lives in and both keep a check on the id. The Ego (intellect or reason) makes decisions on empirical evidence. It collects data from the physical environment through senses and guides the id what is right and what is wrong in terms of material consequences of actions. The Superego (conscience) reflects on things and actions from moral perspective which it has developed through socialisation. The child interacts with parents and other relatives and makes sense of what is socially desirable and what is not.
The outcome of a harmonious relationship between the id, ego, and superego leads to nafs-e- mutmainnah a state of being where man achieves full satisfaction through understanding the larger scheme of things and balancing individual and collective life, present and the future needs, and more importantly personal and social interests. This harmony is what some people call nirvana or hayat-e-tayyiba (perfect life). It does not mean that people with nafs-e- mutmainnah have all the material resources available to them for a comfortable and luxurious life quite the opposite. The peace of mind they have flows from their conscious sense of vision, commitment to ethical conduct, and the courage to stand up to tough challenges in life. They do not surrender themselves to fashion and fad, pleasure and pride, and excessive self-indulgence. A disproportionate emphasis on the demands of id, ego and superego causes cognitive dissonance and alienation from self and others.
The life of Prophets and other virtuous people is testimony to the fact that the exalted status of humanity over other creatures is due primarily to its moral basis of existence. The dominance of materialism has made us subservient to vanity, lust and self-gratification. We are in the process of getting alienated to such qualities as altruism, honesty and modesty. The triumph of matter over soul has created chaos, oppression and hopelessness. Allah wanted us to be His vicegerents on earth (2:34). A Hadith says, So my servant keeps trying to get closer to me by all means till I love him. If I loved him I would be his ears with which he hears, his eye with which he sees, his hand with which he works, and his legs with which he walks. The ultimate test of our perfection (symbolised by nafs-e-mutmainnah) is how best we embody the attributes of God compassion, generosity and forgiveness in this transitory life.
Courtesy The Express Tribune