Sufism and 7 Important Stages of Nafs

Introduction

Sufism, also known as Tasawwuf, represents the mystical and inward-looking dimension of Islam. It aims not merely at external conformity to religious laws, but at the deeper realization of the Divine within the human soul. Rooted in the spiritual practices and teachings of Prophet Muhammad (peace be upon him), Sufism seeks to purify the heart, transcend the ego, and achieve intimate union with God (Tawhid).

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Historical Background of Sufism

Sufism developed within the early Islamic world as a spiritual response to the perceived rigidity and materialism of institutionalized religion and governance. While grounded firmly in the Qur’an and Hadith, Sufism focused on Ihsan—worshipping God as if one sees Him—which was highlighted in the well-known Hadith of Gabriel. Early Sufis, such as Hasan al-Basri and Rabia al-Adawiyya, emphasized detachment from worldly pleasures, sincere devotion, and the burning love of God.

By the 9th and 10th centuries CE, Sufism evolved into organized spiritual orders (Tariqas), such as the Qadiriyya, Chishtiyya, and Naqshbandiyya, led by spiritual guides (Murshids or Sheikhs) and centered on practices like dhikr (remembrance of God), sama (spiritual music and poetry), and muraqaba (meditation).

Aims of Sufism

The primary aim of Sufism is inner transformation and union with the Divine. It emphasizes shedding the false self, overcoming the illusions of the material world, and allowing the soul to return to its origin. Sufis believe that the journey of the human being is to move from multiplicity and separation to unity (Tawhid), reaching a state of fana (annihilation of the self in God) and baqa (subsistence through God).

Sufi psychology is deeply integrative, involving the transformation of body, mind, heart (qalb), and soul (ruh). The ultimate goal is to awaken the latent divine potential in every human being, enabling them to live a life of spiritual awareness, love, service, and ethical integrity.

Core Psychological Concepts in Sufism

Sufi metaphysics divides the human being into several interrelated components:

Nafs

1. 1. Ruh (Spirit): The divine spark breathed into every soul. It is pure, eternal, and longs to return to God.
   2. Nafs (Self/Ego): The lower self or ego that inclines toward desires, pride, and separation from God.
   3. Qalb (Heart): The spiritual center that receives divine inspiration and can either be illuminated or veiled depending on the state of the Nafs.
   4. Aql (Intellect): A faculty used for discernment, often employed to interpret both revelation and inner experience.

Among these, the Nafs is the central focus of the spiritual struggle (jihad al-nafs) in Sufism. The ego is seen not as inherently evil, but as an immature faculty that must be refined and purified to serve the soul.

The Seven Stages of the Nafs (Self/Ego)

The journey toward God in Sufism involves passing through seven stages or states of the Nafs, each representing a degree of spiritual maturity and ego purification.

7 Stages of the Nafs

1. The Commanding Self (Nafs al-Ammara)

This is the lowest and most primitive form of the ego, dominated by worldly desires and base instincts. It commands the individual to engage in sin, indulgence, and heedlessness.

• • Traits: Lust, greed, anger, envy, arrogance, lying, and impulsivity.
  • Dominant Force: Carnal desires (shahwat).
  • Spiritual Task: Recognize the ego’s tyranny and begin resisting it through repentance (tawbah) and self-awareness.

This stage is characterized by self-indulgence and ignorance. One is enslaved by cravings and unaware of divine purpose. Most people live primarily in this state unless they begin a conscious spiritual journey.

2. The Accusing Self (Nafs al-Lawwama)

This stage marks the awakening of conscience. The soul begins to feel guilt, regret, and self-reproach after sinning.

• • Traits: Self-awareness, inner conflict, moral accountability.
  • Dominant Force: Remorse and yearning for truth.
  • Spiritual Task: Cultivate discipline, prayer, and ethical behavior.

The individual recognizes their shortcomings and becomes more introspective. This “accusing self” starts evaluating its own conduct and aspires to improve. It is a critical turning point on the path toward transformation.

3. The Inspired Self (Nafs al-Mulhama)

At this stage, the self is inspired by divine guidance. The individual begins to act more consistently with spiritual and moral values, though egoic tendencies may still surface occasionally.

• • Traits: Gratitude, modesty, empathy, growing intuition.
  • Dominant Force: Inspiration (ilham) from the divine.
  • Spiritual Task: Strengthen spiritual practices like dhikr, charity, and seeking knowledge.

The Nafs al-Mulhama reflects a soul that has glimpsed its potential and desires to live a meaningful, righteous life. While not fully purified, it is receptive to divine influence.

4. The Peaceful Self (Nafs al-Mutma’inna)

This is the stage of serenity and spiritual balance. The ego has largely surrendered, and the self is at peace with God’s will.

• • Traits: Contentment, patience, detachment, inner harmony.
  • Dominant Force: Trust (tawakkul) in divine decree.
  • Spiritual Task: Deepen presence and inner stillness through contemplation (muraqaba) and surrender (tawhid).

The Qur’an references this stage:
“O peaceful soul, return to your Lord, well-pleased and well-pleasing.” (Qur’an 89:27-28)

At this level, the soul is no longer reactive to external conditions and lives with consistent awareness of God.

5. The Pleased Self (Nafs al-Radiyya)

Here, the soul is not only at peace but pleased with whatever comes from God. The ego has accepted divine will wholeheartedly.

• • Traits: Surrender, joy in adversity, total acceptance.
  • Dominant Force: Gratitude and divine pleasure.
  • Spiritual Task: Sustain constant remembrance of God (dhikr) and selfless service (khidma).

This self lives in the moment, no longer attached to outcomes or controlled by circumstances. It views trials as blessings and success as responsibility.

6. The Pleasing Self (Nafs al-Mardiyya)

At this advanced stage, the ego is no longer only content but has become pleasing to God. This denotes divine approval of the soul’s purity and integrity.

• • Traits: Selflessness, radiance, moral excellence, divine love.
  • Dominant Force: Union with God’s pleasure (rida).
  • Spiritual Task: Maintain humility and inspire others through example.

Such a person becomes a mirror of divine mercy and is trusted with spiritual guidance of others. They embody the Qur’anic ideal of a “vicegerent” (khalifa) of God on Earth.

7. The Pure Self (Nafs al-Safiyya)

The highest and rarest stage, Nafs al-Safiyya reflects complete ego annihilation and purification. The individual lives only for God, by God, and in God.

• • Traits: Total surrender, unity with the Divine, complete detachment from self.
  • Dominant Force: Divine essence reflected in the human vessel.
  • Spiritual Task: Perpetual remembrance, compassion, and embodiment of divine attributes.

This is the state of the saints (awliya) and prophets (anbiya), where the soul is luminous, egoless, and completely aligned with divine will.

Integration of Human Faculties in Sufism

Sufism aims for the complete integration of mind, body, heart, and soul. Unlike philosophies that split reason from emotion or spirituality from daily life, Sufism promotes a holistic unity where:

• • Reason (aql) is used to understand revelation and guide ethical conduct.
  • Emotion (hubb) fuels devotion and love for God and creation.
  • Action (amal) reflects inner purity in the external world.

Through practices like dhikr, prayer (salat), fasting (sawm), and seclusion (khalwa), the Sufi refines each dimension of being. Ultimately, this inner harmony aligns the individual with the divine harmony of the cosmos.

Conclusion

Sufism presents a profound and transformative path to God, rooted in love, self-purification, and spiritual discipline. Its understanding of the Nafs as a multi-layered, evolving self provides one of the most detailed psychological frameworks in world spirituality. From the base impulses of Nafs al-Ammara to the luminous clarity of Nafs al-Safiyya, Sufism charts a course of progressive refinement and divine proximity.

References

Al-Ghazali, A. H. M. (2004). The Alchemy of Happiness (C. Field, Trans.). M.E. Sharpe. (Original work published ca. 1105)

Chittick, W. C. (2000). Sufism: A Short Introduction. Oneworld Publications.

Ernst, C. W. (1997). The Shambhala Guide to Sufism. Shambhala Publications.

Helminski, K. (2000). The Knowing Heart: A Sufi Path of Transformation. Shambhala Publications.

Nasr, S. H. (2007). The Garden of Truth: The Vision and Promise of Sufism, Islam’s Mystical Tradition. HarperOne.

Safaya, R. (1976). Indian Psychology. Delhi: Munshiram Manoharlal Publishers.

Schimmel, A. (1975). Mystical Dimensions of Islam. University of North Carolina Press.

Smith, M. (1973). Readings from the Mystics of Islam. Luzac.

Taleghani, T. (2010). Stages of the Nafs in Sufism: A Spiritual Psychology. In International Journal of Humanities (Vol. 17, No. 2).