The concept of the human self occupies a central position in Islamic thought, spirituality, ethics, and psychology. In Islamic teachings, the human being is not merely a physical body but a combination of body and soul, matter and spirit, earthly existence and heavenly origin. The self, often described as the soul or inner being, represents the essence of human personality, consciousness, desires, morality, and spiritual awareness. Islam presents the human self as a dynamic reality capable of both elevation and degradation. Through purification and obedience to God, the human self rises to spiritual excellence, while through sin and unchecked desires it falls into corruption and destruction.
The Qur’an explains that the human soul belongs to the unseen realm and that its complete reality remains beyond human understanding. God says: “And they ask you concerning the soul. Say: the soul is from the command of my Lord, and you have been given but little knowledge thereof” (Qur’an 17:85). This verse establishes the mysterious and sacred nature of the soul. Human beings possess limited knowledge regarding its reality because the soul belongs to the Divine order. Muslim scholars throughout history reflected deeply upon this verse. Imam al-Ghazali explained that the soul is the center of spiritual perception and moral responsibility, while the lower self represents the source of desires and temptations that must be disciplined and purified.
According to the Qur’an, the creation of humanity was not merely physical but also spiritual. God created Adam from clay and then breathed into him from His spirit. The Qur’an states: “Then He fashioned him and breathed into him from His spirit” (Qur’an 32:9). This Divine act bestowed honor, dignity, and spiritual potential upon humanity. After the spirit was breathed into Adam, God commanded the angels to prostrate before him. All obeyed except Satan, who refused out of arrogance and pride. The Qur’an says: “And when We said to the angels: Prostrate before Adam, they all prostrated except Satan” (Qur’an 2:34). Islamic scholars explain that the honor granted to Adam was connected to the Divine spirit breathed into him. Humanity therefore carries within itself a sacred trust and spiritual capacity that distinguishes it from all other creation.
Islam also teaches that before entering worldly life, every human soul testified to the Lordship of God. The Qur’an says: “Am I not your Lord? They said: Yes indeed, we testify” (Qur’an 7:172). Human life in this world is therefore understood as a test. Every soul enters earthly existence after making a covenant with God and is given freedom to choose between obedience and disobedience, righteousness and corruption. The success or failure of this test depends largely upon the condition of the human self.
The Qur’an describes three principal states of the human self. These are the commanding self, the self-reproaching self, and the tranquil self. These stages reflect the moral and spiritual condition of a person and represent the inner struggle that shapes human destiny.
The first stage is the commanding self, which inclines toward evil and sinful desires. This is the lower self dominated by greed, anger, lust, arrogance, jealousy, selfishness, and attachment to worldly pleasures. God describes this state in the story of Joseph when it is said: “Indeed, the soul surely commands evil except whom my Lord has mercy upon” (Qur’an 12:53). This verse reveals a fundamental truth about human nature: unless guided by Divine mercy and spiritual discipline, the human self naturally inclines toward wrongdoing. The lower self constantly invites human beings toward selfish desires and sinful actions.
The Prophet Muhammad taught the importance of controlling one’s desires and disciplining the self. He said: “The wise person is the one who controls his self and works for what comes after death.” This teaching emphasizes that true wisdom lies not in worldly achievement alone but in self-control and spiritual awareness. The lower self manifests itself in oppression, dishonesty, corruption, immorality, shamelessness, violence, and heedlessness of God. Modern society often encourages unrestricted desires and excessive materialism, whereas Islam teaches moderation, self-restraint, and moral responsibility.
Jalal al-Din Rumi described the lower self as the greatest barrier between humanity and God. According to him, the greatest struggle is not against external enemies but against the rebellious desires within one’s own soul. Similarly, Imam al-Ghazali compared the uncontrolled self to a wild animal that destroys its owner if left without discipline and training. Islam therefore emphasizes spiritual struggle against the lower self as one of the highest forms of worship and self-purification.
The Qur’an repeatedly warns human beings against blindly following desires. God says: “Do not follow desire, lest it lead you astray from the path of God” (Qur’an 38:26). Human beings who become enslaved by desires may gain worldly success but lose spiritual peace and moral balance. The commanding self leads people toward pride, greed, injustice, and moral corruption. Such individuals often become spiritually empty despite material achievements because their inner selves remain disconnected from God.
The second stage of the human self is the self-reproaching self, which represents the awakening of conscience and moral awareness. God says in the Qur’an: “And I swear by the self-reproaching soul” (Qur’an 75:2). This refers to the conscience that blames a person after committing wrongdoing. Every human being experiences guilt, regret, and inner discomfort after sinful actions. A person may hide sins from society, but he cannot escape the voice of conscience within himself.
“Islamic spirituality views life as a journey of soul purification, transitioning from base desires (Commanding Self) through moral conscience (Self-Reproaching Soul) to Divine peace (Tranquil Soul). Ultimate success is found not in worldly power, but in returning to God with a purified, satisfied heart.”
The Prophet Muhammad explained this inner moral reality when he said: “Righteousness is good character, and sin is that which troubles your soul and you dislike people finding out about it.” This inner pain and restlessness after wrongdoing are signs of a living conscience. The self-reproaching soul therefore represents a positive stage because it reflects spiritual awareness and the recognition of moral responsibility.
Hasan al-Basri stated that the believer constantly examines and reproaches himself, while the hypocrite continues in sin without self-accountability. Islamic spirituality places great emphasis upon self-examination and repentance. Umar ibn al-Khattab advised believers to hold themselves accountable before they are held accountable by God on the Day of Judgment. Through prayer, repentance, fasting, charity, remembrance of God, and reflection, the soul gradually becomes purified and spiritually elevated.
The existence of conscience itself serves as a profound sign of the reality of the Hereafter. Human beings naturally feel that good and evil cannot remain equal forever. The sense of guilt after wrongdoing and the desire for justice point toward the necessity of ultimate accountability beyond this temporary world. The self-reproaching soul therefore serves as evidence of humanity’s moral nature and spiritual purpose.
The highest and most perfected stage of the human self is the tranquil self. This is the soul that has attained peace, contentment, and spiritual satisfaction through faith and closeness to God. God addresses this soul in the Qur’an with great honor: “O tranquil soul, return to your Lord pleased and pleasing. Enter among My servants, and enter My Paradise” (Qur’an 89:27–30). This is one of the most beautiful and spiritually uplifting passages in the Qur’an. The tranquil soul is no longer dominated by worldly temptations because it finds peace in remembrance, worship, and trust in God.
The Qur’an declares: “Verily, in the remembrance of God do hearts find rest” (Qur’an 13:28). The tranquil soul remains patient during hardship, grateful during blessings, humble during success, and steadfast in worship. Such individuals are spiritually balanced because their hearts are attached to God rather than temporary worldly attractions.
The Prophet Muhammad represented the perfect example of the tranquil soul. Despite facing persecution, poverty, wars, and immense responsibility, he remained inwardly calm because of his complete trust in God. His life demonstrated that true peace does not come from material comfort but from spiritual certainty and faith.
Ibn Ata Allah al-Iskandari explained that the tranquil soul becomes detached from excessive worldly attachment because it has become satisfied with closeness to God. Such people experience inner peace even amid worldly difficulties because their happiness depends upon spiritual contentment rather than material possessions.
The Qur’an also connects these spiritual conditions with humanity’s final destiny in the Hereafter. In one passage, God explains that humanity will be divided into three groups on the Day of Judgment: the people of the right hand, the people of the left hand, and the foremost believers who are nearest to God. The righteous will receive peace, mercy, and eternal happiness, while those who rejected truth and followed corruption will face punishment and regret. These verses demonstrate that the spiritual condition developed during earthly life determines one’s eternal destiny.
Islam therefore places tremendous emphasis upon purification of the soul. God says: “Successful indeed is the one who purifies it, and ruined indeed is the one who corrupts it” (Qur’an 91:9–10). The mission of the prophets was not merely to establish laws and rituals but also to purify human souls and transform human character. The Qur’an says regarding the Prophet Muhammad: “He recites unto them His verses, purifies them, and teaches them the Book and wisdom” (Qur’an 62:2).
Purification of the soul is achieved through sincere worship, repentance, prayer, fasting, charity, remembrance of God, recitation of the Qur’an, humility, patience, and righteous companionship. The Prophet Muhammad said: “In the body there is a piece of flesh; if it is sound, the whole body is sound, and if it is corrupt, the whole body is corrupt. Indeed, it is the heart.” This teaching highlights the importance of inner spiritual reform. Islam does not merely seek outward conformity but inner transformation and moral excellence.
In conclusion, the Islamic understanding of the human self presents a profound and comprehensive vision of human nature, morality, spirituality, and destiny. The human self constantly fluctuates between lower desires and spiritual elevation. The commanding self drags human beings toward evil and destruction; the self-reproaching soul awakens conscience, repentance, and moral awareness; while the tranquil soul attains peace, purity, and nearness to God. The real success of human life lies not in wealth, power, or worldly achievement but in the purification and elevation of the soul. Through self-discipline, remembrance of God, sincere repentance, and adherence to Divine guidance, human beings rise from the darkness of desires to the light of spiritual tranquility. The ultimate aspiration of every believer is to attain the state in which the soul returns to its Lord in peace, satisfaction, and eternal success.
(The author a veteran academician is a former Professor and Head Department of Islamic Studies, Kashmir University. The views, opinions and conclusions expressed in this article are those of the author and aren’t necessarily in accord with the views of “Kashmir Horizon”)
