“I am convinced about the veracity of my opinions, but I do consider it likely that they may turn out to be incorrect. Likewise, I am convinced about the incorrectness of the views different from mine, but I do concede the possibility that they may turn out to be correct.” — Imam Shafa’i

This is the beauty and challenge of understanding and deliberating on the Holy Text. In the last session I discussed one ayah with multiple messages. This time I selected an ayah but had to add the next three to convey the message. I had labelled the last ayah as “albeit a long one”. For our present discussion, the first two ayahs have three words each; the next two four each. At the other extreme Imam Farahi, in early last century has demonstrated that Quran can be divided into seven groups, arranged in pairs and containing multiple surahs. Each group has a specific topic and meaning. To appreciate this arrangement is beyond me; it needs a thorough and comprehensive vision of the idea and theme of the Quran.

A small note on the nuances of rendering the grand and classical Arabic of the Holy Quran in a local language. In olden times, each Arabic word was translated and placed under the Arabic word. It produced a very dry and unattractive sentence, very often unrepresentative of the original meaning. It was gradually replaced and now completely displaced by a free translation. A study of simultaneous translations of the three words of the first index ayah illustrates starkly the complexity of the problem:
The ayah runs: وَنَفسٍ وَما سَوّاها. Let us compare three translations:
Uzunoglu: “And by the soul and Him that formed it”: this is liberal but literal translation
Yusuf Ali : “By the Soul, and the proportion and order given to it”; in-between
Mohammed Asad: “Consider the human self, and how it is formed in accordance with what it is meant to be”: entirely liberal translation
Uzunoglu gives a clear idea of the meaning of the ayah word by word; but nothing else.
Mohammed Asad conveys the message of the ayah without any correlation to the words of the ayah.

However, reading first Uzunoglu followed by Mohammed Asad explains the essence of the ayah in the words of the ayah, a very gratifying experience. This trend of minor differences in translations producing major help in understanding seems to be the pattern in all the four index ayahs.

“The basis of the Islamic concept of human psychology is outlined in these four verses” declares the prominent scholar Sayyid Qutb in his monumental tafseer Fi Dhilalil Quran.
The first ayah says وَنَفۡسٍ وَّمَا سَوّٰٮهَا meaning “and by Him Who perfectly proportioned it”. It starts with the testimony on Nafs which is a masterpiece, encompassing in its physical form a world of moral, rational and intellectual activities. It may be noted that this Surah begins with six successive oaths which makes the present testimony the seventh.

To me, and I am sure to so many like me the term soul remains vague and elusive. No wonder, when so many meanings have been attributed to the term نَفسٍ: soul, spirit, mind, animate being, living entity, human being, person, self (in the sense of a personal identity), humankind, life-essence, vital principle, and so forth. Here in this ayah it is alluding to the human being, his self and personality. This includes not only the physical body for all to see but the soul or the life-essence also.
The ayah then says وَما سَوّاها meaning “and who formed it”. “Who” obviously refers here to God Almighty , the Creator of Nafs. “formed” can be expanded to mean who gave it order, proportion and relative perfection. This helps man to adapt to the changing demands of his life. Maulana Maudoodi in his exclusive style has given the details of this moulding and designing of the human body and function in his marvelous tafseer “Tafheem-ul-Quran.^[3] There is no way I can convey the implication of this part of the ayah as strongly and effectively as the eminent scholar Dr. Mohammed Asad does in his popular tafseer The Message of the Quran: “The reference to man and that which constitutes the “human personality”, as well as the implied allusion to the extremely complex phenomenon of a life-entity in which bodily needs and urges, emotions and intellectual activities are so closely intertwined as to be indissoluble, follows organically upon a call to consider the inexplicable grandeur of the universe – so far as it is perceptible and comprehensible to man – as a compelling evidence of God’s creative power”.

The next ayah reads فَأَلهَمَها فُجورَها وَتَقواها meaning “and imbued it with (the consciousness of) its evil and its piety”. In other words, Allah has inspired man with a faculty to judge any concept, idea or action. Every individual is aware in her/his unconscious mind of the moral concept of good and evil and additionally every one carries a tendency towards both of these trends. This means that the feeling of good and evil and the distinction between good and evil has been inspired in the heart and mind of man at the time of his creation. He gets eyes to see and ears to hear after his birth. But this faculty of distinction between good and evil is natural and predates birth. Hence a man who defends and justifies an evil all the time, will turn back and start condemning it as soon as that has been used against him. This inspirational experience extends to every species of animals; hence the fish learns to swim, the bird to fly, the bee to make a beehive and the weaver-bird to build the nest instinctively. Man gets this inspirational knowledge in all the faculties he is capable of. As a new born, he starts sucking the mother’s milk soon after birth instinctively; no one taught him. Even in his intellectual endeavors later in life in all the fields, by and large he is dependent on guidance, inspirational or otherwise by his Creator. The discovery of Penicillin, a game changer in those days was not a brain child of Alexander Fleming. He was guided by the landing of a leaf in his accidentally open petri dish. His keen observation and knowledge took it from there.

A great principle for mans existence is announced in this small ayah. Man does not appear in the world with a “clean slate”. He is programmed in his genes with the ability to appreciate good and abhor evil. He has the capability to mark off sin and wrong doing from piety and right conduct. “Thus, every soul is intrinsically aware of good and evil, right and wrong, it’s relation to God, and the covenant to which it attested”.This is the most precious Divine gift to man; probably the greatest. The observation that at one end man attains Himalayan heights of beauty and valor and at the other falls into a deep ditch of filth and garbage is a clear manifestation of this Divine faculty. This is the essential characteristic of human nature. Man’s ability to act wrongly is balanced by his ability to act rightly. Please note, he attains this moral sense to distinguish between good and evil before and independent 0f any guidance from a prophet. He arrives on this earth endowed with this faculty. This also provides the answer to the common observation and a strong point in any discussion that the West despite their irreligiousness have good moral values. Yes, this is correct as they are responding positively to their biological programming of right and wrong moral values. Those values are inherent in them and they have not fought against it. This is the prescription for man’s moral free will. Man’s success and salvation is assured if he keeps his soul pure as God has made it. On soiling his soul by choosing evil, on the other hand his failure and decline is guaranteed.

I think it will be a disservice to my readers if I do not quote here verbatim the interpretation and exposition of this ayah فَأَلهَمَها فُجورَها وَتَقواها by the great Scholar Sayyid Qutb in his marvelous tafseer: “God has created man with a duality of nature and ability. What we mean by duality is that the two ingredients in his make-up, i.e. earth’s clay and God’ spirit, form within him two equal tendencies to good or evil, to either follow divine guidance or go astray. Man is just as capable of recognizing the good as he is of recognizing the evil in everything he encounters, and he is equally capable of directing himself one way or the other. This dual ability is deeply ingrained within him. All external factors, like divine messages, only serve to awaken his ability and help it take its chosen way. In other words, these factors do not create this innate ability; they only help it to develop”.

Important and practical issues are usually repeated in the Quran. Hence there are several ayahs on this subject spread out in the Text:^[4]“and shown him the two highways (of good and evil)”
and
“We have shown him the path, how to be thankful or a denier”and

“Man will bear witness against himself. Even though he may offer excuses.”
And lastly
“And I shall swear by the reproaching soul.”
And now to the last two but not the least ayahs which are very educational and read as قَد أَفلَحَ مَن زَكّاها—وَقَد خابَ مَن دَسّاها meaning “He is indeed successful who purifies it; And he is indeed a failure who ruins it.”
In addition to purify, Tazkiyah means to develop and cultivate. Hence if anyone purifies his soul of sin and evil and so develops into good and taqwaa he is assured great success. On the other hand, if one decides to suppress and conceal (دَسّاها) this tendency within him for good and instead enjoys sin and evil he is doomed for failure. These verses could thus be translated as “He prospers who grows it, and he fails who buries it.” Thus there are those who make the soul grow through purification, as against those whose souls are buried in reprehensible acts. How does man do this? Surly he can, because, in addition to the innate faculty, referred to in these two ayahs he is also endowed with a conscious faculty which allows him to decide his line of action. He has freedom of choice and liberty of action. At the same time he also becomes responsible for his behavior and performance. If he uses this faculty to enhance the good and curb the evil, he will be rewarded. On the other hand if he goes for the evil he will be ruined. That’s what these ayahs are drawing attention to by announcing “Successful is the one who keeps it pure, and ruined is the one who corrupts it.” It should be noted that God Almighty in HIS utter benevolence and generosity has not disowned him at this juncture. Additionally, HE sends his Messengers at regular intervals to every community. They guide the people on to the right track; enjoin them what is good and deter them from evil. These qualities of responsibility and freedom of choice elevates man high above the other creatures “a position worthy of the creature in whom God has blown something of His own spirit and whom HE has made with His own hand and raised above most of His creation”.

These two ayahs have generated a lengthy and wide discussion and debate on “purification of the soul” (tazkiyyat al-nafs) which in many ways is the main if not the entire purpose and teaching of our Deen in the Quran. Probably a good topic for discussion at a later session.

Using God as the subject, some commentators have rendered these ayahs as “Truly successful was he whom (whose self) Allah purified, and a failure he whom (whose self) Allah suppressed”. Sounds very controversial as it deprives man of will and volition. Nasr et al in their modern tafseer “The Study Quran” have suggested in a subtle way a teamwork between man and his Creator. They explain “The ambiguity of the subject can also be seen as an allusion to the cooperation between God and human beings, who work together to purify the soul” and support of their statement with ayahs suggesting that “there is a subtle reciprocity in every step one takes toward God”.
He starts with an ayah supporting man’s effort^[5]

“……..and [know that] whoever grows in purity, attains to purity but for the good of his own self…….”
On the other hand is this ayah where man is helpless
“But you cannot will it unless God wills [to show you that way]……..”
And again this one endorses the same view 
“…….For [thus it is:] it is God who causes whomever He wills to grow in purity” 
And finally to show there is a subtle reciprocity in every step one takes toward God
“…………Verily, God does not change men’s condition unless they change their inner selves………”

Maulana Maudoodi also gives a logical rebuttal in his popular tafseer Tafheem-ul-Quran for this view offered by certain commentators. He maintains that this view is “opposed to the style of the Quran in view of the language” and additionally openly conflicts with other ayahs in the Quran on this Subject e.g.^[6

“Those who purify themselves have succeeded”
“We have created man from sperm mixed to try him. So We have made him hearing, seeing.”
“He who has created death as well as life, so that He might put you to a test [and thus show] which of you is best in conduct, and [make you realize that] He alone is almighty, truly forgiving”.
It is therefore reasonable to reckon that the words زَكّاها and دَسّاها allude to man and not God Almighty thus clearing the doubt created by some commentators referred to earlier.

Parenthetically, allow me a comment. At the point we are discussing, Maulana Maudoodi narrates a hadith saying “that the Prophet (peace be upon him) himself interpreted this verse to mean: Truly successful was the self whom the Almighty Allah purified.” Immediately after quoting this hadith the great scholar adds “This saying is not confirmed to be from the Prophet (peace be upon him), for its one reporter Juwaybir, has been rejected as a narrator of Hadith, and Dahhak did not meet Ibn Abbas.” I protest: then why quote it? I If it is not from the Holy Prophet, the earlier it is cast off the great hadith literature, the better. But this is not done. Why? Because, the riwaayah—right or wrong , reliable or unreliable, wise or foolish— are placed on a such high pedestal and made sacrosanct that even an outstanding scholar feels obliged to record even a weak version and then rejects it straight away. This attitude is the other extreme of “Inkar-e-hadith” (rejection of hadith) and is the result of “riwaayah parasty” (adulation of riwayaah) leading to magnify, glorify and misconstrue the role of “riwaayah”. It should be emphasised that this word i.e. “riwaayah”is not a technical term of Shari’ah. It is a common term of the Arabic language meaning narration, story, novel, tale, tradition, recital or conversation. In the hadith literature, it means to give an account or to tell or to relate. Thus the riwaayah are the documentation and stories of the words and deeds of the entire life of the Holy Prophet. The program was launched, regulated and completed mainly after the demise of the Holy Prophet. As it is commonly known, during the life time of the Holy Prophet most of the information was conveyed by oral transmission; this is referred to as riwaayat or riwaayah. It is commonly accepted that the great hadith literature is contaminated by contradictions, ambiguity and obvious forgery. The evidence of human weaknesses and susceptibilities are very much evident as one goes through the vast hadith writings.

……..and Allah knows best.
May Allah Ta’aala bless us with true understanding–“fahm”–of our Deen, Aameen.

Dr. Khalid Mitha