In Sufism, the concept of Nafs (self, ego, or soul) plays a central role in understanding human behaviour and the spiritual journey. Sufism, as a mystical dimension of Islam, emphasises inner purification and the struggle against the lower self to achieve closeness to God. Different interpretations of Nafs and its purification can be seen across various Sufi traditions, but they generally revolve around the idea of transcending the base desires of the self to attain spiritual enlightenment.1. Stages of Nafs in Sufism:Sufis typically describe the Nafs in different stages, illustrating the journey from a state of base desires to spiritual purity:Nafs al-Ammarah (The Commanding Self): This is the lowest and most base level of the self, dominated by desires, impulses, and ego. It is often associated with evil and sin, as it commands the individual to seek immediate gratification without regard for spiritual consequences.Nafs al-Lawwama (The Blaming Self): At this stage, the self becomes aware of its flaws and wrongdoings. It is characterised by guilt and self-reproach. The person struggles internally with their base desires and starts to seek repentance and self-control.Nafs al-Mutma’inna (The Peaceful Self): This stage is marked by inner peace, contentment, and alignment with divine will. The individual has largely subdued the lower desires of the self and has found tranquillity through obedience to God.Nafs ar-Radiyyah (The Satisfied Self): Here, the self is not only at peace but is also pleased with God’s decrees. The individual accepts their circumstances, whether good or bad, with gratitude.Nafs al-Mardiyyah (The Pleasing Self): The self not only finds contentment in God’s will but is also pleasing to God. This stage represents a higher level of spiritual maturity where the ego is further subdued.Nafs as-Safiyyah or Nafs al-Kamilah (The Pure or Perfect Self): This is the highest stage, where the self has reached complete purification and union with the divine presence. The individual embodies the virtues and qualities of the Prophet and the saints.2. Purification of Nafs:The process of purification, known as Tazkiyah al-Nafs, involves a combination of spiritual practices, discipline, and ethical conduct. Key methods include:Mujahada (Struggle/Striving): Engaging in a constant battle against the desires of the Nafs. This involves self-discipline, fasting, and denying the ego’s demands.Dhikr (Remembrance of God): Regular recitation of God’s names and engaging in contemplative practices to cleanse the heart and focus the mind on the divine.Tawbah (Repentance): Recognising one’s faults and consistently seeking forgiveness. This is crucial for breaking the cycle of sin and ego-driven actions.Suhba (Companionship with the Righteous): Being in the company of spiritual guides, teachers, and fellow seekers to help reinforce positive behaviour and spiritual growth.Ihsan (Excellence in Worship): Striving to worship God as though seeing Him, leading to a deeper awareness and mindfulness in daily actions.3. Philosophical and Psychological Interpretations:Philosophical View: Many Sufis, like Al-Ghazali and Ibn Arabi, view the Nafs as a barrier between the self and the divine. They emphasise the dissolution of the ego and self-annihilation (fana) to achieve spiritual union with God.Psychological View: The stages of Nafs can be seen as a psychological framework that represents the inner struggles of the human soul. It reflects the journey of personal growth, self-awareness, and ethical development.4. Interpretations Across Sufi Orders:Different Sufi orders, like the Naqshbandi, Chishti, and Qadiri, have variations in their emphasis on the purification of the Nafs. Some focus heavily on ascetic practices, while others might stress the importance of love and devotion as the primary means of overcoming the ego.In summary, the concept of Nafs in Sufism represents a comprehensive model of the self that encompasses the spiritual, ethical, and psychological dimensions of human experience. The purification of the Nafs is central to the Sufi path, guiding practitioners toward self-mastery and divine proximity.