Posted by Mustafa Abbas on September 27, 2026 | Views: 7 | Ratings: 0
Force Yourselves to Do Good and Strive Against Your Selves: Exertion, Jihad al-Nafs, and the Human Inclination Toward Evil
Introduction
The hadith under consideration is attributed to the Messenger of Allah (peace be upon him and his family):
Prophet Muhammad (peace be upon him and his family) said: 'Force yourselves to do good, and exert yourselves therein, for verily evil is something man naturally tends towards.’
— Tanbih al-Khawatir, v. 2, p. 120
This hadith presents a comprehensive moral and spiritual program in Islam, teaching that goodness is an achievement rather than a given, that doing good requires takalluf (conscious, deliberate, sometimes arduous exertion), that the inner self (nafs) must be struggled against through jihad al-nafs (the greater jihad), and that human nature contains an inclination toward evil, making continuous effort, self-discipline, and reliance on divine guidance necessary.
Part 1: "Exert Yourselves in Doing Good" — Takallafu Fi'l al-Khayr
Linguistic and Ethical Sense of Takallafu
The first phrase (takallafu fi'l al-khayr), is translated as "exert yourselves in doing good." The imperative (takallafu) comes from the root (k-l-f), which is connected to (kulfah) — discomfort, hardship, or burden — and to (al-taklif), the imposition of duty and responsibility. The word therefore carries meanings such as: to exert oneself; to take pains; to undertake with difficulty; to make a conscious effort; to take something upon oneself; to bear a burden or difficulty; to deliberately undertake a task.
The performing of good deeds is not always effortless or spontaneous. Goodness is not a passive state but an active pursuit. It requires intentionality, deliberate effort, and sometimes the overcoming of internal resistance such as laziness, self-interest, or the desire for ease. This is why takallafu is distinct from (tatawwu'), which means to do something willingly and gladly without reluctance. Takallafu applies even when willingness is absent or must be cultivated through struggle.
The term at-Taklif signifies the imposition of duty and responsibility. It implies that an individual undertaking these duties will experience hardship in discharging them. This concept highlights that divine responsibility or entrustment is a significant weight or burden, necessitating great effort and dedication for its fulfillment.
While Taklif means "to put in hardship," clarifies that the rules of the Shari'ah are not intended to be overly burdensome. Instead, they are designed to bring ease and comfort, being well within human capacity, as indicated by the principle: "On no soul does Allah place a burden but less than its capacity." Therefore, Takallafu suggests an obligation that requires conscious effort and resolve, rather than an unbearable task.
A related concept, tatawwu', meaning "to do work willingly and gladly," suggests an ideal attitude towards these duties, emphasizing acceptance and the absence of reluctance, whether for obligatory or non-obligatory actions.
Meaning of Fi'l al-Khayr (Performing Good Deeds)
Fi'l al-Khayr literally means "performing good deeds" or "hastening to the best of deeds." The term khayr (good) itself carries broad meanings:
Implications of Takallafu Fi'l al-Khayr
Taken together, "Takallafu Fi'l al-Khayr" implies that performing good deeds is a divinely imposed duty (Taklif) that demands conscious effort, dedication, and often involves a degree of hardship. It is not an automatic outcome of human nature but requires active striving.
The phrase calls for individuals to undertake acts of goodness, which encompass a wide array of actions, from cultivating good character and ensuring prosperity in this world to achieving divine pleasure in the Hereafter, and fundamentally includes love and belief in the Wilayah of the Ahl al-Bayt. Despite the potential difficulty or "burden" implied by Takallafu, these duties are within human capacity and should ideally be approached with willingness and acceptance (tatawwu'), as they are essential for moral responsibility, spiritual elevation, and achieving comprehensive good in both temporal and eternal aspects of life.
Distinction Between Compelled Effort (Takalluf) and Voluntary Extra Good (Tatawwu')
While the retrieved material does not offer an explicit technical comparison between takalluf and tatawwu', it distinguishes between duty-driven, often arduous effort and voluntary, extra acts of goodness.
Takalluf: Effort, Hardship, and Bearing the Burden of Duty
Takalluf is associated with duties that often involve sacrifice, restraint, and pushing oneself beyond comfort. This is evident in:
Prophet Muhammad (peace be upon him and his family) said:
Al-Hasan bin Muhammad Al-Dailami in (Al-Irshad) from the Messenger of Allah (peace be upon him and his family) said: He was asked: Should we not enjoin good until we practice all of it, and not forbid evil until we abstain from all of it? He replied: No, rather enjoin good even if you don't practice all of it, and forbid evil even if you don't abstain from all of it.
— Wasa il al-Shia Vol. 16, Section 2, Chapter 10, Hadith 21217
Prophet Muhammad (peace be upon him and his family) said: ‘I hereby reiterate what I have said: establish the performance of the prayer, pay the alms-tax, enjoin what is good, and forbid evil. Verily the peak of enjoining what is good and forbidding evil is to heed to my words and propagate them to those who are absent; you must command them to accept [my words] and prohibit them from going against them, for they are the commands from Allah, the Exalted, and from me.’
— al-Ihtijaj, v. 1, p. 157, no. 32
The language here signifies effort, strategic action, and bearing consequences.
Prophet Muhammad (peace be upon him and his family) said: ‘One who enjoins good should do so using good means.’
— Kanz al-’Ummal, no. 5523
From Muhammad ibn Abi Umayr, raising it to Abu Abdullah (peace be upon him) who said: Only one who has three qualities should enjoin good and forbid evil: one who practices what he enjoins, abandons what he forbids, is just in what he enjoins, is just in what he forbids, is gentle in what he enjoins, and is gentle in what he forbids.
— Wasa il al-Shia Vol. 16, Section 2, Chapter 10, Hadith 21210
With this chain of narration, Abu Abdullah (peace be upon him) said, ‘Verily, enjoining what is good and forbidding what is evil is incumbent upon a believer so he admonishes, or upon an ingorant so he learns from it; but as for the wielder of a whip or a sword, then no.’
— Al-Kafi (Vol. 5) by Shaykh Muhammad b. Ya qub al-Kulayni, Book 1, Chapter 29, Hadith #2
This implies taking good upon oneself even when it conflicts with personal comfort or social convenience, aligning with assuming a burden (kulfah) and fulfilling responsibility (taklif).
Tatawwu': Voluntary Charity and Extra Benefaction
The term tatawwu' means "to do work willingly and gladly," implying acceptance and the absence of reluctance. Linguistically, it means "to take on doing good willingly," and is not inherently reserved for non-obligatory deeds. However, common usage often associates tatawwu' specifically with voluntary good works, as obligatory deeds, despite being within capacity, might carry a "shade of compulsion" due to their mandatory nature.
Many hadiths on charity encourage giving as a recommended, generous extension of one's duty. While some charity is obligatory (like zakat), discussions often highlight voluntary spending and secret charity, fostering a willing, joyful disposition towards extra good.
Prophet Muhammad (peace be upon him and his family) said: 'Increase your charity and you will be provided more.’
— Bihar al-Anwar, v. 77, p. 176, no. 10
Prophet Muhammad (peace be upon him and his family) said: Wealth does not decrease because of (giving in) charity.
— Man La Yahduruh al-Faqih (Vol. 4) by Shaykh Muhammad b. Ali al-Saduq, Book 1, Chapter 175, Hadith #5827
on the authority of Ali (peace be upon him), the Prophet Prophet Muhammad (peace be upon him and his family) said, “The best wealth and treasure of a man is his charity.”
— Uyun akhbar al-Rida (Vol. 2) by Shaykh Muhammad b. Ali al-Saduq, Book 1, Chapter 1, Hadith #245
From Al-Sakouni, from Abu Abdullah (peace be upon him), he said: The Messenger of Allah (peace be upon him and his family) said: Give charity, for charity increases wealth abundantly, so give charity, may Allah have mercy on you.
— Wasa il al-Shia Vol. 9, Section 8, Chapter 1, Hadith 12259
Imam Ali (peace be upon him) said: 'Attract sustenance by giving in charity.’
— Nahjul Balaghah, Saying 137
Imam Ali (peace be upon him) said: ‘Charity acts as a shield against the fire.’
— Wasa il al-Shi’ah, v. 6, p. 258, no. 17
These acts complement the stern commitment to duty expressed in takalluf.
Practical Implications: Striving Beyond Laziness and Self-Interest
The call to "exert yourselves in doing good" means that believers must proactively establish a consistent and resilient pattern of benefaction, rather than waiting for ideal conditions or effortless opportunities. It requires pushing against laziness, self-interest, and the desire for ease.
Goodness as an Investment, Not Loss
Ethical teachings consistently frame good deeds as an investment with substantial returns. Acts of good are tied to divine love and the removal of evil deeds. This perspective encourages believers to embrace the "burden" of good as spiritually profitable, where the benefits far outweigh the effort and hardship.
Public Responsibility and Social Dimension of Effort
Takallafu Fi'l al-Khayr extends beyond individual piety to encompass a Muslim's responsibility for society's moral health. "Public Responsibilities" include inviting others to good and forbidding evil, described as one of the "biggest duties of all Muslims." This communal dimension intensifies the sense of takalluf, as it involves confronting wrong, educating others, and safeguarding collective righteousness, thus bearing the burden of good not just for oneself, but for the wider community.
Good as an Active, Not Passive, State
"Good" (al-khayr) is something that must be actively sought, initiated, and repeated. Imam 'Ali (peace be upon him) describes good actions as a "lasting treasure and a pure yield." Goodness is linked with initiative, continuity, and sincere intention. Merely possessing good intentions is not enough; the servant must actively bear the burden of acting on them.
In Islamic teachings, goodness (al-Khayr) is viewed not as a passive state or an inherent quality that guarantees righteous behavior, but as an active, deliberate, and continuous pursuit that requires sincere intention and consistent action. This perspective is deeply rooted in the understanding that individuals must exert effort to cultivate and manifest goodness in their lives, as opposed to it being an inherited trait.
The Active Nature of Goodness (al-Khayr)
Goodness in Islam is not an inherited characteristic; prophets, for example, have had children who strayed, while righteous individuals have emerged from less devout backgrounds. Instead, goodness is acquired through "consistent good actions." It encompasses both the internal "actions of the heart," such as true belief and pure intention, and the external "actions of the body," which include worship of Allah and spending in His way. To be a "good-doer" is to "worship Allah as if you see Him, and to recognize that even if you do not see Him, He sees you," implying a constant state of awareness and engagement. The true essence of good is that which "is intended by the Face of Allah the Exalted, and worked upon what Allah the Exalted has Commanded with," underscoring its divine orientation and the necessity of practical implementation.
The Importance of Initiative in Good Deeds
Initiative is crucial in the pursuit of goodness.
Imam Ali (peace be upon him) said: ‘Thinking instigates goodness and action upon it.’
— al-Kafi, v. 2, p. 55, no. 5
Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Isma’il ibn Sahl from Hammad from Rib’ I who has said the following: “Abu ‘Abd Allah (peace be upon him) has said that Amir al-Muminin (Ali ibn abu Talib) (peace be upon him) has said, ‘Thinking leads to virtue and to acting virtuously.’”
— Al-Kafi (Vol. 2) by Shaykh Muhammad b. Ya qub al-Kulayni, Book 1, Chapter 28, Hadith #5
Imam Ali (peace be upon him) said: ‘The fruit of knowledge is action in accordance with it.’
— Ghurar al-Hikam, no. 4624
From Rib'i who said: Abu Abdullah (peace be upon him) said: Contemplation leads to righteousness and acting upon it.
— Wasa il al-Shia Vol. 15, Section 2, Chapter 5, Hadith 20262
This highlights that good deeds begin with conscious thought and must be followed by prompt action. Believers are encouraged to rush to undertake good actions before you become preoccupied with other things. This urgency is mirrored in the
Prophet Muhammad (peace be upon him and his family) said: ‘Verily Allah loves those good actions which are hastened towards.’
— al-Kafi, v. 2, p. 142, no. 4
From Abu Ja'far (peace be upon him) who said: The Messenger of Allah (peace be upon him and his family) said: Indeed Allah loves good deeds that are hastened.
— Wasa il al-Shia Vol. 1, Section 2, Chapter 27, Hadith 277
Opportunities to do good, such as one's youth, health, wealth, and life, should be proactively utilized before they diminish, as these opportunities may not always be available.
Imam Ali (peace be upon him) said: 'Refraining from committing evil deeds is better than performing good deeds.’
— Ghurar al-Hikam, no. 1522
Amir al-Muminin, peace be upon him, said: The doer of good is better than the good itself, and the doer of evil is worse than the evil itself.
— Nahj al-Balagha by al-Sharif al-Radi, Book 3, Chapter 32, Hadith #42
This suggests that the effort to initiate good is often less burdensome than it might appear.
The Necessity of Continuity in Goodness
Consistency and continuity are vital for cultivating goodness.
Prophet Muhammad (peace be upon him and his family) said: ‘Every action will be separated from its owner upon death, except the one who maintained his post for the sake of Allah, since it will be increased and rewarded to him until the Day of Resurrection.’
— Kanz al-Ummal, no. 10611
Imam Ali (peace be upon him) said: ‘Act continuously, act continuously! For verily Allah has not decreed any end to the believer’s actions except death.’
— Mustadrak al-Wasa il, v. 1, p. 130, no. 177
He (peace be upon him) said: "Whoever among the Muslims performs a good deed on behalf of a deceased person, Allah multiplies their reward and benefits the deceased through it."
— Wasa il al-Shia Vol. 2, Section 7, Chapter 28, Hadith 2601
This indicates that good deeds should be a lifelong endeavor.
The Importance Of Quality Over Quantity
Prophet Muhammad (peace be upon him and his family) said: ‘The best of deeds is that which is most regular, even if be something small.’
— Tanbih al-Khawatir, v. 1, p. 63
From Abu Ja'far (peace be upon him) who said: Nothing is more beloved to Allah, the Mighty and Majestic, than a deed that is maintained consistently even if it is small.
— Wasa il al-Shia Vol. 1, Section 2, Chapter 21, Hadith 222
He (peace be upon him) said: A small amount done consistently is better than a large amount that becomes wearisome.
— Wasa il al-Shia Vol. 1, Section 2, Chapter 28, Hadith 295
Imam As-Sajjad (peace be upon him) said:
A deed accompanied with sincerity and piety is not small, although it may look small. How is it possible for a deed favored by God to be small!?
— 1. Tuhaful Uqul, page 201
The little that one performs continuously is weightier than the great amount that one performs odiously. This principle is further elaborated by Imam al-Sadiq (peace be upon him) in his interpretation of Quran 67:2, which speaks of Allah trying "who among you is best in good deeds."
With my isnad reaching back to the venerable and trustworthy shaykh Muhammad ibn Ya’qub al-Kulayni (Q) from Ali ibn Ibrahim, from his father, from al-Qasim ibn Muhammad, from al-Minqari, from Sufyan ibn ‘Uyaynah, from Abu ‘Abd Allah (peace be upon him), who, explaining the utterance of God Almighty: That He might try you (to see) which of you is fairest in works. (Quran 67:2), said, “It does not mean one of you whose deeds are more numerous but one who is more rightful in his conduct, and this rightness is nothing but the fear of God and sincerity of intention (niyyah) and fear.” Then he (peace be upon him) added, “To persevere in an action until it becomes sincere is more difficult than (performing) the action itself, and sincerity of action lies in this that you should not desire anyone to praise you for it except God Almighty, and intention supersedes action. Lo, verily, intention is action itself.” Then he recited the Quranic verse, “Say, everyone acts in accordance with his character –shakilatihi- (Quran 17:84), adding, “That shakilah means niyyah.”
— "Forty Hadiths" by Ayatullah Sayyid Imam Ruhallah Musawi Khomeini
Imam al-Sadiq clarified that this verse does not refer to the quantity of deeds, but rather to "the most correct ones in deeds." He explained that "Correctness comes only from overwhelming respect for Allah, true intention and goodness," and importantly, "It comes from continuity of the good deeds.
In fact, maintaining continuity until deeds reach purity is more difficult than performing the deed itself. It is the intention that forms the deed.
Sincere Intention: The Foundation of Good Deeds
Sincerity (Ikhlas) is considered the spirit and life of any deed, and it is paramount in Islamic teachings. A person's intentions are considered the motivation behind their actions, and they are rewarded accordingly.
The Prophet (peace be upon him and his family) said: Deeds are judged by intentions.
— Wasa il al-Shia Vol. 1, Section 2, Chapter 5, Hadith 88
Prophet Muhammad (peace be upon him and his family) said: ‘If you perform an action, do it sincerely for the sake of Allah because He only accepts from His servants those actions that have been performed sincerely.’
— Bihar al-Anwar, v. 77, p. 103, no. 1
Prophet Muhammad (peace be upon him and his family) said: Actions depend on (are rewarded according to) intentions
— Nahj Al-Fasahah
Imam Ali-un-Naqi (peace be upon him) said: The one who performs a deed & his heart does not believe in that deed, Allah will not accept any of his practices; but that it be along with the sincerity of intention
— Tuhaf al-Uqul P 473
He said: And it was narrated from him, peace be upon him, that he said: Indeed, actions are by intentions, and for every person is what he intended.
— Wasa il al-Shia Vol. 10, Section 1, Chapter 2, Hadith 12713
Salvation Can Be Obtained By Sincerity Alone
Prophet Muhammad (peace be upon him and his family) said: A believer’s intention is more significant than his deeds
— Nahj Al-Fasahah
Imam Ali (peace be upon him) said: ‘Salvation is found in sincerity.’
— Tanbih al-Khawatir, v. 2, p. 118
From Amir al-Muminin (peace be upon them) - in a hadith - he said: Indeed Allah, through His generosity and grace, admits a servant into Paradise due to sincere intention and righteous inner thoughts. Recommendation Of Good Intention And Determination Upon It
— Wasa il al-Shia Vol. 1, Section 2, Chapter 6, Hadith 117
From Abu Abdullah (peace be upon him), he said: Amir al-Muminin (peace be upon him) said - in a hadith: Through sincerity comes salvation.
— Wasa il al-Shia Vol. 1, Section 2, Chapter 8, Hadith 124
From Muhammad ibn Ahmad ibn Hilal who said: I asked Abu al-Hasan the Last (peace be upon him) about what is sincere repentance? He wrote (peace be upon him): It is that the inner self be like the outer self, and even better than that.
— Wasa il al-Shia Vol. 16, Section 1, Chapter 87, Hadith 21025
This indicates the fundamental importance of sincerity for the acceptability of actions to Allah.
Imam Ali (peace be upon him) said: ‘Allah – glory be to Him - does not give His servant any good of this world or the Hereafter except as a result of his good nature and good intention.’
— Ghurar al-Hikam,. no. 9670
Amir al-Muminin Imam Ali (peace be upon him) said: You should espouse true ikhlas and good certainty for they are the best worship of those close to Allah.
— Uyun al-Hikam wa al-Mawa iz by Ali bin Muhammad al-Laythi al-Wasiti, Volume 0, Page 342
Imam Ali (peace be upon him) said: ‘Sincerity is the criterion for worship.’
— Ghurar al-Hikam, no. 859
Imam Muhammad al-Jawad (peace be upon him) said: The best of worship is ikhlas.
— Mizan al-Hikmah by Muhammad al-Rayshahri, Volume 3, Page 1801
Sincerity implies that all actions—including friendships, enmities, giving, taking, speech, silence, and promises should all be done with the intention of pleasing Allah and should be free from any impurities. The intention for nearness to Allah (qurbah) is crucial; an action, even if outwardly beneficial, is considered pretentious and unacceptable if performed for fame, status, or praise from people, rather than for Allah's sake.
Furthermore, having great intentions, such as intending to help all people even if one can only practically help a few, is recommended and can lead to receiving the reward for the broader intention.
Translating Intentions into Actions
Good intentions must be actualized through practical deeds, accompanied by understanding and piety.
Prophet Muhammad (peace be upon him and his family) said: ‘The one who guides towards good is just as its doer.’
— Kanz al-’Ummal, no. 16052
Abu Abdullah (peace be upon him) said: Whoever intends to do a good deed but does not do it, a Recommendation Of Good Intention And Determination Upon It good deed is recorded for him. If he does it, ten good deeds are recorded for him. And Allah multiplies for whom He wills up to seven hundred times [This is a reference to Quran 2:261]. Whoever intends to do a bad deed but does not do it, it is not recorded against him until he does it. If he does not do it, a good deed is recorded for him. If he does it, he is given a respite of nine hours. If he repents and regrets it, it is not recorded against him. If he does not repent and does not regret it, one bad deed is recorded against him.
— Wasa il al-Shia Vol. 1, Section 2, Chapter 6, Hadith 112
From Abu Abdullah (peace be upon him), he said: Indeed a believer intends a good deed but doesn't do it, so a good deed is recorded for him. And if he does it, ten good deeds are recorded for him. And indeed a believer intends an evil deed to do it but doesn't do it, so it is not recorded against him.
— Wasa il al-Shia Vol. 1, Section 2, Chapter 6, Hadith 99
For actions to be deemed good in the eyes of the divine, the actions themselves must be good, but they must also be carried out in the best way and with the proper intentions. This necessitates striving for perfection in one's deeds, ensuring that prayers are performed with proper etiquette, fasting is free from invalidating actions, and pilgrimages are free from forbidden acts.
From Abu Hamza Al-Thumali, from Abu Ja'far (peace be upon him) who said: Amir al-Muminin (peace be upon him) said: Shall I not inform you of the true faqih (*)? He who does not make people despair of Allah's mercy, does not make them feel safe from Allah's punishment, does not give them license for disobedience to Allah, and does not leave the Quran desiring something else instead of it. Indeed, there is no good in knowledge without understanding. Indeed, there is no good in recitation without contemplation. Indeed, there is no good in worship without comprehension. Translator: * One who has a good knowledge and understanding of the hadith (ilm). Recommendation Of Reflecting On The Meanings Of The Quran, Its Par...
— Wasa il al-Shia Vol. 6, Section 4, Chapter 3, Hadith 7661
This emphasizes that the mere performance of rituals is insufficient; rather, a profound understanding and a pious mindset are essential for genuine goodness. Practical manifestations of good intentions include treating others with kindness, assisting them in "goodness and piety," and fulfilling Allah's commands. Imam Ali (peace be upon him) likened good deeds to a profitable endeavor, stating,
Imam Ali (peace be upon him) said: ‘There is no [goods for] trade like good deeds, and no profit like the [divine] reward.’
— Bihar al-Anwar, v. 69, p. 409, no. 122
Imam Ali (peace be upon him) said: ‘Good-doing is incumbent upon you, for it is the best cultivation and the most profitable commodity.’
— Ghurar al-Hikam, no. 6112
It is narrated from Rawh ibn Abd Al-Rahim, from Abu Abdillah (peace be upon him), regarding the saying of Allah (swt), the Mighty and Exalted: Men whom neither trade nor sale distracts from the remembrance of Allah (swt). (Surah An-Nur Quran 24:37)
Imam (peace be upon him) said: They were businessmen, but when the time for prayer arrived, they left their trade and went to perform the prayer. They are greater in reward than those who did not engage in trade.
— Man La Yahduruh al-Faqih (Vol. 3) by Shaykh Muhammad b. Ali al-Saduq, Book 2, Chapter 3, Hadith #4
Al-Hussein bin Saeed in the book (Al-Zuhd) from Uthman bin Isa, from Ali bin Salim who said: I heard Abu Abdullah (peace be upon him) saying: There is a recorded verse in Allah's Book. I asked: What is it? He said: "Is there any reward for good other than good?" [Quran 55:60]. This applies to the believer and the disbeliever, the righteous and the wicked. Whoever receives a good deed must repay it, and repayment is not just to do exactly as was done to him, rather he should feel while doing it that the initiator has the merit.
— Wasa il al-Shia Vol. 16, Section 3, Chapter 7, Hadith 21614
Imam 'Ali's (peace be upon him) Perspective on Goodness
Imam Ali (peace be upon him) provided extensive guidance on the meaning and practice of goodness:
Amir al-Muminin Imam Ali (peace be upon him) said: Goodness is not in having abundant money and children, but rather, goodness is in having abundant knowledge and greater forbearance, and in taking pride before people in your worship of your Lord; and if you do well, you praise Allah, and if you commit wickedness, you seek Allah's forgiveness.
— Nahj al-Balagha by From the speeches of Imam Ali (peace be upon him), Volume 4, Page 21
This emphasizes spiritual and intellectual enrichment over material accumulation. He further noted that "All of goodness is contained in those actions which remain, and in contempt for all that is transient," highlighting the enduring impact of righteous deeds.
Imam Ali (peace be upon him) said: ‘Three things sum up all of goodness: bestowing of favours, maintaining covenants and pacts, and strengthening blood-kinship.’
— Ghurar al-Hikam, no. 4675
Imam Ali (peace be upon him) said: ‘Allah – glory be to Him - does not give His servant any good of this world or the Hereafter except as a result of his good nature and good intention.’
— Ghurar al-Hikam,. no. 9670
He also outlined key characteristics of a person with good morals, including being forgiving when powerful, generous, gentle, modest, affectionate, willing to bear pain for others, sincere in friendships, honoring promises, helping the oppressed, being concerned about the deprived, respecting the rights of those who are absent, and accepting apologies.
‘Rush to undertake good actions before you are preoccupied with other things.’
— al-Khisal, p. 620, no. 10
From Nahj al-Balagha, from Amir al-Muminin (peace be upon him) that he said: Do good deeds and do not belittle any of them, for their small is great and their little is much. Let none of you say: Someone else is more worthy of doing good than me, for by Allah it will become so. Indeed, good and evil each have their people. Whatever you leave of either of them, its people will suffice you in it.
— Wasa il al-Shia Vol. 1, Section 2, Chapter 28, Hadith 294
Imam Ali (peace be upon him) said: ‘A good action is easier [to do] than a bad one.’
— Ghurar al-Hikam,. no. 1199
— Ghurar al-Hikam,. no. 4781
orienting all aspects of one's life towards divine pleasure and obedience.
The Broader Concept of Ihsan
(Ihsan) is a comprehensive principle. To be a "good-doer" means to worship Allah as if one sees Him, recognizing that even if unseen, He sees everything. Core elements include:
Spiritually, good deeds bring one closer to Allah, erase past sins, lead to spiritual ascent, serve as witnesses on Judgment Day, increase reward, and contribute to collective success. Practically, believers are encouraged to use youth before old age, health before illness, wealth before poverty, and life before death. They are to practice self-discipline, cleanliness, intention-driven actions, benevolence, forgiveness, prayer, alms, avoiding excess, and social responsibility.
Part 2: "And Strive Against Your Souls for It" — Jahidu Nufusakum 'Alayh
The Concept of Jihad al-Nafs
The second phrase, (wa jahidu nufusakum 'alayh), is translated as "and strive against your souls for it." The verb (jahidu) comes from the root (j-h-d), associated with struggle or jihad. In this context, it refers to (jihad al-nafs), the struggle against the self, often considered the greater jihad.
The ????? (nafs) here encompasses one's desires, ego, and inclinations that might divert a person from righteousness. The command instructs believers to constantly battle their inner urges and weaknesses to remain steadfast in doing good. The Quran reinforces this: "And whoever strives [in jihad] only strives for [the benefit of] himself. Indeed, Allah is free from need of the worlds." — (Quran 29:6).
Jihad al-Nafs is the struggle or battle against one's own self, specifically against the desires, lusts, weaknesses, and evil tendencies inherent within the nafs. It is an internal, perpetual conflict that demands constant vigilance and effort. It is recognized as the "Greater Jihad" (al-jihad al-akbar) and is essential for a Muslim's spiritual development and ethical purification.
Definition of Nafs (The Self)
The term nafs in Islam refers comprehensively to the "self" or "soul." It is a fundamental concept that encompasses various aspects of human existence:
The "Greater Jihad" (Jihad al-Akbar)
The significance of jihad al-nafs is profoundly highlighted by the Prophet Muhammad (peace be upon him and his family).
By this isnad. He said: Amir al-Muminin (peace be upon him) said: The Messenger of Allah Prophet Muhammad (peace be upon him and his family) sent people on an expedition. When they returned, he said: Greetings to a people who completed the minor struggle (jihad); the major struggle remains for them. It was said: O Messenger of Allah! What is the major struggle? He said: The struggle against the self. Then, he Prophet Muhammad (peace be upon him and his family) said: The best struggle is the struggle against the self that is between his two sides.
— Al-Amali by Shaykh Muhammad b. Ali al-Saduq, Book 1, Chapter 71, Hadith #9
This demonstrates that while fighting external enemies (jihad al-asghar, or minor jihad) is important for defending Islam, the internal struggle against one's own self is considered a higher and more arduous endeavor. The Prophet Prophet Muhammad (peace be upon him and his family) also stated that
From Musa ibn Ismail, from Musa ibn Jafar (peace be upon him), from his father, from his forefathers, from Amir al-Muminin (peace be upon them) who said: The Messenger of Allah (peace be upon him and his family) sent a military expedition. When they returned he said: Welcome to people who have completed the lesser jihad, but the greater jihad remains for them. It was said: O Messenger of Allah, what is the greater jihad? He said: The jihad against one's self (nafs). And he (peace be upon him and his family) said: The best jihad is one's struggle against their own self that lies between their sides.
— Wasa il al-Shia Vol. 15, Section 2, Chapter 1, Hadith 20216
This is because, in this struggle, one has to constantly battle enemies that are hosted inside one's own existence, making it much more difficult than fighting on a physical battlefield.
Its Nature as an Internal Struggle
Jihad al-nafs is a "never-ending internal war that its battle is in the heart." It involves:
Imam Musa al-Kadhim (peace be upon him) said: "Perform jihad against your nafs to repel it from its hawa, for this is a duty for you like jihad against your enemy."
— Tuhaf al-Uqul by Ibn Shu'ba al-Harrani, Volume 0, Page 399
Quranic Basis for Self-Struggle
The concept of self-development as an internal battle is rooted in the Quran itself. Allah states:
"And whoever strives, he strives only for his own soul; most surely Allah is Self-sufficient, above (need of) the worlds." (Quran Surah Ankabut Quran 29:6)
This verse emphasizes that the effort of struggling against oneself is ultimately for one's own benefit and spiritual advancement, not because Allah is in need of it.
Relationship with Inner Struggles and Spiritual Development
Jihad al-nafs is intrinsically linked to inner struggles and is crucial for spiritual development and maintaining a strong Islamic lifestyle:
The Nature of the Nafs and Its Role
The nafs refers to the human soul or self, which becomes the arena of conflict between divine inspirations and satanic whisperings. Moral elevation or descent depends on which side gains dominance. The human nafs possesses faculties, emotions, desires, and anger. It is the part of the self that interacts with the body and is often described as having both good and bad sides. The Quran (91:7-8) profoundly reveals the dual nature of the nafs: "And [by] the soul and [by] Him who proportioned it and inspired it [with discernment of] its wickedness and its righteousness." This indicates that Allah has instilled within the nafs both the inclination towards wickedness (fujur) and piety (taqwa). The powers of lust, anger, and imagination are not inherently evil but become destructive when unrestrained. Jihad al-Nafs aims to discipline them under the guidance of intellect and faith so that the soul can fulfill its purpose of approaching God.
Quranic States of the Nafs
The nafs can exist in different states, reflecting its degree of purification and control:
1. Al-Nafs al-Ammarah (The Commanding Soul/Despotic Self)
2. Al-Nafs al-Lawwamah (The Reproaching Soul/Blaming Self)
3. Al-Nafs al-Mutma'innah (The Peaceful Soul/Clear Conscience)
Practical Dimensions of Jihad al-Nafs
Engaging in this struggle requires conscious and continuous effort. Several practical dimensions are:
Prophet Muhammad (peace be upon him and his family) said: ‘The one who truly wages jihad is the one who combats his self for the sake of Allah.’
— Kanz al-’Ummal, no. 11261
Imam Ali (peace be upon him) said: 'Whoever takes account of himself prospers.’
— Ghurar al-Hikam, no. 7887
Al-Hassan bin Ali Al-Askari (peace be upon them) in his (Tafsir) from his forefathers, from Ali (peace be upon them) from the Prophet (peace be upon him and his family) said: The wisest of the wise is the one who holds himself accountable and works for what comes after death. A man asked: O Amir Al-Muminin, how does one hold himself accountable? He replied: When he reaches evening after his morning, he returns to himself and says: O my soul, this day has passed and will never return, and Allah will question you about how you spent it. So what did you do in it? Did you remember Allah or praise Him? Did you fulfill a believer's need or relieve his distress? Did you protect his family and children in his absence? Did you protect his legacy after his death? Did you refrain from backbiting a believing brother? Did you help a Muslim? What did you do in it? Then he recalls what he did. If he remembers doing good, he praises Allah and glorifies Him for Obligation Of Self-Accountability Every Day, Observing It, Praising... enabling him. And if he remembers a sin or shortcoming, he seeks Allah's forgiveness and resolves not to repeat it.
— Wasa il al-Shia Vol. 16, Section 1, Chapter 96, Hadith 21081
Self-Control and Discipline
The most direct practical dimension is the active control and discipline of one's nafs (inner self or ego). This involves:
Imam al-Kazim (peace be upon him) advised, "Perform jihad against your nafs to repel it from its hawa, for this is a duty for you like jihad against your enemy."
This practice entails training the nafs to resist temptation and to endure adversity.
Purification of Intentions and Soul
A crucial aspect of Jihad al-Nafs involves the purification of one's inner being and intentions:
Combatting Negative Traits and Evil Influences
Jihad al-Nafs is a direct confrontation with the undesirable aspects of the self:
Vigilance, Self-Awareness, and Reflection
An ongoing commitment to self-observation and improvement is central to this Jihad:
Continuous Spiritual Practices
Certain daily and ongoing spiritual acts form integral components of Jihad al-Nafs:
Part 3: "For Indeed, Humankind Is Naturally Inclined Towards Evil" — Fa-Inna al-Sharr Ma?bu'un 'Alayhi al-Insan
Meaning of 'Ma?bu'un 'Alayhi'
The final clause (fa-inna al-sharr ma?bu'un 'alayhi al-insan), is translated as "for indeed, humankind is naturally inclined towards evil." The word (ma?bu'un 'alayhi) means "innately inclined," "naturally disposed," "stamped upon," or "inherent." It suggests that within human nature there is an inherent potential or susceptibility toward evil (al-sharr). This does not imply that humanity is inherently evil, but rather that the inclination toward ease, selfishness, or wrongdoing is a natural part of the human condition that must be consciously resisted and disciplined.
The Quran alludes to man's quick inclination toward what he perceives as evil: "And man supplicates for evil just as he supplicates for good, and ever is man hasty." — Quran 17:11.
Humanity's Natural Inclination or Susceptibility Towards Evil
In Islamic teachings, humanity is understood to possess a complex nature, endowed with both inherent inclinations towards good and susceptibilities towards evil. This duality is central to the concept of human responsibility and spiritual struggle.
Humans are created with a predisposition for both good and evil. While their good resides in their natural disposition (fitrah), their susceptibility to evil stems from their commanding self (al-nafs al-ammarah). This commanding self is described as an entity that "enjoineth unto evil" and is considered "one's greatest enemy," continuously prompting indulgence in evil deeds and deviations, which can lead to misfortune and cruelty if left unchecked.
There are several negative traits inherent in human nature:
It is through this disposition towards evil that the choice to follow what is right gains value. The purification of the self (tazkiyat al-nafs) is essential for unveiling truth and understanding its nuances through struggle. The wisdom of God dictates that humans are endowed with the potential for both good and evil, alongside the freedom to choose their path.
Hadiths also describe how this inclination towards evil can manifest spiritually:
Despite these inclinations, Islam clarifies that "humanity is not inherently evil or sinful." The Quran states that "no bearer of burdens bears the burden of another," refuting the concept of inherited original sin. Instead, humans have an innate ability (fitra) to know and believe in their Creator and are naturally inclined towards faith and goodness. The problem arises from the "commanding self" and external influences.
The Role of al-Nafs al-Ammarah (The Commanding Self that Enjoins Evil)
The al-Nafs al-Ammarah is central to understanding human inclination toward evil. It is described as:
The human soul is inherently prone to evil, as stated, "Surely man's self is wont to command him to do evil, except such as my Lord has had mercy on," underscoring the need for divine assistance in overcoming these negative inclinations.
Mixture of Human Forces
Human beings are conceived as a blend of two opposing forces:
Innate Vices
The Islamic perspective identifies several innate vices that human nature is prone to:
Prophet Muhammad (peace be upon him and his family) said: ‘Truly the son of Adam covets what is prohibited.’
— Kanz al-’Ummal, no. 44095
Overcoming these vices requires an ongoing struggle against the lower self, otherwise, individuals will be driven by these negative inclinations.
Diversity of Inclinations
The diversity in human nature, leading some individuals towards goodness and others towards evil:
Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Rib’i ibn ‘Abd Allah from a man from Ali ibn al-Husayn (peace be upon him) who has said the following: “Allah, the Majestic, the Glorious, created the prophets from the clay of ‘Illiyiyyn (paradise), both their bodies and souls. He made the hearts of the believers from such clay and He made their bodies from a world lower than that world. He created the unbelievers, both their bodies and souls from the clay of Sijjin (fire). He thus mixed the two clays. For this reason children of unbelievers become believers and vice versa. For this reason the believers get afflicted with evil and unbelievers receive good things. Thus, the hearts of the believers incline to that from which they are created and the hearts of the unbelievers incline to that from which they are created.”
— Al-Kafi (Vol. 2) by Shaykh Muhammad b. Ya qub al-Kulayni, Book 1, Chapter 1, Hadith #1
Origin of Evil
The origin of evil in human life is primarily attributed to human choices and actions, rather than an inherent, essential badness:
Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hisham ibn Salim from Abu ‘Abdillah (peace be upon him) who has said the following: “I asked ( the Imam) about the words of Allah, ‘. . . the invention of Allah (had a certain) nature with which He created all people. . . .’ (Quran 30:30) The Imam (peace be upon him) said, ‘It (invention, Fitrat) refers to belief in Oneness of Allah (belief in Allah only is placed in their nature).”’
— Al-Kafi (Vol. 2) by Shaykh Muhammad b. Ya qub al-Kulayni, Book 1, Chapter 6, Hadith #1
Prophet Muhammad (peace be upon him and his family) said: ‘Every newborn is born upon the origination (fitra) of Allah, meaning [born] with inner knowledge that affirms that Allah is his Creator and this is the meaning of His words, “If you ask them, ‘Who created the heavens and the earth?’ they will surely say, ‘Allah’.”
— Al-Tawhid, p. 331, no. 9
Therefore, Allah is foremost in bestowing good deeds, while humans are foremost in committing sins. The Quran states, "Whatever good you receive is from Allah. Whatever evil befalls you is from your own soul."
Surah An-Nisa (Quran 4:79)
In essence, Islam rejects the concept of inherited original sin, affirming that humans are born pure (fitrah) and are accountable for their own choices. They are endowed with the capacity to distinguish between right and wrong (al-Najdayn) and are free to choose their path, with the al-Nafs al-Ammarah representing the constant internal challenge to overcome evil inclinations and strive for spiritual perfection.
Relation to Quran 17:11
The verse Quran 17:11 is understood to describe a specific aspect of humanity's hasty and sometimes negative nature:
"And man supplicates for evil just as he supplicates for good, and man is ever hasty."
Tafsir discussions clarify the meaning of this verse:
Imam Ali (peace be upon him) said: Imam al-Sadiq (peace be upon him) said, ‘The straight path is the Commander of the Faithful, Ali (peace be upon him).’
— Ma’ani al-Akhbar, p. 32, no. 2
Imam Ali (peace be upon him) said:
Hastiness and precipitance is a kind of insanity and those having this attribute repent of their actions very soon, or (if they continue on this path) it shows that their insanity is perpetual and firmly ingrained in them
— Nahjul Balaghah
This "hasty temperament" (an aspect of ma?bu'un 'alayhi or human inclination) is a core aspect of humanity's susceptibility to evil, as it can lead to impulsive actions and an imbalance in reactions to life's circumstances, diverging from patience and gratitude.
Imam Hasan al-Mujtaba (peace be upon him) said: The perishment of people is in three: arrogance, avarice, and envy, for arrogance is the perishment of religion and by it Iblis was damned, and avarice is the enemy of the nafs and by it Adam was removed from Paradise, and envy is the guide of wickedness and from it Cain killed Abel.
— Bihar al-Anwaar by Allamah Majlisi, Volume 75, Page 111
Imam Ja'far al-Sadiq (peace be upon him) said: All good lies before you, and all evil lies before you. Yet you will not see good and evil except after the Hereafter, for Allah Azzawajal has placed all good in Paradise and all evil in Hellfire, for they are the everlasting.
— Tuhaf al-Uqul by Ibn Shu'ba al-Harrani, Volume 0, Page 306
Imam Jaffar Sadiq (peace be upon him) sai, according to what Mufadhal b. ‘Umar narrated on his authority, ‘There is neither predestination nor free will, but a stance in between them.’ [Mufadhal] asked, ‘What is the stance in between?’ He replied, ‘It is like when you observe a man in sin and you advise him against it but he does not desist from it, so you leave him to his sin. Leaving him to sin after he has rejected your advice does not mean that you commanded him to sin.’
— Bihar al-Anwar, v. 5, p. 17, no. 27
Imam Jaffar Sadiq (peace be upon him) said: ‘Verily people have betaken to their lefts and rights, whilst we and our Shi’ah have been guided to the straight path.’
— al-Kafi, v. 2, p. 246, no. 5
Distinguishing Between Inherent Evil and Susceptibility
The Islamic perspective consistently clarifies that human beings are not inherently evil or sinful in essence. The concept of "original sin" is explicitly rejected in Islam, as the Quran states, "no bearer of burdens bears the burden of another."
Instead, humans are endowed with fitrah, an innate ability and natural inclination towards faith, goodness, and recognizing their Creator. The susceptibility towards evil stems from the "commanding self" (al-nafs al-ammarah) and the influence of Shayatin. The soul may incite evil, but the individual possesses the freedom and authority to reject this invitation. If this invitation is accepted, the individual becomes accountable for the evil committed.
This understanding aligns with ma?bu'un 'alayhi being interpreted as a tendency, inclination, or stamped susceptibility rather than a metaphysical assertion that the essence of the human being is evil. The operative flaw emphasized in Quran 17:11 is ajalah (haste), which leads to misjudgment and unknowingly seeking what is harmful while perceiving it as beneficial. True supplication should therefore focus only on genuine good and nearness to Allah.
The Necessity of Jihad al-Nafs
Given this inclination, Jihad al-Nafs becomes paramount. The nafs is seen as one's greatest enemy, more hostile than any external foe. The human soul is a "scene of a struggle of two competing powers": divine power attracting toward good and satanic power tempting toward evil. Imam al-Sajjad (peace be upon him) articulated this struggle, complaining to God against the self that "continuously commands; to indulge into sinful acts and deviations, Stands up against Your wrath and punishment; and pulls me towards the path of absolute destruction."
The goal of Jihad al-Nafs is to make the commanding self submissive through efforts and greater struggle. This involves its spiritual "destruction," allowing for true spiritual growth. Success can elevate a person above the level of angels; failure can cause descent to a level lower than animals.
Purpose of Jihad al-Nafs
The primary purpose of Jihad al-Nafs is to achieve spiritual growth, self-improvement, and a higher level of awareness and closeness to Allah.
Spiritual Implications of Jihad al-Nafs
The spiritual implications of Jihad al-Nafs are profound, affecting one's status in this life and the hereafter.
Imam Ali (peace be upon him) said: ‘Jihad of the self is the dowry for Paradise.’
— Ghurar al-Hikam, no. 4755
From Shuaib Al-Aqarqufi, from Al-Sadiq (peace be upon him) who said: Whoever controls his self (nafs) when he desires, when he fears, when he lusts, when he is angry, and when he is pleased, Allah will forbid his body from the Fire.
— Wasa il al-Shia Vol. 15, Section 2, Chapter 1, Hadith 20215
Ibn Faddal narrated from Ghalib ibn Uthman, from Shuayb Al-Aqarqufi, from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (peace be upon him), peace be upon him, who said: Whoever controls himself in moments of desire, fear, craving, anger, and satisfaction, Allah (swt) will make his body forbidden to the Fire.
— Man La Yahduruh al-Faqih (Vol. 4) by Shaykh Muhammad b. Ali al-Saduq, Book 1, Chapter 175, Hadith #5860
This signifies its immense reward and importance in attaining eternal bliss.
The Effort Required to Achieve Goodness
Goodness is not inherited but acquired through consistent good actions. Humans are endowed with intellect to discern, free will to choose, and a nafs that serves as the battleground for their moral trajectory. The value of following what is right is realized precisely because of the disposition toward evil and the choice to overcome it.
Despite the nafs's inclination toward evil, Allah purifies whom He wishes. Divine guidance and assistance are crucial. The Quran serves as the ultimate source of guidance, wisdom, and light. Individuals must "force yourselves to do good, and exert yourselves therein"
— Tanbih al-Khawatir, vol. 2, p. 120
While faith in God is ingrained in human nature (???????, fitrah), external influences such as parents and society can corrupt the soul. This implies a need for conscious resistance against negative external pressures. God's wisdom in creating humans with the potential for both good and evil lies in providing value to the choice of following what is right. Through struggle and purification, humans understand the truth and actualize their potential as true human beings, servants of God, and agents of justice.
The Centrality of Human Effort and Action
Islam places significant emphasis on human effort and action in the pursuit of goodness and the attainment of goals.
The Role of Nafs (The Self)
The nafs is a critical component of human nature, serving as the battleground for one's moral trajectory.
The Significance of Free Will
Islam affirms human free will, though it exists within the overarching framework of divine power.
Muhammad ibn abu ‘Abd Allah and others have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad ibn abu Nasr who said the following: “Once I asked abu al-Hassan al-Rida (peace be upon him), ‘Certain persons of our people believe in compulsion and others believe in people’s capabilities. The Imam said, ‘Write down, “In the name of Allah, the Beneficent, the Merciful, (Imam) Ali ibn al-Husayn (peace be upon him), has said that Allah, the Most Majestic has said, ‘O son of Adam, through My will it is you who wish. With My power you fulfill your obligations to Me. With My bounties you become strong to sin. I made you to hear and see. Whatever good you receive is from Allah. Whatever evil befalls you is from your own soul. It is because I have more credit in your good deeds than you do and you are more responsible for your bad deeds than I am. It is because I am not questioned about what I do and they are the ones who are questioned about their deeds. I have organized for you all things that you want.’”
— Al-Kafi (Vol. 1) by Shaykh Muhammad b. Ya qub al-Kulayni, Book 3, Chapter 30, Hadith #12
My father and Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (may Allah be pleased with them) both said: Sa`d ibn `Abd Allah said, on the authority of Ahmad ibn Muhammad ibn `Isa, on the authority of Ahmad ibn Muhammad ibn Abu Nasr al-Bazanfi that Abu al-Hasan al-Rida (peace be upon him) said: I asked him, “Some of our scholars believe in determinism [jabr], while others believe in ability [istita`ah].” Therefore, he (peace be upon him) replied to me, Write down: Allah, the Blessed and Exalted, said: O son of Adam! Your will is subject to My Will. You fulfill your obligations through My Power, and through My Bounty you have the strength to disobey me. I have made you seeing, hearing, and strong. Whatever good reaches you is from Allah, and whatever evil reaches you is from your own self. So I am worthier of your goods deeds than yourself, and you are worthier of your bad deeds than I am. This is why I will not be asked about what I do, while you will be asked about what you did. I have made systematic for you everything you wish.
— Al-Tawhid by Shaykh Muhammad b. Ali al-Saduq, Book 2, Chapter 55, Hadith #6
The Guiding Light of Fitrah (Human Nature)
Fitrah represents the inherent natural state and divine compass embedded within every human being, orienting the soul towards Allah and goodness.
The Interplay with Divine Guidance
Divine guidance is indispensable in the journey towards goodness.
The Structured Program for Inner Striving
1. Reflection (Tafakkur)
Daily contemplation of one's duties toward God, acknowledging His creation, sustenance, and blessings.
In Islam, Tafakkur, often translated as reflection or contemplation, is a highly valued and essential spiritual practice. It is not merely superficial thought but a deep, insightful engagement with creation, divine revelations, and one's own existence, aimed at achieving a profound understanding of life's purpose and drawing closer to God.
Meaning of Tafakkur
Tafakkur is defined as the attempt by the insight – the "eye of the heart" (basirat) – to comprehend the ultimate purpose and aim of life. This purpose is identified as the attainment of utmost perfection and absolute happiness, which is achieved through theoretical and practical perfection. It is a process of deep thinking, meditating, and considering the mysteries of the universe and the fleeting nature of worldly things. The term Tafakkur is derived from the Arabic root word Fa-ka-ra–Yaf-ku-ru, meaning "to think deeply."
Significance and Value in Islamic Teachings
Tafakkur holds immense significance in Islam, being strongly applauded and considered a praiseworthy act:
From Ma'mar ibn Khallad who said: I heard Abu al-Hasan al-Rida (peace be upon him) saying: Worship is not about praying and fasting much, rather worship is contemplation about the command of Allah, the Mighty and Majestic.
— Wasa il al-Shia Vol. 15, Section 2, Chapter 5, Hadith 20261
From Yunus bin Abdul Rahman, from Abu Abdullah (peace be upon him) who said: The most frequent worship of Abu Dharr, may Allah have mercy on him, was contemplation and taking lessons.
— Wasa il al-Shia Vol. 15, Section 2, Chapter 5, Hadith 20264
Muhammad bin Idris in the end of (Al-Sarair), quoting from the book of Abu Abdullah Al-Sayyari, companion of Musa and Al-Ridha (peace be upon them) said: I heard him say: Worship is not abundant fasting and prayer, rather worship is contemplation about Allah the Exalted.
— Wasa il al-Shia Vol. 15, Section 2, Chapter 5, Hadith 20265
From Ahmad ibn Muhammad ibn Abi Nasr, from some of his men, from Abu Abdullah (peace be upon him) who said: The best worship is continuous/persistent (*) contemplation about Allah and His power. Translator: * The word "idman" relates to continuity, persistence, or maintaining something consistently. In this specific context, where it's discussing reflection/contemplation about Allah and His power, "idman" indicates the constant, habitual, and consistent practice of such contemplation.
— Wasa il al-Shia Vol. 15, Section 2, Chapter 5, Hadith 20260
Imam Ja'far al-Sadiq (peace be upon him) said: The best of worship is addiction to the contemplation of Allah and His ability.
— al-Kafi by Shaykh al-Kulayni, Volume 2, Page 55
It is regarded as the spirit in the body of ibadah; without it, ibadah is akin to a dead body.
Imam Ali (peace be upon him) said: ‘Worship without understanding is no good.’
— Tuhaf al-’Uqul, no. 204
Imam Zain-ul-Abideen (peace be upon him) said: ‘There is no point to worship unless performed with understanding.’
— Tuhaf al-’Uqul, no. 280
From Burayd Al-Ijli who said: Abu Abdullah (peace be upon him) said: The Messenger of Allah (peace be upon him and his family) came out to his companions and said: What has gathered you? They said: We gathered to remember our Lord and reflect upon His greatness. He said: You will never comprehend reflection upon His greatness.
— Wasa il al-Shia Vol. 16, Section 2, Chapter 23, Hadith 21338
Imam Ali (peace be upon him) said:
Be aware! Knowledge without thinking has no profit!
Be aware! Recitation of the Qur’an without reflection is of little use!
Be aware! Worship lacking reflection has no effect!
— 1. Al-Kafi, Volume One, Page 36 and Tuhaful Uqul, Maani Al-Akhbar, page 226; Bihar Al-Anwar Volume 2, page 48-49, Aalamu Addeen, page 100, Mishkat Al-Anwar 137-138, Muniat Almureed 162.
Relationship with Tadabbur and Tadhakkur
While both Tafakkur and Tadabbur refer to reflection and contemplation, they have distinct connotations:
Despite their differences, both concepts aim to promote a deeper understanding, particularly of the Quran, moving beyond mere recitation to grasp its interior (Batin) and exterior (Zahir) aspects.
Tafakkur also has a sequential relationship with Tadhakkur (remembrance):
Methods and Objects of Tafakkur
Several methods and areas of Tafakkur can aid in one's spiritual journey:
In essence, Tafakkur in Islam is an active, continuous, and profound intellectual and spiritual exercise, inviting individuals to righteousness and action, leading to a deeper connection with the Divine and personal spiritual growth.
2. Will and Resolve (Azm)
Firm resolve, described as the essence of humanity and basic requirement for achieving liberation from the domination of evil desires.
Azm (fortitude, determination, firm resolve) in Islam signifies a deep and unwavering commitment, considered essential for humanity's spiritual journey and for triumphing over evil desires.
Meaning of Azm (Firm Resolve)
Azm refers to a state of strong determination, fortitude, and resolute decision-making. It is described as the very essence of humanity and a fundamental requirement for individuals to achieve freedom from the dominance of evil desires. This resolve lays the foundation for a good life, reflecting a steadfast commitment to principles and a clear direction in one's actions. Imam Ali (peace be upon him) emphasized its critical nature, stating that ‘There is no good in determination without a firm resolution.’
— Ghurar al-Hikam, no. 10682
In the context of the prophets, azm means they firmly upheld the initial covenant made with God and never wavered from it. The title "Ulul Azm" (owners of firm resolve) is specifically given to prophets who demonstrated exceptional determination.
Importance for Humanity
Azm is crucial for human spiritual development and attaining righteousness:
Role in Overcoming Evil Desires
Azm plays a pivotal role in controlling and overcoming evil desires, which are seen as a significant challenge to spiritual growth:
Prophet Muhammad (peace be upon him and his family) said: ‘Through constant self-struggle are bad habits overcome.’
— Tanbih al-Khawatir, v. 2, p. 119
Imam Ali (peace be upon him) said: ‘Struggle against your lower desires, overcome your anger, oppose your bad habits, purify your self, perfect your intellect, and bring to completion the reward that is with your Lord.’
— Ghurar al-Hikam, no. 4760
Imam Ali (peace be upon him) said: ‘Struggle against your lower desires, overcome your anger, oppose your bad habits, purify your self, perfect your intellect, and bring to completion the reward that is with your Lord.’
— Ghurar al-Hikam, no. 4760
Imam Ali (peace be upon him) said: ‘The best jihad is combatting one’s self against its desires, and weaning it from the pleasures of this world.’
— Ghurar al-Hikam, no. 3232
Muhammad bin Ali bin Al-Hussein said (peace be upon him): Fight against your desires as you fight against your enemy.
— Wasa il al-Shia Vol. 15, Section 2, Chapter 32, Hadith 20513
Ulul Azm Prophets
The title "Ulul Azm" (owners of the firm resolve) refers to five specific messengers known for their strong determination. They were given this title because they:
Qualities of Azm for Believers
For believers, azm is characterized by:
Strengthening Azm
Strengthening willpower and firm resolve requires continuous training and hard work, not just wishing. Practical methods include:
Relationship Between Divine Will and Human Will
In Islamic teachings, the relationship between divine will and human will is understood as "Amr bainal Amrain" (a matter between the two extremes) – neither absolute compulsion nor complete free will.
It is narrated from Muhammad ibn Yahya from Ahmad ibn Muhammad ibn Abu Nasr who has that Imam Abul Hassan al-Rida has said the following: “Allah said, ‘O son of Adam through My wish you came into existence and it is you who wish for yourself whatever you wish. Through My power you fulfill your obligations and through My bounties you receive strength to disobey Me. I made you to hear and see and be strong. Whatever good you receive is from Allah and whatever evil afflicts you is from your own self. It is because I deserve credit in your good deeds and you are held accountable for your bad deeds. This is because I am not asked what I do but they are held accountable for what they do.”
— Al-Kafi (Vol. 1) by Shaykh Muhammad b. Ya qub al-Kulayni, Book 3, Chapter 26, Hadith #6
3. Self-Examination and Criticism (Muhasabah)
Daily evaluation of one's actions and intentions, remembering the Hereafter.
In Islamic teachings, self-examination and criticism are central to spiritual development, referred to as Muhasaba (self-accounting) and Nafs al-Lawwamah (the self-reproaching spirit). These practices involve a continuous, rigorous assessment of one's deeds, intentions, and character against divine standards.
The Concept of Self-Examination and Criticism (Muhasaba and Nafs al-Lawwamah)
Imam Ali (peace be upon him) said, 'Know O servants of Allah that your own selves monitor you, and your limbs are a watchful eye over you. The truthful guardian angels record your deeds as well as the number of your breaths. Neither can the dark gloomy night conceal you from view, nor can you hide behind a bolted door.’
— Nahjul Balaghah, Sermon 157
highlighting that our actions and even our own bodies bear witness against us. This self-monitoring is fundamental for reforming one's inner self, which is seen as the foundation for a stronger connection to God and a more peaceful life.
Hammad ibn ?Isa narrated from Ibrahim ibn ?Umar, from Abu ?Abdillah (peace be upon him) who said, “One who does not hold himself to account every day is not from us. [Every believer should take account of his actions daily and] if he has done a good deed, he should seek more of it from Allah and praise Allah for it, and if he has done an evil deed, he should seek forgiveness from Allah for it and turn penitently to Him.”
— Kitab al-Zuhd by Husayn b. Sa?id al-Ahwazi, Book 2, Chapter 12, Hadith #19
Imam Musa Kazim (peace be upon him) said: 'The one who does not take account of himself every single day is not one of us. And when he performs a good deed, he should ask Allah to enable him to do more, and when he commits an evil deed, he must seek Allah’s forgiveness and repent for it.’
— al-Kafi, v. 2, p. 453, no. 2
Self-examination, evaluation, and criticism are considered key methods for self-improvement. Through this daily process, individuals can identify and shed evil habits and desires, acquire nobler human character, and improve their actions. This practice also helps save one from conceit and pride, fostering humility and continuous progress towards spiritual perfection, a stage referred to in Islam as 'Mutma'innah' (the soul at rest and satisfaction by the grace of Allah). The ability to recognize and correct one's own faults through self-reflection and thinking is vital for self-knowledge, which Imam Ali (peace be upon him) described as "one of the most profitable assets of a person," leading to an improvement in one's affairs.
Daily Practice of Self-Examination
The practice of Muhasaba is a continuous and deliberate effort to hold oneself accountable throughout the day, often culminating in a dedicated reflective session at the end of each day.
Methodology and Steps:
It is recommended to take account of one's actions throughout the day. This involves:
Examples from the Prophet and the Imams:
Prophet Muhammad (peace be upon him and his family) said: ‘Take account of your selves before you are held to account, and evaluate them before you are held for evaluation, and prepare yourselves for the Greatest Exposure.’
— Bihar al-Anwar, v. 70, p. 73, no. 26
Imam Ja'far al-Sadiq (peace be upon him) said: It is a haqq upon every Muslim who cognizes us to present his work to himself each day and night, thus being a judge of himself, and if he sees a hasanah, he should seek increase from it; and if he sees a sayyi'ah, he should seek forgiveness from it, lest he be disgraced on the Day of Resurrection.
— Tuhaf al-Uqul by Ibn Shu'ba al-Harrani, Volume 0, Page 301
These teachings underscore the necessity of a rigorous, detailed, and consistent daily self-assessment to ensure spiritual growth and preparedness for the ultimate judgment.
Connection to Remembering the Hereafter
The practice of self-examination and criticism is profoundly intertwined with the remembrance of the Hereafter, which serves as a powerful motivator and the ultimate context for all human actions.
Imam Ali (peace be upon him) said: 'Appoint your own self as a scrutinizer over yourself, and use this world to reserve your share in the Hereafter.’
— Ghurar al-Hikam, no. 2429
This perspective fosters humility and submission, as one is always conscious of Allah's presence and the impending judgment, thereby guiding behavior towards good deeds and preventing contamination with sins.
4. Self-Conditioning (Musharata)
Translating resolve and self-evaluation into concrete commitments, such as abandoning specific sins or consistently performing obligatory acts.
In Islamic teachings, self-conditioning, also referred to as stipulation, is a foundational practice for spiritual development and moral purification. It entails a conscious and unwavering commitment to aligning one's actions and intentions with divine commands.
Meaning of Self-Conditioning
Self-conditioning or stipulation means binding oneself with the resolution not to do anything against God's commands. It is a deliberate commitment a believer makes to themselves to adhere strictly to Allah's instructions and prohibitions. This practice is considered an essential prerequisite for any seeker of truth who is engaged in the spiritual battle (jihad al-nafs) against their own lower self and desires.
Importance of Self-Conditioning
Self-conditioning holds significant importance in Islamic spirituality for several reasons:
Practical Application of Self-Conditioning
The practical application of self-conditioning, as advised by scholars like al-Khomeini (RA), involves a daily routine centered on introspection and evaluation:
By consistently practicing self-conditioning, individuals can cultivate inner purity, strengthen their connection to God, and refine their character, enabling them to fulfill their purpose as believers.
5. Guarding Against Evil Intentions
Constantly focusing on intentions, recognizing any thought of violating divine guidance as a satanic suggestion to be resisted.
Islamic teachings provide comprehensive guidance on how to guard against evil intentions and resist satanic suggestions, which are seen as a constant threat to a believer's spiritual path.
Understanding Satan's Nature and Methods
Satan (Shaytan) is identified as an insidious enemy of humanity, whose primary role is to divert individuals from the straight path and make wrong actions appear appealing. His methods are diverse and cunning:
Satan's instigation often intertwines with the heart's inclinations and desires, making prohibited actions seem pleasing. He has sworn to waylay humanity from Allah's Straight Path, coming from all directions
[Satan] said, "Because You have put me in error, I will surely sit in wait for them on Your straight path.
Then I will come to them from before them and from behind them and on their right and on their left, and You will not find most of them grateful [to You]."
(Quran 7:16-17).
Recognizing Satanic Suggestions
A crucial step in guarding against evil is to identify when an idea or thought originates from Satan. The fundamental criterion is its alignment with divine commands:
Core Principle: Seeking Refuge in Allah
The most fundamental and frequently advised protection against Satan's influence is to seek refuge in Allah (God). The Quran repeatedly advises this, stating that Allah is "the Hearing, the Knowing." This act acknowledges one's vulnerability and God's supreme power and protection.
Specific Phrases and Supplications:
Imam Ali (peace be upon him) said: 'I praise Allah and seek His aid against the acts that led to Satan's banishment and his eviction, and [I seek] His protection from his snares and his deceitful ways.’
— Nahjul Balaghah, Sermon 151
Al-Hasan bin Ali al-Askari said in his exegesis: As for His saying which Allah has encouraged you to do and commanded you with when reading the Quran, "I seek refuge with Allah, the All-Hearing, the All-Knowing, from the accursed Satan," Amir al-Muminin (peace be upon him) said that the statement "I seek refuge with Allah" means "I protect myself with Allah" (until he said:) And seeking refuge is what Allah has commanded His servants to do when they recite the Quran, by His saying: "When you recite the Quran, seek refuge with Allah from the accursed Satan." And whoever adopts the etiquette of Allah, it will lead him to eternal success. Then he mentioned a long hadith from the Messenger of Allah (peace be upon him and his family) in which he says: If you want their evil not to afflict you and their harm not to reach you, then say when you wake up in the morning: "I seek refuge with Allah from the accursed Satan," for Allah will protect you from their evil.
— Wasa il al-Shia Vol. 6, Section 4, Chapter 14, Hadith 7719
From Mu'awiya bin Ammar from Al-Sadiq peace be upon him regarding seeking refuge, he said: "I seek refuge in Allah, the All-Hearing, the All-Knowing, from the accursed Satan." Recommendation Of Seeking Protection (From Satan) At The Beginning ...
— Wasa il al-Shia Vol. 6, Section 3, Chapter 57, Hadith 7548
Abu Ali Al-Ashary, from Muhammad Bin saalim, from Ahmad Bin Al-Nazar, from Amro Bin Shimr, from Jabir, who has said: Abu Ja’far (asws) has narrated that Rasool Allah (saww) said: ‘The one who says: ‘There is no Power and no Mighty except by Allah (azwj) the High, the Magnificent’, three times, Allah (azwj) Mighty and Majestic would Suffice for him for ninety nine types of affliction, the least of which is choking (suffocation)’.
— Al-Kafi (Vol. 8) by Shaykh Muhammad b. Ya qub al-Kulayni, Book 1, Chapter 89, Hadith #1
Practical Applications and Spiritual Practices
One who does not perform self-examination everyday is not among us
— Sayings of the Imams, volume one, page 214
Prophet Muhammad (peace be upon him and his family) said: Whoever marries safegaurds half his religion, so let him practice taqwa of Allah in the other half.
— al-Kafi by Shaykh al-Kulayni, Volume 5, Page 329
Ultimately, guarding against evil intentions and satanic suggestions is a continuous, lifelong struggle (jihad al-nafs) that requires constant vigilance, sincere devotion, and unwavering reliance on Allah's guidance and protection.
6. Remembrance of God (Dhikr)
Constant remembrance of God and His graces, keeping the heart oriented toward Him.
In Islamic teachings, dhikr, or the remembrance of God, is a profound and multifaceted concept that extends far beyond mere verbal recitation. It encompasses a continuous state of consciousness, reflection, and practical application of divine principles in a believer's life.
Meaning of Dhikr
Dhikr fundamentally means to remember or invoke the divine. It is the opposite of "inattention" (al ghaflah) and "forgetfulness" (an nisyan), signifying a conscious awareness of one's faith and Lord. This remembrance can be expressed in various ways:
A number of our people has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from ‘Asim ibn Hamid from abu Basir from Imam abu ‘Abdallah (peace be upon him) who has said the following about the words of Allah, the Most Holy, the Most High. “It is a Dhikr for you and for your people and you all will be asked questions.’ (Quran 43:44) The Messenger of Allah is the Dhikr (reminder of Allah) and members of his family (peace be upon him) are the ones who will be asked questions and they are the people of Dhikr.”
— Al-Kafi (Vol. 1) by Shaykh Muhammad b. Ya qub al-Kulayni, Book 4, Chapter 20, Hadith #4
Forms of Dhikr
Dhikr is categorized into three primary forms, emphasizing its comprehensive nature:
Significance of Dhikr
The significance of dhikr in Islam is immense, as it is considered a vital aspect of a believer's spiritual life and a fundamental bridge to building a relationship with God.
Fulfilling Divine Obligation and Seeking Nearness
Spiritual Well-being and Inner Peace
Protection from Sin and Satanic Influence
Unlimited Virtue and Rewards
Ibn Al-Qaddah narrated from Abu Abdullah (peace be upon him) who said: Everything has a limit where it ends except remembrance [of Allah], for it has no limit where it ends. Allah, the Mighty and Majestic, has prescribed the obligations, and whoever fulfills them has reached their limit. And the month of Ramadan, whoever fasts it fulfills its requirement, and the Hajj, whoever performs it fulfills its requirement, except for remembrance (dhikr), for Allah, the Mighty and Sublime, is not satisfied with a little of it and has not set a limit for it to reach. Then he recited: "O you who have believed, remember Allah with much remembrance and exalt Him morning and evening." [Quran, 33:41-42] He said: "Allah has not set a limit for it that one should stop at." He added: "My father used to remember Allah abundantly. I would walk with him while he was remembering Allah, and eat with him while he was remembering Allah. When he would talk to people, it would not distract him from remembering Allah. I would see his tongue stuck to his palate saying: 'La ilaha illa Allah' (There is no deity worthy of worship except Allah). He would gather us and instruct us to engage in remembrance until sunrise..." And the Messenger of Allah (peace be upon him and his family) said: Shall I not inform you of the best of your deeds, the highest in your ranks, the purest with your Master, better for you than spending gold and silver, and better for you than meeting your enemy and killing them while they kill you? They said: Yes. He said: Remembering Allah frequently. Then he said: A man came to the Prophet (peace be upon him and his family) and asked, "Who are the best people in the mosque?" He replied, "Those who remember Allah, the Mighty and Majestic, the most." And the Messenger of Allah (peace be upon him and his family) said: "Whoever has been given a tongue that remembers [Allah] has been given the best of this world and the Hereafter." And regarding the words of the Almighty: "And do not confer favor to acquire more" [Quran, 74:6], he said: "Do not consider what good deeds you have done for Allah to be too much."
— Wasa il al-Shia Vol. 7, Section 3, Chapter 5, Hadith 8986
We were told by my father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, that he said: We were told by Ahmad bin Muhammed bin ‘Isa, from Muhammed bin Isma’il bin Bazee’, from Mansur bin Yunus, from an attendant at Abu Hamza, from Abu Hamza, that he said: I said to Abu Ja’far, peace be upon him: The saying of Allah, Exalted is He: «Everything is to perish, except for His Face» (Quran 28:88) He said: Everything is to perish and His Face will remain. Indeed, Allah, Exalted and Glorious is He, is Greater than being characterized with a face, however, its meaning is: Everything is to perish, except for His religion and the face from which He is approached.
— Ma ani al- Akhbar by Shaykh Muhammad b. Ali al-Saduq, Book 1, Chapter 13, Hadith #1
Ibn Al-Qaddah narrated from Abu Abdullah (peace be upon him) who said: Everything has a limit where it ends except remembrance [of Allah], for it has no limit where it ends. Allah, the Mighty and Majestic, has prescribed the obligations, and whoever fulfills them has reached their limit. And the month of Ramadan, whoever fasts it fulfills its requirement, and the Hajj, whoever performs it fulfills its requirement, except for remembrance (dhikr), for Allah, the Mighty and Sublime, is not satisfied with a little of it and has not set a limit for it to reach. Then he recited: "O you who have believed, remember Allah with much remembrance and exalt Him morning and evening." [Quran, 33:41-42] He said: "Allah has not set a limit for it that one should stop at." He added: "My father used to remember Allah abundantly. I would walk with him while he was remembering Allah, and eat with him while he was remembering Allah. When he would talk to people, it would not distract him from remembering Allah. I would see his tongue stuck to his palate saying: 'La ilaha illa Allah' (There is no deity worthy of worship except Allah). He would gather us and instruct us to engage in remembrance until sunrise..." And the Messenger of Allah (peace be upon him and his family) said: Shall I not inform you of the best of your deeds, the highest in your ranks, the purest with your Master, better for you than spending gold and silver, and better for you than meeting your enemy and killing them while they kill you? They said: Yes. He said: Remembering Allah frequently. Then he said: A man came to the Prophet (peace be upon him and his family) and asked, "Who are the best people in the mosque?" He replied, "Those who remember Allah, the Mighty and Majestic, the most." And the Messenger of Allah (peace be upon him and his family) said: "Whoever has been given a tongue that remembers [Allah] has been given the best of this world and the Hereafter." And regarding the words of the Almighty: "And do not confer favor to acquire more" [Quran, 74:6], he said: "Do not consider what good deeds you have done for Allah to be too much."
— Wasa il al-Shia Vol. 7, Section 3, Chapter 5, Hadith 8986
From Abdullah bin Maymun al-Qaddah, from Ja'far, from his father who said: The Prophet (peace be upon him) said to his companions: Shall I not inform you of the best of your deeds, the purest with your Master, the highest in your ranks, better for you than gold and silver, and better for you than meeting your enemy and killing them while they kill you? They said: Yes, O Messenger of Allah. He said: Remembering Allah frequently.
— Wasa il al-Shia Vol. 7, Section 3, Chapter 5, Hadith 8992
Ahmad ibn Fahd in (Uddat al-Da'i) narrated from the Messenger of Allah (peace be upon him and his family) who said: Know that the best of your deeds before your Lord, the purest of them, the highest in your ranks, and better than anything upon which the sun rises, is the remembrance of Allah, Glory be to Him and Exalted is He, for He has informed about Himself saying: I am the companion of whoever remembers Me.
— Wasa il al-Shia Vol. 7, Section 3, Chapter 10, Hadith 9012
Who are the Best of the Companions of Prophet (peace be upon him and his family):
From Ibn Abbas who said: It was said, "O Messenger of Allah, which companions are best?" He said: "The one whose sight reminds you of Allah, whose speech increases your knowledge, and whose actions make you desire the hereafter."
— Wasa il al-Shia Vol. 12, Section 1, Chapter 11, Hadith 15544
Angels Pass By Circles Of Dhikr, And Allah Forgives Those Remembering Him:
Al-Hasan bin Abi Al-Hasan Al-Dailami narrated in his book, from the Prophet (peace be upon him and his family): The angels pass by the circles of remembrance (dhikr), and they stand over their heads, weep when they weep, and say "Aameen" to their supplications... until he said: Allah, the Glorified, says to them: "I make you witnesses that I have forgiven them and granted them security from what they fear." They say: "Our Lord, among them was so-and-so who did not remember You." He says: "I have forgiven him due to his sitting with them, for those who remember Me are such that their companions do not become wretched." I say: Often the word "dhikr" (remembrance) is used with the meaning of knowledge in hadiths, and what indicates the intended meaning will come in the tenth [section].
— Wasa il al-Shia Vol. 7, Section 3, Chapter 50, Hadith 9200
Manifestation of Obedience and Accountability
Broader Interpretations and Connections
Ultimate Goal of Dhikr
The ultimate goal of dhikr is to cultivate a constant state of awareness and mindfulness of Allah's presence at all times. This entails living a life where Allah is present in all aspects, with His celestial illumination encompassing one's entire being. It is about thinking and reasoning with this divine illumination and diligently practicing all of His commandments. Through this constant remembrance, a believer strives for self-awareness, leading to the knowledge of Allah and attaining a higher spiritual station of His nearness.
The Four Types of Jihad
The four types of jihad: Jihad al-Nafs (against the self), Jihad al-Shaytan (against Satan), Jihad al-Kuffar (against disbelievers), and Jihad al-Munafiqin (against hypocrites). Jihad al-Nafs is the foundational struggle that underpins success in all other forms.
Conclusion
The hadith "Force yourselves to do good and strive against your own selves for it, for indeed evil is naturally imprinted upon man" — Tanbih al-Khawatir, vol. 2, p. 120 — presents a comprehensive moral and spiritual program. It teaches that:
In essence, the hadith calls believers to an active, disciplined, and persistent pursuit of virtue, recognizing that moral and spiritual excellence is attained through effort, struggle, and God's assistance.
The hadith, "Force yourselves to do good, and exert yourselves therein, for verily evil is something man naturally tends towards," lays the foundation for a profound understanding of moral and spiritual development in Islam. It emphasizes that goodness is not a passive state but an active, continuous struggle (jihad) against one's inner inclinations. This struggle is essential because the human self (nafs) is naturally prone to sin and commands evil.
Core Teachings Derived from the Hadith
And compel themselves to good virtues.
Imam Ali (peace be upon him) said: 'Compel yourself to good virtues, for verily vices are something you have a natural tendency for.’
— Ghurar al-Hikam, no. 2477
This means consciously choosing virtuous actions even when they feel difficult or unnatural at first. The best deeds are those that one forces oneself to do.
Practical Steps for Moral and Spiritual Development
Based on this hadith and related teachings, several practical steps emerge for cultivating goodness and refining the self:
Prophet Muhammad (peace be upon him and his family) said: Whoever of you observes an evil (in society) must change it (object over it) physically with his hand so if he does not have the power of it then he must object over it by his tongue & if he does not have the strength of that, he must object upon it in his heart. (He must not remain indifferent to it) And this is the lowest status of faith
— Masnad Ahmed Bin Hanbal, Vol. 3, P 49
In essence, moral and spiritual development is a dynamic, lifelong process of conscious effort, self-discipline, and reliance on God. It involves recognizing the self's inclination towards evil and actively training it towards goodness, transforming difficult acts of virtue into cherished habits.
References:
Quranic References
Quranic Passages Quoted or Alluded to Without Full Citation in the File
Hadith and Other References
Quranic verses and hadiths of Ahl al-Bayt (peace be upon them) and sayings in Arabic, Persian and English.
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