Anonymous user
Al-Nafs al-Mutma'inna Verses: Difference between revisions
m
no edit summary
imported>Mrfarajian (Created page with "The verse or verses of Nafs al-Mutma’inna are the last four verses of Sura al-Fajr, in which the characteristics of a soul at peace are expressed and the good news of entering the Paradise is given to the owner of such a soul. Muslim scholars consider a soul at peace referring to a person who has reached certainty and peace in believing in God and is not inclined to sin. Being “pleased” and “pleasing” are two characteristics of this soul: “''radiya''” mean...") |
imported>Safizade mNo edit summary |
||
| Line 1: | Line 1: | ||
The verse or verses of Nafs al- | '''The verse or verses of Nafs al-Mutma'inna''' are the last four verses of [[Sura al-Fajr]], in which the characteristics of a [[Al-Nafs al-Mutma'inna|soul at peace]] are expressed and the good news of entering the [[Paradise]] is given to the owner of such a soul. | ||
Muslim scholars consider a soul at peace referring to a person who has reached certainty and peace in believing in God and is not inclined to sin. Being | Muslim scholars consider a soul at peace referring to a person who has reached [[certainty]] and peace in [[Faith|believing in God]] and is not inclined to [[sin]]. Being pleased and pleasing are two characteristics of this soul: radiya means being pleased with [[divine rewards]] or being pleased with [[God’s decree and destiny]], and mardiyya implies God’s satisfaction with the soul at peace. | ||
Based on various narrations, Imam Ali (a), Imam al-Husayn (a) and Shiites are considered examples of souls at peace. | Based on various [[narrations]], [[Imam 'Ali (a)]], [[Imam al-Husayn (a)]] and [[Shiites]] are considered examples of souls at peace. | ||
==Text and translation of the verse== | ==Text and translation of the verse== | ||
Verses 27 to 30 of Sura al-Fajr are known as verse or verses of Nafs al-Mutma’inna: | Verses 27 to 30 of [[Sura al-Fajr]] are known as verse or verses of Nafs al-Mutma’inna: | ||
{{centered pull quote | |||
|{{ia|{{center|''' ﴾يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ ﴿٢٧﴾ ارْجِعِي إِلَىٰ رَبِّكِ رَاضِيَةً مَّرْضِيَّةً ﴿٢٨﴾ فَادْخُلِي فِي عِبَادِي ﴿٢٩﴾ وَادْخُلِي جَنَّتِي ﴿٣٠ | |||
'''}}}} | |||
‘O soul at peace (27) Return to your Lord, pleased, pleasing (28) Then enter among My servants (29) And enter My paradise (30) | |||
|source = [[Quran 89]]: 26-30 | |||
}} | |||
==Definition of Nafs | ==Definition of Nafs Mutma'inna== | ||
{{Main|Al-Nafs al-Mutma'inna}} | |||
Nafs Mutma'inna has been defined as a state of [[soul]] in which a person is at peace and does not go towards [[sin]]. Muslim scholars have considered different levels and states for the soul, the lowest of which is [[Nafs al-Ammara]], the state, in which man tends to sin. The higher level is [[Nafs al-Lawwama]], at which if the person does something bad, he regrets it and admonishes himself. The highest level of the soul is Nafs al-Mutma’inna. | |||
==Interpretation== | ==Interpretation== | ||
Exegetes of the | Exegetes of the Qur'an have considered "Nafs al-Mutma'inna" in verse 27 of Sura al-Fajr referring to believers who have reached [[certainty]] and tranquility (peace) and there is no doubt in their faith. 'Allama Tabataba'i considers a soul at peace to be someone who has reached peace by relying on [[God]], and is pleased with God’s satisfaction, and the ups and downs of life do not affect him. Such a person is having perfect servitude and does not deviate from the [[straight path]]. ''[[Majma' al-bayan]]'' commentary on the Qur'an considers Nafs al-Mutma'inna as a soul calmed down in the light of faith, which has reached the level of certainty, and acknowledges the reward and resurrection on the Day of Judgment, and considers it the truth of faith. [[Tabrisi]] in ''Majma' al-bayan'' has defined the meanings of radiya and mardiyya as follows: the owner of Nafs al-Mutma'inna is pleased with God’s reward and God is also pleased with his actions. 'Allama Tabataba'i also said that Nafs al-Mutma'inna is defined as radiya and mardiyya in this sense that confidence in God causes the soul to be pleased with [[decree and destiny]]. Therefore, no bad event makes the person upset and he is not infected with sin. For this reason, he becomes mardiyya, which means he is pleased with God; because God gets angry with someone when he leaves servitude. | ||
According to Tafsir | According to [[Tafsir Nimuna]], radiya implies that such a person sees all the promises of God fulfilled and is pleased with them. This shows the [[position of rida]] (satisfaction) and complete submission; a position where the person is ready to give up everything in the way of God. Mardiyya also means that God is also pleased with them. | ||
Some have said that God’s address to Nafs al-Mutma’inna, with “Return to your Lord!”, is on the Day of Judgment that believers want to enter the Paradise. Some people believe that this address is given at the time of death. ‘Allama Tabataba’i accepted the second opinion. Also, from his point of view, “Then enter among My servants” shows that Nafs al-Mutma’inna [the soul at peace] has reached the position of perfect servitude. It means a position in which the person wills nothing except what God wills. According to ‘Allama, there is a special respect in the expression “…and enter My paradise!”; because, it is the only verse of the Qur’an in which God has attributed the Paradise to Himself. | Some have said that God’s address to Nafs al-Mutma’inna, with “Return to your Lord!”, is on the Day of Judgment that believers want to enter the Paradise. Some people believe that this address is given at the time of death. ‘Allama Tabataba’i accepted the second opinion. Also, from his point of view, “Then enter among My servants” shows that Nafs al-Mutma’inna [the soul at peace] has reached the position of perfect servitude. It means a position in which the person wills nothing except what God wills. According to ‘Allama, there is a special respect in the expression “…and enter My paradise!”; because, it is the only verse of the Qur’an in which God has attributed the Paradise to Himself. | ||