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Al-Nafs al-Mutma'inna Verses: Difference between revisions
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==Interpretation== | ==Interpretation== | ||
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. | 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.<ref>See: Ṭabrisī, ''Majmaʿ al-bayān'', vol. 10, p. 742; Makārim Shīrāzī, ''Tafsīr-i nimūna'', vol. 26, p. 475-477.</ref> '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]].<ref>Ṭabāṭabāʾī, ''al-Mīzān'', vol. 20, p. 285.</ref> ''[[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.<ref>Ṭabrisī, ''Majmaʿ al-bayān'', vol. 10, p. 742.</ref> [[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.<ref>Ṭabrisī, ''Majmaʿ al-bayān'', vol. 10, p. 742.</ref> '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.<ref>Ṭabāṭabāʾī, ''al-Mīzān'', vol. 20, p. 285.</ref> | ||
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. | 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.<ref>Makārim Shīrāzī, ''Tafsīr-i nimūna'', vol. 26, p. 475-477.</ref> | ||
Some have said that God’s address to Nafs al- | 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.<ref>Ṭabrisī, ''Majmaʿ al-bayān'', vol. 10, p. 742.</ref> 'Allama Tabataba'i accepted the second opinion.<ref>Ṭabāṭabāʾī, ''al-Mīzān'', vol. 20, p. 285.</ref> 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.<ref>Ṭabāṭabāʾī, ''al-Mīzān'', vol. 20, p. 285-286.</ref> 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.<ref>Ṭabāṭabāʾī, ''al-Mīzān'', vol. 20, p. 286.</ref> | ||
In [[Imam Khomeini]]’s opinion, Nafs al-Mutma'inna is the soul that no longer has any desires. According to him, the soul becomes confident when it reaches absolute perfection. Absolute perfection is when the person sees only God and nothing else; and pays no attention to the leadership, dominion, material world, other worlds, the world of unseen, or the world of presence; and the person’s mind is exclusively toward God. | In [[Imam Khomeini]]’s opinion, Nafs al-Mutma'inna is the soul that no longer has any desires. According to him, the soul becomes confident when it reaches absolute perfection. Absolute perfection is when the person sees only God and nothing else; and pays no attention to the leadership, dominion, material world, other worlds, the world of unseen, or the world of presence; and the person’s mind is exclusively toward God. | ||