Self and Self-Transformation in the History of Religions Edited by David Shulman and Guy G. Stroumsa OXFORD UNIVERSITY PRESS SARA SVIRE The Self and Its Transformation in Safism With Special Reference to Early Literature iguing semantic is essay is concerned, is nafs.196 Beyond the Self The Seif and Its Transformation i Sufism soy follows, 1 propose to discuss the transformation of nafs in the sense The idea ofthe transformation ofthe self has been unde Salis,” namely, the inferior aspect of the human psycho- iological constitution. It should be noted that modem scholarship seldom re- as “that whi lo rest upon este nafe second, designated lames ef abivames 35:2); and in.the third (alnafs alzmutmainna; 89°27). These tice designe culled fom disjoint locations, were sen, when jstaposed tn he nese ‘order, as a paradigm forthe progressive tansformation ofthe loves f example, the a trospection, and, ultimately 'since the two concepts of naft and rik are so closely connected, both folfillment.¥ This Quranic paradigm gave sidered here.” namely, under Naf.’ For those a chatologial, exhibited mainly in the pietsti literat ever, such rendering fails to convey the overriding ne nafs comes he body, the serene self, in everlas ap the fruit ofits former devotion.!° The others my he transformative process is im what is exp time. According tothe later, the image of sereni ty of ears or hopes, ful nce timeless, proximity to God. ‘ 7 a ‘mystical psychology-® Therefore, itis hardy suprising that most translators of Sofi teats exhibit and uncertainty when they encounter the tem naf: ‘There has existe ‘moral atitudes and ase his atitude succinctly: “Your worst enemy is the norms of behavior terested in the ‘dd ‘aduwwika alnafs bayna janbayke)® Since topic of harnessing self and desires. This hom hardly terested in a deeper p ion that will allow an epiphanic experience. Hence, ly discern two separate corpora of hterare: ighlighted and the war zone, Thes ‘who often, as in Gnostic and Chi ad, the devout iad alakbar).® formation that al nent of human form the nafi in order to prepare the ideal of the transformation ofthe self pendently of ascetic streams from very eatly on Satsm. It stems from an outlook that e Since the pioneering studies of Ignaz Goldziher, there somber characterization of nafs with an optimistic view of change. It {slamie scholarship to claim that ascetics are of man that in the end, when transformed, ennobles him. sue such as that of angels ranks inferior to that which man acc us attitude tothe late d jeally. Rather, a distinction can be made ic approach that upholds asceticism as an idealized way of lie and thet a roach that sees asceticism as a mere technique, often a temporary Sear eee noes hereby inner transformation can be achieved. Asan idealized say of is from this vantage point that Si isattested in arch s, tabdil alakhlag, as the process whereby a holy man f God, is forged out of fa tue, Significanty, one ofthe highest ranks in the mystical hierarchy is reserved for Fects can hardly be co early centuries of Ish only." Atthe same time, there has existed in Islam, from very eatly on, a na steal ascetic vocabulary and imagery have been used in the service of that lies beyond the acetic ideal. Asceticsm, inthis context, 19 more than a sation, a stage —manzila, magdm—on a mystical journey (sayr) on path ar), nation far outeaches it tis ths early dance be Drogressive stages of self transformation, leading to a mystical mode of existence, will engage us in what follows him. Yt within Saft citcles an additional Dpecause they have transformed (baddalt) their base qua198 Beyond the Seif ‘The Saft body and is associated pysiology of nafs thors teach that the naft is avi th the downward-pu energy that resides and operates within the ‘energies of earth and earthly in- attached itself tothe body's hollow in- in the lungs, ftom where it moves about with the nse speed throughout the body via the blood vessels and interacts with other organic forces of asi ture. One such force is desire (shahwa), whi ic substance with a capac- moverne desire is the fre of hel, na), and the base ination (Kawa). Deste, too, takes residence in the body. It is located in the a subtle organ near the lungs. Both nafs and desive ae char- nobilized, awaken and kindle one another. the clay, or terior (iawf). There breath (nafas). It spreads with vicinity of nafs, wil acterized as which the nafs feeds. Pleasur is cluster of impulses, , organic energy, ie nafs through the ng of energies is the 3g oath of the seminal fluid (ma [ALTirmidht’ analysis ofthe dynamics ofthe nafs and its association with pleas jough hardly orderly o formal 1sed froma detailed, and somewhat convoluted, nafs emerged, establi ‘The nafs resides the blood vessel. The origin of this Bee joy and lo incidental itand he she spreads The origin of neath emerges fom the fire [of hell wert the nat. Joy and ced by her side in that. she spreads within the blood vessel that pervade the whole body, ftom head to foot From her movement within the body the nafs derives pleasure (ladhdha) and is cheered up. Hence her deste and pleasure Ls The Sef and its Transformation in Safism 199) ion makes it clear thatthe power of nis is far from abstract oF lofty, Its real ameshed in man’s ity force captivated the imagination ofa later Saf. Najm revered visionary from Centra Asia offers the fll autobiographical Breaths of Beauty and Revelations of Majesty she does not di, she resembles a viper. ke off its skin, cook ts flesh, eat it and then, yeas ltcr, when the heat ofthe sun—it wll move, Soalso the nf: wien she th the fires of the base inclination and desire, 25 well 35, fires, she, too, moves, And ‘obs them oftheir strength and nourishme The Training of the Self AlsShagiy al-Balehs Acts of Worship Descriptions of the he self is tained and hamessed can be culled texts tha logy and structure whose focus tsansformation. By “acts of worship” (“bac ous law tequites of rcople of sincerity” (aht of t ” Evidently, to, the religious law by sufficient transformative diipine In his tetie, Shon precision and authority that seem to be borne smulative expe diferent practices that have to be exercised at each of four pr stenton (uh), fear haw) ive jo imited to forty days, atthe end of wh loned; (3) the attainm: within the ple! to the ner tno ie produces a corresponding change inthe practitioner's behavior; (5) the transformative process starts off a an acto ‘mented and reaches its completion by an act higher stages overrides, but doe transformation brings abou!200 Beyond the Self Abst ‘The ist step for those ‘exceptionally keen, total fasting, Hunger is designed tot self to cutoff her deste for superfluous food and drink. By extension, this practice leads to a reduction not only in the consumption of food but also in the selfs ove I desire for supetfuous things (fudal). Ev abstention is practiced ly for forty days, the nafs becomes detached from its previous attract gs. Consequently, the frst signs of| self dy after day inthis manner and to ‘On each day that he spen After forty days, Then his heart becomes glowing ight 6-10) It defines the purposive and expedient natuse hey do not convey an ascetic ideal that should be ad xy are a temporary means to an end, Shagiq’s attitude ves: “When [the seeker] reaches the end of sis ot ryada—~the Arabic equivalent ofthe Greek nafs is modeled upon any c spiritual existence. The means whereby this objective is achieved isto deny the self that tow ic practices, Here, in Shagiq's words, is what this transformation, even at thi carly stage, amounts to: [The seeker) then abides inthe world, bt he doesnot make the the brightness of worshippers and yee for the world apart fo yfonty days? Foxty days isa pa to take effect and changes to come about. In $i ed in the practice of ehilla, forty days of seclusion and fasting that a disciple imes bidden to commit himself or herself to by his or her master. Ascetic ‘The Self and The fected in the Quranic aphet, fot example in Kea Mela (Te Ur al ofthe cleventhcentny Mey on forty days’ fast (chi of Moses (Kor. 138). When the saints desire to hear the word Gi they remain fasting for forty days. After thirty days have passed tha sal, then they fas ten dys more, and God spate the Keene the efecto of this tempo- absolute sway. Fear After completing the term by which the state of hich the state of nner zufd is seaker moves onto the stage of fear (Hhawf). The pr Fe begins wi educating the nafs to fear God intensely Ths pr n an immediate softening ofthe heart.¥ Moreover, when the prackoe ig uD sincerity and intention, God reward it by transforming the intl self inner light of awe becomes a comes an object of awe. Shagl more a feeling of reverence than ‘Awe produces an em of abstention te holds on fast this tine his temembrance of G loes not diminish. Fear has dispelled indolence. He docs not ed indolence. He doesnot get weary, he le he doesnot ite"(p. 1,1 a=) For the beholder, says Shag, this ina vey igh stage. During these two practices, each lasting fony days: the si _ «tablished for himself an elevated rank in the public's eye. This socal observation Suggests no doubt, that, as a by-product of his effort, the seeker becomes » chann matic, a holy man. haqiq repeats his former advice, he can move "vements, tothe stage of ‘longing for paradise’ " snot abate and his grn his heat. The stronger he holds on [God] brings the light of longi comes overwhelmed by longing {former state of fear, light of fear does not di so now he does not need to mai ish nor does it leave h fain it anymore, although the (Go, Il. 1-4). The behavioral prayer] (al-sawwiim al-gawwim)” (3 ness ofthe previous tate of fear As for is“a stage higher and more noble than the stage of fear” ( orality is clealy stated in the by now fa hhe may move on tothe Love of God The God. Not everyone attain this stage strengthened by certitude (yagin) and whose acts have been purified of blemishes 3d practice that, when carried out w cerity, is complemented with a corresponding God: heart. Outward, this result in the practitioner himself becoming an object of love for both angels and human brings about further changes 1 character and behavior: he becomes beloved, Life with God _A shortaddendum by Shi ‘on the Stages of Sincerity (Bab mandzil a sion abrégée,"” highlights the mystical lo Adab al“ibadat, entitled A Chapter ) and described by the editor as three groups of seekers: those who do not go be we (combined) stage of ab- ‘The Self and Its Transformation stention and fear, who ate apparently attached to their asceticism: {go beyond the stage of longing for paradise, who seem to be attached tological aspirations; and those who move beyond all these stages Of the latter, Shaqig says y y reflect structured prescription that c be seem as simply “immédiate”™! Shagi’s desc Al-akim al-Tirmidh’s Ranks of Worshippers more expanded description, based on a terminology si identical to that of Shagi's, was presented by Worshippers According to Their Worship (Manzi al and with copious references to Qur'an and Hadi * repentance (tawba), the nafs Cada! al-naf),love (metab, bei ‘The Ranks of Ina lights, and is ex: tharacter, behavior, and social nal manifestation isthe changes that take pla ly, he, too, suggests that only a few pass Him, He then lifts up the veil nnd them are then cutoff.204. Beyond the Self hes the destes oftheir selves, and their in point God takes con ic affairs. He places efor His afr. He [ delegate this to anyone of ir Lord looking out fot His decres [that than an art. [This is] because thei ine then revived in God. They are ig under His government. [They ae mg by Him ‘These prescriptions stem from a roa 1 ofthe transformative journey is ubserved from the vane tage point ofits end. Bach stage i buta gateway oa higher one. The achievements at each stage are prone to becoming mechanical and as such, from the poi oftheir transformative energy, degenerative or worthless. The seekers ate exposed at 10 the danger of selFide nce. He then teaches a stage that is beyond fort. In fact, the transformation here is characterized by the ease with which acts of mate rela love and awe, to such an extent that the natural manipulates hi ie thout effort on. for example. inthe folowing pasage by Al ystic from Baghdad: Ko; that those wh have attained God and are neat to have (gone though the stages of piety, abstinence, per- or late is apparen ninth-century my ey experience elmed by God's nearness. Th cout burden or labor... Thei heats are occupied only with God, fo by Gou!s nearness and love, bythe longing for Hi their exaltation of Him. * ‘The Self and Its Transm 205 Formulae of Ascension Beyond the disciplinary stages that address the ps selF-transformation, there exist, ace tenth and eleventh centuries, there seen to bea tendency to condense these progressive stages scriptions, of ascent. The following statement by Aba Sa‘ al-Khartaz, recorded by a fine example of such a formulaic description: When God befiiends one of His servants, He opens for berance (dir). When he finds ple gate of Nearness (gurb). Then He cy ‘of Oneness (tawhig). Then He ity (far ing, stages according to this formula start with the practi ° Based on a Qur’anic verse, remembrance of God is ivate God's remembrance ofthe seeker 2). From this ideavor ensue, as divine acs, which the seeker loses all initiative and is totally passive: he is taken the divine realms of nearness When he experiences the nun his self becomes complete. The les, or stages, the transforma it seems, are incapable of s ation, the verbs. and subsistence, which are, according to nystical states to be attained of recor ‘The pasive voice is highly those stages in the transformative away from mand effort, tagh which he is shuffled. He has becor the hands of the washers” In the Friends of God, al-Hakt lowing dynamic way [Goa] Journey of inmidht describes these ultimate sages inthe Fol laces [the fi 2 rank, on co te should stay p inthe place of Nearness (mahal! al qurba), he al nd doesnot wish to cary ou206 Beyond the Self (mull aljabarat to be straightened, There, his selfs vanquished and 5 by the power of Might ers and becomes h tuansfreed tothe realm of Sovereignty (mull al From slerred t0 the realm of Majesty (mulk abjala) to be educated, from there hei transfered to the Beauty (mulk al jamal) to be cleansed, then tothe realm of Magnificence (mulkalazzma) to be purified, then to the of Splendor (mul al baka’) o be perfumed, then tothe realm of Jy (mult al bahia} tobe expanded, then tothe realm of Awe (mulk alhayba) to be reared, reali of Compastion (mulk al-xahm: couraged, ‘Although this ean be seen as a somewhat expanded dese schematic one that condenses the las transformative mystical phases of the .. The transposition from one divine realm to another does hroughout the du ig experiences, the seeker must remain completel ‘rasp by Me. Thisis and his greedy movements and ordinary ae necessary though not suffici ing hikma, word of wisdom, of ‘The Self and ls Tea nation in Sufism 207 by virtue of what comes from Him toy not by vitue of Notes 4 On nafs 1085, 16s, 38a sm payee, see the ds 36278279: it does not die ce Ikhwan alsa 3938, , 241-233, 1978, 175 Tb Tufayl 1936, 65~66 (= Goodman 197 a4); see and those of his 4 tendency of some later Saff authors to discourse on nafe—see, eg, Shih sted, vol. 3, 827-830; se ako Calverley 1943 the complexity ofthe term nafs Bowering 1980, 23 ff, and s 5, tafe passim; fora "negative™peyche ver. susa “positive” pneuma in Gnosticism, se van Es 961, sf, and ef Jonas sobs, 1 See, for example, von Schlegell 1990, 97, and Svti 995, 280; note also the ealier tion here of aChazat 1966 69 (4). 8. See al Bayhagt 1987, 156-157, and ef. 163: “He who fights a holy wari e who fights his self” (almujahid mam jahada nafiohu); see ago al Mubasibi ign, 4; alHlakim al-Ti ‘might 97, 26, and 1988, 76, and the references cited there; aha 9. Sec, for example, 1974: “acco208 Beyond the Self son: "The Adves ploys his erafinessby means of desire’; cf Satan as the Adversary, see Russell 977, 20of; Altmann ic 1. For the prophetic tradition on (badala) their became the oma not become a Sub- sources mentioned Ghazal nd, 5; for a ony 1687; Khan alsa 938, att, 2 9951-70, and noe ex. 5 iam has now become a scholay ‘commonplace al-Mubarak (4. (d. 87) ‘The Sef and Its Transformation in Sufism 209 1984, For more bibliographical data, se Sez 1987, 47 editor’ intodetio fiom the energy that was given to 2, 8 (Arabic text = 179 cl 1975.3 ef Bowing para. 164] 1960, 54-59; Navin Sh10 Beyond the Self 20) 2B and 27), mah (= para. 135) se Schimmel 1975, 1,105 for a nd documented recently by a mode aq an 38, 1936 978), 334. Abraharn Mai (4237), the 40n of Moses Mai ays abstention from food and sleep hat s such as David, Joshua, and in parti he Lord the foty days and forty night (4.896): "One who staves portion thie blood that is Féxpérience struction, see aso Nuyia 970, 314 work, known also unde ‘Alymad ‘Abd al-Rabjm a 43. 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