This document discusses the concept of self-struggle (mujahadah an-nafs) in Islam. It defines mujahadah an-nafs as the struggle against the lower self (nafs) in order to be an obedient slave of God. The document outlines three states of the nafs described in the Quran: the soul inclined to evil, the self-reproaching soul, and the tranquil soul. It also discusses the war against the nafs according to Prophet Muhammad, who emphasized that jihad against the lower self is the greater jihad. Lastly, the document summarizes Imam Al-Ghazali's principles for mujahadah an-nafs, which

1. CONCEPT OF SELF
STRUGGLE
LECTURER :
ASSOCIATE PROFESSOR DR CHE ZARRINA SA’ARI
DEPARMENT OF AQIDAH AND ISLAMIC THOUGHT
ACADEMY OF ISLAMIC STUDIES
COURSE :
IXEU 1108
ETHICS AND SUFISM
SEMESTER 2
PREPARED BY :
KASMALIANA ARMA BT GHAZALI IET 130003
NUR QHAIRUN NABILA BT HUSSIN IET 130009
NURSHAFIQAH BT MUHD RADZIR IET 130010

2. CONTENTS
Bil Titles Pages
1.0 Introduction 1
2.0 The concept of the terms mujahadah and nafs within
the Arabic language 2-3
3.0 States of the nafs within the Qur’an 4-5
4.0 The War against the Nafs 6
5.0 Group of human in Mujahadah an Nafs according to
Imam Al Ghazali 7
6.0 Way of Mujahadah an Nafs according to Imam Al
Ghazali 8
7.0 Conclution 9
8.0 Bibliography 10

3. 1.0 Introduction
The concept of self struggle is also known as a Mujahadah an Nafs in Arabic
language. Mujahadah means the struggle against nafs in order to be a good slave in
blessed of Allah.
Many would be surprised to know that jihad is not only about fighting and that
peaceful jihad, which covers all peaceful efforts to oppose evil and promote good, is a
form of jihad that is far more present in the Muslim’s life than armed jihad. However,
many more would be astonished to learn that one major form of peaceful jihad is an
ongoing war against the enemy inside the human. This enemy is the lower self. It is the
particular enemy, not an external enemy, which poses the greatest threat to the human.
It should have become perfectly clear by now that peaceful jihad has a far greater
scope and presence in the life of the Muslim than armed jihad.The Muslim is required to
be always in a state of peaceful jihad because no matter how better a Muslim is at any
moment there would always be more spiritual diseases to treat and more refinement to be
done to the soul to draw it nearer to Allah. The Muslim must remain in peaceful jihad
against the enemy inside him until he dies. Only then, this peaceful war should come to
the end. Comes! Mujahadah an Nafs!.
1

4. 2.0 The concept of the terms mujahadah and nafs within the Arabic
language
Although we wish to examine the concept of the compound phrase mujahadah al nafs as
a whole, it suits our purpose here to treat each term separately and then attempt to derive an
overall understanding of the phrase. Consequently, the term mujahadah will be dealt with
first and the term nafs will be dealt with thereafter.
The term mujahadah is means‫جهاد‬ ‘jihad’ or struggle to against ‫نفس‬ ‘nafs’. Jihad is from
Arabic word. Jihad is a noun. Its singular past tense verb is ‫جاهد‬ ‘jahada’ (masculine) or
‫جاهدت‬ ‘jahadat’ (feminine). The singular active principle of ‘jihad’ is ‫مجاهد‬ ‘mujahid’
(masculine) or ‫مجاهدة‬ ‘mujahida’ (feminine). The root of the word ‘jihad’ ‫جهد‬ ‘juhd’ which
means ‘effort’. Another related word is ‫اجتهاد‬ ‘ijtihad’. The latter means ‘working hard or
diligently’.1
‘Jihad’ is simply the process of ‘exerting the best efforts’, involving some form of
struggle and resistance, to achieve a particular goal. In other words, jihad is the struggle
against or resistance to something for the sake of a goal. ‘Jihad’ can, therefore, subdivided
into armed jihad and peaceful jihad. 2
Causes of peaceful jihad, on the other hand, are always existent, which is why this form
of jihad is permanent. One major form of peaceful jihad is the war that the Muslim launches
against his ‫نفس‬ ‘nafs’ or ‘lower self’, a term that refers to the individual’s inferior drives and
evil motives. This most dangerous enemy never disappears, hence this war knows no end.
2
1
Dr. Louay Fatoohi, Jihad in the Qur’an : The Truth from the Source (Kuala Lumpur: Published by A.S.
Noordeen,2002), 22.
2
Ibid., 24.

5. The other form of peaceful jihad involves every act of peaceful struggle undertaken by
the Muslim against external sources of evil.3
The jihad of the ‫نفس‬ ‘nafs’ or soul is a process of disciplining the soul with obedience to
Allah and responsibility towards fellow Muslims. True jihad of the soul is also patience and
steadfastness (sabr) in the face of adversity, conflict and misfortune. Love for Allah and His
Apostle is true obedience, the obedience not of compulsion, but of love. This obedience with
love and steadfastness becomes a source of strength and security for the individual as well as
the Ummah of Islam – ‘Obey Allah and His Apostle and do not fall into discord, for you
would then fail and your energy be dissipated. Be steadfast, for Allah is with those who are
steadfast (8 : 46).4
As for the term nafs, it is a noun derived from the root ‫نفس‬ ( nun – fa – shin ) and is
distinguished by the second letter, ‘fa’, having the ‘sukun’ vowel marking. The word ‘nafs’ is
unusual in the sense that it has a variety of connotations.5
‘Nafs’ also known with word soul
(al-ruh), the self and others. But in this research, focused only on this two word, soul and self
which is bring the same meaning.
To conclude, based on the title, Mujahadah al-nafs or Self Struggle are the jihad to
against the evil drivers which is, the most dangerous enemy that lives inside every human,
the lower self.
3
3
Ibid.
4
Mahmoud M. Ayoub, Islam: Faith and Practise, (Kuala Lumpur: Published by The Byline SDN. BHD.), 201.
5
Gavin Picken, Spritual Purification in Islam: The Life and works of al- Muhasibi, (Published by Routledge, 2011),
124.

6. 3.0 States of the nafs within the Qur’an
In the Qur’an, there are three types of nafs described. 6
3.1 The soul inclined to evil (al-nafs al-ammara bi su’)7
This state of the nafs occurs when the human being is overcome by his desires, to the
extent that he pursues the appetites of his soul, to the exclusion of everything else. As such the
limits set by God are made secondary in comparison to the fulfillment of his own needs and
desires. Thus,the performance of forbidden acts is common and the ultimate results of this state
is sin and transgression. Allah have clearly mentioned in the Qur’an (12: 53), ‘I do not absolve
own self (of blame), as indeed, the (human) soul is prone to evil, except when my Lord bestows
mercy,as indeed my Lord is the Oft-Forgiving, the Most Merciful’.
3.2 The self-reproaching soul (al-nafs al-lawwama)8
This is the next level of the nafs, where it is elevated from the previous base state, so that
the veil of disobedience is lifted and the soul begins to blame itself for the transgression it has
committed, inclining towards repentance, regret, self-recrimination and reproach. These
implications are gleaned from the following Qur’anic verse (75 : 1-2) : ‘Do not swear (an oath)
by the Day of Judgement nor by the self – reproaching soul (al-nafs al-lawwama)’. This verses is
clear evidence of a second state of the soul.
4
6
Dr. H. Imam Malik, M.Ag, Tazkiyat Al Nafs: Suatu Penyucian Jiwa, (Surabaya, 2005), 131.
7
Gavin Picken, Spritual Purification in Islam: The Life and works of al- Muhasibi, (Published by Routledge, 2011),
135.
8
Ibid., 136

7. 3.3 The tranquil soul (al-nafs al-mutmainna)9
This is the highest state of the nafs, having gained tranquility from establishing God’s
obedience, accepting His promise of threat of punishment and promise of reward in Paradise,
being satisfied with His decree. Such a soul has put its trust in Him alone, tasted the sweetness of
faith and felt the pleasure of communicating with its Lord, to the extent that it seeks no other
substitute. In the Qur’an, Allah have said in Surah Al Fajr 89:27 : ‘(It will be said to the
righteous) O tranquil soul (an nafs al-mutmainna)’.
Some other book have mentioned one more types of an nafs10
which is known as nafs al
basirah. Allah mentioned it in the Qur’an (75:14) ‘Rather, man, against himself, will be a
witness,’. Human itself will be the witnessed of their actions, either it is good or bad.
Beside this three types of an nafs in the Qur’an, Ulama’ have add 4 more types of an nafs
based on the Qur’an which is al mulhimah11
, al radhiyah12
, al mardhiyah13
and al kamillah14
.
5
9
Ibid., 137
10
Dr Ruftah Muhd. Abd. Aziz, ‫النفسالقران‬ ‫علمو‬ ‫و‬ , 21.
11
Qur’an (91: 7-8)
12
Ibid., (88: 9)
13
Ibid., (89: 27-28)
14
Ibid., (5: 54)

8. 4.0 The War against the Nafs
There are a number of sayings attributed to Prophet Muhammad s.a.w which emphasize
the centrality of peaceful jihad in the Islamic life. He is reported to have said ‘Do jihad against
your lower drives as you do jihad against your enemies’ and ‘The Mujahid (the person who does
jihad) is he who does jihad against his lower self in obeying Allah, The Mighty, The Subline’.
Another reported saying state ‘Die before you die’, meaning kill your lower self before you face
physical death’.15
The enemy within is far more dangerous than the enemy without because it can cause the
person’s spiritual demise, the ultimate death. Most physically living people are spiritually dead
because they are in a state of surrender to and refusal to fight their lower selves.
6
15
Dr. Louay Fatoohi, Jihad in the Qur’an : The Truth from the Source (Kuala Lumpur: Published by A.S.
Noordeen,2002), 59.

9. 5.0 Group of human in Mujahadah an Nafs according to Imam Al
Ghazali16
There are three group of human in mujahadah an nafs :-
5.1 Surrender
This group of human which is fully controlled by nafs. Allah have mentioned in the
Quran surah Al Jathiyah, (45:23).
5.2 Is and always fighting
This group of human that are always struggle against their nafs. But there are sometimes
they win and lose.
5.3 Winner
Human in this group are succeeded to control their nafs. They are also prevented from
any bad actions or anything that want them to do it. But this does not means that they are perfect,
but just do a little maksiah (bad things).
7
16
http://genta-rasa.com/2010/10/20/lawan-hawa-nafsumu/

10. 6.0 Way of Mujahadah an Nafs according to Imam Al Ghazali
Imam Al Ghazali has outlined three basic principles in his kitab Minhajul Abidin 17
:-
6.1 Hold or block the sources of its strength.
Nafs is just like a wild horses. We can tame it if we block the sources that gives it energy.
Its same with human’s nafs. In Islam, has fasting. This is because, to hold or block nafs from any
bad things. We need to control our stomach, eyes, ear and others in order to prevented nafs from
bad actions.
6.2 Overloading it with religious passions
We need to perform solah, zikrullah, reciting the Quran and others. All this to
overloading nafs until its tired to do bad actions. Because we know, with do all Allah’s order,
can bring it to the right way.
6.3 Keep du’a from Allah
We need to keep du’a from Allah because only Allah can help us to bring the nafs to the
right way. Without Allah’s help, we will never be able to do it.
8
17
Ibid.

11. 7.0 Conclution
The main of this work is to explore the concept of self struggle (mujahadah an nafs).
Mujahadah an nafs is very important in order to be a good slave and get blessed from Allah. In
addition, Allah have clearly mentioned in Surah Yusuf (12 : 53), ‘And I do not acquit myself.
Indeed, the soul is a persistent enjoiner of evil, except those upon which my Lord has mercy.
Indeed, my Lord is Forgiving and Merciful’
From this ayat, we need to extreamly struggle against nafs. Its clearly shows that nafs can
brings us to bad actions if we do not conduct it with a correct ways and without Allah’s guidance.
In Surah Al-Ankabut (29:69), ‘There are no shortcut to mujahadah ala nafs. And those who
strive for Us - We will surely guide them to Our ways. And indeed, Allah is with the doers of
good’
We need to control our nafs if we want to control the world. This is the reason why
human be a caliph. If we trains our nafs with a good deeds, it will produce a good values. ‘Nafs
is not to destroy, but to conduct it a right way.Train it to work for you not you work for it’.
It is fitting to end this work with a reported story that singularly shows the prominence
that the Prophet Muhammad s.a.w gave to mujahadah an nafs. Upon returning from one battle,
the Messenger of Allah said to his companions : ‘We have returned from the smaller jihad to the
greater jihad. The Prophet’s reference to ‘the smaller jihad’ was clear to the companions but
some could not understand what he meant by ‘the greater jihad’. When asked about that term, the
Prophet replied : ‘The jihad against the lower self!’ No better way of emphasizing the special
status of peaceful jihad in Islam.18
18
Dr. Louay Fatoohi, Jihad in the Qur’an : The Truth from the Source (Kuala Lumpur: Published by A.S.
Noordeen,2002), 61.

12. 8.0 Bibliography
 Dr. H. Imam Malik, M.Ag. Tazkiyat Al-Nafs: Suatu Penyucian Jiwa. Surabaya: Lembaga
Kajian Agama dan Filsafat (eLKAF), 2005.
 Dr. Louay Fatoohi. Jihad in the Qur’an: The Truth from the Source. Kuala Lumpur, 2002.
 Mahmoud M. Ayoub. Islam: Faith and Practice. Kuala Lumpur.
 Gavin Picken. Spritual Purification in Islam: The life and works of al-Muhasibi. 2011.
 Dr Ruftah Muhd. Abd. Aziz, ‫النفس‬ ‫علمو‬ ‫و‬‫القران‬ . 1997.
 Al Qur’an Al Kareem
 http://genta-rasa.com/2010/10/20/lawan-hawa-nafsumu/
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