The Human Self in the Qur’an: Nafs, Qarīn, and the Struggle Within

By Dr. Afzal M. Dogar, New Age Islam 10 September 2025 The Qur’an offers a profound model of the human self (Nafs), distinct yet resonant with insights from modern psychology. Modern psychology has developed models of personality, unconscious drives, and moral development. This article seeks to place these traditions in dialogue, showing how Qur’anic categories not only anticipate psychological insights but also surpass them in moral and spiritual depth. It also incorporates the concept of the Qarīn, a spiritual companion, as part of the Qur’anic psychology of the Nafs. Thus the Qur'an offers a remarkably nuanced and spiritually profound account of human psychology. Concepts like Nafs (self) consisting of duality, Sāʾiq (driving force), Shahid (moral witness) and Qarīn (close associate) map out a multidimensional picture of the human self in its journey through life, temptation, accountability, and eventual return to its Creator. 1. The description of the Nafs in the Qur’an Nafs (نَفْس) is derived from the Arabic word Nafas, which means "breathing". It has multiple meanings such as "self" or "person" "psyche", "ego", or "soul". This concept is very similar to the biblical concept of "Nephesh" (Dastagir, G, 2018). In Sufi literature, the Nafs means unrefined state of "the ego", which they consider to be the lowest dimension of a person's inward existence i.e. his animal and satanic nature (William C. Chittick, 1983). In the Quran, Nafs appears as a general designation for the self or true self. As indicated by Allama Iqbal that in the Qur'an the word Nafs has not been used in any technical sense of the kind imagined by the Muslim theologians. Therefore, it is important to understand what the Quran has to say about the Nafs. In the Qur’an the term Nafs (نَفْس) occurs 298 times and is used in reference to both human beings and, remarkably, God Himself. For instance, Allah says: "Allah warns you of Himself (nafsahu)." (Qur’an 3:28, 3:30) He even decrees mercy upon His own Nafs: "He has ordained mercy upon Himself (nafsihi)." (Qur’an 6:12, 6:54) This usage indicates that Nafs is a neutral and potent faculty with great potential. In its highest form this term is even used to describe Allah’s Own Being at different places in the Qur’an. In case of humans it appears that the Quran does not attribute to Nafs any inherent properties of good or evil, but instead conveys the idea that it is something which has to be nurtured and self-regulated, so that it can progress into becoming 'good' and 'inwardly meaningful' through its thoughts and actions. The Quranic conception of the nafs therefore has an extremely modernistic undertone. Indeed, according to the Quran the human nafs is initially in an unrefined form which needs a process of development or purification to become fully good. 2. Stages of the Nafs described in the Qur’an The Qur’an describes the human nafs in three stages of moral development: 1. Nafs al-Ammārah (The Commanding Self): “Indeed, the self (nafs) is ever-inclined to evil.” (Qur’an 12:53) This is the ego dominated by animalistic or selfish desires. 2. Nafs al-Lawwāmah (The Self-Accusing Soul): “And I swear by the self-reproaching soul.” (Qur’an 75:2) This is the morally awakened conscience, striving for self-correction. 3. Nafs al-Muṭmaʾinnah (The Soul at Peace):“O soul at peace, return to your Lord…” (Qur’an 89:27–30) This is the spiritually mature self that has found tranquillity in divine alignment. These stages closely align with psychological models of moral development and self-regulation, where the ego is refined through accountability, reflection, and submission to higher truth. Therefore, the human Nafs, needs purification to reach its full potential: "Successful is the one who purifies it (Nafs), and doomed is the one who corrupts it." (91:9–10). 3. The Inner Constitution: Sāʾiq and Shahid The Qur’an goes very deep into the constitution of human nafs by indicating that it has two parts which usually oppose each other and are under the watch (of Allah). This becomes particularly clear when reading Muhammad Asad’s translation of the Qur’an 50:16–23, where the inner structure of the human soul is described using two terms: ● Sāʾiq (سَائِقٌ): The driving force — the primal urges, instincts, or impulses pushing the individual. ● Shahid (شَهِيدٌ): The witnessing force — the moral conscience that sees, evaluates, and testifies. “Every soul will come with it, a driver and a witness.” (50:21) This inner duality is constantly present and watched over by God, who says: "We are closer to him than his jugular vein." (50:16) Modern psychology might describe this as the id and superego, or the tension between the desiring self and the moral self. This duality represents the internal dialogue of the soul, influenced by both lower urges and higher truths. The Qur’an introduces another element known as Qarīn in this framework that could align with either sāʾiq (driving force), and shahīd (moral witness), based on the person’s choices. 4. The Qarīn: Spiritual Companion or Psychological Shadow? The term Qarīn (قَرِين) literally means “intimate companion.” It is often interpreted as a jinn or spiritual partner that influences human behaviour. However, Qur’anic references suggest a broader and deeper understanding. “And his Qarīn will say, ‘Our Lord, I did not make him transgress; he himself was in extreme error.’” (Qur’an 50:27) “We appoint for him a devilish Qarīn who will hinder them from the path…” (43:36–38) Thus, a Qarīn is shaped by a person’s spiritual alignment. If one turns away from divine guidance, the Qarīn becomes devilish; if one aligns with truth, it may become righteous. Some Hadith also hint that everyone is born with a Qarīn—even with the Prophet ﷺ whose Qarīn “became Muslim” (Sahih Muslim 2814). The Qarīn can be seen as a mirror of the self, reflecting one’s choices. If the qarīn inclines toward revelation (remembrance) of Allah, the Sāʾiq weakens. If the Qarīn turns away from revelation (remembrance) of Allah, the Sāʾiq is empowered. This aligns with the Qur’anic principle: “And whoever turns away from the remembrance of the Most Merciful—We appoint for him a devil, and he is for him a Qarīn. And indeed, they avert them from the way while they think they are rightly guided.” (Qur’an (43:36–38). This concept mirrors Carl Jung’s shadow in analytical psychology: an internal companion shaped by one’s unconscious impulses and moral choices. The Qarīn can also symbolize: ● Ideologies or worldviews ● People we choose to emulate ● Internalized habits and patterns of thought Some scholars expand the idea: the Qarīn may not be only jinn but also people (whom we trust, follow or allow to guide us). It can also be ideologies, or worldviews that one chooses to associate with. On Judgment Day, the soul is paired with the influence it allowed to shape its destiny. As the Qur’an 81:7 reads: And when the souls النُّفُوسُ are paired (or joined together).” Highlighting that when every person is joined with their Qarīn (companion spirit/angel/jinn) for accountability. Theological and Psychological Resonance The Qur’an’s concept of the Qarīn resonates with Jung’s notion of the “shadow,” the darker impulses of the psyche. Yet the Qur’an goes further: it frames this as part of a cosmic test of free will, with accountability before God. The presence of the Qarīn ensures that moral struggle is real, but not deterministic. The human being retains choice, supported by conscience, revelation, and divine nearness. 5. Toward a Unified Understanding: Psychology of the Nafs By synthesizing these insights, we may propose a Qur’anic model of the self that aligns with, and in some ways surpasses, modern secular psychology: Qur’anic Concept Psychological Analogy Nafs Ammārah Id / primal drives Nafs Lawwāmah Superego / conscience Nafs Muṭmaʾinnah Self-actualized state Sāʾiq Impulsive / instinctual self ShahīdReflective / moral awareness Qarīn Shadow self / internalized habit or influence Strengths of the Qur’anic Model ● Moral Accountability: Unlike secular psychology, the Qur’anic model insists on human responsibility before God. Drives and impulses are real, but they never erase free will. ● Holistic Integration: The model integrates biological drives, psychological processes, spiritual dimensions, and moral accountability into a unified whole. ● Dynamic Transformation: The self is not fixed; through remembrance of God, self-discipline, and revelation, even destructive tendencies (Qarīn, Ammārah) can be transformed. ● Transcendence of Reductionism: While psychology often reduces behaviour to biology or environment, the Qur’an frames human struggle within a cosmic and moral order, granting dignity and purpose. In short, the Qur’anic psychology of the soul provides a richer, more integrative paradigm: humans are not merely products of biology or society, but moral agents engaged in a journey toward God. Conclusion: Signs, Self-Knowledge, and the Path to God The Qur’an reminds us that God’s signs (Ayat) appear both in the external world and within the human self: “We shall show them Our signs in the horizons and in themselves until it becomes clear to them that this is the Truth.” (Qur’an 41:53) “He shows you His signs… And none remembers except those who turn to God.” (Qur’an 40:13) This framing highlights that spiritual psychology is not divorced from observable reality. Inner conscience (Shahid), outer revelation, and lived experience all converge as pathways to recognizing truth. The Qur’an invites us to know ourselves—to recognize our internal dualities, our capacity for good and evil, and to strive for purification (Tazkiyah). It warns that forgetting God leads to self-alienation: “And be not like those who forgot God, so He made them forget themselves.” (Qur’an 59:19) In an age of psychological confusion and moral crisis, the Qur’an offers a timeless map for self-understanding and spiritual healing. It calls humanity to recognize inner dualities, nurture the soul, and align with divine remembrance. As Allama Iqbal poetically urged: "Apne Man Mein Doob Kar Pa Ja Suragh-E-Zindagi / Tu Agar Mera Nahin Banta, Na Ban, Apna To Ban." Dive deep into your own self to find the meaning of life; if you do not wish to be Mine, at least be your own. References [1] Dastagir, G. (2018). Encyclopaedia of Indian Religions: Islam. Springer. [2] Chittick, W. C. (1983). The Sufi Path of Love: The Spiritual Teachings of Rumi. SUNY Press. [3] Iqbal, M. (1930). The Reconstruction of Religious Thought in Islam. Stanford University Press (2013 ed.). [4] Freud, S. (1960). The Ego and the Id. W. W. Norton. [5] Kohlberg, L. (1981). Essays on Moral Development, Vol. I. Harper & Row. [6] Jung, C. G. (1959). Aion: Researches into the Phenomenology of the Self. Princeton University Press. [7] Kahneman, D. (2011). Thinking, Fast and Slow. Farrar, Straus and Giroux. [8] Muslim, Ṣaḥīḥ, ḥadīth no. 2814. [9] Rogers, C. (1961). On Becoming a Person. Houghton Mifflin. [10] Iqbal, M. (1924). Bang-i-Dara (The Call of the Marching Bell). Lahore. ----- Dr. Afzal M. Dogar is an independent scientific writer based in Zurich, Switzerland. He is a former Associate Professor at Lahore University of Management Sciences (LUMS) with a background in molecular biology, RNA therapeutics, and biotechnology. He has conducted research in gene regulation, cancer biology, and RNAi/miRNA-based therapeutics, and has trained graduate students in advanced molecular techniques. Currently based in Switzerland, he writes on the intersections of science, society, and interfaith dialogue, with a focus on reconciling scientific inquiry with ethical and spiritual perspectives. URL: https://www.newageislam.com/debating-islam/human-self-quran-nafs-qarin/d/136785 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism