The Triad of Human Composition: According to Islamic scholars, humans are composed of three invisible elements: wisdom (’aql/العقل), the spiritual heart (qalb/القلب), and the nafs (النفس). These elements cannot be observed directly but are discernible through their effects. Wisdom and the nafs are located in the brain, while the spiritual heart is positioned over the biological heart in the left side of the chest. Importantly, these elements are not material and do not occupy physical space; their existence is akin to the presence of electricity in a light bulb or magnetic power in an induction bobbin.
Wisdom’s Role: Wisdom’s primary function is to comprehend Islamic knowledge, differentiating between the good and harmful aspects in accordance with divine law (Sharî’at). When wisdom recognizes and wishes to obey the divine law, it is termed “correctly thinking wisdom” (’aql-i-salîm). Those with limited wisdom who frequently err are called “idiots” or “fools,” while those devoid of wisdom are considered “crazy.” Correctly thinking wisdom conveys divine teachings to the spiritual heart, which then decides to implement them by instructing the body’s organs.
Ethics and Morals (Akhlâq): The process of integrating the desire to perform good or evil deeds into the spiritual heart is referred to as ethics or morals (akhlâq). The nafs, driven by a strong fondness for worldly pleasures, is often detached from the divine law. It influences the spiritual heart by promoting harmful actions as beneficial. Thus, it is essential to strengthen the spiritual heart and weaken the nafs to prevent the latter from deceiving the former and developing malevolent tendencies.
Strengthening the Heart: Just as wisdom is enhanced through the study of Islamic knowledge, the spiritual heart is strengthened and purified by adhering to the divine law (Sharî’at). The development of ikhlâs (sincerity) in the heart is achieved by frequently mentioning the name of Allâhu ta’âlâ (making Dhikr) through the spiritual heart. This can only be learned from a perfected Sufi master (Murshîd al-Kâmil). Moreover, clearing the spiritual heart of worldly thoughts originating from sensory information is crucial. Once the heart is free from such thoughts, it naturally engages in “Dhikr of Allah.”
Transmission of Spiritual Luminance (Fayd): Protecting the spiritual heart from worldly thoughts can be accomplished by receiving spiritual luminance (Fayd) from the perfect Sufi master. Fayd flows from one spiritual heart to another through love, and the death or geographical distance of the spiritual guide does not hinder this transmission. The ideal spiritual guide is deeply knowledgeable in Islamic matters and acts with sincerity (ikhlâs). Obedience to the Sharî’at and receiving spiritual luminance from such a guide strengthens the spiritual heart and weakens the nafs.
The Battle Within: The nafs, driven by worldly desires, attempts to divert the spiritual heart from religious devotion and belief. Those who yield to their beliefless nafs instead of following their wisdom become irreligious. While the nafs doesn’t perish, weakening it prevents it from deceiving the spiritual heart and facilitates the path to righteousness. (summary from Ethics of Islam)