Being Receptive to Good Character

The unintegrated and fragmented nafs that fosters negativity (nafs al-ammara bis-su’, literally ‘commanding to evil’) is by definition the part of us that invites and hosts these undesirable energies and feelings within. This is why we need to heal and cultivate it to the point where it becomes a tayyib serene soul (nafs al-matma’inna), unperturbed by the negative influences that no longer have access to its terrain. The serene soul is the mark of attaining sufficient constitutional integrity and “immunity” in the emotional body.

Host Theory is the idea that nothing external to us can *cause* physiological disequilibrium. Instead, host theory proposes that before any “germ”, or any external influence, settles into and disturbs us, there must first be a receptivity to that influence within us. In other words the germ does not sneak in through the chimney… we open the front and back doors for it.

The usual application of this concept relates to human immunity and the external influences of the microbial worlds. However, I would like to offer another layer to this profound way of looking at our vitality: immunity & susceptibility to the world of emotions.

The Human Composite

It helps to start here with a brief explanation about how the human being is organized. Islamic metaphysics defines the human composite as an amalgamation (mazj) of body (jism), mind (nafs), and spirit (ruh). Within the human being the immaterial vital “spiritual” principle operates within the physical body, extending into the psyche or self. Each level of being affects the other and facilitates its balance.

For example: sound nutrition and supple joints create balance in the physical body, which helps keep the mind sharp and dynamic. Emotional well-being helps keep the body relaxed and our digestion assimilative. So forth. The overarching principle here is one of balance and harmony, seeking the harmony of all domains of being so that one is in total alignment with his/her nature and with God’s will. These are realities that the modern scientific community is beginning to remember with ideas like the gut-brain connection and somatic psychology.

So how does Host Theory connect with emotions?

Hosting Emotions

The basic premise is this: holding unto certain types of negative beliefs/patterns/judgments about ourselves, others, and/or God, makes us more hospitable to “negative” emotions and their continued colonizing influence within us.

Remember that in the Islamic model our innate disposition is one that is wholesome (tayyib) and in alignment with the Fitra, which I like to define as Original Balance. As long as one could maintain this Fitri state not only would they be immune from physical disturbances but from emotional and psycho-spiritual inflections as well. (The Sunnah is the supreme Way through which we are able to rediscover and maintain this Original Balance. More on that in a future article, in sha Allah.)

There are various ways we may be moved out of Balance and made susceptible to internal colonization. One way, which I will briefly discuss here, is through the emotional body.

Firstly: it is no secret that the emotional world is a complex world and we want to be as careful as possible when discussing things in this domain. It is this complexity and sensitivity that makes the emotional terrain the most misunderstood and "bypassed" domain of human existence; this I believe being a core driver of much of our modern ailments as well as the current socio-political confusion around identity, autonomy, and being itself. Nevertheless we want to make some general comments and connect some dots here.

It is also important for us to not use this knowledge to judge people. We all have different constitutions, temperaments, experiences, and developmental arcs. Judgment itself is a double-edged sword; it helps us clarify and make sense of the world but it can also foster these very types of unhealthy susceptibilities in the first place! We want to understand the general principle here so that, first-and-foremost, we may understand and develop our own selves.

Moving on: There are many different emotions within the human range of experience; we feel happiness, joy, love, pride, anger, sadness, shame, fear, anxiety, frustration, resentment, jealousy, hope, despair, gratitude, and so forth. Lots of emotions! And though we may differ amongst one another, or even culturally, about what emotions are ‘good’ and ‘bad’, I believe we all understand what it means for someone to be emotionally-regulated in contrast to one who isn’t, or for one to have ‘good’ character, and so on.

For Muslims, we can in fact be crystal-clear about this: Good Character is the character of the Prophet Muhammad ﷺ. Good character is his mercy, his love, his faith, his reliance, his patience, his gratitude, his fortitude, his gentleness, his magnanimity, his righteous anger, all of it! He is the metric ﷺ.

But when we look at our selves we all find other than that. We find resentment, pride, vanity, jealousy, avarice, sloth, gluttony, fear, rage, etc. All of us have been colonized by some forms of these negative states because we have a nafs. The unintegrated and fragmented nafs that fosters negativity (nafs al-ammara bis-su’, literally ‘commanding to evil’) is by definition the part of us that invites and hosts these undesirable energies and feelings within. This is why we need to heal and cultivate it to the point where it becomes a tayyib serene soul (nafs al-matma’inna), unperturbed by the negative influences that no longer have access to its interior. The serene soul is the mark of attaining sufficient constitutional integrity and “immunity” in the emotional body.

Increasing Resilience

Healing work in the emotional domain MUST include a confrontation of this nafsani hosting. This is the premise of emotional work or what some call shadow work. This confrontation of the part(s) of us that hold unto old grievances and wounds, old beliefs and judgments, and burden our entire beings with the accumulative load of its toxicity is a vital part of not only our emotional "growing up" but also our spiritual "waking up" and inner realization.

This work is challenging. Heart work is hard work as some put it, and it's true. But it is the most fulfilling of pursuits and one that gives tremendous fruits for those that open their hearts to it sincerely and supplicate God’s madad (assistance). For I do consider this work to consist of the clinical domain of the minor Jihad; the work of healing our traumas by uncoupling our maladaptive survival strategies from our Fitri dispositions, relieving ourselves from our grievances and resentments, cultivating our “land” with the diverse flora and fauna of lofty moral values and good character, and ultimately- becoming Muhammadan ﷺ!- is a significant part of our purpose as human beings and a mark of God’s Favor.

“He succeeds who cultivates it [the nafs] and he is ruined who stunts its development.”

- Quran; Al-Shams, 9-10

How do we do this work? Well, a holistic approach that addresses our vitality from all aspects of our being- of course! One that teaches us to eat/move/sleep well and appropriate to our constitution & needs, to follow the Sunnah in word & deed, and utilizes the best of Hikma medicine. When done well, a Hakim can help us redress our wounds, release the toxicity and all that no longer serves us, and transform the nafsani constructs that poison our relationships to that which receives the Mercy of Allah and serves as conduit of the tayyib.

Anas ibn Malik reported: The Messenger of Allah ﷺ said, “Do good deeds in the time that you have and expose yourselves [i.e be receptive!] to the moments of gentle breeze from the Mercy of Allah. Verily, Allah has moments of gentle breeze from His Mercy that He sends upon whomever He wills among his servants. Ask Allah to cover your faults and safeguard you from your insecurities.”

عَنْ أَنَسِ بْنِ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ افْعَلُوا الْخَيْرَ دَهْرَكُمْ وَتَعَرَّضُوا لِنَفَحَاتِ رَحْمَةِ اللَّهِ فَإِنَّ لِلَّهِ نَفَحَاتٍ مِنْ رَحْمَتِهِ يُصِيبُ بِهَا مَنْ يَشَاءُ مِنْ عِبَادِهِ وَسَلُوا اللَّهَ أَنْ يَسْتُرَ عَوْرَاتِكُمْ وَأَنْ يُؤَمِّنَ رَوْعَاتِكُمْ

719 المعجم الكبير للطبراني

We ask God for afiya (vitality) and tawfiq (facilitating grace)!

Addendum:

[What is happening inside now as you read this? Are you finding this interesting or are you finding yourself worked up? I invite you track what is happening emotionally in the body. Are you receptive and assimilating, or otherwise?

I invite the pause because I know many people may read this and become ‘triggered’. When I say the above, I am not victim-blaming. Of course there is/are usually very good reason(s) why we carry these maladaptive emotions and strategies in the first place, for emotional trauma is an endemic feature of our Earthly existence. We say this not to blame the self nor to bypass the essential reality of trauma but to try and understand human emotional physiology, how these things work, and how we can apply this wisdom for the sake of human development, vitality, and success in this world and the Next.]

———

Mazen Atassi, ND

Dr. Mazen is a naturopathic doctor, classic homeopath, and Hikma therapist. To learn more about him and his services visit: www.forwardtohealth.com/dr-mazen