There are two types of fates(taqdeer) as mentioned by scholars based on the follwing verse of the Holy Quran
“Allah blots out what he wills and conforms (what he wills): and with Him is the mother of the book (i.e. book of conclusive records).” ( 13:39)

The two types of Fate are
1) Muallaq(revocable): These are written on the Loh-e-Mehfooz and are subject to change for good by Allah if a person performs deeds that please Him and the person gets rewarded by it in this world. These can be things such as your lifespan, the wealth that you acquire etc. (again by virtue of His knowledge Allah knows that given the decision to do perform them, what you will choose )
Nevertheless, a story narrated by some scholar is apt to support the above Muallaq fate. Hazrat Moosa(as) (forgive me if the story is not his but some other Prophet) came by a ragged and poor person who asked Hazrat Moosa(as) to ask God to give all that is written for him till his death in Rizq in one go. Hazrat Moosa returned with a bag full of Dinars for him and said that you will live no longer than a year and this is all that is written for you for this year. When the next year Hazrat Moosa(as) passed by the same place he saw a palace built with the same rugged old man now the owner of the palace. Perplexed, he asked Allah about the persons fate to which Allah explained that when you left him the dinars, the generous man distributed all of it to poor and needy like him resulting in this fate for him now!

The second category of Tadeer(fate) is Mubram(irrevocable): These are not subject to change and are in the discretion of Allah and beyond the control of humans such as the place of birth, gender, genetic characteristics. Scholars also hold the place of your death as Mubram.

Sir, also explain the query of mine.

No, the types of nafs are not the culprits rather these types of nafs are merely the level of a persons conviction against the evil.
If s/he is at the level of ammara then this means that his conviction against evil is the least rather is guided by unlawful desires. If s/he is in the lawwamah state then his conviction is between weak and strong. This is because unlike Ammarah, after doing evil s/he feels bad and repents. In English we can say the "conscience is alive". The third level is the Mutmainah stage who are the most convicted against the evil and doing good. They are strong enough to fight successfully against evil urges of the nafs.
So, keeping the devils waswasah constant, different types of people respond differently to those temptation depending on the level of nafs they are.

For further understanding I referred to this source and the original text is also pasted below the link for easiness: http://www.zaynabacademy.org/underst...types-of-nafs/

1. First way that the word nafs is used, is to indicate our own-self. Some people would translate it in English as self, some people would translate it in English as soul. An example of this is when Allah Almighty says in the Quran:

وَاذْكُرْ رَبَّكَ فِي نَفْسِكَ
And remember your Rabb inside your-self
[7:205]

2. The second way the nafs has been used in the Quran, which is quite frequent, is that the nafs is referring to a specific part of our self and it is that part of our self that has desires, appetite, some people call it ego. It has anger, it has passion, it has lust, desire, it has all these things. Some people may even call it the carnal self or the carnal soul. This nafs is not part of the Ruh, its part of the physical human being. So if we wanted to say that we have some physical part of our creation, that is our body and our nafs and then Allah Almighty has also put inside of ourselves an inner or spiritual part of our creation, that is our ruh. This nafs is part of our physical self, even though its not part of our physical body.

Three adjectives have been used in the Nobel Quran to describe three different types of nafs.

1. The first is nafs-ul-ammarah.

إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ
Indeed the nafs that overwhelmingly commands a person to do sin.[12:53]

So this refers to that nafs, that is ruling over the self. This means that the nafs commands us and tells us what to do. So when the nafs has any desire, any wish, any appetite, it simply commands us, it dominates us. It is that nafs which is sovereign over a human being, it has sovereignty over us. What it means is that the nafs is sovereign over us, if it is Ammarah, it means we are subjugated by it, we are sub-ordinate to it, we listen and follow all of its dictates and commands. So this is the first type of nafs and the sign that a person has this type of nafs is that they sin willingly, blatantly, remorselessly, in any way that they ever want.

And if we think about it, in many places in the west, this concept is actually glorified because people say ”you should do whatever makes you happy, do whatever pleases you, do whatever your heart desires”. They may glamorize that by saying that it’s the heart but actually there are many people, whether in east or west, even muslims now, that are doing what our passion desires. So that means that we have a nafs-ul-ammarah.

2. Second type of nafs is known as nafs-ul-lawwamah.

Lawwamah, lawwam, it’s the same type of word as ammar and Allah Almighty has mentioned this in Quran:

وَلَا أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ
[75:2]

Lawwam here means to self incriminate, to self reproach, to have blame, to do mulamat of oneself. So, this is that nafs that does sometimes bring a person to do sin, but then that nafs self incriminates itself, it reproaches itself, it feels bad, it feels guilty. And then this guilt is supposed to increase so much so then the person leaves those sins because they feel so guilty about them. So, the sign of this is precisely that the person has such a nafs that when they commit a sin they feel remorse, regret, they feel guilt, they feel shame, they feel embarrassment, they wish they could take it back, they wish they never did it, they may even intend at that moment never to do that again. So, they are fighting a battle with their nafs. Sometimes they make sin and sometimes they are able to stay away from sin.

3. The third way this word has been used in the Quran-e-Kareem is nafs-ul-mutmainnah.

يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ ارْجِعِي إِلَى رَبِّكِ رَاضِيَةً مَرْضِيَّةً
To the righteous it will be said “oh reassured soul, return to your Lord well pleased, and pleasing to Him”

[89:27-28]

So, Allah Almighty addresses the mutma’in nafs. And mutma’in here means two things.

a) Number one is that they are mutma’in, they are content with the hukm of Allah Almighty, there is nothing else that makes them happy. So, this person is also doing what makes them happy. But this person has been molded and trained and disciplined it in such a way, that the only thing that makes it happy, that gives it solace, the only thing that it ismutma’in on, that it is content with, is what Allah Almighty is please with, what Allah Almighty is content with. So, it’s heart’s content lies in that which Allah Almighty is happy and pleased with.

b) Second meaning of mutma’in is that has reached a state of serenity. The serene, contented, tranquility, at peace nafs. And obviously, the peace here means that it has aman, itminan from doing sin and also aman and itminan from desiring sin. It has no unlawful desires. It has desires, that is what the nafs does, but it only desires good things. The sign of this is exactly what we just mentioned that this person, not only do they not do sin, they no longer desire sin. That faculty, that part of their humanity that desires, only and only desires things that Allah Almighty views as desirable and has stopped desiring those things that Allah Almighty has labeled as undesirable.

good site,


sir, my question is how this nafs i mutmaniah is achieved, consider the case of xyz, who is tahajud guzar, but at the next month even dont read the five compulsory prayers.That clearly demonstrate that the very person hasnt achieved the serenity.
My question to you how this nafs i mutmaniah is achieved?
Thanks for such a nice cooperation.

Sir, answer of mine

That is very personal and has been the issue of debate between scholars and even religions. From Sufism in Islam to Nirvana in Buddhism to Priesthood in Christianity, these are all various ways adopted to attain this spiritual level described by Islam as Nafse Mutmainnah.
I think that this is something between Allah and the person and there is no hard and fast rule to attain the level of fear and compassion that leads to total submission to Allah's will. Period. Someone for example may be drawn to the remembrance of Allah through the beautiful creations around him which makes him fall in love with the Creator while another person, having a different personality trait, may be drawn towards total submission through the fear of afterlife and the admonishment of Allah, some by may be both.

Maybe this is why different people were made to do different things by the Holy Prophet to put them on the right path. Example : A companion wanted to perform a sin to which the Prophet agreed on the condition that he would never lie. But whenever he went near that sin, he would be reminded that if ever the Prophet asked, he would always have to admit to the sin. That is, his reverence of the Prophet was such that he did not want to get embarrassed in front of his beloved Prophet on account of the admission. Hence he never committed that sin.

Taking a factual look at the incident, the Prophet had given the person a clean chit to do that sin but even he(pbuh) knew the dynamics and personality traits of the person which were used to rectify the companion's mistake. He could have given a lecture on all the wrath in hell that awaited the person, the reward for abstaining from the sin and so on and so forth but again, as I said, it is always different from person to person. [Sometimes this explains to me why most of our Friday sermons are so fruitless and we as a society are going down the spiral]

Disclaimer: The above is strictly a personal opinion which can be refuted or accepted.

Heads off for your such a beautiful explanation.
Take the case of mine, I have found the majesty of Allah almighty in his beautiful creators I.e. when I see a crab, I entangled wth utter amaze that how sophisticated my almighty really is!
Than I see the drops of rain, that shover this earth and how beautifully my majestic has transported it through clouds.
Than I see the sun, and imagined that how all powerful that personality he could be, who ordered the sun to provide the light in the form of visible spectrum for photosynthesis and provision of energy to all life on planet earth.
Even in my own self, how beloved that could be who has created all the wonders, let alone in the form of "brain, heart, eye and ear." Even then he made each of us distinctive from the rest.We are humans but how marvellous creator we are, but still we are the most devilish !!!
like , ............, yes, I also found my all omnipotent at the time of my grief and sorrows, perhabs that's my struggle to achieve nafs-i- mutmanniah.
May Allah bless me that one as well.Ameen.

When in your heart, the most beloved and desrest one that exists is your Lord, then you achieve Nafs e mutmainah. We muslims often claim that love of Allah is above all other things for us but "actually" its just a claim. We frequently follow our own desires and we are slaves of our wishes. So solution is to ask your Lord that I sincerely want to be your slave, You are my Master, my Creator and I want your love more than any other thing in this world so My Master help me!! And he will listen to you in shaa Allah! He is most loving, The Nearer, the Listener! Once a muslim achieve this, he achieves nafs e mutmainah. Nothing can please him more than following commands of his Allah and he does not do this forcefully, he starts loving to do that. If he go towards wrong path, his heart will be irritated and he will feel bad!!

Ps: personal opinion

__________________
"And whoever puts all his trust in ALLAH, He will be enough for him" (Al-Quran 65:1)

I really thought like you, but I have a very good answer in the form of
" iyyyaka nabudo wa iyyaka nastaeen"
Friend, I alhamdollilah got control on my nafs though lil bit, but I just know that my Majestic is knowing me omnipotently, how m different in view of his understanding.
Absolutely , my personal matter witu my all knower.
I hope you undertood it.

As I said, it is different for everyone. Some may get struck in the heart by just an ayah as you quoted, others by an incident, say by something as "weird" as watching a baby emerge from her womb. I have known examples when lives changed when someone gave birth to life. For others, this might be an ordinary process of nature but who knows who gets illuminated by the many signs of Allah as He Himself claims in the Quran

"Thus Allah makes His Signs clear to you: in order that you may understand."
[2: Al-Baqara-242]

and in another ayah Allah says

"O you Children of Adam! We have bestowed raiment upon you to cover your shame, as well as to be an adornment to you. But the raiment of righteousness, - that is the best. Such are among the Signs of Allah, that they may receive admonition! "
[7: Al-Araf-26]

In the above verse, even the idea of clothing that Allah has bestowed upon humans is regarded as His sign and the conscious of Righteousness in all Human beings as a sign.

Hence there is no limit to the passes you may take through the mountains of ignorance to feel His presence.