The manifestation of life through myriad modes makes literature the philosophical interpretation of life with its exploration of multiple facets of human nature. Man, holding a universe on a micro-level, has been the subject of curious scientific and philosophical investigations for ages. There is no denying that the relationship of literature, with psychological theories on one hand and philosophical outlook, on the other hand, is so intense that the disciplines of Psychology and Philosophy have been considered numerous branches of the same tree. Similarly, in the domain, English Literature, the subject of human nature has been studied through various viewpoints philosophical, psychological, religious, anthropological and developmental - each with its own lens and focus of attention. However, much uncertainty still exists about the effectiveness of these explorations. In view of all that has been mentioned so far, a need has been felt to unravel some of the mysteries surrounding human mind and its impact on behaviour with a broader and more comprehensive outlook.Hence, the present work seeks to explore the intricacies of human mind, as portrayed through Hawthorne’s Hester in The Scarlet Letter (1850) and Qudsia’s Seemi in Raja Gidh (1981). The theoretical framework for the present study has been provided by two renowned sages, i.e., Ghazali, the illustrious intellectual of Islamic world of eleventh century and Sigmund Freud, the brain of twentieth century. This study also seeks to provide an exciting opportunity to advance our knowledge of literary

analysis, contributing to this growing area of research by probing into the depth of the human mind. Of vital significance is the fact that although literary characters survive every interpretation, yet each era uses its own mode of explanation to gratify readers’ craving for conceptual understanding. The theoretical framework comprising Ghazalian notion of aq’l and Freudian ego, gives a reader an exhilarating prospect to probe into characters’ psyche to pursue a psychological understanding of their behavior, thus enhancing our in-depth cognizance of Literature.

The Scarlet Letter (1850) has been highly praised as one of the classic novels in American Literature. Hawthorne’s insight in delineating the hidden recesses of the unconscious mind is superb. The entire novel basically contemplates the psychological transformations that occurred in the central characters and the circumstances that led to the changes in behavior. Perhaps no other American novel lends itself so well to an exploration of the human mind and its various dynamics. Pfister (1991) considers this novel as an appalling penetration into the prohibited zones of consciousness. Since Hawthorne’s favorite study seems to be the unveiling of man’s innermost impulses and affections, so he does not consider it just a novel, but “a tale of remorse, a study of character, in which the human heart is anatomized” (p.27).

Hawthorne’s uniqueness lies in the fact that he belonged to the age where human psychology was not as developed as was the case in the succeeding ages, but his psychological explorations confirmed the later findings in the realm of psychology. In a similar vein, Hawthorne’s manner of dealing with characters’ inner life mystifies James (1941), when he praises his characters as “glimpses of a great field, of the whole deep mystery of man's soul and conscience. They are moral, and their interest is moral; they deal with something more than the mere accidents and conventionalities, the surface occurrences of life” (p.295). The entire theme of The Scarlet Letter fundamentally contemplates on the psychological transformations that occurred in the central characters and the circumstances that led to the changes in behavior. Thus, this novel has been converted into a tale of craving discordant with the authoritarian rule; a legend of a never-ending tussle between the natural impulse and the sense of right and wrong, neither of which can be existent without the other.

Likewise, Raja Gidh has been regarded as one of the best novels of a Pakistani writer Bano Qudsia, and according to Hussein (2012), “the most popular novels ever to be published in Pakistan” (p.128). The most conspicuous excellence of Raja Gidh is Qudsia’s portrayal of mind with utter precision. As Qandeel (2012) remarks that it is an “ideological novel” enlightening Qudsia’s expertise of getting into the deepest zones of her character’s psyche, unveiling all the concealed gems inside. Moreover, it also throws light on some vital concerns on the densities of human psychology, giving expression to Qudsia’s deep philosophical thought. Hammad (2012) explores some romantic traits in the novel i.e. depiction of inner depths of the mind, recurrent allusions to Sufism, the stunning representation of fervent human yearnings which makes this novel equivalent to the writings of the English Romantic Age. Quite artistically, the novelist portrays the conflicts between various forces, creating emotional troubles in the characters’ psyche.

The psychological disposition of the central characters in the selected novels display similarities with the theories propounded by Ghazali and Freud, who attempt to highlight the hidden truths of the unconscious mind and their impact on behavior. Though the fundamental focus of the study is on the impact of Ghazalian notion of aq’l and Freudian ego on the behavior of female characters of the selected novels, yet a brief discussion needs to be made regarding the trifurcate model of human mind both the theorists formulate.

Ghazali has been “acclaimed as the greatest . . . certainly one of the greatest” (Watt 1953, vii) and “by general consent, the most important thinker of medieval Islam” (Bagley, 1964, xv). Whereas, the discoveries of Sigmund Freud, the father of psychoanalysis, in the realm of the unconscious and the development of the scientific inquiry of psychoanalysis, heralded the beginning of modern psychology as one of the intellectual milestones of the 20th century (Schwartz & Solomon, 1974). Ghazali masterpiece Ihya Ulum ud Din (1993) (The Revival of Religious Sciences) is widely known for his psychological insights where he divides the psyche into three categories based on Quran, while Freudian categorization of human mind comprises id, ego and superego: which revealed new vistas of visions into modern psychology.

A close examination of the Freudian and the Ghazalian theory, reveals prominent similarities in “structural and topographic” (Hisham, 2014, p.332) dimensions of both the models. The human psyche comprises various structures, each possessing distinctive and highly-defined functions. Freud (1923/2010) mentions that the three components of personality (i.e., id, ego, superego) continuously working in a diverse course, consequently producing mental clash and disquiet and a longing for peace of mind. The precise dynamic of id and superego characterizes nafs e ammara and nafs e lawwama, the evil and celestial components of the human mind respectively, while Freudian constructs of ego are similar to the Ghazalian concept of aq’l. The human mind is prone to irrational, primitive behavior, under the influence of nafs e ammara or id, even with the presence of a neutralizing force, i.e., aq’l or ego. So, these incompatible powers, functioning on different planes, cause inner conflict and angst in their desire for mental peace. Moreover, both the models are Dynamic, suggesting that “there are forces in conflict within the individual and thought, emotion and behavior are the resultants of these conflicting forces” (Yalom, 1980, p.6).

Of vital significance is the fact that Ghazali and Freud have shown a somewhat similar attitude on various aspects of aq’l or ego. Ghazali (1993) offers a leading place to the intellect or aq’l which comprises reason, the capacity to discriminate correct and incorrect, virtuous and malicious, the actual and the elusive, all of which facilitate man to get closer to God (Schuon, 2006). He provides several meanings for this term. However, the philosophical definition shared with his predecessors refers to aq’l as the “intellect with which the true nature of things of this material world is known and its seat is in the soul” (Ghazali, 1993, p.5). The second connotation is the power to comprehend the mysteries of various learning. The unique characteristic that distinguishes a man from an animal is aq’l, which has the potential either to elevate him to the status of angels or debase him to the level of animals. Moreover, as Ghazali highlights, man has been endowed with all faculties for the realization of fitrah which can only be achieved by proper application of aq’l (Othman, 2016; p.23). Besides, this reasoning faculty of aq’l, can only be applied through knowledge. Uthman el-Muhammad (2003), mentioned four dimensions of Ghazalian notion of aq’l: the first is the intellect which makes human being different from animal; second is the intellect which advances progressively and develops maturity; third, the intellect which improves his knowledge with experience; fourth, the intellect which brings him closer to reality of things, beings and events.

In the Freudian model, the structure of personality that deals with the real world has been termed as ego or literally the “I” (Friedman & Schustack, 1999). It works on the reality principle. Freud considers ego as the conscious part of the human psyche which develops out of a modification of the id. According to Harper (1959), “the ego is the mediator between the id and external reality” (p.27). The demands of the id, which merely aim at pleasure gratification, get balanced through ego’s attempts of providing appropriate satisfaction. Since the ego performs the most difficult task, as Hockenbury and Hockenbury (2011) observe, it needs to be “strong, flexible and resourceful” so that it might reconcile the conflicts arising in between the instinctive demands of the id and ethical restrictions of the superego (p.424).

Thus, aq’l and ego comprise the conscious parts of the psyche with rational thought and reconcile the profound levels of the psyche and the outer reality. The Freudian ego develops out of a modification of the id, playing the role of a mediator “between the id and external reality” (Harper, 1959, p.27). Moreover, ego provides a socially acceptable outlet to the immediate demands of id which aim at pleasure gratification.

The study concludes that both Hawthorne and Qudsia thoroughly deal with the substantial impact of aq’l or ego on their female

characters’ psychic life, which makes them choose certain ways to mediate in between the strains of certain contending forces, providing a balance to the pleasure-seeking demands of nafs e ammara or id and guilt-stricken conscience of nafs e lawwama or superego. They demonstrate aq’l or ego’s use of logical thinking, which intercedes between the deep levels of the conscious mind and the external reality. It also provides a socially acceptable outlet to the unrestrained pleasure of nafs e ammara / id and the restraint-seeking attempts of nafs e lawwama or superego by delaying the gratification of instinctive drives until they can be properly fulfilled. The Scarlet Letter offers acute insight into Hester’s attempts to reconcile the repressed desires, passions and anger, present in the unconscious realm of mind; while Qudsia’s portrayal of Seemi’s mind provides a penetrating vision into the tussle rousing in between the contradictory forces. However, both Hester and Seemi succeed in seeking relief through the effective implementation of aq’l or ego. Besides, both the novelists have achieved great success in delineating the working of aq’l / ego of their female characters. Although, they are not meant to explicate either Ghazalian or Freudian theory, but contribute widely in the understanding of the human mind.