Nafs Meaning and Nafs In Islam
Nafs is one of the complex and deep concepts in Islamic philosophy and theology. It is rich in meaning, connotation, and definition, encapsulating an individual’s essence – their emotions, desires, will, and intellect. The concept of Nafs In Islam is not only confined to a spiritual aspect of human existence or the physical part of the creation but is a complex blend of both phenomena. We will look at the meaning of Nafas, the types of Nafs, and its reference from the Holy Quran in this blog.
Nafs Meaning
Nafs( نَفْس) is an Arabic word that means self or Soul. This word appears in different chapters of the Quran with different meanings and contexts. Due to its different definitions and connotations, Nafs meaning can be translated as oneself or someone, ego, soul, and psyche.
Nafs In Islam
Nafs in Islam, along with its significance refers to diverse concepts and contexts. The term n a f s comprises everything from the basic human instincts to the higher aspects of human reasoning and spirituality. It is not only about a physical aspect of human existence or the spiritual part of the creation but is a complex blend of both phenomena.
Different Meaning of Nafs In the Quran
In the Holy Quran, the meaning of Nafas appears with different contents and references.
Nafs As Self
The word “Nafs,” in the meaning of self or someone appears in many verses of the Quran.
وَ قَالَ الْمَلِكُ ائْتُوْنِیْ بِهٖۤ اَسْتَخْلِصْهُ لِنَفْسِیْۚ
“The king said, “Bring him to me, and I shall employ him purely for myself.” (12:54)
وَفِىٓ أَنفُسِكُمْ ۚ أَفَلَا تُبْصِرُونَ
And in your own selves! So, do you not perceive? (51:21)
As Referred to Allah
Allah uses the word Nafs for Himself in several verses of the Holy Quran. Some of the verses contain the attributes of Allah Almighty.
قُلْ لِّمَنْ مَّا فِی السَّمٰوٰتِ وَ الْاَرْضِؕ-قُلْ لِّلّٰهِؕ-كَتَبَ عَلٰى نَفْسِهِ الرَّحْمَةَؕ
Say, “To whom belongs all that is in the heavens and on the earth?” Say, “To Allah. He has prescribed Mercy for Himself. (6: 12)
وَ اِذَا جَآءَكَ الَّذِیْنَ یُؤْمِنُوْنَ بِاٰیٰتِنَا فَقُلْ سَلٰمٌ عَلَیْكُمْ كَتَبَ رَبُّكُمْ عَلٰى نَفْسِهِ الرَّحْمَةَۙ
When those who believe in Our verses come to you, say to them, “Peace on you. Your Lord has prescribed for Himself mercy (6: 56)
Nafs As Soul or Spirit
In the Holy Quran, Allah refers this word as the spirit or soul of a human being. The word Nafs in the following verses refers to the human soul.
وَ لَوْ تَرٰۤى اِذِ الظّٰلِمُوْنَ فِیْ غَمَرٰتِ الْمَوْتِ وَ الْمَلٰٓىٕكَةُ بَاسِطُوْۤا اَیْدِیْهِمْۚ-اَخْرِجُوْۤا اَنْفُسَكُمْؕ
If only you could witness when the unjust are in the throes of death, and the angels stretch their hands (and say), “Out with your souls. (6:93)
يَـٰٓأَيَّتُهَا ٱلنَّفْسُ ٱلْمُطْمَئِنَّةُ
“O content soul” (89:27)
As A Human Or Humanity
This word has also been used for the totality of human beings–humanity. This verse of the holy Quran considers the killing of one human as the killing of all humanity.
مَنْ قَتَلَ نَفْسًۢا بِغَیْرِ نَفْسٍ اَوْ فَسَادٍ فِی الْاَرْضِ فَكَاَنَّمَا قَتَلَ النَّاسَ جَمِیْعًاؕ
“That is why We ordained for the Children of Israel that whoever takes a life—unless as a punishment for murder or mischief in the land—it will be as if they killed all of humanity” (5:32)
Nafs As Human Nature
Human nature is also referred as Nafas in the Holy Quran. Human nature refers to the instinct of doing right or wrong.
اِنَّ اللّٰهَ لَا یُغَیِّرُ مَا بِقَوْمٍ حَتّٰى یُغَیِّرُوْا مَا بِاَنْفُسِهِمْؕ
“Surely, Allah does not change the condition of a people unless they change themselves.” (13;11)
Types Of Nafs
There are three types of Nafs also known as the stages of evolution of Nafas. These stages, In Islamic theology, are considered a dynamic process of spiritual evolution and moral development.
Nafs e Ammara–The Commanding Self
Nafs e Ammara is the rawest form in which human Nafs tilted toward basic instinct (animal nature). In this stage, the Nafas govern human beings, tempting them to be involved in worldly pleasures, committing sins, and prone to evil deeds. It represents the ego, selfishness, greed, and lusty motivations of an individual.
The Holy Quran describes it as;
وَمَآ أُبَرِّئُ نَفْسِىٓ ۚ إِنَّ ٱلنَّفْسَ لَأَمَّارَةٌۢ بِٱلسُّوٓءِ
“And I do not absolve my inner self of blame. Surely, man’s inner self often incites to evil” (12:53)
Nafs Lawwamah–The Reproaching Self
Nafs Lawwamah is the stage of human reproachment or awakening of conscience or spirit. In this stage, human beings differentiate between bad and good and feel regret for wrongdoings. It is a step towards spiritual evolution and one fights a battle within.
The Quran mentions;
وَلَا أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ
“And I do swear by the self-reproaching soul!” (75:2)
Nafs Ul Mutmainnah–-The Content Self
This is the ideal stage of spiritual fulfillment. It is characterized by inner peace and tranquility, contentment, and spiritual perfection. In this stage human beings overcome their desires, lust, and greed, submitting to the will of Allah.
یٰۤاَیَّتُهَا النَّفْسُ الْمُطْمَىٕنَّةُ,ارْجِعِیْۤ اِلٰى رَبِّكِ رَاضِیَةً مَّرْضِیَّةً
“O content soul, come back to your Lord, well-pleased, well-pleasing” (89:27-28)
The above three types are the basic stages, but some scholars have mentioned an additional four types. However, some scholars consider these four types as part of Nafs Ul Mutmainnah. The four types are;
Nafs-e-Mulhama –The Inspired Self
Some scholars refer to this stage before Nafse Mutmainnah. In this stage, the good starts to overcome the bad. It is the foundation of piety (Zuhd).
فَأَلْهَمَهَا ِفُجُورَهَا ِوَتَقْوَاهَا
“(The human) was given awareness of its (inner-self's) evil and its virtue”. (91:8)
Nafs-e-Radiyya–The Pleased Self
Nafs-e- Radiya is the protected self against all sins and evils. The human soul is pleased with the will of the creator and is in harmony with divine harmony.
ارْجعي ِإلَى َِٰرَبِّ ك ِرَاضیَة ًِمَرْضیَّة
“Return to your Lord, well pleased (with Him) and well-pleasing (to
Him)”. (Al-Fajr:28).
Nafs-e-Mardiyya–Pleasing Self
ٱرْجِعِىٓ إِلَىٰ رَبِّكِ رَاضِيَةًۭ مَّرْضِيَّةًۭ
“Come back to your Lord, well-pleased, well-pleasing”. (89:28)
Nafs-e-Safiyya wal Kamila–The Purified and Complete Self
وَإِذَا سَمِعُوا۟ مَآ أُنزِلَ إِلَى ٱلرَّسُولِ تَرَىٰٓ أَعْيُنَهُمْ تَفِيضُ مِنَ ٱلدَّمْعِ مِمَّا عَرَفُوا۟ مِنَ ٱلْحَقِّ ۖ يَقُولُونَ رَبَّنَآ ءَامَنَّا فَٱكْتُبْنَا مَعَ ٱلشَّـٰهِدِينَ
“When they hear what has been sent down to the Messenger, you will see their eyes overflowing with tears because of the truth they have recognized. They say, “Our Lord, we have come to believe. So, record us along with those who bear witness” (5:83)
Jihad Bin Nafs
Jihad, literally meaning striving, is a sacred act in Islam. Muslim Scholars have categorized Jihad into two forms, the inner form of Jihad and the outer form of Jihad. The outer form of the Jihad is against the apparent enemies–disbelievers.
The inner form of Jihad is known as Jihad al Nafs. It refers to an individual’s struggle against one’s Nafs or self. Jihad al Nafs is the striving against evil ideas, ego, desires, lust, and worldly pleasures. This form of jihad is considered the greatest form of the Jihad (jihad e Akber).
Allah says in the Holy Quran;
“As for those who strive in Our way, We will certainly take them onto Our paths, and indeed Allah is with those who are good in deeds”(29:69)
The Holy Prophet (SAW) said;
وَالْمُجَاهِدُ مَنْ جَاهَدَ نَفْسَهُ فِي طَاعَةِ اللَّهِ عَزَّ وَجَلَّ
A Mujahid is one who strives against himself for the sake of obeying God. (Musnad Ahmad, Hadith No. 23967)
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