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{{Short description|Quranic Arabic word for the "self"}}
{{About|the Quranic Arabic word|the plural|NAF (disambiguation){{!}}Naf}}
{{Italics title}}
[[File:4DModel.jpg|thumb|A visual rendition of the Islamic model of the soul showing the position of "''nafs''" relative to other concepts, based on a consensus of 18 surveyed academic and religious experts{{sfn | Rothman | Coyle | 2018 | p=1733, 1735, 1742}}]]
'''''Nafs''''' ({{lang|ar|نَفْس}}) is an [[Arabic language|Arabic]] word occurring in the [[Quran]], literally meaning "[[Self (philosophy)|self]]", and has been translated as "[[Psyche (psychology)|psyche]]", "[[Ego (Freudian)|ego]]" or "[[soul]]".<ref name=brag>{{cite journal |last1 = Bragazzi|first1 = NL|last2 = Khabbache |first2 = H|year = 2018 |title = Neurotheology of Islam and Higher Consciousness States. |journal = Cosmos and History: The Journal of Natural and Social Philosophy |volume = 14 |issue = 2 |pages = 315–321}}</ref><ref name=Talib>Nurdeen Deuraseh and Mansor Abu Talib (2005), "Mental health in Islamic medical tradition", ''The International Medical Journal'' '''4''' (2), p. 76-79</ref> The term is [[cognate]] with the Hebrew word ''[[nephesh]]'', נֶפֶשׁ. In the Quran, the word ''nafs'' is used in both the individualistic (verse 2:48) and collective sense (verse 4:1), indicating that although humanity is united in possessing the positive qualities of a ''nafs'', they are individually responsible for exercising the agencies of the "free will" that it provides them.

Much of the popular literature on ''nafs'', however, is focused on the [[Sufi]] conceptions of the term located within the [[Sadr (Sufism)|sadr]] (the chest). According to the [[Sufi philosophy|Sufi philosophies]], the ''nafs'' in its unrefined state is "the ego", which they consider to be the lowest dimension of a person's inward existence—his animal and satanic nature.<ref name="Chittick 1983">{{cite book
  | last = Chittick
  | first = William
  | author-link = William Chittick
  | title = The Sufi Path of Love
  | publisher = [[State University of New York Press]]
  | year = 1983
  | page = 12
  | isbn = 0-87395-724-5
  | url = https://reverthelp.com/wp-content/uploads/2019/05/The-Sufi-Path-Of-Love-William-C.-Chittick.pdf
  }}</ref> ''Nafs'' is an important concept in the [[Islam]]ic tradition, especially within [[Sufism]] and the discipline of [[gnosis]] (''[[irfan]]'') in [[Shia Islam]].

==Etymology==
The word "nafs" is derived from the Arabic word "nafas", which means "breathing". In early Arabic literature, "nafs" refers to the "self" or "person". In Islamic theology, "nafs" refers to the soul, although it is sometimes confused with "[[Rūḥ|ruh]]", which means "breath" or "wind", or "spirit". The concepts of "nafs" and "ruh" are similar to the biblical concepts of "nephesh" and "ruach".{{sfn | Dastagir | 2018 | pp=519}}

==Quranic concept==
The triliteral root ''nūn fā sīn'' (ن ف س) occurs 298 times in the Quran, in four derived forms:<ref name="The Quranic Arabic Corpus">{{Cite web|url=https://corpus.quran.com/qurandictionary.jsp?q=nfs|title=The Quranic Arabic Corpus - Quran Dictionary|website=corpus.quran.com}}</ref>

# once as the form V verb ''tanaffasa'' (تَنَفَّسَ)
# once as the form VI verb ''yatanāfasi'' (يَتَنَافَسِ)
# 295 times as the noun ''nafs'' (نَفْس)
# once as the form VI active participle ''mutanāfisūn'' (مُتَنَٰفِسُون)

The Quran affords much importance to the ''nafs'' of an individual, highlighting the agency of free will and intelligence, without which neither responsibility nor accountability can exist. The Quran does not attribute to the ''nafs'' any inherent properties of [[good]] or [[evil]], but instead conveys the idea that it is something which has to be nurtured and self-regulated, so that it can progress into becoming 'good' and 'inwardly meaningful' through its thoughts and actions.<ref>Quran 91:6</ref> The Quranic conception of the ''nafs'' therefore has an extremely modernistic undertone, much like German philosopher [[Friedrich Nietzsche]]'s conception of "Übermensch" or 'Superman', as suggested by [[Muhammad Iqbal]], a prominent Muslim scholar and philosopher, who went as far as to accuse Nietzsche of borrowing the term from Islamic thought. Iqbal stated: "It is probable that Nietzsche borrowed it (Übermensch) from the literature of Islam or of the East and degraded it by his materialism."<ref name="IQBAL ACADEMY PAKISTAN"
>{{Cite web|url=http://www.allamaiqbal.com/publications/journals/review/oct82/3.htm|title=IQBAL'S CRITICISM OF NIETZSCHE|website=www.allamaiqbal.com}}</ref>

==Sufism's conception of nafs==
{{Sufism|Ideas}}
The elimination of ''nafs'' is central for proper worship of God, according to the teachings of Sufism. Quzat Hamadani relates the termination of ''nafs'' to the ''[[shahada]]'': Accordingly, people whose service for God is just superficial, are trapped within the circle of ''la ilah'' (the first part of ''shahada'' meaning "there is no God") just worshipping their ''nafs'' (bodily urges) rather than God. Only those found worthy succeed in leaving this circle and move to ''illa Allah'', the "Divine presence".
===Three principal stages===
There are three principal stages of ''nafs'' in Sufistic Wisdom, also mentioned in different verses of the Quran. The Sufis call them "stages" in the process of development, refinement and mastery of the ''nafs''.<ref name=IdriesShah>{{cite book
  | last = Shah
  | first = Idries
  | author-link = Idries Shah
  | title = [[The Sufis]]
  | publisher = Octagon Press
  | year = 2001
  | location = London, UK
  | pages = 394–395
  | isbn = 0-86304-020-9}}</ref><ref name=Frager1>{{cite book
  | last = Frager
  | first = Robert
  | author-link = Robert Frager
  | title = Heart, Self and Soul
  | publisher = Quest Books
  | year = 1999
  | pages = 54–88
  | isbn = 0-8356-0778-X}} An imprint of the Theosophical Publishing House.</ref>

===The inciting ''nafs'' (''an-nafs al-ʾammārah'')===
In its primitive stage the ''nafs'' incites people to commit evil; this is the ''nafs'' as the lower self, the base instincts.<ref name="Schimmel 1975">{{cite book
  | last = Schimmel
  | first = Annemarie
  | author-link = Annemarie Schimmel
  | title = Mystical Dimensions of Islam
  | url = https://archive.org/details/137665622MysticalDimensionsOfIslamAnnemarieSchimmel
  | publisher = [[University of South Carolina Press]]
  | year = 1975
  | pages = [https://archive.org/details/mysticaldimensio00schi/page/112 112–114]}}</ref><ref>{{cite book|author=Robert Frager|title=Heart, Self & Soul |date=20 September 2013 |publisher=Quest Books |isbn=9780835630627 |url=https://books.google.com/books?id=mlVbBgAAQBAJ&q=nafs+ammara&pg=PA52 }}</ref> In the eponymous [[Sura]] of the Quran, [[Joseph in Islam|Yusuf]] says "Yet I claim not that my ''nafs'' was innocent: Verily the ''nafs'' incites to evil."{{Quran-usc|12|53}}
Islam emphasizes the importance of fighting the inciting ''nafs'' in Quran<ref name=ahadess.com>{{Cite web|url=http://www.ahadees.com/englisharabicurdu-surah-87.html|title=Surah Al-A'la - Arabic Text with Urdu and English Translation|website=www.ahadees.com}}</ref> as well as in [[hadith]]. One [[hadith|tradition]] holds that [[Muhammad]] said after returning from a war, "We now return from the small struggle ([[Jihad#Lesser Jihad (Jihad bil Saif)|Jihad Asghar]]) to the big struggle ([[Jihad#Greater Jihad|Jihad Akbar]])". His companions asked, "O prophet of [[God]], what is the big struggle?" He replied, "The struggle against temptations."<ref name="Kabbani">{{Cite web
  | last = Kabbani
  | first = Hisham
  | title = Jihad Al Akbar
  | url = http://www.sunnah.org/tasawwuf/jihad004.html
  | access-date = 17 January 2010
  | archive-date = 9 June 2011
  | archive-url = https://web.archive.org/web/20110609212254/http://www.sunnah.org/tasawwuf/jihad004.html
  | url-status = dead
  }}</ref>

This stage is generally divided into the levels ''al nafs al-hayawaniyya'' and ''al nafs al-iblissiyya''. ''Al nafs al-hayawaniyya'' ("the animal state") describes the unconscious self, which, in its natural, unawakened state runs after material possessesion, sensual desires and animalistic pleasures. ''Al nafs al-iblissiyya'' (the devilish state) is even lower than the animal state, because in it the self, in its overweening [[pride (sin)|pride]], seeks consciously and deliberately to replace love for God with self-love.<ref>Oliver Leaman ''The Qur'an: A Philosophical Guide'' Bloomsbury Publishing 2016 {{ISBN|978-1-474-21620-3}} page 84</ref>

The Quran enjoins the faithful "to hinder the ''nafs'' from [[lust]]",{{Quran-usc|79|40}} and another [[hadith|traditional narration]] warns that "the worst enemy you have is [the ''nafs''] between your sides."<ref name="Nicholson 1914">{{cite book
  | last = Nicholson
  | first = Reynold Alleyne
  | author-link = Reynold Alleyne Nicholson
  | title = The Kitab Al-Luma Fi L-Tasawwuf Of Abu Nasr Abdallah B. Ali Al-Sarraj Al-Tusi: Edited For The First Time, With Critical Notes And Abstract (1914) by Reynold Alleyne Nicholson
  | publisher = [[Kessinger Publishing]]
  | year = 2008}}</ref> [[Rumi]] warns of the ''nafs'' in its guise of religious hypocrisy, saying "the ''nafs'' has a [[rosary]] and a [[Koran]] in its right hand, and a [[scimitar]] and dagger in the sleeve."<ref name="Nicholson 1990">{{cite book | last = Nicholson | first = Reynold | author-link = Reynold Nicholson | title = Mathnawi of Jalaluddin Rumi | publisher = [[Gibb Memorial Trust]] | location = Warminster | year = 1990 | isbn = 0-906094-27-5 }}</ref>

Animal imagery is often used to describe the ''nafs''. A popular image is a donkey or unruly horse that must be trained and broken so that eventually it will bear its rider to the goal.<ref name="Schimmel 1975" /><ref name="Nicholson 1911">{{Cite book
  | last = Nicholson
  | first = Reynold
  | author-link = Reynold Nicholson
  | title = The Kashf Al-Mahjub: The Oldest Persian Treatise On Sufism (1911)
  | publisher = [[Kessinger Publishing]]
  | year = 2008
  | isbn = 978-0-548-94106-5 }}</ref> [[Rumi]] compares the ''nafs'' to a camel that the hero [[Layla and Majnun|Majnun]], representing the intellect ([['Aql]]), strains to turn in the direction of the dwelling-place of his beloved.<ref name="Schimmel 1975" /><ref name="Nicholson 1990"/>

===The self-accusing ''nafs'' (''an-nafs al-luwwāmah'')===
In Sura al-[[Qiyama]] the Quran mentions "the self-accusing ''nafs''".{{Quran-usc|75|2}} This is the stage where "the [[conscience]] is awakened and the self accuses one for listening to one's ego. One repents and asks for [[forgiveness]]."<ref name="PathToSpiritualExcellence">{{cite book
  | last = Al-Haqqani
  | first = Shaykh Adil
  |author2=Kabbani, Shaykh Hisham
  | title = The Path to Spiritual Excellence
  | publisher = Islamic Supreme Council of America (ISCA)
  | year = 2004
  | pages = 102–103
  | isbn = 1-930409-18-4}} See [https://books.google.com/books?id=mzpV0QnOVxsC&dq=one+is+pleased+with+whatever+comes+from+allah&pg=PA103 google book search]</ref> Here the ''nafs'' is inspired by one's heart, sees the results of one's actions, agrees with one's brain, sees one's weaknesses, and aspires to perfection.

===The ''nafs'' at peace (''an-nafs al-muṭmaʾinnah'')===
In Sura al-[[Fajr]] the Quran mentions "the ''nafs'' at peace".{{Quran-usc|89|27}} This is the ideal stage of ego for Muslims. On this level, one is firm in one's faith and leaves bad manners behind.<ref name="PathToSpiritualExcellence"/> The soul becomes tranquil, at peace.<ref name="PathToSpiritualExcellence"/> At this stage, followers of Sufism have relieved themselves of all [[materialism]] and worldly problems and are satisfied with the will of God.

===Four additional stages of ''nafs''===

In addition to the three principal stages, another four are sometimes cited:

;The Inspired ''Nafs'' (''an-nafs al-mulhamah'')
This stage comes between the second (The self-accusing ''Nafs'') and the third (the ''Nafs'' at peace) principal stages. It is the stage of action. On this level "One becomes more firm in listening to one's conscience, but is not yet surrendered."<ref name="PathToSpiritualExcellence"/> Once one have seen one's weaknesses and have set one's targets, this ego inspires one to do good. The Sufis say that it is important that whenever one think of good, one must immediately act upon it. Abbas Bin Abdul Muttalib lays down three rules:{{citation needed|date=January 2010}}
# Ta'Jeel or Swiftness. A good deed must be done immediately and there should be no laziness.
# Tehqeer or Contempt. One must look at one's good acts with contempt otherwise one will become self-righteous.
# Ikhfa or Secrecy. One must keep one's good acts secret otherwise people will praise one and it will make one self-righteous.

According to the Quran, charity should be given both secretly and openly. In [[Muhammad Asad]]'s translation of the Quran, 14:31 reads: "[And] tell [those of] My servants who have attained to faith that they should be constant in prayer and spend [in Our way], secretly and openly, out of what We provide for them as sustenance, ere there come a Day when there will be no bargaining, and no mutual befriending."

;The pleased ''nafs'' (''an-nafs ar-raḍīyyah'')
This stage comes after the third principal stage. On this level "one is pleased with whatever comes from Allah and doesn't live in the past or future, but in the moment."<ref name="PathToSpiritualExcellence"/> "One thinks always: 'Ilahi Anta Maqsudi wa ridhaka matlubi'. One always sees oneself as weak and in need of Allah."<ref name="PathToSpiritualExcellence"/>

;The pleasing ''nafs'' (''an-nafs al-marḍīyyah'')
On this level the two [[Ruh]]s in man "have made peace".<ref name="PathToSpiritualExcellence"/> "One is soft and tolerant with people and has good [[Akhlaq]] ({{Langx|ar|أخلاق}}), good manners."<ref name="PathToSpiritualExcellence"/>

;The pure ''nafs'' (''an-nafs aṣ-ṣāfīyyah'')
On this level "one is dressed in the attributes of the [[insan kamil|Insan Kamil]], the perfected man, who is completely surrendered and inspired by Allah."<ref name="PathToSpiritualExcellence"/> One is "in full agreement with the Will of Allah".<ref name="PathToSpiritualExcellence"/>

===Full sequence of ''nafs'' development===

Therefore, the full sequence of the seven stages of the development of the ''nafs'' is as follows:

# The inciting ''nafs'' (an-nafs al-ʾammārah)
# The self-accusing ''nafs'' (an-nafs al-luwwāmah)
# The inspired ''nafs'' (an-nafs al-mulhamah)
# The ''nafs'' at peace (an-nafs al-muṭmaʾinnah)
# The pleased ''nafs'' (an-nafs ar-raḍīyyah)
# The pleasing ''nafs'' (an-nafs al-marḍīyyah)
# The pure ''nafs'' (an-nafs aṣ-ṣāfīyyah)

[[Dervish]]es from the [[Jerrahi]] school of Sufism are encouraged to study a text describing these stages of ''nafs'' as a nested series of cities.<ref name="Frager1" />

===Characteristics of ''nafs''===

In its primitive state the ''nafs'' has seven characteristics that must be overcome:{{citation needed|date=January 2010}}
# [[Pride]] (''Takabbur'')
# [[Greed]] (''Tamaa'')
# [[Jealousy]] (''Hasad'')
# [[Lust]] (''Shahwah'')
# [[Backbiting]] (''[[Gheebah]]'')
# [[Stinginess]] (''Bokhl'')
# [[wikt:malice|Malice]] (''Keena'')

===Nafs and Jihād===
According to Ṣūfī philosophy, the focus of self-improvement is on one's internal struggles rather than external enemies. Instead of searching for enemies outside oneself, in such groupings as one's family, community, or society, Sufism teaches that the primary enemy to be conquered is one's ego-sensibility or individual self, known as nafs. Thus, the goal of a Ṣūfī's life is to continually strive against their egocentric tendencies and battle their nafs.{{sfn | Dastagir | 2018 | pp=521}} In Ṣūfīsm, the process of controlling the nafs involves renunciation (zuhd) and other techniques, which aim to protect the soul from negative influences and attain an elevated state of being referred to as "Godfearing" (khawf). This is considered a necessary step towards acquiring piety (taqwā) and ultimately realizing the Truth (al-ḥaqq).{{sfn | Dastagir | 2018 | pp=521}} The Quran teaches that the one who "feared to stand before his Lord and restrained his nafs from the passions; indeed, paradise will be his refuge" (79:40–41). Junayd of Baghdad likened the process of overcoming the nafs to "dying to oneself and becoming resurrected in one-Self (God)". Muhammad said that "The powerful is not he who conquers people, but he who conquers his self". Sufis view the struggle against the nafs as a form of jihad (jihād-an-nafs), or inner struggle, and consider it the most important form of jihad (jihād-e akbarī). Success in this struggle means aligning oneself with the will of God rather than succumbing to satanic temptations.{{sfn | Dastagir | 2018 | pp=521}}

==See also==
* [[Fitra]]
* [[Qalb]]
* [['Aql]]
* [[Rūḥ]]
* [[Ghaflah]]
* [[Islamic psychological thought]]
* [[Lataif-e-sitta]]
* [[Seven deadly sins]]
* [[Nishimta]] in Mandaeism

==References==
{{reflist}}
{{Refbegin}}
{{Refend}}

==Sources==
* {{cite book | last=Dastagir | first=Golam | title=Islam, Judaism, and Zoroastrianism | chapter=Nafs | series=Encyclopedia of Indian Religions | publisher=Springer Netherlands | publication-place=Dordrecht | year=2018 | pages=519–522 | isbn=978-94-024-1266-6 | issn=2542-7628 | doi=10.1007/978-94-024-1267-3_2012}}
* {{cite journal | last1=Rothman | first1=Abdallah | last2=Coyle | first2=Adrian | title=Toward a Framework for Islamic Psychology and Psychotherapy: An Islamic Model of the Soul | journal=Journal of Religion and Health | publisher=Springer Science and Business Media LLC | volume=57 | issue=5 | date=2018 | issn=0022-4197 | doi=10.1007/s10943-018-0651-x | pages=1731–1744| pmid=29907906 | pmc=6132620 | s2cid=49240804 }}

==External links==
* [https://corpus.quran.com/ Quran Search: https://corpus.quran.com/]

{{Sufism terminology}}
{{Islamic philosophy}}
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[[Category:Shia theology]]
[[Category:Conceptions of self]]
[[Category:Sufi philosophy]]
[[Category:Sufi psychology]]
[[Category:Islamic terminology]]