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  1. The concept of **Nafs (self or soul)** in Islamic philosophy is multifaceted and has been interpreted in various ways by different scholars and schools of thought. In general, Nafs can refer to the self, the soul, or the essence of a person, encompassing both the spiritual and psychological dimensions of human existence. The interpretations of Nafs are influenced by Islamic theology, Sufism, and Islamic psychology, and they can be broadly categorized as follows:

### 1. **Theological Interpretations:**

– **Qur’anic Perspective:** In the Qur’an, Nafs is used in different contexts to denote the self, soul, or individual consciousness. It is often associated with moral and ethical dimensions, referring to the human capacity for both good and evil. The Qur’an mentions three main states of the Nafs:

– **Nafs al-Ammarah (the commanding self):** This is the base, instinctual self that inclines towards desires and evil. It represents the unrefined, lower aspect of the human soul, which is driven by passions, impulses, and selfish desires. The Qur’an describes it as a state that “commands to evil” (Qur’an 12:53).

– **Nafs al-Lawwama (the reproachful self):** This is the self that experiences inner conflict and self-reproach. It is conscious of moral failings and sins, feeling guilt and remorse when one deviates from ethical conduct. This stage represents a struggle for moral and spiritual growth, where the self becomes aware of its flaws and seeks to overcome them (Qur’an 75:2).

– **Nafs al-Mutma’innah (the tranquil self):** This is the self that has achieved peace and tranquility through submission to God’s will. It represents the soul’s highest state, characterized by contentment, inner peace, and harmony with divine guidance. This state is mentioned in the Qur’an as the soul that is at rest and is invited to enter Paradise (Qur’an 89:27-30).

### 2. **Philosophical Interpretations:**

– **Ibn Sina (Avicenna):** Avicenna, a prominent Islamic philosopher, viewed the Nafs as an immaterial, rational soul that is distinct from the body but intimately connected to it. He believed that the Nafs is capable of rational thought and spiritual knowledge. According to Avicenna, the Nafs is inherently inclined toward the divine and seeks to return to its source, which is God. He saw the Nafs as being divided into three faculties:

– **Vegetative (Nafs al-Nabatiyyah):** Responsible for basic biological functions such as growth, nutrition, and reproduction.

– **Animal (Nafs al-Hayawaniyyah):** Governs instincts and desires, including sensory perception and movement.

– **Rational (Nafs al-Natiqah):** The highest faculty, responsible for reasoning, intellectual pursuits, and moral

Ubaid ur Rahman Answered question August 28, 2024
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