नेफ्स इसके अंग्रेजी अर्थ का उदाहरण

Hachaseedeem v'ha-y'shareem v'ha-t'meemeem, k'heelot hakodesh shemas'ru nafsham al kdushat Hasheim, hane-eh-haveem v'ha-n'eemeem b'chayeihem, uvmotam lo neefradu.

He also formulated the accepted understanding of avad inish dina lenafsheih ("a man may carry out judgment for himself"), according to which in certain monetary cases, a person may "take the law into his hands" and do certain actions to protect his property at the expense of another's, even before a court has ruled on the matter.

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.

According to the 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.

295 times as the noun nafs (نَفْس).

The noun nafs has important instances in the Quran such as the following: "O you who have believed, upon you is [responsibility for] yourselves.

" The major theme of the word nafs as used in the Quran is to instill a sense of individual responsibility through a strong emphasis on the choices made by the individual (as in 5:105), while at the same time reminding humanity of its common origins (verse 4:1).

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.

The Quranic conception of the nafs therefore has an extremely modernistic undertone, much like 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.

Sufism's conception of nafs.

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.

The inciting nafs (an-nafs al-ʾammārah).

In its primitive stage the nafs incites us to commit evil; this is the nafs as the lower self, the base instincts.