a HOT Question, Please I need every body help in a SOUL Question?
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Peace
My conclusion to the next topic is a guess and not truth (from Quran). Thus, it could be wrong.
The following verses show the Female was created from the Male Soul (Adam) for the Earthy-Life?s purposes of mating (human production) and dwelling in tranquility with them.
(١
O mankind! reverence your Guardian-Lord Who created you from a single Soul; and from it (the Soul) He created his mate; and from them twain scattered (like seeds) countless men and women; fear Allah, through Whom ye demand your mutual (rights) and (reverence) the wombs (that bore you) for Allah ever watches over you.` (4-1)
(١
And among His Signs is that He created for you mates from your Souls, that ye may dwell in tranquility with them, and He has put love and mercy between your (hearts); verily in that are Signs for those who reflect. (30-21)
(٢
And Allah has made for you mates of your own Souls. And made for you out of them, sons and daughters and grandchildren, and provided for you sustenance of the best will they then believe in vain things, and be ungrateful for Allah's favors?(16-72)
Now in the Judgment Day, the following will happened
(٧
And when the souls are joined (81-7)Can I conclude that Humans will not be Male and Female but one Complete Soul (not missing the Female Part or the Male Part) as was created in the beginning (the Creation of Adam Single Soul).
If this is true, can we say that When God explained that Heaven ?In them will be (Maidens), chaste, restraining their glances, whom no man or Jinn before them has touched (55-56)? is because Humans (Male or Female) will be?.Males.Please be easy on me &, as I said this conclusion is not from God but from my understanding of Quran verses. D
Peace
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Peace
My conclusion to the next topic is a guess and not truth (from Quran). Thus, it could be wrong.
The following verses show the Female was created from the Male Soul (Adam) for the Earthy-Life?s purposes of mating (human production) and dwelling in tranquility with them.
(١
O mankind! reverence your Guardian-Lord Who created you from a single Soul; and from it (the Soul) He created his mate; and from them twain scattered (like seeds) countless men and women; fear Allah, through Whom ye demand your mutual (rights) and (reverence) the wombs (that bore you) for Allah ever watches over you.` (4-1)
(١
And among His Signs is that He created for you mates from your Souls, that ye may dwell in tranquility with them, and He has put love and mercy between your (hearts); verily in that are Signs for those who reflect. (30-21)
(٢
And Allah has made for you mates of your own Souls. And made for you out of them, sons and daughters and grandchildren, and provided for you sustenance of the best will they then believe in vain things, and be ungrateful for Allah's favors?(16-72)
Now in the Judgment Day, the following will happened
(٧
And when the souls are joined (81-7)Can I conclude that Humans will not be Male and Female but one Complete Soul (not missing the Female Part or the Male Part) as was created in the beginning (the Creation of Adam Single Soul).
If this is true, can we say that When God explained that Heaven ?In them will be (Maidens), chaste, restraining their glances, whom no man or Jinn before them has touched (55-56)? is because Humans (Male or Female) will be?.Males.Please be easy on me &, as I said this conclusion is not from God but from my understanding of Quran verses.
Peace
Salaam, Bellahamd
There is no mentione of femle or male in the aya, nor of "his" mate.
Itis interesting that it says "reverence the "wombs" that bore you" and not the women.I am not sure about the zuwiyat meaning made couples, Yusuf Ali gives it as sorted out, and I suppose what it means is that they are aloted to go with one kind or with the other.
As males and females in Paradise... is there any hint at all in the Truthful Quraan that there will be bredding in Paradise? Because that is the point of having males and females, otherwise...
You are right in wanting to explore and tear apart (in the best meaning) the text. We all do I think, and think we all expect to gain from the Quran wisdom.
Salaam
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Salaam, Bellahamd
There is no mentione of femle or male in the aya, nor of "his" mate.
Itis interesting that it says "reverence the "wombs" that bore you" and not the women.Which aya?
I am not sure about the zuwiyat meaning made couples, Yusuf Ali gives it as sorted out, and I suppose what it means is that they are aloted to go with one kind or with the other.
"Zoyjet", begining of 81-7 means make two things one thing; in other words, join two things.
As males and females in Paradise... is there any hint at all in the Truthful Quraan that there will be bredding in Paradise?
No
You are right in wanting to explore and tear apart (in the best meaning) the text. We all do I think, and think we all expect to gain from the Quran wisdom.
Salaam
this conclusion is been in my mind for a while, but I did not want to share it because " it is not in the Quran".
Thus' I will say it again, my conclusion is based on my own understanding of non-straightforward verses.It would be interesting to hear if females will welcome such a change (if is true) or they rather stay females?
Peace -
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Gardens of perpetual bliss they shall enter there, as well as the righteous among their fathers, their spouses, and their offspring and angels shall enter unto them from every gate (with the salutation) (13-23)in this verse, God says that believers and their spouses will enter Heaven. But, How humans, male and female, will be like in heaven is not revealed. What was revealed is the reward of "In them will be (Maidens), chaste, restraining their glances, whom no man or Jinn before them has touched (55-56)", which is a reward that is not for Females but Males; and that is what puzzel me!
Peace
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Which aya?
No
this conclusion is been in my mind for a while, but I did not want to share it because " is not in the Quran".
Thus' I will say it again, my conclusion is based in my own understanding of non-straightforward verses.It would be interesting to hear if female will welcome such a change (if is true) or they rather stay female?
PeaceWhich aya??
I quote what you wrote
"The following verses show the Female was created from the Male Soul (Adam) for the Earthy-Life?s purposes of mating (human production) and dwelling in tranquility with them.
(١"
"Zuwijat", in the context of the aya seems to be cogent with the paring of souls with the correspondign camp.
Salaam
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Which aya??
I quote what you wrote
"The following verses show the Female was created from the Male Soul (Adam) for the Earthy-Life?s purposes of mating (human production) and dwelling in tranquility with them.
(١"
"Zuwijat", in the context of the aya seems to be cogent with the paring of souls with the correspondign camp.
Salaam
Sorry, I was not sure.
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Salam huruf and belal hammad. The understanding of the verses hinges around the definition of the word nafs. I prefer not to translate the word nafs to be soul, because the word soul is very vague and intangible in English.
The verse is consistent with the first verse of the Torah, wherein Allah says that he created adam, and from adam he created hava. The earlier single nafs is adam.
You postulate that the joining on yown e qiyamat is that of adam with hava, which may create adam once again. There is no verse that says this will be the case.
Allah is the best of those that know.
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Salam huruf and belal hammad. The understanding of the verses hinges around the definition of the word nafs. I prefer not to translate the word nafs to be soul, because the word soul is very vague and intangible in English.
Peace,
Nafs is Human Soul (The Soul)
Roh is Spirit
If you think Nafs does not mean Soul in English, so which arabic word means Soul?
What is your understanding of(٧
And when the souls are joined (81-7)Please note it is not a single Nafs but Nefus (Souls), hence not only Adam and Eve (Hawa)
Peace -
Peace every one,
I found a Straightfrward verse that says that we will be resurrected as we were created, SINGLE SOUL
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And your creation or your resurrection is in no wise but as an Single soul for Allah is He Who hears and sees (all things). (31-2
!
Here are more verses(
"And behold! ye come to Us Singls as We created you for the first time Ye have left behind you all (the favours) which We bestowed on you We see not with you your intercessors whom ye thought to be partners in your affairs so now all relations between you have been cut off, and your (pet) fancies have left you in the lurch!" (6-94)(
And they will be marshalled before thy Lord in ranks, "Now have ye come to Us as We created you first aye, ye thought We shall not fulfil the appointment made to you to meet (Us)!" (18-4(
The Day that we roll up the heavens like a scroll rolled up for books even as We produced the first Creation, so shall We return them (as they were before) a promise We have undertaken truly shall We fulfil it. (21-104)(
!What do you Think,
Peace -
Interesting post
I'll hopefully reply tomorow it's 313 Am in England. Need to think and rest.
But very interesting question.
Peace
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Salam belal hammad. I do not think nafs means soul in English. I dont think there is a word for soul in Arabic.
I read that verse you quoted, 817 wa idha alnafus zawjat, and 8114 alima nafs ahdrat. Intially I believed that trying to answer that question was going to land me in a lot of trouble, because I had not analyzed those verses, and i know the words there are a source of some debate.
I will request Arnab to provide an insight into the meaning of those words in Arabic, Aramaic, and Hebrew, because Arnab has clearly done extensive studies in that area.
I will exert my effort in the area of the ancient origins of the letters of the root verb consonants, and try and reproduce the purpose of those words.
The word nafs, NFS.... N the germinating seed.... F the "mouth" or "to blow"... S ... either means "thorn" or "tooth"
The first two letters, germinating seed and blow are consistent with the Torah, wherein Allah says he blew life into Adam. The third letter is problematic. I would rely on those two letters to conclude NFS means the breath of Allah, breathed into adam. This leads to a cross reference with kun fikun, be and it is, used in other places in the Quran described how adam was brought to life. K means a palm frond, bending of the will... N is a germinating seed, the beginning of life... I believe in conclusion the breath of Allah is where he uses the term kun breathed into adam, is what brought adam into life. This breath of Allah in man is the nafs.
The word zawjat... from the root ZWJ... Z the scythe used to harvest... W the yoke or tent peg... J the foot. I believe this is a representation of the yoked walk during harvest. Probably the foundation upon which new generations are brought into life. This may be consistent with the term counterpart or pair. The Quran uses the term zawj in 225, 267, 3110, and 507, in context to describe a pair. The word ZWJ exists in Aramaic, and it means to yoke or join.
In conclusion I believe this verse describes the day on which the breath is rejoined.
Allah is mighty wise.
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Salam belal hammad. I do not think nafs means soul in English. I dont think there is a word for soul in Arabic.
Peace,
What does Soul means in English?I will exert my effort in the area of the ancient origins of the letters of the root verb consonants, and try and reproduce the purpose of those words.
The word nafs, NFS.... N the germinating seed.... F the "mouth" or "to blow"... S ... either means "thorn" or "tooth"
The first two letters, germinating seed and blow are consistent with the Torah, wherein Allah says he blew life into Adam. The third letter is problematic. I would rely on those two letters to conclude NFS means the breath of Allah, breathed into adam.
This analysis agrees with a Dream I saw, which you explained now. (I agree with your analysis)
Let me explain to you how I discrip a Human.First,
When God breathed into Adam Body from the Spirit, he became Nafs "Soul"(
But He fashioned him in due proportion, and breathed into him something of His spirit. And He gave you (the faculties of) hearing and sight and feeling (and understanding) little thanks do ye give! (32-9)Thus, Human are
Body + Spirit (The energy that makes the Body Alive)+ Nafs (Soul).When the Roh "Spirit" leaves the Body, The Body Shuts down--The death of the Nafs (The Soul).
Please note that Nafs Root word is "Nafs", which mean breathing; thus the breathing will stop when Spirit leaves the Body.
Any way, Let us focus in the mean Topic, what do you think about verse 31-28.
Can my conclusion be confermed by this verse?May God increase our knowledge.
Peace -
Salam,
Its going to be impossible to discuss the topic unless we have at least a general understanding of the Arabic words in 41 and how they are used through out the Quran.
I don't expect us to all agree, but at least we will have a foundation for discussion.
Let's start with nafs. Since, this is the main word in this discussion
Hebrew
From Strong?s Hebrew and Greek Dictionary and Brown Driver Briggs? Hebrew Definitions
H5314
naphash
naw-fash'
A primitive root; to breathe; passively, to be breathed upon, that is, (figuratively) refreshed (as if by a current of air) - (be) refresh selves (-ed).
BDB Definition- (Niphal) to take breath, refresh oneself
Part of Speech verb
A Related Word by BDB/Strong?s Number a primitive root
Same Word by TWOT Number 1395
H5315
nephesh
neh'-fesh
From H5314; properly a breathing creature, that is, animal or (abstractly) vitality; used very widely in a literal, accommodated or figurative sense (bodily or mental) - any, appetite, beast, body, breath, creature, X dead (-ly), desire, X contented, X fish, ghost, + greedy, he, heart (-y), (hath, X jeopardy of) life (X in jeopardy), lust, man, me, mind, mortality, one, own, person, pleasure, (her-, him-, my-, thy-) self, them (your) -selves, + slay, soul, + tablet, they, thing, (X she) will, X would have it.
BDB Definition- soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) dubious
1h) activity of the will
1h1) dubious
1i) activity of the character
1i1) dubious
Part of Speech noun feminine
A Related Word by BDB/Strong?s Number from H5314
Same Word by TWOT Number 1395a
From The Theological Word Book of the Old Testament
1395 - napash
Hebrew Word napash
Strong's Cross Reference 5314
Definition take breath, refresh oneself - This denominative verb occurs only in the Niphal (Exo_2312; 2Sa_1614; Exo_3117).Derivative TWOT Number 1395a
Derivative Transliteration nepesh
Derivative Strong's Cross Reference 5315
Derivative Definition life, soul, creature, person, appetite, and mindare the more common of the twenty-some varieties of meaning utilized in KJV.(ASV conforms with these uses in a majority of cases, while RSV deviates freely, sometimes reverting to "soul" where KJV has another expression but more often replacing "soul" with words like "being, " "person, " any "one, " "he" who, "self, " "I/me, " etc., and "appetite." Both revisions, in fact, make substitutions by using terms found in other passages in KJV.) The Ugaritic and Akkadian have cognates with somewhat similar breadth of meaning but both include the meaning "throat." Arabic nafs includes "soul, mind, life, person, inclination, self (as a reflexive pronoun)" but does not mean "throat." For Phoenician-Punic and Old Aramaic npsh/nbsh see Jean, C. F. and Hoftijzer, F. Dictionnaire des Inscriptions Simitiques de l'ouest (Leiden 1965). It is common in language for a bodily part or organ to take on emotional or spiritual meanings, cf. "heart" in both Hebrew and English.
Most of the KJV variants referred to above are a matter of closely related concepts, as synonyms for creature, "living thing, beast, fish, " for appetite, "heart, pleasure, desire, lust, discontent, " and "will." While "any (one), man, " and "self (myself, etc.)" occur in KJV, the rendering of nepesh by the simple personal pronoun (often reflexive)is common only in RSV and other recent translations. The seemingly contradictory meaning, "the dead, dead body, " found a few times in all three versions, will be analyzed in what follows.
The treatment of nepesh by C. Westermann (THAT, I 71-95) is valuable and should be compared.
The original, concrete meaning of the word was probably "to breathe." The verb occurs three times in the medio-passive Niphal stem with the meaning "to refresh oneself' (Exo_2312; Exo_3117; 2Sa_1614). The verb may be a denominative from the substantive, but both ancient and modern Semitic cognates do have verbal from signifying "to breathe" (cf. Akkadian napashu "to blow, to breathe out"; (see D. W. Thomas, "A Study in Hebrew Synonyms; Verbs Signifying 'To Breathe' " Zeitschrift fur Semitistik 10311-14). The noun appears to denote "breath" in Gen_130; "in which is the breath of life." The connection between nepesh and breath is also suggested by such statements as "and into his nostrils the breath of life; and man became a living soul" (Gen_27); and "the nepesh " (Psa_692; cf. Jon_26).
As in the cognate languages (cf. especially Arabic) nepesh can refer to the appetite. Thus it may denote hunger for food "You may eat grapes according to your appetite, until you are satisfied" (Deu_2324; ; cf. Psa_7818 ); "this bread will be for their hunger" (Hos_94); "a righteous man cares for the needs of his animals" (Pro_1210; cf. Pro_103; Pro_1626). So also it can refer to one's spiritual/volitional appetite, that is, "desire" or "will"; e.g. "the enemy said, ... 'my desire shall be gratified against them"' (Exo_159; cf. Eze_1627; Psa_2712; Psa_413); "then you shall let her go according to her desire" (Deu_2114; cf. 1Sa_235 Psa_10522). Abraham says to Ephron "if it is your wish... " (Gen_238 ). The desire of the wicked is condemned (Pro_132; Pro_192).
About twenty times, however, nepesh is the subject of 'awa "to desire, " "to crave." Here it is not the hunger/appetite/desire itself but that which possesses the appetite, "the soul." A person, a soul, may crave physical food "and you say, 'I will eat meat, ' because you desire to eat meat, then you may eat meat, according to the desire of your soul " (Deu_1220; cf. 1426; 1Sa_216). The compound can also speak of the sexual drive "a wild donkey accustomed to the wilderness, that sniffs the wind has passion his soul desires that he does" (Job_2313).
The people of Judah desire God's justice "Yes, Lord, walking in the way of your laws, we wait for you; your name and renown are the desire of our hearts . My soul yearns for you for you in the night; in the morning my spirit longs for you. When your judgments came upon the earth, the people of the world learn righteousness" (Isa_268-9; ef. Psa_11920 and below for numerous passages where nepesh is used to express personal yearning for someone and its inclination and disinclination for someone).
One can also speak of the hungry or thirsty soul "For he has satisfied the thirsty soul, and the hungry soul he has filled with good things (Psa_1079; cf. Pro_1915; Pro_2525; Pro_277).
Accordingly verb saba' "to satisfy" occurs often with nepesh "The dogs are greedy , they are not satisfied" (Isa_5611; cf. Isa_5810; Jer_5019). Especially in Ecclesiastes, the soul "craves, lacks, " or is "filled with good things" (Ecc_224; Ecc_48; Ecc_62, Ecc_63, Ecc_67, Ecc_69; and Ecc_728 ).
As Isa_268-9 suggests, the object of that which the soul craves may be a person. The soul's thirst or language may be directed toward God. The psalmist brings the two notions together thus "As the deer parts for the water-courses, so my soul part ts for you, 0 God. My soul thirsts for God, for the living God. When can I go and appear before God" (Psa_421, Psa_422 ; cf. Psa_632). In addition to God's presence the soul may long for the law (Psa_11920), salvation (Psa_11981); his courts (Psa_843); etc.
Thus nepesh occurs with many verbs denoting "Yearning"; cf the idiom he set his soul "to long after, yearn" for someone, something (Deu_2415; Hos_48; Pro_1918; Jer_2227; Jer_4414; etc.). The soul waits for the Lord (Psa_1305), seeks him (Lam_325); etc.
Thus in numerous passages reference is made to the inclination or disinclination of the soul. It is frequently used in connection with "love." The maiden says to her lover "Tell me, O you whom my soul loves" (Son_17; and repeatedly in Son_31-4; cf. Jer_127; Gen_343). It is used not only of the man-woman relationship, but also of the closest human friendships; e.g. of David and Jonathan "The soul of Jonathan was bound with the soul of David, and he loved him as his own soul." So also it speaks of man's love for God. The psalmist says "My soul clings to you" (Psa_639).
Here too belongs the important exhortation "to love" and "to serve" God with the whole heart and soul (Deu_65; Deu_306; cf. Deu_429; Deu_1012; Deu_1113; Deu_134; Deu_2616; Deu_302, Deu_306, Deu_3010; Jos_225; Jos_2314; 1Ki_24; 1Ki_848 = 2Ch_638; etc.). Commenting on Deu_65, J. Mcbride noted "The three parts of Deu_65; lebab (heart), nephesh (soul or life), and me'od (muchness) rather than signifying different spheres of biblical psychology seem to be semantically concentric. They were chosen to reinforce the absolute singularity of personal devotion to God. Thus, lebab denotes the intention or will of the whole man; nepesh means the whole self, a unity of flesh, will and vitality; and me od accents the superlative degree of total commitment to Yahweh." While agreeing that these terms were chosen to denote the singularity of devotion, we would now underscore nepesh as pertaining to the personal desire or inclination.
For the turning away of the soul from someone/something, nepesh occurs with such words as sane "to hate" (2Sa_58; Isa_114 ; Psa_115); ga'al "abhor" (Lev_2611, Lev_2615, Lev_2630, Lev_2643 = of a fractured God-man relationship); qus "loathe" (Num_215); etc.
Thus nepesh is frequently used in connection with the emotional states of joy and bliss. The Psalmist suggests the relationship between these ideas when he prays "Bring joy to the soul of your servant, for I long (I lift up my soul, napshi 'essa' for you, O Lord (Psa_864). Not only can the soul be joyful because its desires are met but also because of its appreciation for the inherent worth of something which delights its tastes "Pleasant words are... sweet to the soul" (Pro_1623). When filled with the sayings of the wise, the son will find that "Knowledge will be pleasant to soul" (Pro_210). A disciplined son "will delight your soul" (Pro_2917). Fully satisfied in the Lord the soul praises him (Psa_1031, Psa_1032, Psa_10322; Psa_1041, Psa_10435; etc.). But the wicked, having depended upon themselves, praise. themselves (Psa_4919).
It also follows that the soul can be bitter. Fifteen times it occurs with the root marar. With his health and well-being broken, Job complained "The Almighty has embittered my soul" (Job_272). Provoked by her rival on account of her barrenness, Hannah was one "bitter of soul" (marat nepesh) (1Sa_110; cf. Jdg_1825; etc.). Related to mcirar are many different expressions of sorrow with the soul. Jeremiah says to his people "But if you will not listen to it , my soul will sob in secret..." (Jer_1317; cf. passim).
In Isa_1018 nepesh is employed alongside of basar, "flesh"=physical body as a merism to denote the whole person. It is also used in parallel with basar. NIV interprets this as a figure for totality "completely, " "flesh" in Psa_631 for the same reason.
Since personal existence by its very nature involves drives, appetites, desires, will, nepesh denotes the "life" of an individual. As the object of the verb shub "to revive" "to restore" nepesh moves between the notion of "soul" and "life." Jerusalem laments "Because far from me is a comforter, One who restores my souflife" (Lam_116). The women of Bethlehem pray for Naomi "May he , and a sustainer of your old age (Rth_415; Psa_233; Lam_111; Psa_188; Pro_2513). What is meant in these passages is life which consists of emotions, passions, drives, appetites.
It also moves between these two notions with the word haya "to live." Abraham instructs Sarah to say she is his sister "so that it may go well with me on account of you and my soul may continue in life" (Gen_1213; cf. Gen_1920; Gen_207; Isa_553; etc.). But here it is also equivalent to "self." nepesh with the notion of "life" refers to the "I" that hungers and is filled, loves and hates, is joyful and sorrowful, etc. It adds an intensely personal element to the notion of self. Indeed nepesh could be substituted with the personal pronoun in these passages, but the intensity of feeling would be lost.
Accordingly, in some passages nepesh is best translated by "life, " but "life" here denotes the living self with all its drives, not the abstract notion "life" which is conveyed by hayyim, nor the other meaning of hayyim which refers to a quality of existence as well as the temporal notion of being (cf the use of hayyim in Deut and Prov). Westermann noted that when nepesh occurs as the subject of the verb it is usually rendered "soul"-desires, inclinations, etc.; as the object of the verb it is frequently rendered by "life"- the state of personal existence as over against death.
Many passages refer to the "saving" of a man's nepesh "life". In fact, almost all the verbs within this semantic notion take nepesh as their object with nasal "and deliver our lives from death" (Jos_213; Isa_4420; passim), with malat "if you do not save your life tonight, tomorrow you will be put to death" (1Sa_1911); cf. 2Sa_196; passim); with hala;, "rescue my life" (Psa_65); with yasha', "he will save the lives of the needy" (Psa_7213); etc. The psalmist is confident that God will even "redeem" (pada) his life out of the grave (Psa_4915 ). In all these passages "life" is equivalent to the person.
It has also this notion of saving the "life"="individual" in certain prepositional phrases. Thus Elijah "ran for his life 1Ki_193); "take heed for your lives (Jer_1721); etc. When one risks his life it is said that he takes his nepesh into his hands (Jdg_123; passim).
Then too, it is usually rendered "life" after verbs denoting "keeping" "preserving" "sustaining" etc. Thus it occurs with shamar "to keep" (Deu_49); with samak "to sustain" (Psa_546); with lkkhug "to hold back " (Psa_7850); etc.
The nepesh "life" is most precious. Thus the captain prays to Elijah "O man of God, please let my life and the lives of these fifty servants of yours be precious in your sight" (2Ki_113; cf. 1Sa_2621); etc. In some situations a monetary payment can be given for the life (cf. Exo_2130; Exo_3012).
In the lex talionis formula "life for life" nepesh denotes the precious individual, the living self (Exo_2123; Lev_2418; Deu_1921; cf. 1Ki_2039, 1Ki_2042; 2Ki_1024; etc.).
Here too belongs Lev_1711, one of the most decidedly theological and distinctively meaningful passages where the word nepesh is of major significance, and one which certainly defines the term as meaning life "for the life (nepesh) of the flesh (basar) is in the blood." Here it is the vitality, the passionate existence of an individual which is denoted.
Then too it is frequently said that the enemy threatens the individual's life. Thus it occurs as the objects of baqash "to seek" (Exo_419; passim); 'arab "to lie in ambush for" (Psa_593 ) etc. Sometimes God's destruction of the life, the individual is in view "Do not take away my life with sinners" (Psa_269).
It comes as no surprise, then, that in some contexts nepesh is best rendered by "person, " "self, " or more simply by the personal pronoun. Westermann says that it is best rendered by such English equivalents in casuistic law, in the enumeration of people, in the general designation of people and as a substitute for a pronoun. An example of its use in legal contexts with such particles as 'asher or ki is "Now when anyone presents a grain offering" (Lev_21; cf. Lev_42; Lev_51, Lev_52; passim). Again, "But the person who eats the flesh..." (Lev_720; passim). Similarly it has this notion in enumerations "These are the people whom Nebuchadnezzar carried away captive... in the eighteenth year of Nebuchadnezzar 832 persons ... " (Jer_5228, Jer_5229; Exo_124, passim). So also with reference to "people" "he according to the valuation of persons belonging to the Lord" (Lev_272; passim). As a substitute for a pronoun it frequently occurs with the pronominal suffix. Thus Lot said to the Lord "That I may live" (Gen_1919; passim). Although it appears to be an equivalent of the personal pronoun, its intensive, passionate sense peculiar to the word is always present. A. R. Johnson speaks of it as "a pathetic (i.e. in the sense of deeply emotional) periphrasis for a pronoun" (The Vitality of the Individual in the Thought of ancient Israel, 1964, p. 22).
A total of 755 occurrences of the noun nepesh have been counted in the OT, and of these it is rendered in the Greek translation (LXX) some 600 times by the psyche ( ). Of the 144 times it is used in the Psalms, over 100 of them have the first person suffix, "my soul." Thus in its most synthetic use nepesh stands for the entire person. In Gen_27 "man became a living creature" -the substantive must not be taken in the metaphysical, theological sense in which we tend to use the term "soul" today. Precisely the same Hebrew expression (nepesh hayya)- traditionally rendered "living soul" occurs also in Gen_120, Gen_121, and Gen_124. In other words, man is here being associated with the other creatures as sharing in the passionate experience of life and is not being defined as distinct from them. It is true, however, as Oehler points out that the source of the nepesh of animals is the ground, whereas the source of the nepesh of Adam is God.
Particular note should be taken of the antonymous translation, "the dead, dead body" found in Lev_1928; Lev_211, Lev_2111; Num_52; Num_66, Num_611; Num_96, Num_97, Num_910; etc. In these citations, "the dead" stands for nepesh by itself, while "dead body" renders nepesh/napshot met. The latter indicates "a person (persons) who has died, " the emphasis being on the personal identity of an 'individual, ' so that in context the term nepesh by itself refers to a dead individual, "one who has died, " and the word itself does not really mean physical 'body.'
The use of nepesh with reference to God is rare since God does not have the cravings and appetites common to man nor is his life limited by death. In addition to the passages already noted, we cite several more where the word is used to express forcefully his passionate disinclination or inclination toward someone. The former is more frequent. Thus he threatens "Be warned, O Jerusalem, lest I/my soul be alienated from you" (Jer_68 ); cf. Jer_59, Jer_529; Jer_98; Jer_151; passim). On the other hand his passionate love, delight and inclination toward his servant is spoken of thus "My chosen one in whom my soul delights" (Isa_421).
It must not be concluded from this study of nepesh that the OT presents man as physical only. There are other OT ideas to be considered in this connection (1) the OT teaching concerning the "spirit" of man; (2) the OT teaching concerning the heart (leb) of man; (3) the subject of the image of God (see selem) in man; and (4) the picture as given of man's relation to God.
Bibliography Briggs, C. A., "The Use of npsh in the OT, " JBL 16. 17-30, Becker, J. H., Het Begrip Nefesj in het Olde Testament, 1942. Buswell, J. O., A Systematic Theology of the Christian Religion, Zondervan, 1962, vol. 11, pp. 237-41. Seligson, M., The Meaning of npsh mt in the Old Testament, 1951; cf. Widengren, G., VT 4 97-102. Murtonen, A., The Living Sout, 1958. Lys, D., nepesh, 1959. Johnson, A. R., The Vitality of the Individual in the Thought of Ancient Israel, 1949. Wolff, H. W., Anthropology of the Old Testament. Westermann, C., "Naefaes" in THAT, II, pp. 71-95. Richardson, TWB, pp. 144-45. TDOT, IX, pp. 617-37. B.K.W.
Aramaic
Agrees with the Hebrew and Arabic meanings and usage is identical.
Arabic
From Lane?s Lexicon courtesy of Project Root List (http//www.studyquran.co.uk/PRLonline.htm)
= Nun-Fa-Siin = was or became high in estimation, of high account or excellent, highly prized/precious/valuable and therefore desired with much emulation or much request, desired, it became loved or highly esteemed, console, cheer, envy.
Was or became avaricious/tenacious/niggardly of it because of its being in high estimation or excellent, little to much good.
Brought forth (e.g. gave birth to a child), menstruated, blood.
Clear away grief/anxiety/sorrow, ease/relieve, delay.
Breath, gust, drew breath, sigh, spoke long (due to regular intake of breath), become extended/long/increased, ability.
Soul/spirit, the vital principle, intellect/reason/mind, inner desire or feeling, knowledge, pride, self-magnification, a state where there is ample scope for action, 'willingly' when used as adverb, nafs - soul of discrimination (mental) and ruh - soul of breath (physical), oneself/itself, whole, essential constituent, reality, sometimes ghayb and nafs are synonymous, a person/being/individual, quantity, man, life, soul + body, life-blood, body, contention/thought/face/substance, heart, stomach, gulp, drought.
Brother or co-partner in faith/religion/relationship.
Wide space, distance, width.
Greatness, nobility, glory, scarcity, absoluteness, unseen, hidden reality which is beyond human perception, intention, requital, punishment.Vine?s complete Expository Dictionary of Old Testament Words
Soul; Self; Life
A. Noun.
nepesh (H5315), "soul; self; life; person; heart." This is a very common term in both ancient and modern Semitic languages. It occurs over 780 times in the Old Testament and is evenly distributed in all periods of the text with a particularly high frequency in poetic passages.
The basic meaning is apparently related to the rare verbal form, napash. The noun refers to the essence of life, the act of breathing, taking breath. However, from that concrete concept, a number of more abstract meanings were developed. In its primary sense the noun appears in its first occurrence in Gen_120 "the moving creature that hath life," and in its second occurrence in Gen_27 "living soul."
However, in over 400 later occurrences it is translated "soul." While this serves to make sense in most passages, it is an unfortunate mistranslation of the term. The real difficulty of the term is seen in the inability of almost all English translations to find a consistent equivalent or even a small group of high-frequency equivalents for the term. The KJV alone uses over 28 different English terms for this one Hebrew word. The problem with the English term "soul" is that no actual equivalent of the term or the idea behind it is represented in the Hebrew language. The Hebrew system of thought does not include the combination or opposition of the terms "body" and "soul," which are really Greek and Latin in origin. The Hebrew contrasts two other concepts which are not found in the Greek and Latin tradition "the inner self" and "the outer appearance" or, as viewed in a different context, "what one is to oneself" as opposed to "what one appears to be to one's observers." The inner person is nepesh, while the outer person, or reputation, is shem, most commonly translated "name." In narrative or historical passages of the Old Testament, nepesh can be translated as "life" or "self," as in Lev_1711 "For the life of the flesh is in the blood and I have given it to you upon the altar to make an atonement for ...." Needless to say, the reading "soul" is meaningless in such a text.
But the situation in the numerous parallel poetic passages in which the term appears is much more difficult. The Greek Septuagint and the Latin Vulgate both simply use the Greek and Latin equivalent "soul," especially in the Psalms. The first occurrence is in Psa_32 "Many are saying of my soul, // There is no deliverance for him in God" (NASB). The next occurrence is in Psa_63 "And my soul is greatly dismayed; // But Thou, O Lord?how long?" (NASB). In both passages the parallel contrast is between nepesh and some aspect of the self, expressed as "him" in Psa_32 and not expressed but understood in Psa_63. There is no distinction as to whether it appears as an "A" or "B" word in the parallelism. However, since Hebrew rejects repeating the same noun in both halves of a poetic line, nepesh is often used as the parallel for the speaker, primary personal subject, and even for God, as in Psa_115 "The Lord trieth the righteous but the wicked // and him that loveth violence hateth." Such passages are frequent, and a proper understanding of the word enlightens many wellknown passages, such as Psa_119109 "My life is continually in my hand, // Yet I do not forget Thy law" (NASB).
The versions vary widely in their readings of nepesh, with the more contemporary versions casting widely for meanings.
B. Verb.
Napash means "to breathe; respire; be refreshed." This verb, which is apparently related to the noun nepesh, appears 3 times in the Old Testament (Exo_2312; Exo_3117). The other appearance is in 2Sa_1614 "And the king, and all the people that were with him, came weary and refreshed themselves there."International Standard Bible Encyclopedia
Soul
sol (, nephesh; , psuche; Latin anima)-
Shades of Meaning in the Old Testament
(1) Soul, like spirit, has various shades of meaning in the Old Testament, which may be summarized as follows ?Soul,? ?living being,? ?life,? ?self,? ?person,? ?desire,? ?appetite,? ?emotion? and ?passion? (BDB under the word). In the first instance it meant that which breathes, and as such is distinguished from basar, ?flesh? (Isa_1018; Deu_1223); from she'er, ?the inner flesh,? next the bones (Pro_1117, ?his own flesh?); from beten, ?belly? (Psa_3110, ?My soul and my belly are consumed with grief?), etc.
(2) As the life-breath, it departs at death (Gen_3518; Jer_152). Hence, the desire among Old Testament saints to be delivered from Sheol (Psa_1610, ?Thou wilt not leave my soul to Sheol?) and from shachath, ?the pit? (Job_3318, ?He keepeth back his soul from the pit?; Isa_3817, ?Thou hast ... delivered it (my soul) from the pit of corruption?).
(3) By an easy transition the word comes to stand for the individual, personal life, the person, with two distinct shades of meaning which might best be indicated by the Latin anima and animus. As anima, ?soul,? the life inherent in the body, the animating principle in the blood is denoted (compare Deu_1223, Deu_1224, 'Only be sure that thou eat not the blood for the blood is the soul; and thou shalt not eat the soul with the flesh'. As animus, ?mind,? the center of our mental activities and passivities is indicated. Thus we read of 'a hungry soul' (Psa_1079), 'a weary soul' (Jer_3125), 'a loathing soul' (Lev_2611), 'a thirsty soul' (Psa_422), 'a grieved soul' (Job_3025), 'a loving soul' (Son_17), and many kindred expressions. Cremer has characterized this use of the word in a sentence ?Nephesh (soul) in man is the subject of personal life, whereof pneuma or ruah (spirit) is the principle? (Lexicon, under the word, 795).
(4) This individuality of man, however, may be denoted by pneuma as well, but with a distinction. Nephesh or ?soul? can only denote the individual life with a material organization or body. Pneuma or ?spirit? is not so restricted. Scripture speaks of ?spirits of just men made perfect? (Heb_1223), where there can be no thought of a material or physical or corporeal organization. They are ?spiritual beings freed from the assaults and defilements of the flesh? (Delitzsch, in the place cited.). For an exceptional use of psuche in the same sense see Rev_69; Rev_204, and (irrespective of the meaning of Psa_1610) Act_227. -
New Testament Distinctions
(1) In the New Testament psuche appears under more or less similar conditions as in the Old Testament. The contrast here is as carefully maintained as there. It is used where pneuma would be out of place; and yet it seems at times to be employed where pneuma might have been substituted. Thus in Joh_1930 we read ?Jesus gave up his pneuma? to the Father, and, in the same Gospel (Joh_1015), Jesus gave up His ?psuche for the sheep,? and in Mat_2028 He gave His psuche (not His pneuma) as a ransom - a difference which is characteristic. For the pneuma stands in quite a different relation to God from the psuche. The ?spirit? (pneuma) is the outbreathing of God into the creature, the life-principle derived from God. The ?soul? (psuchē is man's individual possession, that which distinguishes one man from another and from inanimate nature. The pneuma of Christ was surrendered to the Father in death; His psuche was surrendered, His individual life was given ?a ransom for many.? His life ?was given for the sheep?
(2) This explains those expressions in the New Testament which bear on the salvation of the soul and its preservation in the regions of the dead. ?Thou wilt not leave my soul unto Hades? (the world of shades) (Act_227); ?Tribulation and anguish, upon every soul of man that worketh evil? (Rom_29); ?We are ... of them that have faith unto the saving of the soul? (Heb_1039); ?Receive ... the implanted word, which is able to save your souls? (Jam_121).
The same or similar expressions may be met with in the Old Testament in reference to the soul. Thus in Psa_498, the King James Version ?The redemption of their soul is precious? and again ?God will redeem my soul from the power of Sheol? (Psa_4915). Perhaps this may explain - at least this is Wendt's explanation - why even a corpse is called nephesh or soul in the Old Testament, because, in the region of the dead, the individuality is retained and, in a measure, separated from God (compare Hag_213; Lev_2111). -
Oehler on Soul and Spirit
The distinction between psuche and pneuma, or nephesh and ruah, to which reference has been made, may best be described in the words of Oehler (Old Testament Theology, I, 217) ?Man is not spirit, but has it he is soul.... In the soul, which sprang from the spirit, and exists continually through it, lies the individuality - in the case of man, his personality, his self, his ego.? He draws attention to the words of Elihu in Job (Job_334) 'God's spirit made me,' the soul called into being; 'and the breath of the Almighty animates me,' the soul kept in energy and strength, in continued existence, by the Almighty, into whose hands the inbreathed spirit is surrendered, when the soul departs or is taken from us (1Ki_194). Hence, according to Oehler the phrases naphshi (?my soul?), naphshekha (?thy soul?) may be rendered in Latin egomet, tu ipse; but not ruhi (?my spirit?), ruhakha (?thy spirit?) - soul standing for the whole person, as in Gen_125; Gen_1714; Eze_184, etc. See PSYCHOLOGY.
Next post We will look at how nafs is used in the Quran
Salam,
Arnab - (Niphal) to take breath, refresh oneself
-
Peace Arnab and all,
My understanding of Soul (Nafs) and Spirit is no different from what you posted; for example you posted
may best be described in the words of Oehler (Old Testament Theology, I, 217) ?Man is not spirit, but has it he is soul.... In the soul, which sprang from the spirit, and exists continually through it, lies the individuality - in the case of man, his personality, his self, his ego.? He draws attention to the words of Elihu in Job (Job_334) 'God's spirit made me,' the soul called into being; 'and the breath of the Almighty animates me,' the soul kept in energy and strength, in continued existence, by the Almighty, into whose hands the inbreathed spirit is surrendered, when the soul departs or is taken from us (1Ki_194). Hence, according to Oehler the phrases naphshi (?my soul?), naphshekha (?thy soul?) may be rendered in Latin egomet, tu ipse; but not ruhi (?my spirit?), ruhakha (?thy spirit?) - soul standing for the whole person, as in Gen_125; Gen_1714; Eze_184, etc. See PSYCHOLOGY.
My understanding is
First,
When God breathed into Adam Body from the Spirit, he became Nafs "Soul"(
But He fashioned him in due proportion, and breathed into him something of His spirit. And He gave you (the faculties of) hearing and sight and feeling (and understanding) little thanks do ye give! (32-9)Thus, Human are
Body + Spirit (The energy that makes the Body Alive)+ Nafs (Soul).When the Roh "Spirit" leaves the Body, The Body Shuts down--The death of the Nafs (The Soul).
Peace
-
Peace
My conclusion to the next topic is a guess and not truth (from Quran). Thus, it could be wrong.
The following verses show the Female was created from the Male Soul (Adam) for the Earthy-Life?s purposes of mating (human production) and dwelling in tranquility with them.
(١
No, it does not say a female created from a male soul.
My suggestions
Change the understanding of zawj from "wife" or woman mate" to companion or souls that are identical to one's own.
rajul does not mean man....it means one that is literally "walking about" the way the word is used suggests someone who is active.
nisa means one that is delayed/uplifted and does not mean woman.And among His Signs is that He created for you mates from your Souls, that ye may dwell in tranquility with them, and He has put love and mercy between your (hearts); verily in that are Signs for those who reflect. (30-21)
(٢
My understanding is that there are souls that are kindred souls....meaning they are alike in character and goodness (or badness).
Rasul is created from our souls
3164
Certainly Allah conferred a benefit upon the believers when He raised them a Messenger from among their nafs, reciting to them His communications and purifying them, and teaching them the Book and the wisdom, although before that they were surely in manifest error.
Now in the Judgment Day, the following will happened
(٧
And when the souls are joined (81-7)Can I conclude that Humans will not be Male and Female but one Complete Soul (not missing the Female Part or the Male Part) as was created in the beginning (the Creation of Adam Single Soul).
No, nafs will be united with nafs with identical character and goodness.
If this is true, can we say that When God explained that Heaven ?In them will be (Maidens), chaste, restraining their glances, whom no man or Jinn before them has touched (55-56)? is because Humans (Male or Female) will be?.Males.
No, these are similitudes for one, and second I do not think that it refers to females.
Salam,
Arnab -
(
Gardens of perpetual bliss they shall enter there, as well as the righteous among their fathers, their spouses, and their offspring and angels shall enter unto them from every gate (with the salutation) (13-23)in this verse, God says that believers and their spouses will enter Heaven. But, How humans, male and female, will be like in heaven is not revealed. What was revealed is the reward of "In them will be (Maidens), chaste, restraining their glances, whom no man or Jinn before them has touched (55-56)", which is a reward that is not for Females but Males; and that is what puzzel me!
Peace
Salam,
The misunderstanding comes from understanding some Arabic words as referring male and female physical bodies.Salam,
Arnab -
Salam,
Let's look at how nafs is used in the Quran. Often doing a study of the verses where an Arabic word is used can reveal a lot about the word.
A few reminders
English translations are there for a general idea of the content of the verse. They are not a replacement for the original Arabic. Translations are prone to mistakes and no translation is entirely accurate.
Some verses are used multiple times to make different points.
I have to make several posts....because all of the information will not fit in just one post.
rasul and nafs
A rasul from our own nafs
3164
Certainly Allah conferred a benefit upon the believers when He raised them a Messenger from among their nafs, reciting to them His communications and purifying them, and teaching them the Book and the wisdom, although before that they were surely in manifest error.
ahul alkitab and nafs
out of envy from their souls people of the book wish to turn you into kafirs
2109
Many of the people of the Scripture have wished that they could return you to being rejecters after your believing, out of envy from their nafs after the truth was made clear to them. You shall forgive them and overlook until God brings His will. God is capable of all things.
desire to lead you astray but they only harm their nafs
369
A party of the followers of the Book desire that they should lead you astray, and they lead not astray but their nafs, and they do not perceive.
Allah and nafs
Allah knows what is in your nafs
2235
And there is no blame on you respecting that which you speak indirectly in the asking of (such) women in marriage or keep (the proposal) concealed within your nafs; Allah knows that you win mention them, but do not give them a promise in secret unless you speak in a lawful manner, and do not confirm the marriage tie until the writing is fulfilled, and know that Allah knows what is in your nafs, therefore beware of Him, and know that Allah is Forgiving, Forbearing.
1725
Your Lord knows best what is in your nafs; if you are good, then He is surely Forgiving to those who turn (to Him) frequently.
Allah's nafs
328
Let not the believers take the unbelievers for walis rather than believers; and whoever does this, he shall have nothing of (the guardianship of) Allah, but you should guard yourselves against them, guarding carefully; and Allah makes you cautious of (retribution from) his nafs; and to Allah is the eventual coming.
Isa says to Allah you know what is in my nafs and I do not know what is in your nafs
5116
And when Allah will say O Isa son of Marium! did you say to men, Take me and my mother for two gods besides Allah he will say Glory be to Thee, it did not befit me that I should say what I had no right to (say); if I had said it, Thou wouldst indeed have known it; Thou knowest what is in my nafs, and I do not know what is in Thy nafs, surely Thou art the great Knower of the unseen things.
Allah has Kitab mercy upon his soul
612
Say To whom belongs what is in the heavens and the earth? Say To Allah; He has ordained mercy on Himself; most certainly He will gather you on the resurrection day-- there is no doubt about it. (As for) those who have lost their nafs, they will not believe.
bearing witness against nafsall food was lawful to beni isreal except what it forbid its nafs
393
All food was lawful to the children of Israel except that which Israel had forbidden to its nafs, before the Taurat was revealed. Say Bring then the Taurat and read it, if you are truthful.
bear witness against own nafs
6130
O assembly of jinn and alnas! did there not come to you messengers from among you, relating to you My communications and warning you of the meeting of this day of yours? They shall say We bear witness against our nafs; and this world's life deceived them, and they shall bear witness against their own souls that they were unbelievers.
benefits from Allah misfortune from your nafs
479
Whatever benefit comes to you, it is from Allah, and whatever misfortune befalls you, it is from your nafs, and We have sent you (O Prophet!), to mankind as a messenger; and Allah is sufficient as a witness.
call as witness your nafs and our nafs?
361
But whoever disputes with you in this matter after what has come to you of knowledge, then say Come let us call our children and your children and our nisa and your nisa and our nafs and your nafs, then let us be earnest in prayer, and pray for the curse of Allah on the liars.
concealing in your nafs
2235
And there is no blame on you respecting that which you speak indirectly in the asking of (such) in marriage or keep (the proposal) concealed within your nafs; Allah knows that you win mention them, but do not give them a promise in secret unless you speak in a lawful manner, and do not confirm the marriage tie until the writing is fulfilled, and know that Allah knows what is in your minds, therefore beware of Him, and know that Allah is Forgiving, Forbearing.
3154
Then He sent down to you after the worry sanctity in sleepiness, it overtook a group of you; and another group was worried about themselves, they were thinking about God other than the truth, the thoughts of the days of ignorance. They say "Why are we involved in this affair?" Say "The entire affair is for God." They hide in their nafs what they do not show to you, they say "If we had a say in this affair then none of us would have been killed here." Say "If you were inside your own homes, then the ones who have been marked for death would have gone forth to their resting place." God will test what is in your chests and bring out what is in your hearts. God is Knowledgeable as to what is in the chests.
and whether you manifest what is in your minds or hide it, Allah will call you to account according to it
2284
Whatever is in the heavens and whatever is in the earth is Allah's; and whether you manifest what is in your nafs or hide it, Allah will call you to account according to it; then He will forgive whom He pleases and chastise whom He pleases, and Allah has power over all things.
punishment for what is concealed in nafs
552
But you will see those in whose hearts is a disease hastening towards them, saying We fear lest a calamity should befall us; but it may be that Allah will bring the victory or a punish ment from Himself, so that they shall be regretting on account of what they hid in their nafs.
creation and nafsalnas created from a single nafs
41
O people! be careful of (your duty to) your Lord, Who created you from a single nafs and created its mate of the same (kind) and spread from these two, many men and women; and be careful of (your duty to) Allah, by Whom you demand one of another (your rights), and (to) the ties of relationship; surely Allah ever watches over you.
created from a single nafs (altheen alameen)
698
And He it is Who has brought you into being from a single nafs, then there is (for you) a resting-place and a depository; indeed We have made plain the communications for a people who understand.
Day the last and nafs
a day when no soul shall avail another
248
And be on your guard against a day when one nafs shall not avail another in the least, neither shall intercession on its behalf be accepted, nor shall any compensation be taken from it, nor shall they be helped.
2123
And be on your guard against a day when no nafs shall avail another in the least neither shall any compensation be accepted from it, nor shall intercession profit it, nor shall they be helped.
no soul shall believe that did not believe before the end
6158
Do they wait until the angels will come to them, or your Lord comes, or some signs from your Lord? The day some signs come from your Lord, it will do no good for any soul to believe if it did not believe before, or it gained good through its belief. Say "Wait, for we are waiting."
souls shall not be dealt with unjustly
325
Then how will it be when We shall gather them together on a day about which there is no doubt, and every nafs shall be fully paid what it has earned, and they shall not be dealt with unjustly?
when nafs are with companions
817
And when souls are with companions,
death and nafs
A nafs will not die except with Allah's permission; the term is fixed
3145
And a nafs will not die but with the permission of Allah the term is fixed; and whoever desires the reward of this world, I shall give him of it, and whoever desires the reward of the hereafter I shall give him of it, and I will reward the grateful.
cannot avert death for their souls
3168
Those who said of their brethren whilst they (themselves) held back Had they obeyed us, they would not have been killed. Say Then avert death from your nafs if you speak the truth.
every soul shall taste of death
3185
Every nafs shall taste of death, and you shall only be paid fully your reward on the resurrection day; then whoever is removed far away from the fire and is made to enter the garden he indeed has attained the object; and the life of this world is nothing but a provision of vanities.
To be continued....
-
desire and nafs
when a messenger comes with what your souls do not desire?.
287
And most certainly We gave Musa the Book and We sent messengers after him one after another; and We gave Isa, the son of Marium, clear arguments and strengthened him with the holy spirit, What! whenever then a messenger came to you with that which your nafs did not desire, you were insolent so you called some liars and some you slew.
570
Certainly We made a covenant with the children of Israel and We sent to them messengers; whenever there came to them a messenger with what that their nafs did not desire, some (of them) did they call liars and some they slew.
don't turn your nafs out of your cities
284
And when We made a covenant with you You shall not shed your blood and you shall not turn your nafs out of your cities; then you gave a promise while you witnessed.
285
Yet you it is who slay your nafs and turn a party from among you out of their homes, backing each other up against them unlawfully and exceeding the limits; and if they should come to you, as captives you would ransom them-- while their very turning out was unlawful for you. Do you then believe in a part of the Book and disbelieve in the other? What then is the re ward of such among you as do this but disgrace in the life of this world, and on the day of resurrection they shall be sent back to the most grievous chastisement, and Allah is not at all heedless of what you do.
Every nafs rewarded what it earns
325
Then how will it be when We shall gather them together on a day about which there is no doubt, and every nafs shall be fully paid what it has earned, and they shall not be dealt with unjustly?
330
In the day that every nafs shall find present what it has done of good and what it has done of evil, it shall wish that between it and that (evil) there were a long duration of time; and Allah makes you to be cautious of (retribution from) Himself; and Allah is Compassionate to the servants.
3161
And it is not attributable to a prophet that he should act unfaithfully; and he who acts unfaithfully shall bring that in respect of which he has acted unfaithfully on the day of resurrection; then shall every nafs be paid back fully what it has earned, and they shall not be dealt with unjustly.
misfortune from what the nafs earns
3165
What! when a misfortune befell you, and you had certainly afflicted with twice as much, you began to say Whence is this? Say It is from your nafs; surely Allah has power over all things.
shall be rewarded what it earns on resurrection day
3185
Every nafs shall taste of death, and you shall only be paid fully your reward on the resurrection day; then whoever is removed far away from the fire and is made to enter the garden he indeed has attained the object; and the life of this world is nothing but a provision of vanities.
no soul earns but against itself, no one bears the burden of another.
6164
Say What! shall I seek a Lord other than Allah? And He is the Lord of all things; and no nafs earns (evil) but against itself, and no bearer of burden shall bear the burden of another; then to your Lord is your return, so He will inform you of that in which you differed.
2240
And those of you who die and leave wives behind, (make) a bequest in favor of their wives of maintenance for a year without turning (them) out, then if they their nafs go away, there is no blame on you for what they do of lawful deeds by themselves, and Allah is Mighty, Wise.
forgiveness and nafs
who ever acts unjust then asks for forgiveness allah is merciful
4110
And whoever does evil or acts unjustly to his nafs, then asks forgiveness of Allah, he shall find Allah Forgiving, Merciful.
1725
Your Lord knows best what is in your nafs; if you are good, then He is surely Forgiving to those who turn (to Him) frequently.
goodness and nafs
whatever goodness you send from your souls you shall find it with Allah
2110
And keep up prayer and pay the poor-rate and whatever good you send before for your nafs, you shall find it with Allah; surely Allah sees what you do.
2223
Your wives are a tilth for you, so go into your tilth when you like, and do good beforehand for your nafs, and be careful (of your duty) to Allah, and know that you will meet Him, and give good news to the believers.
those who fight in Allahs way are not equal to those who hold back
495
The holders back from among the believers, not having any injury, and those who strive hard in Allah's way with their property and their nafs are not equal; Allah has made the strivers with their property and their nafs to excel the holders back a (high) degree, and to each (class) Allah has promised good; and Allah shall grant to the strivers above the holders back a mighty reward
those striving in Allah's way are exalted to high degrees
495
The holders back from among the believers, not having any injury, and those who strive hard in Allah's way with their property and their persons are not equal; Allah has made the strivers with their property and their persons to excel the holders back a (high) degree, and to each (class) Allah has promised good; and Allah shall grant to the strivers above the holders back a mighty reward
there are some alnas that exchange their soul to please Allah
2207
And among al nas is he who sells his nafs to seek the pleasure of Allah; and Allah is Affectionate to the servants.
justice and nafs
be just even if it is against your own souls
4135
O you who believe! be maintainers of justice, bearers of witness of Allah's sake, though it may be against your own nafs or (your) parents or near relatives; if he be rich or poor, Allah is nearer to them both in compassion; therefore do not follow (your) low desires, lest you deviate; and if you swerve or turn aside, then surely Allah is aware of what you do.
465
But no! by your Lord! they do not believe (in reality) until they make you a judge of that which has become a matter of disagreement among them, and then do not find any straitness in their nafs as to what you have decided and submit with entire submission.
to be continued...
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kafirs and nafs
kafiirs exchange their souls for evil
290
Evil is that for which they have sold their nafs-- that they should deny what Allah has revealed, out of envy that Allah should send down of His grace on whomsoever of His servants He pleases; so they have made themselves deserving of wrath upon wrath, and there is a disgraceful punishment for the unbelievers.
2102
And they followed what the Shaitans chanted of sorcery in the reign of Sulaiman, and Sulaiman was not an unbeliever, but the Shaitans disbelieved, they taught men sorcery and that was sent down to the two angels at Babel, Harut and Marut, yet these two taught no man until they had said, "Surely we are only a trial, therefore do not be a disbeliever." Even then men learned from these two, magic by which they might cause a separation between a man and his wife; and they cannot hurt with it any one except with Allah's permission, and they learned what harmed them and did not profit them, and certainly they know that he who bought it should have no share of good in the hereafter and evil was the price for which they sold their nafs, had they but known this.
granting respite to the kafir soul only so that they add to their sins
3178
And let not those who disbelieve think that Our granting them respite is better for their nafs; We grant them respite only that they may add to their sins; and they shall have a disgraceful chastisement.
losing nafs
some have lost their nafs
612
Say To whom belongs what is in the heavens and the earth? Say To Allah; He has ordained mercy on Himself; most certainly He will gather you on the resurrection day-- there is no doubt about it. (As for) those who have lost their nafs, they will not believe.
620
Those whom We have given the Book recognize him as they recognize their children; (as for) those who have lost their nafs, they will not believe.
753
Do they wait for aught but its final sequel? On the day when its final sequel comes about, those who neglected it before will say Indeed the messengers of our Lord brought the truth; are there for us then any intercessors so that they should intercede on our behalf? Or could we be sent back so that we should do (deeds) other than those which we did? Indeed they have lost their nafs and that which they forged has gone away from them.
Negative Attributes and nafs
some desire to deceive Allah and believers but decieve only their own nafs
29
They desire to deceive Allah and those who believe, and they deceive only their nafs and they do not perceive.
who ever forsakes the religion of Abraham declines his soul
2130
And who forsakes the religion of Ibrahim but he who declines his nas, and most certainly We chose him in this world, and in the hereafter he is most surely among the righteous.
remind some?.so they don't give up their nafs to destruction
670
And leave those who have taken their religion for a play and an idle sport, and whom this world's life has deceived, and remind (them) thereby lest a nafs should be given up to destruction for what it has earned; it shall not have besides Allah any guardian nor an intercessor, and if it should seek to give every compensation, it shall not be accepted from it; these are they who shall be given up to destruction for what they earned; they shall have a drink of boiling water and a painful chastisement because they disbelieved.
some bring destruction upon their own nafs and they do not perceive
626
And they prohibit (others) from it and go far away from it, and they only bring destruction upon their own nafs while they do not perceive.
loss of nafs a trial
2155
And We will most certainly try you with somewhat of fear and hunger and loss of property and nafs and fruits; and give good news to the patient,
some lie against their own nafs
624
See how they lie against their own nafs, and that which they forged has passed away from them.
made their own souls suffer the loss
257
And We made the clouds to give shade over you and We sent to you manna and quails Eat of the good things that We have given you; and they did not do Us any harm, but they made their own nafs suffer the loss.
acting unfaithfully to nafs
2187
It is made lawful to you to go into your wives on the night of the fast; they are an apparel for you and you are an apparel for them; Allah knew that you acted unfaithfully to your nafs, so He has turned to you (mercifully) and removed from you (this burden); so now be in contact with them and seek what Allah has ordained for you, and eat and drink until the whiteness of the day becomes distinct from the blackness of the night at dawn, then complete the fast till night, and have not contact with them while you keep to the mosques; these are the limits of Allah, so do not go near them. Thus does Allah make clear His communications for men that they may guard (against evil).
sins committed against own nafs
4111
And whoever commits a sin, he only commits it against his own nafs; and Allah is Knowing, Wise.
befriending those who disbelieve wronging your nafs
580
You will see many of them befriending those who disbelieve; certainly evil is that which their nafs have sent before for them, that Allah became displeased with them and in chastisement shall they abide.
planning against own souls
6123
And thus have We made in every town the great ones to be its guilty ones, that they may plan therein; and they do not plan but against their own nafs, and they do not perceive.
nafs rendered anxious
3154
Then after sorrow He sent down security upon you, a calm coming upon a party of you, and (there was) another party whom their own nafs had rendered anxious; they entertained about Allah thoughts of ignorance quite unjustly, saying We have no hand in the affair. Say Surely the affair is wholly (in the hands) of Allah. They conceal within their souls what they would not reveal to you. They say Had we any hand in the affair, we would not have been slain here. Say Had you remained in your houses, those for whom slaughter was ordained would certainly have gone forth to the places where they would be slain, and that Allah might test what was in your breasts and that He might purge what was in your hearts; and Allah knows what is in the breasts.
speak effectual words concerning those who wrong their nafs
463
These are they of whom Allah knows what is in their hearts; therefore turn aside from them and admonish them, and speak to them effectual words concerning them nafs.
stinginess present in the nafs
4128
And if a woman fears ill usage or desertion on the part of her husband, there is no blame on them, if they effect a reconciliation between them, and reconciliation is better, and stinginess has been made to be present in the nafs; and if you do good (to others) and guard (against evil), then surely Allah is aware of what you do.
to be continued...
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neglect and nafs
enjoining men to do good and read from the book but neglect your own souls
244
What! do you enjoin men to be good and neglect your own nafs while you read the Book; have you then no sense?
no soul imposed beyond its capabilities
2286
Allah does not impose upon any nafs a duty but to the extent of its ability; for it is (the benefit of) what it has earned and upon it (the evil of) what it has wrought Our Lord! do not punish us if we forget or make a mistake; Our Lord! do not lay on us a burden as Thou didst lay on those before us, Our Lord do not impose upon us that which we have not the strength to bear; and pardon us and grant us protection and have mercy on us, Thou art our Patron, so help us against the unbelieving people.
6152
And do not approach the property of the orphan except in the best manner until he attains his maturity, and give full measure and weight with justice-- We do not impose on any nafs a duty except to the extent of its ability; and when you speak, then be just though it be (against) a relative, and fulfill Allah's covenant; this He has enjoined you with that you may be mindful;
pleading and nafs
do not plead on behalf of those who wrong their own souls
4107
And do not plead on behalf of those who act unfaithfully to their nafs; surely Allah does not love him who is treacherous, sinful;
some will say our lord we have be unjust to our nafs
723
They said Our Lord! We have been unjust to our nafs, and if Thou forgive us not, and have (not) mercy on us, we shall certainly be of the losers.
purity and nafs
449
Have you not considered those who attribute purity to themselves? Nay, Allah purifies whom He pleases; and they shall not be wronged the husk of a date stone.
qtl and nafs
qtlw your nafs (moses people regarding the golden calf)
254
And when Musa said to his people O my people! you have surely been unjust to yourselves by taking the calf (for a god), therefore turn to your Creator (penitently), so qtl your nafs, that is best for you with your Creator so He turned to you (mercifully), for surely He is the Oft-returning (to mercy), the Merciful.
when you qtl nafs and disagreed in respect
272
And when you qtl a nafs, then you disagreed with respect to that, and Allah was to bring forth that which you were going to hide.
do not qtl your nafs
429
O you who believe! do not devour your property among yourselves falsely, except that it be trading by your mutual consent; and do not qtl your nafs; surely Allah is Merciful to you.
6151
Say Come I will recite what your Lord has forbidden to you-- (remember) that you do not associate anything with Him and show kindness to your parents, and do not slay your children for (fear of) poverty-- We provide for you and for them-- and do not draw nigh to indecencies, those of them which are apparent and those which are concealed, and do not qtl the nafs which Allah has forbidden except for the requirements of justice; this He has enjoined you with that you may understand.
if prescribed to them qtlw your nafs they would not have done it save a few
466
And if We had prescribed for them qtl your nafs or go forth from your homes, they would not have done it except a few of them; and if they had done what they were admonished, it would have certainly been better for them and best in strengthening (them);
qtl a nafs as if qtl all nafs
532
For this reason did We prescribe to the children of Israel that whoever qtl a nafs, unless it be for manslaughter or for mischief in the land, it is as though he qtl all nafs; and whoever keeps it alive, it is as though he kept alive all men; and certainly Our messengers came to them with clear arguments, but even after that many of them certainly act extravagantly in the land.
fighting in the way of allah imposed in relation to nafs
484
qtl then in Allah's way; this is not imposed on you except In relation to your nafs, and rouse the believers to ardor maybe Allah will restrain the fighting of those who disbelieve and Allah is strongest in prowess and strongest to give an exemplary punishment.
seeing or blind it is for your own nafs
6104
Indeed there have come to you clear proofs from your Lord; whoever will therefore see, it is for his own nafs and whoever will be blind, it shall be against himself and I am not a keeper over you.
spending in the way of Allah for your nafs
2265
And the parable of those who spend their property to seek the pleasure of Allah and for the certainty 'of their nafs is as the parable of a garden on an elevated ground, upon which heavy rain falls so it brings forth its fruit twofold but if heavy rain does not fall upon it, then light rain (is sufficient); and Allah sees what you do.
2272
To make them walk in the right way is not incumbent on you, but Allah guides aright whom He pleases; and whatever good thing you spend, it is to your own nafs; and you do not spend but to seek Allah's pleasure; and whatever good things you spend shall be paid back to you in full, and you shall not be wronged.
take care of your nafs.
take care of your nafs. Those who err cannot hurt you.
5105O you who believe! take care of your nafs; he who errs cannot hurt you when you are on the right way; to Allah is your return, of all (of you), so He will inform you of what you did.
to be continued....