The Baha'i Studies Listserv
Are you sure those soul references are Nafs? Ruh can also be translated as
soul. Any and all of the Lataif-e-sitta can be translated as soul. Nafs, Qalb,
Ruh, Sirri, Khafi, Akhfa, and Qalib can all be translated as soul.
According to the Quran, Ruh (Soul) is a command from Allah (God).
And they ask you, [O Muhammad], about the soul (Rûh). Say, "The soul
(Rûh) is of the affair of my Lord. And mankind have not been given of
knowledge except a little." [Quran 17:85]
Islam teaches the soul is immortal and eternal. What a person does is
definitely recorded and will be judged at the utterly court of the God.
>From the Holy Quran Chapter 39 Surah Zumar verse 42:
42 It is Allah that takes the souls at death: and those that die not
(He takes their souls) during their sleep: those on whom He has passed
the Decree of death He keeps back (their souls from returning to their
bodies); but the rest He sends (their souls back to their bodies) for a
term appointed. Verily in this are Signs for those who reflect.
Nafs = Self and Ruh = Soul according to the above.
The Hebrew terms נפש nephesh (literally "living being"), רוח ruach (literally
"wind"), נשמה neshama (literally "breath"), חיה chaya (literally "life") and
יחידה yechidah (literally "singularity") are used to describe the soul or
spirit. In
modern Judaism the soul is believed to be given by God to a person by
his/her first breath, as mentioned in Genesis, "And the LORD God formed
man [of] the dust of the ground, and breathed into his nostrils the
breath of life; and man became a living being."
(bibleref2|Genesis|2:7}}. Judaism relates the quality of one's soul to
one's performance of mitzvot and reaching higher levels of understanding, and
thus closeness to God. A person with such closeness is called a tzadik.
Kabbalah and other mystic traditions go into greater detail into the nature of
the soul. Kabbalah separates the soul into five elements, corresponding
to the five worlds:
1. Nephesh, related to natural instinct.
2. Ruach, related to emotion and morality.
3. Neshamah, related to intellect and the awareness of God.
4. Chaya, considered a part of God, as it were.
5. Yechidah, also termed the pintele Yid (the "essential [inner] Jew").
This aspect is essentially one with G‑d.
Kabbalah also proposed a concept of reincarnation, the gilgul. (See also nefesh
habehamit the "animal soul").
Those above are in Hebrew, but have Arabic cognates.
Also, is the a Al-Ghazzali quote or reference in that first quote?
http://en.wikipedia.org/wiki/Concupiscence
Al-Ghazali in the 11th century discussed concupiscence from an Islamic
perspective in his book Kimiya-yi sa'ādat (The Alchemy of Happiness). In this
book amongst other things, he
discusses how to reconcile the concupiscent and the irascible souls
balancing them to achieve happiness.[10]
1. ^ http://www.sacred-texts.com/isl/tah/index.htm
http://www.sacred-texts.com/isl/tah/index.htm
________________________________
From: Gary Selchert <ebedeyn...@aol.com>
To: Baha'i Studies <bahai-st@list.jccc.edu>
Sent: Wednesday, February 13, 2013 2:15 PM
Subject: Re: Nafs & Self
The Baha'i Studies ListservStephan:
Since Nafs is often translated as "soul" in the Baha'i writings, I believe that
the following passages are relevant to the issue.
Gary
(Baha'u'llah, The Summons of the Lord of Hosts, p. 152-154)
As to thy question regarding the soul: Know thou that among the people there
are numerous treatises and manifold views as to its stations. Among these are
the soul of the kingdom, the soul of the dominion, the celestial soul, the
divine soul, the sanctified soul, as well as the benevolent soul, the contented
soul, the soul pleasing unto God, the inspired soul, the irascible soul, and
the concupiscent soul. Every group hath its own pronouncements concerning the
soul and We are disinclined to dwell upon the sayings of the past. Verily,
with thy Lord is the knowledge of the former and latter generations.
2.30
Would that thou wert present before Our throne to hear from the Tongue of
Grandeur itself that which thou desirest and scale the loftiest heights of
knowledge by the grace of Him Who is the All-Knowing, the All-Wise! The
ungodly, however, have intervened between us. Take heed lest thou be grieved
thereby. Be content with that which hath been ordained by an irrevocable
decree, and be of them that endure with patience.
2.31
Know that the soul which is common to all men cometh forth following the
commingling of things and after their maturation, as thou dost observe in the
germ: once it hath developed to its predestined stage, God manifesteth the soul
that was latent within it. Thy Lord, verily, doeth what He willeth and
ordaineth what He pleaseth.
2.32
As to the soul which is intended, in truth it hath been called forth by the
Word of God and is such that, if it be kindled with the fire of the love of its
Lord, neither the waters of opposition nor the oceans of the world can quench
its flame. That soul is indeed a fire ablaze in the tree of man which
proclaimeth: "No God is there but Him!" Whosoever hearkeneth unto its call is
verily of those who have attained unto Him. And when it casteth off its earthly
frame, God shall raise it up again in the most excellent of forms and cause it
to enter a sublime paradise. Thy Lord, of a certainty, hath power over all
things. 154
2.33
Know, furthermore, that the life of man proceedeth from the spirit, and the
spirit turneth to wheresoever the soul directeth it. Ponder upon that which We
have revealed unto thee that thou mayest recognize the Soul of God which hath
appeared above the Dayspring of bounty invested with manifest sovereignty.
2.34
Know also that the soul is endowed with two wings: should it soar in the
atmosphere of love and contentment, then it will be related to the
All-Merciful. And should it fly in the atmosphere of self and desire, then it
will pertain to the Evil One; may God shield and protect us and protect you
therefrom, O ye who perceive! Should the soul become ignited with the fire of
the love of God, it is called benevolent and pleasing unto God, but should it
be consumed with the fire of passion, it is known as the concupiscent soul.
Thus have We expounded this subject for thee that thou mayest obtain a clear
understanding.
(Baha'u'llah, The Summons of the Lord of Hosts, p. 152-154)
(Baha'u'llah, Gleanings from the Writings of Baha'u'llah, p. 158-159)
Gleangs LXXXII. Thou hast asked Me concerning the nature of the soul. Know,
verily, that the soul is a sign of God, a heavenly gem whose reality the most
learned of men hath failed to grasp, and whose mystery no mind, however acute,
can ever hope to 159 unravel. It is the first among all created things to
declare the excellence of its Creator, the first to recognize His glory, to
cleave to His truth, and to bow down in adoration before Him. If it be faithful
to God, it will reflect His light, and will, eventually, return unto Him. If it
fail, however, in its allegiance to its Creator, it will become a victim to
self and passion, and will, in the end, sink in their depths.
Whoso hath, in this Day, refused to allow the doubts and fancies of men to turn
him away from Him Who is the Eternal Truth, and hath not suffered the tumult
provoked by the ecclesiastical and secular authorities to deter him from
recognizing His Message, such a man will be regarded by God, the Lord of all
men, as one of His mighty signs, and will be numbered among them whose names
have been inscribed by the Pen of the Most High in His Book. Blessed is he that
hath recognized the true stature of such a soul, that hath acknowledged its
station, and discovered its virtues.
Much hath been written in the books of old concerning the various stages in the
development of the soul, such as concupiscence, irascibility, inspiration,
benevolence, contentment, Divine good-pleasure, and the like; the Pen of the
Most High, however, is disinclined to dwell upon them. Every soul that walketh
humbly with its God, in this Day, and cleaveth unto Him, shall find itself
invested with the honor and glory of all goodly names and stations.
(Baha'u'llah, Gleanings from the Writings of Baha'u'llah, p. 158-159)
-----Original Message-----
From: Stephen Kent Gray <skg_z...@yahoo.com>
To: Baha'i Studies <bahai-st@list.jccc.edu>
Sent: Tue, Feb 12, 2013 11:36 pm
Subject: Nafs & Self
The Baha'i Studies Listserv
In Islam, Sufism, and the Baha'i Faith, these terms are used. Seven different
types of self are enumerated by tradition.
Nafs-i-ammara (Inciting self)
Nafs-i-lawwama (Self-accusing self)
Nafs-i-mulhama (Inspired self)
Nafs-i-mutma'inna (Peaceful self)
Nafs-i-radiyya (Pleased self)
Nafs-i-mardiyya (Pleasing self)
Nafs-i-safiyya (Pure self)
So, I don't read Arabic or Persian, so how many times are any of the above
terms used in Baha'i writings?
Quran, Muhammad Marmaduke Pickthall
12:53 I do not exculpate myself. Lo! the (human) soul enjoineth unto evil, save
that whereon my Lord hath mercy. Lo! my Lord is Forgiving, Merciful.
79:40 But as for him who feared to stand before his Lord and restrained his
soul from lust,
75:2 Nay, I swear by the accusing soul (that this Scripture is true).
14:31 Tell My bondmen who believe to establish worship and spend of that which
We have given them, secretly and publicly, before a day cometh wherein there
will be neither traffick nor befriending.
89:27 But ah! thou soul at peace!
Also, the seven traits to be overcome:
1. Takabbur (Pride)
2. Hirs (Greed)
3. Hasad (Envy)
4. Shahwad (Lust)
5. Gheebah (Backbiting)
6. Bokhl (Stinginess)
7. Keen (Malice)
Sent from my iPad
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