Per all the terms used in Islamic sufism for the self, they really do
have different meanings according to the context. The first place to
start is the use of such terms in the Holy Qur'an. Often, "nafs"
simply means "self" ('I do not consider my self [nafs-ii] sinless" Q.
12:53); other times it means "soul" (".. a Day when one soul [nafs-un]
will not be able to compensate a thing for (another) soul [nafs-in]" Q.
2:48). Sometimes it is used in a negative context ("the soul
commanding to evil" [nafsa 'l-ammaara] Q.12:53); sometimes in a
positive context ("O tranquil soul" [nafsu 'l-muTma'inna] Q.89:27).
Sometimes it is a place where the Signs of God may be witnessed ('in
your selves" [anfusi-kum] Q.51:21), and therefore the possibility of
mystical experiences and insights.
The Spirit [ruuH] is sometimes used to mean a type of Grace sent down
to the believer by God ("and strengthened them with a spirit" [ruuH-
in] Q.58:22; "the Spirit [ar-ruuH] (only comes) by the command of my
Lord" Q.7:85).
There are several terms for "heart" in the Qur'an, which tends to be
used as a deeper and concealed aspect of human beings ("For God is the
Knower of what is contained in the hearts" [Suduur] Q.3:154); "he
approached his Lord with a sound heart" [qalb-in saliim] Q37:84).
In a well-known Hadiith, "self" [nafs] is used in a negative sense
meaning "base egotism that leads astray," in a similar sense as the
"soul that commands to evil": "Your worst enemy is your (base) self
[nafsu-ka] that is between your two sides."
When sufism spread into Persian-speaking lands, the Arabic terms
continued to be used, but sometimes "jaan" was used to translate
"ruuH" or "nafs"; more often "del" was used to translate "qalb" (or
heart). The human "essence" ("dhaat" in Arabic") was translated as
"jawhar" (literally, "jewel", with a secondary meaning of "substance"
or "essence").
As for Mawlana Rumi's use of such terms, one of the best elucidations
was done by Prof. William Chittick in his excellent 1983 book, "The
Sufi Path of Love: the Spiritual Teachings of Rumi," pp. 27-41. For
example, he said that "spirit" [ruuH, jaan] is used by Rumi on four
levels: the animal spirit, the human spirit, the angelic spirit (or
spirit of Gabriel), and the Muhammadan spirit (or spirit of the
saints). "In Arabic and Persian, the term nafs is sometimes synonymous
with the terms ruuH or jaan, i.e, 'spirit.' Rumi himself occasionally
uses the term to refer to the higher levels of the spirit. But most
often he employs the term nafs to refer to the animal spirit." "The
ultimate center of man's consciousness, his inmost reality, his
'meaning' as known by God, is called the 'heart' (dil, qalb). "...the
famous saying of the Prophet concerning the heart: 'God says, "My
heavens and My earth encompass Me not, but the heart of my gentle,
believing, and meek servant does encompass Me"'...The heart of the
saint 'contains' God, while the heart of the ordinary man is mired in
water and clay." "Rumi doess not distinguish clearly and absolutely
among the heart, the spirit and the intellect. Each of these pertains
to man's meaning, as opposed to his form. Perhaps we can say that the
spirit is the broadest in scope, embracing the whole of man's inward
reality; the term 'intellect' lays stress upon the spirit's power of
discernment; and the word 'heart' emphasizes consciousness and
especially God-consciousness. But each of these terms is sometimes
employed synonymously with one or both of the others and each denotes
a multileveled reality."
But, in my view, the terms "spirit" and "soul" denote aspects of
consciousness that the ordinary intellect cannot understand via words
and concepts; rather, it is something that can only really be
understood via direct experience, beyond the conceptual mind. Is it
not like someone asking for a description of the difference between
two spices, say, cinnamon and clove, who has never tasted them? How
can it help such a person to understand by making distinctions such
as, "One has more of a nutty flavor and the other more of a flower
blossom flavor"?
Ibrahim
On Apr 28, 7:19 am, Arsalaan <dha...@juno.com> wrote:
> Dear Sheikh Ibrahim and discussion members.
> Please correct me if I am mistaken:
> It appears to me, that translators choose different words to
> translate Nefs (self?), Ruh (spirit?), and Jan (essence?) depending
> on the context or other reasons.
> When reading in English I have no sense of the Persian word being
> used. Not knowing the Persian word leaves me unable to better
> understand what Mevlana is teaching. Yes, I sometimes refer to Sheikh
> Ibrahim's transliterations - (Thank you Ibrahim Efendi). This is very
> helpful, but I see "soul" so much in English translation, that I am
> confused.
> Would you please define or otherwise comment on these words (nefs,
> ruh, jan) as used by Mevlana. Any guidance in understanding would be
> greatly appreciated.
> Peace
> Arsalaan
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