, that is, His Essence, endowed with His attributes. It does not mean an essence separate from the attributes, nor an attribute of the Essence. Some people class it among the attributes, just as others suppose it means the Essence stripped of attributes. Both views are mistaken.

The word nafs may also mean the blood within an animal, as when jurists speak of “creatures with flowing blood and creatures without flowing blood.” Hence nafisat is said of a woman when she menstruates, and nufisat (*) when she gives birth; from this comes nufasā’ (a woman experiencing postnatal bleeding). The poet likewise says:

“Our blood flows upon the edges of swords;
Upon nothing but sword edges does it flow.”

Neither of these two meanings of nafs is a meaning of rūh.

Many later authors use nafs to refer to its blameworthy qualities. Thus they say, “So-and-so has a nafs,” or, “Abandon your nafs.” An example is the statement of Abū Marthad:

“I saw the Lord of Might in a dream and said, ‘My Lord, what is the way to You?’ He said, ‘Abandon your nafs.’”

Clearly, he does not abandon his very self; rather, he abandons its desires and blameworthy deeds. Such expressions are common in speech. People say, “So-and-so has a tongue,” “So-and-so has a far-reaching hand,” or, “So-and-so has a heart.” What is meant is an articulate tongue, an active, productive hand, and a living heart that recognizes the truth and desires it. Allah Most High says:

“Indeed, in that is a reminder for whoever has a heart or listens while fully attentive.”

Likewise, because the soul so often follows its desires while attached to the body, it came about that