“Bring forth your nafs” ⦗1⦘.
• It may also denote the very self or person; one says, “I saw Zayd himself with my own eyes,” and the Exalted says, “…then greet one another” ⦗2⦘.
• And it may signify blood; one says, “His nafs flowed,” and the jurists speak of “that which has flowing nafs (blood)” and “that which has no flowing nafs.” From this usage come the verbs nafisat for a woman who menstruates and nafasa when she delivers her child, hence the term nufasāʾ (a woman in post-partum bleeding).

Shaykh al-Islām Ibn Taymiyyah said: “Souls are spoken of as three kinds:

1. The nafs ammārah bi-s-sūʾ (the soul that urges to evil), dominated by following its passions through sins and acts of disobedience.
2. The nafs lawwāmah (the reproachful soul). It commits a sin and then repents; within it are both good and evil. When it does wrong it turns back, hence it is called lawwāmah because it reproaches its owner for sins and never settles, that is, it wavers between good and evil.
3. The nafs muṭmaʾinnah (the tranquil soul), which loves goodness and righteous deeds and detests evil and misdeeds—so much so that this has become its ingrained disposition.
   These, then, are merely different states and qualities of a single essence, for every human being possesses but one nafs.”

The word rūḥ is likewise applied to several meanings, among them:
• The Quran that Allah revealed to His Messenger: “Thus We have revealed to you a rūḥ from Our command” ⦗3⦘.
• The angel Gabriel, as He says: “The trustworthy rūḥ has brought it down” ⦗4⦘.