(i) the Animal Self (Nafs-e-Ammara- لمارةَ النفس)–>>
In this state a human is inclined towards his/her basic (animal) nature.Based on these inclinations, he/she gets involved in pleasures that are harmful for him/her and human society. Behaviors such as irrationality, selfishness, lust and criminal activities take complete hold. People who possess Nafs-e-Ammara become toxic for their family and society
It is in Quran – بالسوء لمارةَ النفس إن [ Certainly (man’s) inner self is inclined to command (him to do) evil.] (Yusuf – 53).
(ii) Nafs-e-Lawwama ( اللوامة النفس)-the Moral or Reproaching Self–>>
In this state a human becomes reproachful or conscious about his/her sins. This is the state of a ‘believing Muslim’. He/she resists evil deeds and seeks forgiveness of Allah. The realization of the negative effects of his/her wrong doings dawns upon the person. One enters a cycle of erring, regretting and seeking forgiveness and undergoes a massive battle within himself/herself between good and bad.
It is in Quran – اللوامة بالنفس أقسم لَو [ And I swear by the reproaching Self.] (Al-Qiyaama – 2)
(iii) Nafs-e-Mutma’inna – (المطمئنة النفس)–the Satisfied Self–>>
After extensive training and purification under a Shaikh of Ihsan, when all faculties of a seeker get subordinated to Sharia, he/she finds a way towards Allah (وجل عز). Now, whatever movement is there, it is ‘towards Allah’ (ہللا الی) and ‘with Allah’ (ہللا مع). When a person reaches this state, he/she gets associated with the following divine command.
It is in Quran-[The righteous would be told), ‘O) Satisfied Self’, return to your Lord, well pleased (with Him) and well pleasing (to Him), ‘join My (honored) servants!,and enter My Paradise.’] (Al-Fajr – 27-28).
(iv) Nafs-e-Mulhama (the inspired Nafs)
It is in Quran – وتقواها فجورها فألهمها [ (The human) was given awareness of its (inner-self’s) evil and its virtue.] (Ash-Shams – 8).
(v) Nafs-e-Radiyya (the pleased Nafs) and Nafs-e-Mardiyya (pleasing Nafs)
It is in Quran – مرضية راضية ربك إلى ارجعي [ Return to your Lord, well pleased (with Him) and well pleasing (to Him).] (Al-Fajr – 28).
(vi)Nafs-e-Safiyya wal Kamila (والكاملة الصافية النفس) (the purified and complete Nafs)
They do not mention any Quranic verse for Nafs-e-Safiyya wal Kamila (والكاملة الصافية النفس)(the purified and complete Nafs). However, Islamic scholar Fakhraddin Ar-Razi in histafseer referred to the following verse and said the verse can be described as anindication of Nafs-e-Safiyya wal Kamila.
It is in Quran
listen to what has been revealed to the Apostle ( و عليه ہللا صلى وسلم آله), you can see their eyes brim over with tears at the truth which they recognize, and say: “O Lord, we believe; include us among those who bear witness .] (Al-Ma’ida – 83)
(vii)Nafs-e-Mutmainna (Satisfied Nafs)
Nafs-e-Mutma’inna – (المطمئنة النفس) includes all the Nufoos, (i) Nafs-eMulhama (the inspired Nafs), (ii) Nafs-e-Radiyya (the pleased Nafs), (iii) Nafs-eMardiyya (pleasing Nafs) and (iv) Nafs-e-Safiyya wal Kamila (والكاملة الصافية النفس) (thepurified and complete Nafs) mentioned by the scholars.