Author: Mohajer Azizi
Scientology; Its Origins and Beliefs (Part 20)
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Belief in the Eternity of the Soul (Thetan) (Continuation)
D: The Invalidity of the Belief in the Eternity of the Soul from the Islamic Perspective
Scientology believes that the soul is eternal and uncreated and assigns it a very high status and position. Likewise, a group of philosophers also hold the view that the soul is not created; rather, it is ancient and eternal, although they do not consider it to be part of the essence of the Lord. Their view regarding the soul is the same as their view regarding the intellects and angelic souls, and some followers of the heavenly religions who were influenced by this philosophy assumed that what is meant by these souls are the angels.
In contrast, another group among the heretics and deviants of this Ummah have gone so far as to believe that the soul is a part of the essence of God. Ibn Taymiyyah (may Allah have mercy on him), in refuting this false group, says: This group holds a view even worse than the first group, for they have divided the human being into two parts: a “divine” part, which is his soul, and a “human” part, which is his body—as if half of the human were “Lord” and the other half “servant”! [1]
However, it is a clear and obvious truth—one that no sound-minded and rational person can deny—that the soul is created and originated, not eternal and ancient, as some philosophers and followers of Scientology claim. Below, we will examine and critique this false belief of theirs in detail, through firm and strong proofs based on consensus, transmitted texts, and reason.
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Consensus-Based Evidence
All scholars and the righteous predecessors of the Ummah are in agreement and consensus that the soul is created. Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) mentions the consensual and agreed-upon view of the scholars and leaders of Ahl al-Sunnah and says: “The human soul is undoubtedly created, and this is the view of all the predecessors of the Ummah, their leaders, and the general body of Ahl al-Sunnah. Many of the great scholars of Islam have also transmitted consensus regarding the created nature of the soul; among them is Muhammad ibn Nasr al-Marwazi—that renowned Imam who, in his time, was among the most knowledgeable in transmitting consensus and disagreement—as well as Abu Muhammad ibn Qutaybah. He writes in his book al-Luqṭ while discussing the creation of the soul: Nasamah means soul, and then he says: People are agreed that Allah the Exalted is the Creator of the body and the One who brings the soul into existence.” [2]
Abu Ishaq ibn Shaqla also responded to a question regarding whether the soul is created by saying: “Whoever has been granted success in this matter has no doubt about it… and the soul is among the created beings.” Many groups of eminent scholars and shaykhs have expressed the same view and have written refutations against those who claim that the soul is uncreated.
Al-Hafiz Abu ‘Abdullah ibn Mandah authored a major book on “the soul and the self,” in which he compiled numerous hadiths and reports on this topic. Before him, Imam Muhammad ibn Nasr al-Marwazi and a number of other scholars—such as Abu Ya‘qub al-Kharrāz, Abu Ya‘qub al-Nahrajuri, and Qadi Abu Ya‘la—also addressed this issue. The great leaders of the Ummah explicitly stated this matter and strongly opposed those who made such claims regarding ‘Isa ibn Maryam (peace be upon him)—let alone the souls of others—as Imam Ahmad discussed in his book al-Radd ‘ala al-Zanadiqah wa al-Jahmiyyah. [3]
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Textual (Revelational) Evidence
There are many evidences from the Qur’an and Sunnah indicating that the soul is created. Among them is the saying of Allah the Exalted: “اللَّهُ خَالِقُ كُلِّ شَيْءٍ” [4] Translation: “Allah is the Creator of everything.”
The commentator of al-Tahawiyyah, in explaining this verse, says: “This verse is general and has no exceptions.” [5] Thus, it is known that Allah the Exalted is the Creator of everything, and that everything other than Allah—including the soul—is created and does not fall outside the realm of creation.
Another verse states: “هَلْ أَتَى عَلَى الْإِنسَانِ حِينٌ مِّنَ الدَّهْرِ لَمْ يَكُن شَيْئًا مَّذْكُورًا” [6] Translation: “Has there not come upon man a period of time when he was not a thing worthy of mention?”
That is, there passed a time upon the human being, while he was in his mother’s womb as a drop or an embryo, when he was not worthy of mention or attention, because at that time he did not possess a soul. When the soul is breathed into him, he then attains status and worth. This verse shows that the soul is breathed into the child’s body as a created entity; therefore, it is created.
And the address of Allah to Zakariyya (MABH): “وَقَدْ خَلَقْتُكَ مِن قَبْلُ وَلَمْ تَكُ شَيْئًا” [7] The word “human” includes both soul and body, and Allah’s address to Zakariyya (MABH) encompasses both.
Ibn Taymiyyah (may Allah have mercy on him) says: “The human being is a composite of soul and body, and the attachment of the human to the soul is greater than to the body. The body is merely the mount and vehicle of the soul. As Abu al-Darda’ said: ‘My body is my mount; if I treat it gently, it will carry me to my destination, and if I do not, it will not.’” Ibn Mandah narrated from Ibn ‘Abbas that he said: “On the Day of Resurrection, a dispute will occur between the soul and the body. The soul will say: You committed the sins, and the body will say: You commanded me. Allah will send an angel to judge between them and will liken them to this example: like a paralyzed man and a blind man who entered a garden. The paralyzed one saw the fruits but could not reach them, and the blind one could reach but could not see. The paralyzed one said: Carry me so we may pick the fruit. The blind one carried him, and the paralyzed one guided him until the fruit was picked. The angel will ask: Who should be punished? Both will say: Both of us. The angel will say: You are likewise; the punishment applies to both of you.” [8]
Likewise, the Prophet (peace and blessings be upon him) repeatedly indicated that the soul is taken, placed in a shroud and perfume carried by the angels, raised to the heavens, subjected to bliss or punishment, held during sleep and then sent back. All of these matters are characteristics of a created being.
If the soul were not created, how could it acknowledge the Lordship of Allah the Exalted? Allah the Exalted took a covenant from human beings in the realm of pre-temporal existence): The Qur’an says: “وَإِذْ أَخَذَ رَبُّكَ مِن بَنِي آدَمَ… أَلَسْتُ بِرَبِّكُمْ قَالُواْ بَلَى” [9] Since Allah is their Lord, then the souls too are created and in servitude to Him. [10]
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Rational Evidence
If the soul were not created: Christians would not be blameworthy for worshiping ‘Isa (peace be upon him) or attributing divinity to him (as the son of God or as God himself); the soul would not enter the Fire or experience punishment; it would not be veiled from Allah; it would not separate from the body; the Angel of Death would have no authority over it; it would not be describable or subject to depiction; accountability, punishment, worship, fear, and hope would not apply to it.
Whereas we know that the souls of the believers are luminous and radiant, and the souls of the disbelievers are dark and black like charcoal. All of these realities indicate that the soul is created and fashioned by Allah the Exalted. [11]
Continues…
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References:
[1]. Ibn Taymiyyah, Majmu‘ al-Fatawa, vol. 4, pp. 221–222.
[2]. Ibid., pp. 216–217.
[3]. Ibid., pp. 216–217.
[4]. Al-Ra‘d: 16.
[5]. Sharh al-‘Aqidah al-Tahawiyyah, p. 442.
[6]. Al-Insan: 1.
[7]. Maryam: 9.
[8]. Ibn Taymiyyah, Majmu‘ al-Fatawa, vol. 4, pp. 221–222.
[9]. Al-A‘raf: 172.
[10]. Al-Mawsu‘ah al-‘Aqdiyyah, vol. 4, p. 171.
[11]. ‘Umar ibn Sulayman, Al-Qiyamah al-Sughra, p. 93.
