Author: Abu Ayesha
Resurrection after Death (part 27)
What Is the Soul (Ruh)?
Now that the issue of the soul’s independence or non-independence has been discussed, it is appropriate to examine the soul itself in greater detail so that we may understand what the soul truly is, the meanings to which the term is applied, whether anyone can fully comprehend its reality, and what the scholars have said regarding it.
To gain a clearer understanding of the linguistic meaning of the soul (Rūḥ), it is useful to review some of the most famous Arabic lexicons and dictionaries. [1]
In Al-‘Ayn, one of the oldest and most renowned Arabic dictionaries, it is stated: “الرُّوحُ: النَّفْسُ التي يحيا بها البدن. يقال: خرجت رُوحُهُ، أي: نَفْسُه، ويقال: خَرَجَ فيُذَكُّرُ، والجميعُ أرواحٌ.” Translation: “The soul (ruḥ) is the life force by which the body lives. The Arabs say, ‘His soul departed,’ meaning that his life departed. The verb is sometimes used in the masculine form, and its plural is “arwaḥ” (souls). [2]
In Al-Muḥkam wa Al-Muhit Al-A’zam, it is stated: “والرُّوحُ: النَّفس، تذكر وتؤنث.” Translation: “The soul means the self (nafs), and it may be used in either the masculine or feminine form.” [3]
In Tāj Al-‘Arus, the subject of the soul is discussed in detail. The following excerpt is particularly relevant: “الرُّوحُ بالضّمّ النّفْسُ. وفي التّهذيب: قال أَبو بكرٍ بنُ الأَنبارِيّ: الرُّوح والنَّفْسُ واحدٌ غير أَن الرُّوح مذكَّر والنَّفْس مُؤنَّثة عند العرب… أَبو الهيثم يقول: الرُّوح إِنّما هو النَّفَس الّذي يَتنفَّسُه الإِنسانُ وهو جارٍ في جميع الجَسدِ فإِذا خَرجَ لم يتنفَّسْ بعْدَ خُروجه فإِذا تَمَّ خُرُوجُه بقِي بَصَرُه شاخِصاً نَحْوَه حتَّى يُغَمَّضَ وهو بالفارِسِيّة جان.” Translation: “The word ‘ruh,’ with a dammah on the letter ‘ra,’ means the self (nafs). Abu Bakr ibn Al-Anbari stated in Al-Tahdhib that the soul (ruḥ) and the self (nafs) are one and the same, except that ruh is grammatically masculine while nafs is feminine among the Arabs. Abu Al-Haytham said that the soul refers to the breath that a human being breathes, which circulates throughout the body. When it departs, the person no longer breathes. Once it has completely departed, the eyes remain fixed upward until they are closed. In Persian, it is called ‘jān’ (life or soul). The term may be used in both masculine and feminine forms.” [4]
One important issue is whether the soul (rūḥ) and the self (nafs) are identical or whether they are two distinct entities. [5]
The author of Al-Rūḥ writes: “People have differed regarding whether the soul and the self refer to the same reality or whether each is distinct from the other. The majority maintain that they refer to the same thing, while others hold that the soul and the self are entirely different entities.” [6]
The soul is called rūḥ because it is through it that the human body lives and remains alive.
It should also be noted that, in addition to this meaning—which is associated with the body, departs at death, and is referred to as the nafs—the term rūḥ is used in several other senses. Among them are the following: [7]
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The term “rūḥ” may refer to the air that exits or enters the body through breathing.
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It may refer to the subtle vapor that emerges from the heart and flows through the veins of the body.
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The term “rūḥ” is used to refer to Jibril (Gabriel) (AS). Allah the Exalted says:
«نَزَلَ بِهِ الرُّوحُ الْأَمِينُ» Translation: “The Trustworthy Spirit (Jibril) has brought it down.” [8]
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The term rūḥ may refer to the divine support through which Allah strengthens and assists His righteous servants and friends. Allah the Exalted says:
«أُولَئِكَ كَتَبَ فِي قُلُوبِهِمُ الْإِيمَانَ وَأَيَّدَهُمْ بِرُوحٍ مِنْهُ» Translation: “They are those in whose hearts He has inscribed faith and whom He has strengthened with a spirit from Him.” [9]
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The term “rūḥ” is also used for the spirit through which Allah strengthened and supported Prophet ‘Isa (Jesus) (AS). Allah the Exalted says:
«إِذْ قَالَ اللَّهُ يَا عِيسَى ابْنَ مَرْيَمَ اذْكُرْ نِعْمَتِي عَلَيْكَ وَعَلَى وَالِدَتِكَ إِذْ أَيَّدْتُكَ بِرُوحِ الْقُدُسِ» Translation: “[Remember] when Allah said: ‘O ‘Isa, son of Maryam, remember My favor upon you and upon your mother, when I strengthened you with the Holy Spirit (Jibril).’” [10]
A Reminder
Despite all these explanations, no one truly knows the reality, essence, and exact nature of the soul. The soul is among those matters whose knowledge Allah the Exalted has reserved for Himself and concealed from His creation. Allah the Exalted beautifully states in the Noble Qur’an: «وَيَسْأَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي وَمَا أُوتِيتُمْ مِنَ الْعِلْمِ إِلَّا قَلِيلًا» Translation: “And they ask you concerning the soul. Say, “The soul is of the affair of my Lord, and you have been given only a little knowledge.” [11]
Therefore, it is better that we do not strive to discover or fully comprehend its true reality and essence. Rather, we should leave the knowledge of its ultimate nature to Allah the Exalted.
To be continued…
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References:
- Al-Farahidi, Abu Abd al-Rahman Al-Khalil ibn Ahmad, Kitab al-‘Ayn, edited by Dr. Mahdi Al-Makhzumi and Ibrahim Al-Samarrai, Chapter of Ha and Ra, n.d., Vol. 3, p. 291.
- Al-Mursi, Abu al-Hasan Ali ibn Isma’il, Al-Muhkam wa Al-Muhit Al-A’zam, edited by Abdul Hamid Hindawi, 1421 AH / 2000 CE, Chapter “Ruh” (Spirit), Vol. 3, p. 510.
- Al-Zabidi, Muhammad ibn Muhammad ibn Abd al-Razzaq, Taj Al-‘Arus min Jawahir Al-Qamus, Chapter “Ranjah,” Vol. 1, p. 1596.
- Ibn al-Qayyim al-Jawziyyah, Abu Abdullah Muhammad ibn Abi Bakr, Kitab al-Ruh (The Book of the Soul), edited by Muhammad Ajmal Ayyub Al-Islahi, Vol. 1, p. 613.
- Ibid., Vol. 1, p. 615.
- The Holy Qur’an, Surah Ash-Shu‘ara (26), Verse 193.
- The Holy Qur’an, Surah Al-Mujadilah (58), Verse 22.
- Al-Hamad, Muhammad ibn Ibrahim, Al-Iman bil-Yawm Al-Akhir (Faith in the Last Day), 1422 AH, p. 37.
- The Holy Qur’an, Surah Al-Ma’idah (5), Verse 110.
- Although the term “Ruh” (spirit/soul) is also applied to meanings other than those mentioned above, discussing all of them would divert us from the main subject, which is addressing the objections and responding to them. Therefore, we have refrained from further elaboration. Those seeking more detailed information may refer to Kitab al-Ruh by Ibn al-Qayyim al-Jawziyyah and Al-Iman bil-Yawm Al-Akhir, p. 38, under the discussion of the soul.
- The Holy Qur’an, Surah Al-Isra’ (17), Verse 85.
