The Nafs and the
Rûh
By Abu Bilal Mustafa al-Kanadi
Extracted
with slight modifications from “Mysteries of the Soul
Expounded” © 1994 Abul-Qasim Publishing House
An extremely important and
highly reasonable question often posed regarding the terms “nafs”
and “rûh” is: “Do these terms signify one and the
same thing or are they two distinctly different entities?” The
majority of Islâmic scholars agree that the nafs (soul)
and the rûh (spirit) are two names for one and
the same thing. However, others maintain that they are two
different entities.[1]
The latter is not a tenable position because it lacks clear,
unequivocal delineations of these two terms from the texts of
the Qur’ân and the sunnah. Rather, it is a result of a
misunderstanding of the terminology in these texts and personal
conjecture. This is amply illustrated in the following two
examples cited in detail by Ibn al-Qayyim.[2]
One group, consisting of some
hadîth scholars, jurists and Sûfîs, states that “the
rûh is other than the nafs.” Muqâtil bin
Sulaymân explains this view as follows: “Man has life [hayâh],
a spirit [rûh] and a soul [nafs]. When he
sleeps, his nafs – with which he senses and understands
things – emerges from his body; however, it doesn’t completely
separate from the physical body. Rather, it extends from it,
radiating outward like a cable. While both life and the rûh
remain in his body (being the two means by which he
breathes as well as tosses and turns during sleep), man sees
visions by means of the nafs which emerges from him.
When he is about to awaken, his nafs returns to him
faster than the blinking of an eye. However, if Allâh wills
that he die in his sleep, He seizes that nafs which had
come out as described.[3]
Another sector of hadîth
scholars also holds the opinion that the rûh is
other than the nafs but that the nafs, which is
in the form of man, is dependent upon the rûh for
existence. Man’s nature (i.e., nafs) is filled with
vanities, desires and passions. It is the source of his trials
and afflictions, and there is no enemy more hostile to him than
his own nafs. Thus, the nafs wants and loves
nothing other than the things of this world, while the rûh
longs for the Hereafter and invites to it.[4]
The two previously stated
notions are essentially similar in that they assert that the
nafs and the rûh are two separate entities.
Other positions exist which are either completely absurd or
irrelevant. The absurd views are based on mere personal belief
or concepts borrowed from philosophies or teachings foreign to
Islâm, such as those stating that the nafs is earthy and
fiery, whereas the rûh is luminous and spiritual.
The irrelevant theories include the conviction that souls are
entities whose nature and reality are known only to Allâh,
implying that nothing has been revealed to mankind about them.
In contrast, the correct view,
as maintained by the vast majority of Muslim theologians and
endorsed by the scholars of ahl as-sunnah,[5]
is that the terms “nafs” and “rûh” are
interchangeable. However, the term “nafs” is usually
applies when the soul is inside the body, and the word “rûh”
is used when the soul is apart from the body.[6]
Although these terms may be used interchangeably in relation to
their essence, the difference between them is merely a
difference in attributes and usage. Each one has clearly
distinct and restricted applications in certain contexts. For
example, the term “nafs” may be used to mean blood as
indicated saying, “Sâlat nafsuhu.” (“His blood flowed.”)
Since death resulting from the flowing of one’s blood
necessitates the exit of one’s soul, blood came to be referred
to as “nafs.” Additionally, the term “nafs” may
be used to mean “the eye” (“ ‘ayn”) – commonly referred
to as “the evil eye”. For instance, it is said, “Asâbat
fulânan nafsun.” (“So and so has been struck by an [evil]
eye.”)[7]
Upon occasion, the word “nafs” may represent the self (dhât)
as evident in a number of Qur’ânic verses such as the
following:
“Send upon each other [anfusikum]
a greeting of peace – a greeting from Allâh, blessed and good.”[8]
Just as the term “nafs”
has several different connotations, so does the term “rûh.”
It is never used to refer to the physical body (badan)
alone or to the soul when it is inside the body. Rather, it has
various other usages in Arabic language and in religious
literature.[9]
In the following words of Allâh to His Messenger
,
it is used to mean revelation, specifically, the Qur’ân:
“And thus We revealed to you a spirit [i.e.,
the Qur’ân] by Our command.”[10]
In other places in the Qur’ân
the word “rûh” is used to designate Angel Jibreel,
whom Allâh entrusted with the conveyance of divine revelation.
For example:
Verily, this [Qur’ân] is a
revelation of the Lord of the Worlds brought down by the
trustworthy spirit [i.e., Jibreel].”[11]
The various forces and senses
contained in the human body are also spoken of as “spirits.”
Thus it is said, “ar-rûh al-bâsir” (“the seeing spirit”)
and “ar-rûh as-sâmi‘” (“the hearing spirit”) and so on.
However, these are called “spirits” only by convention. These
senses are extinguished upon the death of the physical body,
and they are different than the rûh, which does
not die or disintegrate.
Finally, the term “rûh”
is sometimes used in an extreme restricted sense – to designate
the spirit of faith which results from one’s knowledge of Allâh,
from turning to Him in repentance and from seeking Him with
love and aspiration. This is the spirit (i.e., consciousness of
God) with which Allâh strengthens His obedient, chosen servants
as stated in the following verse:
“For those, Allâh has written
faith upon their hearts and strengthened them with a spirit
from Him.”[12]
In this manner, knowledge is a “rûh”
(“spiritual force”), as is sincerity, truthfulness, repentance,
love of Allâh and complete dependence upon Him. People differ
in respect to these types of spiritual forces. Some are so
overcome by them that they become “spiritual” beings. Thus it
is said, “So and so has spirit.” Others lose the power of such
spiritual forces, or the greater portion thereof, and thus
become earthly, bestial beings.[13]
About them it may be said, “So and so has not spirit; he’s
empty like a hollow reed,” and so on.
Authentic traditions from the
Prophet
clearly establish that the rûh and the nafs
are essentially one and the same thing. The following
narrations, which are two different versions of the same
incident, will clarify this point beyond the shadow of a doubt.
They explain the manner in which rûh/nafs departs
from the deceased person’s body upon death:
Umm Salamah reported Allâh’s
Messenger
as saying: “When the rûh is taken out, the eyesight
follows it.”
Abû Hurayrah reported that the
Prophet
said: “Do you not see when a person
dies his gaze is fixed intently; that occurs when his eyesight
follows his nafs [as it comes out].”
[14]
Clearly, since the word “rûh”
was used in the first narration and the word “nafs” was
used in the second, the two terms are, in essence,
interchangeable.[15]
Notes:
[1]
See Ibn Al-Alûsî’s Jalâ’ al-‘Aynayn, pp. 142-143 and as-Safârînî’s
Lawâmi‘ al-Anwâr, vol. 2, pp. 31-32.
[2]
For a more detailed account of various contradictory opinions,
see Kitâb ar-Rûh, pp. 296-297.
[3]
Paraphrased from Ibn al-Qayyim’s Kitâb ar-Rûh, p. 296.
[4]
Ibid.
[5]
See Kitâb ar-Rûh, pp. 294-297 and Jalâ’ al-‘Aynayn,
pp. 142-143.
[6]
This occurs temporarily, during sleep; completely, at death;
and throughout the various states encountered thereafter, such
as in the grave, in Paradise, etc.
[7]
See Lane’s Lexicon, vol. 2, p. 2828.
[8]
Sûrah an-Nûr, 24:61.
[9]
See at-Tahâwiyyah, pp. 444-445 and Kitâb ar-Rûh,
pp. 295-296.
[10]
Sûrah ash-Shûrâ, 42:52.
[11]
Sûrah ash-Shu‘arâ’, 26:192-193.
[12]
Sûrah al-Mujâdilah, 58:22.
[13]
For more details, see Lawâmi‘ al-Anwâr, pp. 31-32;
at-Tahâwiyyah, p. 445 and Kitâb ar-Rûh, p. 297.
[14]
Both of the preceding hadîths are authentic and were
related in Muslim’s compilation. See also al-Qurtubî’s at-Tadhkirah,
p. 70.
[15]
See also Siddeeq Hasan Khân’s Fat-h al-Bayân, vol. 8, p.
232.