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| The Nature and Essence of
the Human Soul Abu Bilal Mustafa al-Kanad
Scholars of various schools of thought [1]
differ greatly regarding the nature and essence of the nafs
(soul). Is it a part of the physical body or a non-essential
characteristic [2] of it? Is it an entity consigned to dwell within
the physical body? Or is it an independent essence in itself?
Is the nafs the same as the rűh (spirit)?
Finally, what happens to the soul upon death? Is it confined to its
body and its grave? If not, is it free to move about in the unseen
spiritual world and on the earth? [3] Regarding this subject, leading theologians
of various sects have put forward a host of conflicting opinions. It
would be beyond the scope of the present work to examine each and every
view put forward by the various scholars; however, a brief mention of some
of their opinions regarding this issue is necessary. The correct view [4]
is given, supported by sound reason and statements from the Qur’ân and
the authentic sunnah. Various Incorrect Theories According to the theologian, Abul-Hasan al-Ash‘arî
scholars differed regarding the rűh (spirit), nafs (soul) and hayâh
(life force). An-Nadhdhâm, one of the leaders of the Mu‘tazilah,
[5] is attributed with having said that the nafs is the form of the rűh.
He further claimed that the rűh is alive (i.e. animate) and exists
independently. In contrast to his view, other scholars alleged that
the rűh is a non-essential characteristic of the human being, unable to
exist independently of itself. Still others opposed both of these
views and claimed that it is not known what rűh is – an essential
characteristic or a non-essential characteristic. The proponents of another theory claimed
that man consists of a particular form contained within a physical body,
however, they differed as to precisely what this form is. One group
maintained that the form consists of four ingredients [6] from which the
physical body originates and further develops. A second opinion was
that it represents pure blood, free of impurities and contamination.
Another view claimed that this form is the animate life in man, the
sensual heat which pervades the body. And a fourth group proposed
that the form is an essential element which causes all animate, living
beings to function in a particular manner [7] yet is not separated from
such beings and does not have a different structure. Although there are
other opinions [8] defining this form within the physical body, the four
previously mentioned views are a sufficient sample. The Correct View What is considered as the most accurate
view regarding the nafs and the rűh is that of Ibn al-Qayyim [9] which is
affirmed by Ibn Abul-‘Izz al-Hanafî in his commentary on al-‘Aqeedat
at-Tahâwiyyah.[10] They base their position on various verses of the
Qur’ân and the traditions of the Prophet
as well as on sound logic and rational thought. According to them,
man consists of a spirit and a body together. The spirit is an entity
which differs from the physical, tangible body. It is a higher type
of luminous (or light-like) being, alive and moving, and it penetrates the
limbs, circulating through them as water circulates throughout the petals
of a rose, as oil circulates throughout the olive and as fire circulates
throughout the burning embers of coal. One may reasonably perceive the
soul filling and occupying the body; its form, though non-physical, is
molded into the body’s shape.[11] The soul will maintain its penetration of the limbs of the physical body and continue to affect their sense, movement and will as long as these limbs remain sound. However, if they are overcome [12] and no longer accept the forces enacted upon them by the soul, the soul leaves the body and enters the spiritual world. Qur’ânic Evidence Certain circumstances of the human soul are
mentioned in various places of the Qur’ân.[13] Two such examples
follow: “Allâh takes soul at the time of their
death and [the souls] of those that do not die during their sleep. He
retains those souls for which He has ordained death, whereas He releases
the rest for an appointed term.”[14] In this verse it is stated that there are
only two points in time at which Allâh takes souls: at death and during
sleep.[15] When one sleeps, Allâh separates the soul from the body.
If He has decreed death for a person at this point, the separation becomes
permanent and the body no longer functions. In the case of one for whom
death has not been decreed at that time, the soul taken during sleep is
returned to its respective body upon awakening. However, the soul for
which Allâh has decreed death need not necessarily be taken during sleep
but may be taken at a time other than sleep. “If you could see when the wrongdoers
taste the pangs of death and the angels stretch their hands out, [saying],
‘Deliver up your souls. This day you will be awarded a degrading
punishment.’ ”[16] Here it is stated that death is painful for
the disbelievers. Although they are ordered to surrender their souls to
the angels, they are unwilling; therefore, the soul must be forced out as
it does not wish to meet its punishment.[17] The terms “akhrijű
anfusakum” used in this Qur’ânic verse literally means “expel or
push out your souls,” indicating that the soul becomes a separate entity
from the physical body. Evidence from the Sunnah The sunnah is replete with descriptions of
the state and nature of the human soul. These ahadîth substantiate the
view held by the dependable scholars of ahl as-sunnah. An example of the
physical and psychological punishment awaiting the disbelievers occurs in
the following portion of a long, authentically related hadîth: “The Angel of Death…[says], ‘O you
foul soul, come out to the anger and wrath of your Lord.’ The soul
inside the disbeliever’s body is overcome by terrible fear [and does not
want to deliver itself up], whereupon the Angel of Death violently pulls
it out like multi-pronged skewers being yanked out of wet wool – tearing
with them the arteries and nerves.”[18] It is also narrated in an authentic
tradition: These ahadîth indicate in two ways that
the soul is indeed a form. First of all, something must have a form in
order to be grasped and extracted. And second of all, eyes can only
visualize something that has a form.[20] In another narration the Prophet described how the believer’s soul comes out of the body: It is related in the same hadîth that as
the soul is being carried up through the skies, the angels ask, “Who is
this?” This question reaffirms the soul’s separate existence
from the body. The angels would not pose such a question unless they had
seen a distinct form. The following hadîth also affirms that the
soul separates from the body: The Arabic expression “kunti ta‘mureenah” (“you used to occupy”) suggests that the soul inhabited the body, filling and possessing the whole of it. The soul’s dwelling within the body and departure from it clearly confirms the soul’s own entity. Notes: [1] Not the four famous schools of fiqh
(jurisprudence) but rather leading scholars and thinkers who represent
various unorthodox sects, such as the Mu‘tazilites, Rafidhites and
philosophers. They have expressed various incorrect views and opinions on
this and other subjects of ‘aqeedah. [2] In Arabic, ‘aradh. According to the
terminology of the philosophers, it refers to things which cannot exist
independently, like color, smell, length, etc. [3] See Ibn al-Qayyim "Kitâb ar-Rűh"
p. 272. [4] It is “correct” in the sense that
it is not contrary to the beliefs of ahl as-sunnah, literally, “the
people of the established way or path” (those who sincerely and firmly
adhere to the Qur’ân and the authentic sunnah as their complete way of
life). Indeed, there is little authentic information about the rűh.
Referring to the rűh Allâh says in the Qur’ân: “And you have not
been given knowledge except for a little.” Sűrah al-Isrâ’, 17:85.
(ed.) [5] A misguided sect which introduced
speculative dogmatics into Islâm. The school of thought is characterized
by a slanted, so-called “rationalistic” approach to matters of faith.
They interpret clear texts of the sharî‘ah – those from the Qur’ân
and the sunnah – in such a manner as to coincide with their preconceived
notions based on what they termed “sense.” Ibn al-Qayyim has
aptly refuted their views and those of other who have been influenced by
philosophical thought foreign to Islâm. Whoever wishes to delve deeply
into this aspect is referred to his celebrated treatise, Kitâb ar-Rűh,
pp. 266-293, where he meticulously details his refutation with logic and
reasoning. [6] There is a philosophical view which
claims that the human body originates from earth, air, fire and water.
However, as mentioned in the Qur’ân and authentic sunnah, man
originates from clay (i.e., earth). [7] See al-Ghazâlî’s treatise on the
soul, Ma‘ârij al-Qudsfee Madârij Ma‘ârifat an-Nafs, pp. 27-35. [8] Mentioned and refuted by Ibn Taymiyyah
in Majmű‘ al-Fatâwâ, vol. 3, pp. 30-35 and vol. 9, pp. 279-302. [9] See his famous treatise dealing with
the circumstances of the souls of the living and the dead, Kitâb ar-Rűh,
pp. 249-250. [10] See pp. 443-444. [11] Descriptions of the spirit as
“light,” its mode of penetration of the body, as well as its shape
cannot be proven by the Qur’ân or the sunnah. As such, these
descriptions can only be considered conclusions based upon their own
understanding of the “proofs.” (ed.) [12] Physical accidents, diseases or
disorders may destroy the sound, physical harmony and delicate balance of
the body’s functions, causing a person to die (the point at which the
soul leaves the body). In any case, there need not always be a physical
dysfunction for divine forces to cause death. [13] Ibn al-Qayyim identifies over ninety
supporting statements from the Qur’ân, the sunnah and sayings of the
companions, which altogether give a complete picture of the nature of the
human soul and the conditions which surround it. See Kitâb ar-Rűh, pp.
249-261 for details. [14] Sűrah az-Zumar, 39:42. [15] The separation which occurs during
sleep is temporary, whereas, upon death, it is permanent. For details, see
ar-Râzî’s at-Tafseer al-Kabeer, vol. 26, p. 284. [16] Sűrah al-An‘âm, 6:93. [17] See al-Qurtubî’s commentary, al-Jâmi‘u
li Ahkâm al-Qur’ân, vol. 7, p. 42. [18] The full text is related in the
section entitled “The Taking of the Soul and the State of the Grave.” [19] Authentically related by Ahmad and
Muslim. [20] In his tafseer, al-Qurtubî affirms
that the soul has a form. See vol. 15, p. 262. [21] The full text is related in the
section entitled “The Taking of the Soul and the State of the Grave.” [22] Authentically related by Muslim. Extracted with slight modifications from “Mysteries of the Soul Expounded” © 1994 Abul-Qasim Publishing House
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