The Nafs and the Rûh

The Nafs and the Rûh

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 (S), 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 (S) 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 (S) as saying: “When the rûh is taken out, the eyesight follows it.”

Abû Hurayrah reported that the Prophet (S) 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.