The Nature and Essence of the Human Soul
Scholars of various schools of thoughts [1] differ greatly regarding the nature and essence of the soul [نَفْس] (nafs). Is it a part of the physical body or a non-essential [2] characteristic of it? Is it an entity consigned to dwell within the physical body, or is in an independent essence in itself? Is the nafs the same as the rooh [روح] (spirit)? 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:
Various Views
According to the theologian, Imaam Abul Hasan al-Ash'ari رحمه الله, the scholars differed regarding the rooh (spirit), nafs (soul) and hayaah (life force). An-Nadhdhaam, one of the leaders of the Mu'tazilah, [4], is attributed with having said that the nafs is the form of the rooh. He further claimed that the rooh is alive (i.e., animate) and exists independently. In contrast to his view, other scholars alleged that the rooh is a non-essential characteristic of the human being, unable to exist independently of itself. Still others opposed both of these view and claimed that is is not known what the rooh 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 as to precisely what this form is. One group maintained that the form consists of four ingredients [5] 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 [6] yet is not separated from such beings and does not have a different structure. Although there are other opinions [7] defining this form withing the physical body, the four previously mentioned examples are a sufficient sample.
The Correct View [8]
What is considered as the most accurate view regarding the nafs and the rooh is that of Imaam Ibnul Qayyim رحمه الله which [9] is affirmed by Imaam Ibn Abil-'Izz al-Hanafi رحمه الله in his commentary on al-'Aqeedah at-Tahaawiyyah. [10]
They base their position on various verses of the Qur'aan 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 nonphysical, is moulded 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'aanic Evidence
Certain circumstances of the human soul are mentioned in various places of the Qur'aan. [13]
Two such examples follow:
"It is Allah Who takes away the souls at the time of their death, and those that die not during their sleep. He keeps those (souls) for which He has ordained death and sends the rest for a term appointed. Verily, in this are signs for a people who think deeply." (Sooratuz-Zumar, 39:42)
In this verse it is stated that there are only two points in time at which Allaah سبحانه و تعالى takes souls: at death and during sleep. When one sleeps, Allaah سبحانه و تعالى 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 Allaah سبحانه و تعالى has decreed death need not necessarily be taken during sleep but may be taken at a time other than sleep.
"And who can be more unjust than he who invents a lie against Allah, or says: "I have received inspiration," whereas he is not inspired in anything; and who says, "I will reveal the like of what Allah has revealed." And if you could but see when the Dhaalimoon (polytheists and wrong-doers, etc.) are in the agonies of death, while the angels are stretching forth their hands (saying): "Deliver your souls! This day you shall be recompensed with the torment of degradation because of what you used to utter against Allah other than the truth. And you used to reject His Aayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) with disrespect!" " (Sooratul-An'aam, 6:93)
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. [14]
The term "akhrijoo anfusakum" used in this Qur'aanic verse literally mean "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 ahaadeeth substantiate the view held by the dependable scholars of Ahlus-Sunnah. An example of the physical and psychological punishment awaiting the disbelievers occurs in the following portion of a long, authentically related hadeeth:
"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." [15]
It is also narrated in an authentic tradition:
Umm Salamah رضي الله عنها reported: "Allaah's Messenger صلى الله عليه وسلم entered upon Abu Salamah [i.e. his corpse], whose eyes were wide open. The Prophet صلى الله عليه وسلم closed the lids and then said, 'When the rooh (spirit) is taken out, the eyesight following it [i.e. watches it ascend].'" [16]
These hadeeths 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 visualise something that has a form. [17]
In another narration the Prophet صلى الله عليه وسلم described how the believer's soul comes out of the body:
"The Angel of Death comes to the [dying] believer, sits at his head and says, 'O you good soul, come out and receive your Lord's forgiveness and pleasure.' Then the soul flows out effortlessly just as water flows from the mouth of a waterskin." [18]
It is related in the same hadeeth 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 hadeeth also affirms that the soul separates from the body:
Abu Hurayrah رضي الله عنه narrated that Allaah's Messenger صلى الله عليه وسلم said: "When the soul of the believer comes out (of its body), two angels receive it and rise up with it towards the heavens, whereupon the inhabitants of the heavens say, 'A good soul has come from the earth. Allaah has blessed you and the body which you used to occupy.'" [19]
The Arabic expression "Kunti ta'mureenah" ("you used to occupy") suggest 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. [20]
Notes:
[1] Not the famous schools of fiqh (jurisprudence) but rather leading scholars and thinkers who represent various unorthodox sects, such as the Mu'tazilates, Raafidhites 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 colour, smell, length, etc.
[3] See Kitaab ar-Rooh, p. 272
[4] A misguided sect which introduced speculative dogmatics into Islaam. This school of thought is characterised by a slanted, so-called "rationalistic" approach to matter of faith. They interpret clear texts of the Sharee'ah - from the Qur'aan and Sunna - in such a manner as to coincide with their preconceived notions based on what they terms "sense." Imaam Ibnul Qayyim رحمه الله has aptly refuted their views and those of others who have been influenced by philosophical thought foreign to Islaam. Whoever wishes to delve deeper into this aspect is referred to his celebrated treatise, Kitaab ar-Rooh, pp. 266-293, where he meticulously details his refutation with logic and reasoning.
[5] There is a philosophical view which claims that the human body originates from earth, air, fire and water. However, as mentioned in the Qur'aan and Sunnah, man originates from clay (i.e. earth).
[6] See Imaam al-Ghazzaali's رحمه الله treatise on the soul, Ma'aarij al-Quds fee Madaarij Ma'aarifah an-Nafs, pp. 27-35.
[7] Mentioned and refuted by Shaykhul-Islaam Ibn Taymiyyah رحمه الله in Majmoo' al-Fataawa, vol. 3, pp. 30-35 and vol. 9, pp. 279-302.
[8] It is "correct" in the sense that it is not contrary to the beliefs of Ahlus-Sunnah (those who sincerely and firmly adhere to the Qur'aan and the Sunnah [according to the understanding of the Salafus-Saalih] as their complete way of life).
[9] See his famous treatise dealing with the circumstances of the soul of the living and the dead, Kitaab ar-Rooh, pp. 249-250.
[10] See pp. 443-444.
[11] Descriptions of the spirit as "lights," its mode of penetration of the body, as well as its shape cannot be proven by the Qur'aan or the Sunnah. As such, these descriptions can only be considered conclusions based upon their own understandings of the proofs.
[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] Imaam Ibnul Qayyim رحمه الله identifies over ninety supporting statements from the Qur'aan, the Sunnah and the sayings of the Companions رضي الله عنهم, which altogether give a complete picture of the nature of the human soul and the conditions which surround it. See Kitaab ar-Rooh, pp. 249-261 for details.
[14] See Imaam al-Qurtubi's رحمه الله Qur'aanic commentary, al-Jaami'u li Ahkaam al-Qur'aan, vol. 7, p. 42.
[15] Recorded by Imaam Ahmad رحمه الله, Imaam Abu Dawood رحمه الله and others. According to Shaykh al-Albaani رحمه الله, it is authentic. See Saheehul-Jaami', no. 1676.
[16] Authentically related by Imaam Ahmad رحمه الله and Imaam Muslim رحمه الله.
[17] In his tafseer, Imaam al-Qurtubi رحمه الله affirms that the soul has a form. See vol. 15, p. 262.
[18] Recorded by Imaam Ahmad رحمه الله, Imaam Abu Dawood رحمه الله and others. According to Shaykh al-Albaani رحمه الله, it is authentic. See Saheehul-Jaami', no. 1676.
[19] Authentically related by Imaam Muslim رحمه الله.
[20] Abu Bilal Mustafa al-Kanadi رحمه الله: Mysteries of the Soul Expounded
