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Rūḥ or The Spirit (Arabic: الروح, al-rūḥ) is mentioned twenty one times in the Quran, where it is described as issuing from command of God. The spirit acts as an agent of divine action or communication.

The Quran describes the rūḥ in various ways. It refers to ruh as (Arabic: الروح القدس al-rūḥ al-qudus), which means 'the holy spirit' and ar-rūḥ al-amin, which means 'the faithful' or 'trustworthy spirit', terms that are commonly understood to be references to the archangel Gabriel. The Quran also refers to ruh as God's own spirit ("My/His Spirit"), which was blown into Adam, and which is considered the source of human life. Most commentators interpret the phrase "My/His (God's) Spirit" in 15:29, 32:9 and 38:72 figuratively as God's power and way of honoring Adam, with some taking a more literal view. This spirit leaves the human body at death, and continues to exist in the afterlife. Further, ruh appears to be a metaphysical being, such as an angel.

In the Quran

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The word "ruh" appears 21 times in the Quran, and in five of those instances, it is used in conjunction with the verb "nafakha", meaning 'to blow', suggesting that it is related to blowing.[1] Additionally, its usage is linked to concepts such as peace (97:4), assistance (58:22; 2:87), and life (15:29).[1] In the Quran, the rūh is described as having the ability to infuse life into inanimate matter and perform other tasks beyond human comprehension. Its abilities are depicted as crossing vast distances and time spans, as it ascends to the heavens in a day that is fifty thousand years long (70:4) and animates lifeless objects.[1][2] The Quran portrays rūh in different ways: as a person who obeys God and brings revelation, or as a general concept, particularly as the inspiration for Muhammad's prophetic messages. Rūh can take several forms as a person, most commonly as a metaphysical being similar to an angel (78:38), but it can also appear in human form, such as in the case of the rūh that interacts with Mary (19:17).[1][3] The Quran even describes Jesus as rūh in one instance (4:171).[4][1] Additionally, rūh is referred to as Rūh al-Qudus (the Holy Spirit), al-Rūh al-Amin (the Trustworthy Spirit), or simply al-Rūh, and My/His (God's) Rūh.[1][5]

The Quran, however, doesn't offer a definitive explanation of the Spirit (al-ruh). It merely says in response to the question about the Spirit, "Say, "The Spirit (al-ruh) is from the Command of my Lord, and you have not been given knowledge, save a little"" (17:85),[6] suggesting the unknowable nature of ruh.[7] According to The Study Quran, the term "Spirit" may refer to the source of human life, as God breathes His Spirit into Adam (32:9). This led some Muslim thinkers to believe that the Spirit is the source of human knowledge, perception, and spiritual ability. Accordingly, the Spirit is also seen as the origin of religious, moral, and spiritual responsibility for human beings.[8] The meaning of the phrase "I...breathed into him of My Spirit" (15:29; cf 38:72, 32:9) is interpreted differently by various commentators. Most commentators believe that "My or His Spirit" refers to God's power and a way of honoring Adam, with some understanding it more literally to refer to the Spirit (al-rūḥ) of God. The latter interpretation explains why Iblīs was commanded to bow before Adam.[9] Rūh al-Qudus (the Holy Spirit), al-Rūh al-Amin (the Trustworthy Spirit) are generally understood as references to the archangel Gabriel.[5]

Holy Spirit or trustworthy spirit

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Rūḥ al-qudus (Arabic: روح القدس, 'the holy spirit' or 'spirit of holines'), al-rūḥ al-amin (Arabic: الروح الأمين, 'the faithful/trustworthy spirit'), is a Quranic expression that describes a source or means of prophetic revelations, commonly identified with the angel Gabriel.[10][11][12] Quranic commentators disagreed in their identification of Gabriel with various uses of the word rūḥ.[12][13]

The phrase rūḥ al-qudus, commonly translated as the 'holy spirit' or the 'spirit of holiness', occurs four times in the Quran,[12] in Quran 2:87 and 253,[14] Al-Ma'idah verse 110,[15] and An-Nahl verse 102.[16] In three instances, it is described as the means by which God "strengthened" Jesus, and in the fourth it is identified as the one who brought down God's truth to his prophet.[12]

As interpreted to refer to the Archangel Gabriel

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The term Rūḥ al-Qudus is also an epithet referring to the Archangel Gabriel,[17] who is related as the Angel of revelation and was assigned by God to reveal the Qurʼan to the Islamic prophet Muhammad and who delivered the Annunciation to Mary.[18]

In the two suras in which the Qur'an refers to the angel Gabriel, it does so by name.[19]

It appears to be indicated by the Quran in sura Maryam, ayat 17–21, that it was the angel Gabriel who gave to Mary the tidings that she was to have a son as a virgin:

screening herself off from them. Then We sent to her Our angel, ˹Gabriel,˺ appearing before her as a man, perfectly formed. She appealed, "I truly seek refuge in the Most Compassionate from you! ˹So leave me alone˺ if you are God-fearing." He responded, "I am only a messenger from your Lord, ˹sent˺ to bless you with a pure son." She wondered, "How can I have a son when no man has ever touched me, nor am I unchaste?" He replied, "So will it be! Your Lord says, ‘It is easy for Me. And so will We make him a sign for humanity and a mercy from Us.’ It is a matter ˹already˺ decreed."

— Surah Maryam 19:17-21

It is narrated in hadith that the angel Gabriel accompanied Muhammad during the Mi'raj, an ascension to the heavens in which Muhammad is said to have met other messengers of God and was instructed about the manner of Islamic prayer (Sahih al-Bukhari 349). It is also held by Muslims that the angel Gabriel descends to Earth on the night of Laylat al-Qadr, a night in the last ten days of the holy month of Ramadan, which is said to be the night on which the Qurʼan was first revealed.[20]

The Arabic phrase al-Qudus (القدس) translates into English as 'Holiness' or 'Sanctity'.[21] al-Quddūs, 'the All-Holy', is one of the 99 Names of God in Islam.[22]

As soul

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A visual rendition of the Islamic model of the soul showing the position of "ruh" relative to other concepts based on a consensus of 18 surveyed academic and religious experts.[23]

God is believed to endow humans with rūḥ (رُوح) and nafs (نَفْس), (i.e. ego or psyche). The rūḥ "drives" the nafs, which comprises temporal desires and sensory perceptions.[24] The nafs can assume control of the body if the rūḥ surrenders to bodily urges.[24] The nafs is subject to bodily desire within the sadr ('the chest'), whereas the rūḥ is a person's immaterial essence, beyond the emotions and instincts shared by humans and other animals; rūḥ makes the body alive.[25] In some accounts, some arwāḥ ('spirits') dwell in the seventh heaven. Unlike the angels, they are supposed to eat and drink. An angel called ar-Rūḥ ('the Spirit') is responsible for them.[26]

Muslim authors, like Ghazali, Ibn Qayyim and Suyuti wrote in more detail about the life of ghosts. Ibn Qayyim and Suyuti assert, when a soul desires to turn back to earth long enough, it is gradually released from restrictions of Barzakh and able to move freely. Each spirit experiences afterlife in accordance with their deeds and convictions in the earthly life. Evil souls will find the afterlife painful by receiving punishment, and imprisoned until God allows them to interact with other souls. However, good souls are not restricted. They are free to come visit other souls and even come down to lower regions. The higher planes are considered to be broader than the lower ones, the lowest being the most narrow. The spiritual space is not thought as spatial, but reflects the capacity of the spirit. The more pure the spirit gets, the more it is able to interact with other souls and thus reaches a broader degree of freedom.[27]

Sarra Tlili contends that the term "ruh" had a simple meaning of 'blown breath' during the time of the Quran's revelation. However, the Quran's use of the term introduces complexity as it attributes extraordinary agency and manifestations to it, which may have bewildered early Muslims.[28] In order to reconcile their understanding with the Quranic depiction of ruh, they relied on the principles of God's creativity and omnipotence. Consequently, the concept of ruh evolved into a metaphysical entity with immense dimensions and extraordinary features that expressed God's majesty and the limits of human comprehension. Tlili believes that the attempt to define the Quranic ruh in early exegetical traditions as a specific entity already reveals an inclination "to reduce the unknowable to something imaginable", indicating a shift towards a more anthropocentric mode of thought.[28]

In subsequent centuries, as the notion of soul started gaining ground in extra-quranic circles, it gradually started shaping the understanding of the quranic word ruh. Strangely, to corroborate the view that ruh in the Quran means soul, the verse that has been adduced the most is Q Isra’ 17:85 ("They ask you about ruh..."), the very verse that seems to say that ruh is unknowable to humans. Through the distorted prism of equating a non-quranic notion with a quranic word, ruh gradually ceased to be the elusive being known only to God, and even became the divine spark that eventually set humans apart from other animals. It should of course be noted that the process described here is gradual and long. This precludes the possibility of pinpointing any exact transitional points, or even identifying a straight linear direction. Nonetheless, a trend is discernible, along with an important factor that determined its direction: anthropocentric feelings.[28]

— Sarra Tlili, From Breath to Soul: the Quranic word Rūh and its (Mis)interpretations, 2017

According to Sarra Tlili, the exegetes' interpretations of ruh were influenced by anthropocentric factors, such as their belief that God granted ruh to His most favored creatures, rather than their ability to decipher the Quranic term's true meaning. For Tlili, "God's power turned a breath into a supernatural being, but eventually humans managed to bring this being down to earth through (flawed) interpretative strategies, and in so doing they appropriated it in ways that served human ends." However, commentators acknowledged that despite feeling confident about their understanding of ruh, they ultimately did not fully comprehend it.[29]

Eschatological aspects

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In Islamic belief, ruh departs from the human body at the time of death.[30] The Qur'an implies that rūh continues to exist after leaving the body in death.[30] However, it does not provide specific details about the period between burial and resurrection.[30] In Islam, death is not considered to be the final end of life, but rather the termination of the appointed period during which humans are tested on Earth. As such, death is viewed as a "merely transitional phase during which the rūh, the principle of life, provisionally remains separated from the disintegrating body".[30]

As part of Lataif-e-sitta

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Sufism teaches that, to attain Tajalli ar-rūḥ, (the ultimate manifestation of divine truth in the human soul) the Salik (Sufi aspirant), must cultivate the following 13 spiritual qualities or virtuous practices, thus facilitating the gradual awakening in order of the various centres or subtle plexuses of his/her jism latif (subtle body).

  1. Irādah or Commitment to God
  2. Istiqāmah or Steadfastness in the way with God
  3. Hāya or Shame in committing evil
  4. Ḥurīyyah or Freedom: Ibrahim Bin Adham said, "A free man is one who abandons the world before he leaves the world." Yaḥyā Bin Maz said, "Those who serve the people of the world are slaves, and those who serve the people of Ākhirah are the free ones." Abū ʿAlī Daqāq said, "Remember, real freedom is in total obedience. Therefore if someone has total obedience in God, he will be free from the slavery of non God."
  5. Fatoot or Manliness: Abū ʿAlī Daqāq said, "Manliness is in one's being of continuous service to others. This is a form of etiquette that was perfected by the Prophet Muhammad alone."
  6. Ḥub or Love for God
  7. Aboodiyah or Slavery under God
  8. Muraqaba or Complete Focus on God
  9. Duʿāʾ or Prayer
  10. Faqar or Abandoning of materialism
  11. Tasawwuf or Wearing a dress of no material significance
  12. Suhbat or Company of the righteous ones
  13. Adab or Following Protocols of respect for the great ones[31]

See also

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References

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Sources

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Revisions and contributorsEdit on WikipediaRead on Wikipedia

Rūḥ

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In Islamic theology, Rūḥ (Arabic: الروح, al-rūḥ), often translated as "spirit" or "," refers to a divine and mysterious entity originating from God's command (amr), serving as the animating force breathed into beings during creation and linked to , , and angelic functions, as mentioned approximately twenty times in the . Key Qur'anic verses portray it as insufflated into (e.g., Quran 15:29, 32:9, 38:72) and as a means of Jesus's miraculous birth (e.g., Quran 2:87, 4:171, 19:17), emphasizing its role in embodying divine life while underscoring limited of its nature (Quran 17:85). Classical exegeses (tafsīr) of the interpret rūḥ variably to preserve theological orthodoxy, such as identifying it with the angel in contexts of (e.g., Quran 16:2, 26:193) or as a created, subtle entity distinct from God's essence to avoid implications of eternity (qadīm) or . Scholars like al-Tabarī (d. 923 CE) viewed it as or God's creative power in human formation, while al-Rāzī (d. 1209 CE) described it as a created subtle or , rejecting heretical notions like those of the Ḥulūliyya who implied divine indwelling. Al-Bayḍāwī (d. 1286 CE) and al-Māwardī (d. 1058 CE) similarly emphasized its life-giving aspect as an honorific or omnipotent force from God, often remaining cautious or silent on ambiguous verses to uphold tawḥīd (divine unity). These interpretations reflect a "theological " influenced by limited access to pre-Islamic traditions, prioritizing created (muḥdath) status over broader metaphysical possibilities. In Sufi mysticism and Islamic philosophy, rūḥ assumes deeper esoteric dimensions, portrayed as the first created entity (al-muṭāʿ) mediating divine life or as an uncreated attribute of God (al-ḥayyā) that animates all existence and enables spiritual union. Thinkers like al-Ghazālī (d. 1111 CE) saw it as the primordial spirit facilitating creation, while Ibn ʿArabī (d. 1240 CE) and al-Jīlī (d. 1428 CE) interpreted it as the "Perfect Man" (al-insān al-kāmil) or God's essence (wajh Allāh), bridging the human soul (nafs) with the divine, as in rūḥ al-qudus (the Holy Spirit). Al-Ḥallāj (d. 922 CE) emphasized its role in perpetual divine presence, particularly in prophetic figures like Jesus. This metaphysical view contrasts with orthodox restrictions, enriching discussions on the soul's immortality, judgment (e.g., Quran 70:4), and divine support (e.g., Quran 58:22).

Etymology and Core Concepts

Linguistic Origins

The term rūḥ derives from the triliteral root r-w-ḥ, which fundamentally signifies , , or gentle movement, with extensions to concepts like expansion or rest after exertion. According to classical lexicons such as Lisān al-ʿArab by Ibn Manẓūr (d. 1311 CE), the root connotes blowing (as in , rīḥ), (rawāḥa), and deriving tranquility or mercy after fatigue. This root's primary associations with and gradually evolved in pre-Islamic to denote a vital animating force, linking the act of to the essence of itself. In this linguistic development, rūḥ transitioned from denoting physical phenomena, such as a breeze or , to symbolizing an intangible life-sustaining principle, reflecting ancient observations of as the boundary between and death. In pre-Islamic and literature, rūḥ appears to describe the vital breath or life force that invigorates the body and sustains existence, often evoking the ephemeral nature of vitality and portraying it as the breath that departs at . This usage underscores rūḥ as an essential, breath-like energy akin to wind's invigorating or destructive power, often contrasted with the physical body's fragility in desert existence. The Arabic rūḥ shares deep etymological ties with Semitic cognates, originating from the Proto-West Semitic rūḥ-, meaning "to blow" or "breathe." In Hebrew, the equivalent ruach (רוח) encompasses spirit, wind, and breath, appearing in biblical texts to denote both natural winds and divine animating forces. Aramaic equivalents, such as ruha (ܪܘܚܐ in Syriac), similarly convey spirit or breath, often in religious contexts as a vital or holy essence. These parallels illustrate a common Abrahamic linguistic heritage, where the root consistently ties breath to spiritual and vital dimensions across Northwest and Central Semitic languages. This breath-soul nexus in rūḥ echoes broader ancient Near Eastern conceptual influences, where life force was metaphorically linked to breath or wind. Mesopotamian texts, such as the Atrahasis epic, depict the gods imparting life through breath-like infusion into clay figures, paralleling the idea of an animating vital essence akin to rūḥ's connotations. Egyptian traditions further reinforced this through components like the ka, a mobile vital force sustaining the body, and the ba, a breath-manifested personality that could traverse realms, contributing to Semitic views of breath as a bridge between material and immaterial existence.

Primary Definitions in Islamic Theology

In Islamic theology, the term rūḥ is fundamentally defined as an intangible divine command (amr) emanating from Allah, characterized by its profound mystery and the limited scope of human comprehension. The Quran explicitly states in Surah Al-Isra (17:85) that the rūḥ belongs to the realm of Allah's command, underscoring that humanity has been granted only a fraction of knowledge regarding its essence. This portrayal positions rūḥ as a subtle, non-material force integral to divine creation and revelation, distinct from the created world and accessible primarily through faith rather than empirical inquiry. Classical exegetes emphasize this enigmatic quality, viewing rūḥ as a manifestation of Allah's transcendent will that defies full rational explication. A key distinction lies in rūḥ as the spiritual essence directly breathed by into form, as referenced in Quranic descriptions of creation (15:29; 32:9), setting it apart from related concepts such as nafs, which denotes the or ego often associated with worldly inclinations and struggle, or ruhaniyyah, a broader term for . Unlike nafs, which is tied to the individual's psychological and ethical dimensions requiring purification, rūḥ represents a purer, divinely infused vitality that animates life without being synonymous with the carnal soul. This differentiation highlights rūḥ as a metaphysical bridge between the divine and the , not merely an aspect of but a sacred endowment. Early theologians, such as (d. 923 CE), interpreted rūḥ as a created entity fully subordinate to Allah's will, often equating it with or a supreme angelic power that executes divine directives without independent agency. 's in his Jami' al-Bayan stresses its generated nature within the framework of Allah's omnipotence, rejecting any notion of co-eternity with the Creator while affirming its role as an instrument of God's command. Subsequent scholars like Al-Razi built on this, reinforcing rūḥ as a created, subtle substance from the "world of command" (alam al-amr), further embedding it in orthodox Sunni theology. The basic attributes of rūḥ include its immateriality, rendering it non-corporeal and beyond physical constraints, alongside an origin in the divine command (amr), created by yet functionally linked to bodily existence during life. Described as ethereal and luminous, it sustains until or lesser states like sleep, after which it returns to its divine source, illustrating its transient tie to the material realm. This duality—eternal in essence, embodied in function—underscores rūḥ's role as a created in Islamic cosmological thought.

Quranic Mentions

Direct References in the Quran

The term rūḥ (رُوح), often translated as "spirit" or "soul," appears 21 times across 20 verses in the Quran, with the majority of occurrences in Meccan surahs such as Al-Nahl (16), Al-Isra (17), Maryam (19), and Al-Shu'ara (26). These references generally fall into three categories: rūḥ as an aspect of divine command or inspiration (e.g., Quran 16:2, 40:15); instances of rūḥ being breathed into forms during creation, particularly related to prophets like Adam and Jesus (e.g., 21:91); and designations involving rūḥ in connection with revelation or angelic agency, such as titles like rūḥ al-qudus or al-rūḥ al-amīn (e.g., 26:193). The contextual themes revolve around revelation, human and prophetic creation, and prophetic missions, presented without further theological analysis. The following is a neutral catalog of all explicit mentions, ordered by surah and ayah, using standard Arabic script, Roman transliteration, and basic English translations based on Sahih International.
Surah:AyahArabic TextTransliterationEnglish Translation
Al-Baqarah 2:87وَآتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ وَأَيَّدْنَاهُ بِرُوحِ الْقُدُسِWa ātaynā ‘Īsā ibna Maryama al-bayyināti wa ayyadnāhu birūḥi al-qudusiAnd We gave Jesus, the son of Mary, clear proofs, and We supported him with the Pure Spirit.
Al-Baqarah 2:253وَآتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ وَأَيَّدْنَاهُ بِرُوحِ الْقُدُسِWa ātaynā ‘Īsā ibna Maryama al-bayyināti wa ayyadnāhu birūḥi al-qudusiAnd We gave Jesus, the son of Mary, clear proofs, and We supported him with the Pure Spirit.
An-Nisa 4:171إِنَّمَا الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ رَسُولُ اللَّهِ وَكَلِمَتُهُ أَلْقَاهَا إِلَىٰ مَرْيَمَ وَرُوحٌ مِنْهُInnamā al-Masīḥu ‘Īsā ibnu Maryama rasūlu Allāhi wa kalimatuhu alqāhā ilā Maryama wa rūḥun minhuThe Messiah, Jesus, the son of Mary, was but a messenger of Allah and His word which He directed to Mary and a soul [created at a command] from Him.
Al-Ma'idah 5:110إِذْ قَالَ اللَّهُ يَا عِيسَى ابْنَ مَرْيَمَ اذْكُرْ نِعْمَتِي عَلَيْكَ وَعَلَىٰ وَالِدَتِكَ إِذْ أَيَّدْتُكَ بِرُوحِ الْقُدُسِ وَتُكَلِّمُ النَّاسَ فِي الْمَهْدِ وَكَهْلًا ۖ وَإِذْ عَلَّمْتُكَ الْكِتَابَ وَالْحِكْمَةَ وَالتَّوْرَاةَ وَالْإِنْجِيلَ ۖ وَإِذْ تَخْلُقُ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ بِإِذْنِي فَتَنْفُخُ فِيهَا فَتَكُونُ طَيْرًا بِإِذْنِي ۖ وَتُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ بِإِذْنِي ۖ وَإِذْ تُخْرِجُ الْمَوْتَىٰ بِإِذْنِي ۖ وَإِذْ كَفَفْتُ بَنِي إِسْرَائِيلَ عَنْكَ إِذْ جِئْتَهُمْ بِالْبَيِّنَاتِ فَقَالَ الَّذِينَ كَفَرُوا مِنْهُمْ إِنْ هَٰذَا إِلَّا سِحْرٌ مُبِينٌIdh qāla Allāhu yā ‘Īsā ibna Maryama udhkur ni‘matī ‘alayka wa ‘alā wālidatika idh ayyadtuka birūḥi al-qudusi wa tukallimu an-nāsa fī al-mahdi wa kahlan wa idh ‘allamtuka al-kitāba wa al-ḥikmata wa at-Tawrāta wa al-Injīla wa idh takhluqu mina aṭ-ṭīni kahay’i aṭ-ṭayri bi-idnī fatanfukhu fīhā fatakūnu ṭayran bi-idnī wa tubri’u al-akma wa al-abraṣa bi-idnī wa idh tukhriju al-mawtā bi-idnī wa idh kaffaftu banī Isrā’īla ‘anka idh ji’tahum bil-bayyināti faqāla alladhīna kafarū minhum in hādhā illā siḥrun mubīnun[The Day] when Allah will say, "O Jesus, Son of Mary, remember My favor upon you and upon your mother when I supported you with the Pure Spirit and you spoke to the people in the cradle and in maturity; and when I taught you writing and wisdom and the Torah and the Gospel; and when you designed from clay [what was] like the form of a bird with My permission, then you breathed into it, and it became a bird with My permission; and you healed the blind and the leper with My permission; and when you brought forth the dead with My permission; and when I restrained the Children of Israel from [killing] you when you came to them with clear proofs and those who disbelieved among them said, 'This is not but obvious magic.'"
Al-Hijr 15:29فَإِذَا سَوَّيْتُهُ وَنَفَخْتُ فِيهِ مِنْ رُوحِي فَقَعُوا لَهُ سَاجِدِينَFa-idhā sawwaytuhu wa nafakhtu fīhi min rūḥī faqa‘ū lahū sājidīnaSo when I have proportioned him and breathed into him of My [created] soul, then fall down to him in prostration.
An-Nahl 16:2يُنَزِّلُ الْمَلَائِكَةَ بِالرُّوحِ مِنْ أَمْرِهِ عَلَىٰ مَنْ يَشَاءُ مِنْ عِبَادِهِ لِتُنْذِرَYunazzilu al-malā’ikata bi-r-rūḥi min amrihi ‘alā man yashā’u min ‘ibādihi litundhiraHe sends down the angels, with the inspiration of His command, upon whom He wills of His servants, [telling them], "Warn."
An-Nahl 16:102قُلْ نَزَّلَهُ رُوحُ الْقُدُسِ مِنْ رَبِّكَ بِالْحَقِّ لِيُثَبِّتَ الَّذِينَ آمَنُوا وَهُدًى وَبُشْرَىٰ لِلْمُؤْمِنِينَQul nazzalahu rūḥu al-qudusi min rabbika bi-l-ḥaqqi li-yuthabbita alladhīna āmanū wa hudan wa bushrā li-l-mu’minīnaSay, [O Muhammad], "The Pure Spirit has brought it down from your Lord in truth to make firm those who believe and as guidance and good tidings to the Muslims."
Al-Isra 17:85وَيَسْأَلُونَكَ عَنِ الرُّوحِ ۖ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي وَمَا أُوتِيتُمْ مِنَ الْعِلْمِ إِلَّا قَلِيلًاWa yaslūnaka ‘ani r-rūḥi qul ar-rūḥu min amri rabbī wa mā ūtītum mina al-‘ilmi illā qalīlanAnd they ask you, [O Muhammad], about the Soul. Say, "The Soul is of the affair of my Lord. And mankind have not been given of knowledge except a little."
Maryam 19:17فَاتَّخَذَتْ مِنْ دُونِهِمْ حِجَابًا فَأَرْسَلْنَا إِلَيْهَا رُوحَنَا فَتَمَثَّلَ لَهَا بَشَرًا سَوِيًّاFattakhadhat min dūnihim ḥijāban fa-arsalnā ilayhā rūḥanā fatamaththala lahā basharan sawiyyanAnd she took, in seclusion from them, a screen. Then We sent to her Our Angel, and he represented himself to her as a well-proportioned man.
Al-Anbiya 21:91وَالَّتِي أَحْصَنَتْ فَرْجَهَا فَنَفَخْنَا فِيهَا مِنْ رُوحِنَا وَجَعَلْنَاهَا وَابْنَهَا آيَةً لِلْعَالَمِينَWa allatī aḥṣanat farjahā fanafakhnā fīhā min rūḥinā wa ja‘alnāhā wa ibnahā āyatan li-l-‘ālamīnaAnd [mention] the one who guarded her virginity; so We breathed into her of Our [created] soul, and We made her and her son a sign for the worlds.
Ash-Shu'ara 26:193نَزَلَ بِهِ الرُّوحُ الْأَمِينُNazala bihi r-rūḥu al-amīnuThe Trustworthy Spirit has brought it down
As-Sajdah 32:9ثُمَّ سَوَّاهُ وَنَفَخَ فِيهِ مِنْ رُوحِهِ ۖ وَأَعْطَاكُمُ الْأَسْمَاءَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ ۚ قَلِيلًا مَا تَشْكُرُونَThumma sawwāhu wa nafakha fīhi min rūḥihi wa a‘ṭākumu al-asmā’a wa al-abṣāra wa al-af’idah qalīlan mā tashkurūnaThen He proportioned him and breathed into him from His [created] soul and made for you hearing and vision and hearts; little are you grateful.
Sad 38:72فَإِذَا سَوَّيْتُهُ وَنَفَخْتُ فِيهِ مِنْ رُوحِي فَقَعُوا لَهُ سَاجِدِينَFa-idhā sawwaytuhu wa nafakhtu fīhi min rūḥī faqa‘ū lahū sājidīnaSo when I have proportioned him and breathed into him of My [created] soul, then fall down to him in prostration.
Ghafir 40:15رَافِعُ الدَّرَجَاتِ يُلْقِي الرُّوحَ مِنْ أَمْرِهِ عَلَىٰ مَنْ يَشَاءُ مِنْ عِبَادِهِ لِيُنْذِرَ يَوْمَ التَّلَاقِRāfi‘u ad-darajāti yulqī r-rūḥa min amrihi ‘alā man yashā’u min ‘ibādihi li-yundhira yawma at-talāq[He is] the Exalter of Degrees, the Possessor of the Throne, exalting [someone] by His command through the inspiration of His command upon whom He wills of His servants to warn [of] the Day of Meeting.
Ash-Shura 42:52وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِنْ أَمْرِنَا ۚ مَا كُنْتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَٰكِنْ جَعَلْنَاهُ نُورًا نَهْدِي بِهِ مَنْ نَشَاءُ مِنْ عِبَادِنَا ۚ وَإِنَّكَ لَتَهْدِي إِلَىٰ صِرَاطٍ مُسْتَقِيمٍWa kadhālika awḥaynā ilayka rūḥan min amrinā mā kunta tadrī mā al-kitābu wa lā al-īmānu wa lākin ja‘alnāhu nūran nahdī bihi man nashā’u min ‘ibādinā wa-innaka la-tahdi ilā ṣirāṭin mustaqīminAnd thus We have revealed to you an inspiration of Our command. You did not know what is the Book or [what is] faith, but We have made it a light by which We guide whom We will of Our servants. And indeed, [O Muhammad], you are guiding to a straight path.
Al-Mujadilah 58:22لَا تَجِدُ قَوْمًا يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ يُوَادُّونَ مَنْ حَارَبَ اللَّهَ وَرَسُولَهُ وَلَوْ كَانُوا آبَاءَهُمْ أَوْ أَبْنَاءَهُمْ أَوْ إِخْوَانَهُمْ أَوْ عَشِيرَتَهُمْ ۚ أُولَٰئِكَ كَتَبَ فِي قُلُوبِهِمُ الْإِيمَانَ وَأَيَّدَهُمْ بِرُوحٍ مِنْهُLā tajidu qawman yu’minūna bi-Allāhi wa al-yawmi al-ākhiri yu wāddūna man ḥāraba Allāha wa rasūlahu walaw kānū ābā’ahum aw abnā’ahum aw ikhwānahum aw ‘ashīratahum ulā’ika kataba fī qulūbihimu al-īmāna wa ayyadahum bi-rūḥin minhuYou will not find a people who believe in Allah and the Last Day having affection for those who oppose Allah and His Messenger, even if they were their fathers or their sons or their brothers or their kindred. Those [people] - Allah has decreed within their hearts faith and confirmed them with a spirit from Him.
At-Tahrim 66:12وَمَرْيَمَ ابْنَةَ عِمْرَانَ الَّتِي أَحْصَنَتْ فَرْجَهَا فَنَفَخْنَا فِيهِ مِنْ رُوحِنَا وَصَدَّقَتْ بِكَلِمَاتِ رَبِّهَا وَكُتُبِهِ وَكَانَتْ مِنَ الْقَانِتِينَWa Maryama ibnata ‘Imrāna allatī aḥṣanat farjahā fanafakhnā fīhi min rūḥinā wa ṣaddaqt bi-kalimāti rabbihā wa kutubihi wa kānat mina al-qānitīnaAnd [the example of] Mary, the daughter of 'Imran, who guarded her chastity, so We breathed into her [garment] through Our angel, and she believed in the words of her Lord and His scriptures and was of the devoutly obedient.
Al-Ma'arij 70:4تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍTa‘ruju al-malā’ikatu wa r-rūḥu ilayhi fī yawmin kāna miqdāruhu khamsīna alfan sanatinThe angels and the Spirit will ascend to Him during a Day the extent of which is fifty thousand years.
An-Naba 78:38يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ صَفًّا ۖ لَا تَكَلِّمُهُمْ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَٰنُ وَقَالَ صَوَابًاYawma yaqūmu r-rūḥu wa al-malā’ikatu ṣaffan lā takallimuhum illā man adhina lahu ar-Raḥmānu wa qāla ṣawābanOn the Day the Spirit and the angels will stand in rows, they will not speak except for one whom the Most Merciful permits, and he will say what is correct.
Al-Qadr 97:4تَنَزَّلُ الْمَلَائِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِمْ مِنْ كُلِّ أَمْرٍTanazzalu al-malā’ikatu wa r-rūḥu fīhā bi-idhni rabbihim min kulli amrinThe angels and the Spirit descend therein by permission of their Lord for every matter.

Key Verses and Contexts

One of the most direct Quranic references to Rūḥ appears in Surah (17:85), where the verse addresses inquiries about the nature of the soul: "And they ask you about the Soul (Rūḥ). Say, 'The Soul is of the affair of my Lord. And mankind have not been given of knowledge except a little.'" In the by , this verse is interpreted as emphasizing that the essence and reality of Rūḥ belong to the realm of divine command (amr rabbī), beyond full human comprehension, with knowledge granted to humanity being limited and partial, as revealed in response to questions from the . This context underscores a thematic boundary between divine mystery and human limitation, positioning Rūḥ as an integral yet enigmatic aspect of Allah's creation. The creation narrative involving Rūḥ is prominently featured in Surah Al-Hijr (15:28-29), where Allah informs the angels: "And [mention, O Muhammad], when your Lord said to the angels, 'I will create a human being out of clay from an altered black mud. And when I have proportioned him and breathed into him of My [created] soul (Rūḥ), then fall down to him in prostration.'" Ibn Kathir explains this as the pivotal moment of Adam's ensoulment, where the infusion of Rūḥ from Allah animates the human form, marking the distinction of humanity and eliciting the command for angelic prostration as an act of honor. A parallel account in Surah Sad (38:72) reinforces this: "So when I have proportioned him and breathed into him of My [created] soul (Rūḥ), then fall down to him in prostration." Here, Ibn Kathir highlights the same divine act as central to human origination, emphasizing Rūḥ's role in bestowing life and spiritual capacity upon Adam, distinct from mere physical formation. In prophetic contexts, Rūḥ facilitates key divine interventions, such as in the annunciation to Mary in Maryam (19:17): "And [mention] when she withdrew from her family to a place toward the east and took, in seclusion from them, a screen. Then We sent to her Our angel (Rūḥ), and he represented himself to her as a well-proportioned man." identifies this Rūḥ as the angel Jibril, appearing in human form to convey the miracle of Jesus's conception, set within Mary's isolation and devotion. Similarly, Al-Anbiya (21:91) states: "And [mention] the one who guarded her chastity; so We breathed into her of Our spirit (Rūḥ), and We made her and her son a sign for the worlds." In 's , this breathing of Rūḥ—through Jibril—affirms Mary's purity and the miraculous birth, establishing mother and son as universal signs of divine power. For Prophet Muhammad, Al-Qadr (97:4) describes: "The angels and the Spirit (Rūḥ) descend therein by permission of their Lord for every matter." interprets this as Jibril (the Rūḥ) descending with angels on the Night of Decree to initiate , embedding Rūḥ in the foundational event of the Quran's delivery. Thematically, Rūḥ recurs in the as an instrument of divine support during trials faced by prophets and believers, often manifesting as strengthening or amid adversity. , in his of verses like 2:87 ("And We gave , the son of Mary, clear proofs, and We supported him with the Pure Spirit [Rūḥ al-Qudus]"), describes Rūḥ—identified as Jibril—providing evidentiary and aid to against opposition from his people. Likewise, in 16:2 ("He sends down the angels with the Spirit [Rūḥ] by His command upon whom He wills of His servants"), explains Rūḥ's descent as divine reinforcement through inspiration during moments of trial, such as prophetic missions. This pattern, summarized by across occurrences, portrays Rūḥ as a conduit for Allah's ta'yīd (confirmation and support), enabling perseverance in , , and guidance amidst disbelief and hardship.

Interpretations as Divine Entities

As the Holy Spirit (Rūḥ al-Qudus)

In Islamic exegesis, Rūḥ al-Qudus is prominently featured in the Quran as a divine agent of support and revelation. Quran 16:102 describes it as the entity that "brought it down from your Lord in truth," referring to the Quran's descent to strengthen believers in faith, provide guidance, and deliver glad tidings to Muslims. Similarly, Quran 2:87 states that God "supported [Jesus, son of Mary] with the Holy Spirit" after granting him clear proofs, underscoring its role in empowering prophets with miraculous abilities and spiritual fortitude. These verses establish Rūḥ al-Qudus as a purifying force linked to prophetic missions, distinct from general references to rūḥ in the Quran. Classical traditions elaborate on Rūḥ al-Qudus's function in inspiration and purity. , in his , interprets the spirit as a simple, ethereal essence formed by God's command, serving to inspire prophets and elevate human souls toward divine purity by countering worldly impurities. emphasizes its inspirational role in conveying , such as strengthening to perform like healing the blind and lepers, thereby purifying the hearts of believers. Likewise, Abu Abd Allah , in Al-Jami' li Ahkam al-Quran, views Rūḥ al-Qudus as an instrument of divine aid, potentially embodying itself or a sacred entity that instills moral and spiritual cleanliness in prophets and their followers, free from or defect. highlights its purifying attribute by linking "al-Qudus" to sanctity, drawing from God's name Al-Quddus (the Most Holy), to denote an untainted medium for godly knowledge. The attributes of Rūḥ al-Qudus portray it as a created yet perpetual, sinless between and creation, facilitating communication without direct divine-human contact. Unlike the created rūḥ breathed into human bodies at conception—which animates physical life and departs at death—Rūḥ al-Qudus is deemed incorruptible and perpetual, oriented solely toward divine matters like the and moral goodness, unburdened by material concerns. This distinction ensures its role as a flawless conduit for inspiration, preserving the transcendence of while enabling prophetic guidance. Comparatively, Rūḥ al-Qudus shares conceptual parallels with the Christian as a sanctifying presence that empowers and guides, yet Sunni firmly positions it as a created entity subject to God's command, rejecting any implication of co-eternality or divinity. This interpretation maintains (divine unity) by viewing it as a noble, purified instrument rather than an uncreated hypostasis.

As the Trustworthy Spirit and Archangel

In Islamic , the term Rūḥ al-Amīn (the Trustworthy Spirit) is prominently identified with the (Jibrīl), particularly in his role as the conduit for divine revelation to Prophet . This identification underscores Gabriel's reliability and fidelity in transmitting the without alteration, emphasizing his status as a noble and obedient . A key Quranic reference appears in (26:193), which states: "And indeed, [the Quran] is the revelation of the Lord of the worlds. The Trustworthy Spirit has brought it down upon your heart, [O Muhammad], that you may be of the warners." Classical tafsirs, such as those by and , interpret the "Trustworthy Spirit" here as , who descended with the revelation to ensure its accurate delivery to the Prophet's heart. Similarly, Surah At-Takwir (81:19-21) describes the Quran as "a word from a noble messenger [who is] possessed of power and with the Owner of the Throne, secure [in position], obeyed there [in the heavens], by the trustworthy." This passage is understood to refer to Gabriel as the noble messenger who conveys God's words from the divine throne, with "the trustworthy" affirming his unerring guardianship over the revelation. Hadith literature reinforces this link. In a narration recorded in Sahih Muslim, the Prophet Muhammad prayed for the poet Hassan ibn Thabit: "O Allah, support him with Ruh al-Qudus [the Holy Spirit], as he defends Your Prophet." Aisha, the Prophet's wife, and early companions like Ibn Abbas identified this spirit as Gabriel, who aids in defending the faith through inspiration and revelation. Another report in Sahih Muslim quotes the Prophet stating that Ruh al-Qudus (a title overlapping with al-Amīn in function) would remain with Hassan as long as he upheld the Prophet's cause, explicitly tying it to Gabriel's supportive role. Among Sunni scholars, the Ash'ari and Maturidi schools uphold a broad consensus that Rūḥ al-Amīn denotes in the context of Quranic , viewing him as the primary entrusted with prophetic messages due to his proximity to the divine throne and impeccable trustworthiness. However, debates exist on the exclusivity of the term Rūḥ; while Ash'aris like emphasize Gabriel's unique role in delivering scripture, Maturidis such as al-Taftazani allow for Rūḥ occasionally referring to other created spirits under God's command, though not in the revelatory sense exclusive to Gabriel. This nuance arises from broader theological discussions on angelic hierarchies but does not undermine the standard identification in key verses. Gabriel's functions as Rūḥ al-Amīn center on safeguarding and delivering divine messages to prophets, ensuring their purity and precision. He acts as the guardian of revelation, bridging the celestial and earthly realms by conveying God's commands without deviation. In fulfilling this, Gabriel appears to prophets in varied forms—sometimes in his true angelic majesty with immense wings, as during the Mi'raj (Night Journey), or in human guise to ease interaction, such as when he appeared as a man to question the on faith in the .

Rūḥ as the Human Soul

Nature and Creation of the Soul

In Islamic , the rūḥ, when understood as the individual , originates through a divine wherein breathes it into the formed , granting life and vitality. This process is vividly described in the , where, after proportioning the form from clay, "breathed into him of His spirit" (Quran 32:9), completing the and, by extension, all humanity. The rūḥ emerges as a direct command from Allah's , yet it remains a created entity, distinct from the divine and temporally originated rather than eternal. This underscores the soul's role as a bestowed gift, infusing the physical body with an ethereal, luminous quality that transcends material composition. Theological debates have long centered on the ontological substance of the rūḥ, reflecting broader tensions between rationalist and literalist interpretations. Mu'tazilite thinkers, such as al-Naẓẓām, conceptualized the rūḥ as an incorporeal essence—immaterial and independent—serving as the true core of human identity and the source of volition, with the body merely as an instrument. In opposition, many in literalist schools like the Ash'arites, such as al-Juwaynī, viewed it as a (jism latīf), a created yet that permeates and interacts with the corporeal form without being reducible to it, while al-Ghazālī described it as a spiritual substance. Influential philosophers such as Ibn Sīnā () further shaped these discussions by arguing for the rūḥ as an immaterial, self-subsistent substance emanated from the , inherently immortal and capable of subsisting independently after the body's demise. This perspective emphasized the soul's rational perfection, bridging Aristotelian psychology with Islamic doctrine to affirm its enduring nature beyond physical constraints. The rūḥ's relation to the body is fundamentally that of an animating principle, imparting life, sensation, and intellect without possessing physicality itself. It circulates through the body's subtle channels, enabling vital functions and consciousness, yet remains separable and superior to the material vessel it vitalizes. Early Islamic texts, including Abū Ḥāmid al-Ghazālī's Iḥyāʾ ʿUlūm al-Dīn, elaborate on this by positing the rūḥ as a spiritual, indivisible substance formed precisely when the embryonic body is ready to receive it, pre-existing not in independent form but within divine knowledge as inscribed on the lawḥ maḥfūẓ (Preserved Tablet)—a celestial record of all destinies. Al-Ghazālī thus reconciles the soul's created status with God's eternal foreknowledge, portraying it as a directed manifestation of divine will rather than a pre-temporal entity.

Role in Human Life and Consciousness

In , the rūḥ functions as the rational soul, enabling essential aspects of human existence such as sensory perception, intellectual understanding, and the exercise of . Al-Fārābī (d. 950 CE) describes the human soul as the form of the body, with its sensitive faculty governing the five senses—touch, taste, smell, hearing, and sight—while the rational faculty, located in the heart, facilitates the of abstract concepts, sciences, and ethical . This rational dimension empowers individuals to transition from potential to actual intellect through interaction with the , thereby supporting voluntary actions driven by the appetitive faculty's will (irāda). The rūḥ also plays a pivotal role in moral agency by interacting with the nafs (self or ego), fostering spiritual growth and ethical discernment. According to Qur'an 91:7–10 (Surah Ash-Shams), God proportioned the soul and inspired it with awareness of its wickedness (fujūr) and righteousness (taqwā), allowing humans to succeed through faith or fail through ingratitude; this inspiration underscores the rūḥ's subtle guidance in aligning the nafs toward purification (tazkiyah) and away from base inclinations. In broader Islamic psychological frameworks, the rūḥ integrates with the nafs, qalb (heart), and ʿaql (intellect) to form a holistic psyche, where moral development occurs through the rūḥ's elevation of the nafs from lower states of desire to higher spiritual equilibrium. In the context of health, traditional Islamic medicine, including Tibb Nabawi (), attributes spiritual ailments—such as anxiety, despair, or weakened faith—to imbalances in the rūḥ, which disrupt the harmony between body, mind, and spirit. These conditions, akin to "afflictions of the soul" (amrāḍ al-nafs), arise from excessive worldly attachments or neglect of divine remembrance, and are addressed through remedies like Qur'anic recitation, (duʿā), and ethical living to restore the rūḥ's vitality. Al-Ghazālī (d. 1111 CE) emphasized treating such imbalances via knowledge of God and avoidance of moral vices, integrating physical and spiritual care as in Prophetic guidance.

Eschatological Dimensions

Rūḥ in Death and the Afterlife

In , the process of death involves the extraction of the rūḥ by the Angel of Death, referred to as Malak al-Mawt and known in some traditions as . According to prophetic traditions, when the time of approaches for a believer, angels descend with a shroud from Paradise and the Angel of Death gently extracts the rūḥ, which emerges smoothly like a drop of water flowing from a , accompanied by a fragrance of musk. For the disbeliever, the extraction is harsh and painful, with the rūḥ dissipating within the body before being torn out forcibly, producing a foul odor akin to the stench of a decomposing corpse. These sensations reflect the soul's alignment with one's deeds, as described in narrations transmitted through collections like those of . Following extraction, the rūḥ enters the , the intermediate realm between death and , where it experiences a provisional state of reward or punishment based on earthly actions. In this phase, two angels named —described as dark-skinned and fearsome—question the deceased in the grave about their Lord, religion, and prophet. A believer answers correctly, leading to the grave expanding into a spacious garden with divine light and scents of Paradise, providing bliss; conversely, the disbeliever falters, resulting in the grave constricting painfully, opening to the fires of , and inflicting torment. This interrogation and its outcomes underscore the rūḥ's accountability, as detailed in from sources like . Philosophically, the Andalusian mystic Ibn ʿArabī (d. 1240) interprets the rūḥ's journey in as a temporary return to its divine origin through the realm of divine Imagination (al-khayāl). He views as a liminal neither fully existent nor nonexistent, where the assumes imaginal forms to perceive and converse with spiritual realities and divine manifestations (tajalliyāt), akin to visions in sleep or dreams, before awaiting full . This perspective emphasizes the rūḥ's ongoing connection to the divine source, deposited in forms of light within the intermediate world. In and , the rūḥ is often symbolized as a bird-like entity ascending to the heavens post-death, evoking freedom and transition. This motif appears in depicting martyrs' souls as green birds nesting in Paradise's trees, and extends to Sufi poetry and illuminated manuscripts where ethereal avian forms represent the soul's upward flight from the body. Such imagery highlights the rūḥ's liberation and journey, as seen in Persian mystical works and eschatological illustrations.

Resurrection and Judgment Aspects

In Islamic eschatology, the resurrection process begins with the second sounding of the trumpet by the angel (according to Islamic tradition), with the trumpet blasts described in the (e.g., 39:68), reviving all beings except those exempted by divine will and reuniting the Rūḥ (spirit or ) with its purified, reconstructed body. This reunion enables the deceased to rise in a state ready for accountability, with the body reformed from its elemental particles scattered across the earth, ensuring a complete physical-spiritual entity for the proceedings of the Day of . The trumpet blasts—first causing universal collapse and second initiating revival—signal the end of the interim period known as , transitioning souls from their temporary states to full embodiment. During the judgment, the Rūḥ, now integrated with the body, serves as an intrinsic witness to an individual's earthly deeds, confronting the reality of actions performed in life. The states that on , each will fully comprehend what it has presented, underscoring personal accountability without external excuses. This awareness aligns with the divine scales of justice, where spiritual records—encompassing beliefs, intentions, and acts—are weighed precisely, with even the smallest deed equivalent to a mustard seed's weight determining outcomes, ensuring no injustice occurs. Eschatological hadiths in emphasize this revival's continuity from prior states, noting that individuals will be in the condition of their , implying the Rūḥ's preserved awareness of past conduct carries forward into . The eternal fate of the Rūḥ hinges on the judgment's verdict: for the righteous, it attains (Paradise), where souls experience perpetual bliss and nearness to the Divine, free from worldly trials. Conversely, condemned Rūḥ enter (Hell), enduring punishment proportional to sins, though Islamic doctrine holds that ultimate mercy may intercede for some believers after purification. Hadiths further illustrate pre-resurrection awareness for righteous believers or martyrs, describing their souls as birds nesting in Paradise's trees, partaking of its fruits until recalled to their bodies.

Rūḥ in Sufi and Mystical Traditions

Integration in Lataif-e-Sitta

In the Sufi tradition, the Lataif-e-Sitta refer to six subtle psychospiritual organs or centers of perception that facilitate spiritual development and inner awakening. These include the (ego), (heart), Sirr (secret), Rūḥ (spirit), Khafi (hidden), and Akhfa (most hidden), each corresponding to distinct levels of consciousness and divine proximity. The Rūḥ latifah, positioned as the fourth subtlety, is located on the right side of the chest, approximately two fingers below the breast, and serves as the or breath connecting the seeker to higher realms of existence. It is intrinsically associated with divine love, enabling the transformation of base impulses into elevated spiritual states. The activation of the Rūḥ latifah is central to practices in orders such as the and Chishti, where (remembrance of God) meditations are employed to illuminate this center. In the Naqshbandi-Mujaddidi lineage, practitioners visualize a red or green light at the Rūḥ's location while reciting divine names like "Ya Hayy" or "Ya Qayyum," fostering illumination and direct experiential knowledge of the divine. Chishti adepts similarly engage in guided heart-centered , often under a (spiritual guide), to awaken the Rūḥ, leading to states of inner certainty (yaqin) and prophetic inspiration akin to that received by figures like Prophet Ibrahim. These practices emphasize the Rūḥ's role in transcending egoic limitations, allowing the seeker to perceive divine realities and embody unwavering faith. Visually and experientially, the Rūḥ latifah is characterized by a yellow-green or hue, symbolizing and the life force infused by the divine command. Its attributes encompass yaqin, providing unshakeable in divine unity, and the reception of inspirational insights that mirror prophetic guidance, thereby integrating the seeker's personal spirit with universal spiritual truths. This subtlety bridges the heart's emotional devotion with higher intuitive faculties, promoting a balanced ascent toward divine union. The conceptual framework of the Lataif-e-Sitta, including the Rūḥ's integration, evolved through the Kubrawi order in the 13th century via Najm al-Din Razi and 'Ala' al-Dawla al-Simnani, who refined the subtle centers as luminous points, and further in the 17th century under in the tradition, emphasizing sequential activation. Modern Sufi texts, such as those in the Naqshbandi lineage, continue this development by adapting practices for contemporary spiritual seekers while preserving the Rūḥ's core role in fostering divine love and certainty.

Broader Mystical Interpretations

In the mystical framework of , the concept of wahdat al-wujud (unity of being) posits the Rūḥ as a manifestation of the universal spirit, known as Rūḥ al-A'zam, which serves as the primordial breath of the divine, permeating all and reflecting the singular of . This supreme spirit acts as the intermediary through which the divine essence unfolds into the , enabling the soul's journey toward in the divine unity. Philosophical traditions further integrate Rūḥ into human potentiality, as seen in Avicenna's identification of the with the Rūḥ al-Qudus, a celestial force that illuminates the human , facilitating intellectual perfection and prophetic inspiration by abstracting universals from . Similarly, Suhrawardi's illuminationist ontology reimagines Rūḥ within a of lights, where the spirit constitutes a subtle pneumatic substance (ruh) that connects the to the eternal Light of Lights, enabling visionary and ascent through degrees of luminosity. Sufi poetry vividly portrays Rūḥ's existential yearning, particularly in Rumi's Mathnawi, where the spirit is depicted as a reed flute severed from its reed-bed, lamenting separation from the divine Beloved and driven by an insatiable longing for reunion, symbolizing the soul's passionate quest for ecstatic union with Allah. This motif underscores Rūḥ as the dynamic force of love that propels the seeker beyond the material veil toward divine intimacy. In modern interpretations, Muhammad Iqbal reconceptualizes Rūḥ as the evolving self (khudi), a vital, creative principle that progresses through stages of affirmation and integration, ultimately achieving perfection by aligning with the divine purpose and transcending finite limitations. Iqbal views this evolution as a Quranic imperative for human self-realization, where Rūḥ embodies the potential for infinite growth, mirroring the universe's teleological movement toward divine manifestation.

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