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Thread: The Ruh (Soul)

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    The Ruh (Soul)

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    The Ruh is the soul, and our knowledge of it is limited:
    17:85 They ask thee concerning the Ruh. Say: "The Ruh (is) by command of my Lord: of knowledge it is only a little that is communicated to you, (O men!)"

    The soul is the creation of Allah. It is blown into t=every human being when it is just a foetus of 120 days old and it departs from the body at death. It is the secret to life. There are four world that it must jorney though:
    1. The womb, where the soul joins its body
    2. This temporary world
    3. The grave, 'Barzakh' period
    4. The hereafter, the final destination of all human beings
    When the soul is placed in a physical body, it is termed the Nafs. So when we refer to Nafs, we denote the union of the soul and the physical body. Thus, nafs is used to often refer to our desires or the core of our emotions. The nafs is our SELF.The word NAfs is udesed in a number of ways in the Qur'an, but all refer to the the soul with a body.



    There are three states of Nafs:

    Nafs Ammara bis-soo- The soul that dictates evil. This stage is when the person has no control of their desires and follows whatever evil urge he feels. He is the slave of evil and never satisfied. Ungrateful, hateful, and shrouded in darkness.

    12:53 "Nor do I absolve my own self (of blame): the (human) soul is certainly prone to evil (nafs al-Ammara bis Su), unless my Lord do bestow His Mercy: but surely my Lord is Oft- forgiving, Most Merciful.


    Nafs Al-Lawwama- the self-reproaching soul. This stage is when the person makes mistakes but continuously questions his actions and feels guilt. He is weak but he has faith. He struggles to control his desires and whims.

    75:1 I do call to witness the Resurrection Day;
    75:2 And I do call to witness the self-reproaching spirit: (Nafs Al-Lawwamal)


    Why does Allah mention Nafs Al-Lawaama with The day of ressurection? If you think about it, both are like a court. In Nafs-Al-Lawwama we judge our deeds, and on the Day of resurrection, Allah will give us the final verdict on our deeds.


    Nafs Al-Mutama'inna- Trhe satisfied soul. This is the noblests state. The satisfied soul finds its peace and consolation in the Qur'an, prayer, and the company of the righteous. The nafs al-mutamainna has suchj a deep conviction in Allah and the Last Day that it is never upset by the sorrows of this world.

    89:27 (To the righteous soul will be said) "O (thou) soul, in (complete) rest and satisfaction!
    89:28 "Come back thou to thy Lord,- well pleased (thyself), and well-pleasing unto Him!
    89:29 "Enter thou, then, among My devotees!
    89:30 "Yea, enter thou My Heaven!


    I hope I have clarified the Islamic position.
    Wasalaam

    For more info:
    http://www.ahya.org/amm/modules.php?...articles&cid=1
    The Ruh (Soul)

    The Prophet Muhammad (peace be upon him) said:
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    Wink Re: The Ruh



    There's actually quite a good book about the Ruh, by Ibn Quyyum al-Jawziyyah. It's called "ar-Ruh . . ." something like that. I'll find the full title of the book Insha-Allah, because I can't remember it at the very moment . . .

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    Re: The Ruh


    I recently came across two other reliable sources of information on the Ruh:
    ________________________
    The Nature and Essence of the Human Soul
    Abu Bilal Mustafa al-Kanadi


    Extracted with slight modifications from "Mysteries of the Soul Expounded" ©1994 Abul-Qasim Publishing House
    _________
    Scholars of various schools of thought [1] differ greatly regarding the nature and essence of the soul (nafs). 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 rûh (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 rûh (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 rûh. He further claimed that the rûh is alive (i.e. animate) and e ists independently. In contrast to his view, other scholars alleged that the rûh 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 rûh 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 rûh 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 (S) 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 "akhrijû 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 hadîths 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:

    Umm Salamah reported: "Allâh's Messenger (S) entered upon Abû Salamah [i.e. his corpse], whose eyes were wide open. The Prophet (S) closed the lids and then said, 'When the rûh [spirit] is taken out, the eyesight follows it [i.e., watches it ascend].' " [19]

    These hadîths 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 (S) 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." [21]

    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.

    In the following hadîth also affirms that the soul separates from the body:

    Abû Hurayrah narrated that Allâh's Messenger (S) said: "When the soul of the believer comes out [of its body], two angels receive it and rise with it towards the heavens, whereupon the inhabitants of the heavens say, 'A good soul has come from the earth. Allâh has blessed you and the body which you used to occupy.' " [22]

    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.
    ___________
    FOOTNOTES:

    [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 Kitâb ar-Rûh, 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 rûh. Referring to the rûh Allâh says in the Qur'ân: "And you have not been given knowledge except for a little." Sûrah 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-Rûh, 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 Majmû' 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-Rûh, 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-Rûh, pp. 249-261 for details.

    [14] Sûrah 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] Sûrah 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.
    ______________________________________
    SOURCE

    ____________________________________
    The Nature and Definition of the Soul
    Shaykh Saalih Al-Munajjid - IslamQA


    Answer :
    Praise be to Allaah.

    Allaah is the Creator of all things, and the soul is something that has been created just like everything else. The knowledge about its true essence is something that belongs exclusively to Allaah, may He be glorified and exalted. Allaah has kept this knowledge exclusively to Himself, as is stated in the hadeeth of ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him), who said: “Whilst I was with the Prophet (peace and blessings of Allaah be upon him) on a farm, and he was resting on a palm branch stripped of its leaves, the Jews passed by, and some of them said to others, ‘Ask him about the soul.’ Some of them said, ‘What urges you to ask him about it?’ Others of them said, ‘Don’t ask him in case he says something you dislike.’ But they said, ‘Ask him,’ so they asked him about the soul. The Prophet (peace and blessings of Allaah be upon him) kept quiet and did not respond to them, and I knew that he was receiving Revelation, so I stayed where I was. When the Revelation of the aayah was complete, he said (interpretation of the meaning): ‘And they ask you [O Muhammad] concerning the rooh [the spirit]. Say: ‘The rooh: it is one of the things, the knowledge of which is only with my Lord. And of knowledge, you (mankind) have been given only a little.’ [al-Isra’ 17:85]” (Reported by al-Bukhaari). The rooh (soul or spirit) has been described by Allaah in His Book and by the Messenger (peace and blessings of Allaah be upon him) in his Sunnah, and various verbs and adjectives have been used in conjunction with the word ‘rooh’, such as seizing or grasping, taking (as in death), it may be fettered or shrouded, it comes and goes, it goes up and comes down, it may be pulled out like a hair being pulled out of dough… It is obligatory (in Islam) to believe in these attributes which are narrated in the “two Revelations” (i.e., the Qur’aan and Sunnah), and also to realize that the soul is not like the body.

    Allaah created Adam and breathed the soul into him, as is stated in the Qur’aan and in the hadeeth of the Prophet (peace and blessings of Allaah be upon him): “When Allaah created Adam and breathed the soul into him, he sneezed and said ‘Al-hamdu-Lillah (Praise be to Allaah).’ He praised Allaah by His permission. Then his Lord said to him, ‘May Allaah have mercy on you, O Adam. Go to those angels, to a group of them who are sitting, and say, ‘As-salaamu ‘alaykum (peace be upon you).’ They said, ‘Wa ‘alayka al-salaam wa rahmat-Allaah (and upon you be peace and the Mercy of Allaah).’ Then he went back to his Lord, who said, ‘This is your greeting and the greeting of your descendants amongst themselves.’” (Reported and classed as hasan by al-Tirmidhi. Sunan al-Tirmidhi, 3290).

    Allaah sends the angel to breathe the soul into the foetus as was reported by ‘Abd-Allaah ibn Mas’ood, who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him), who is the most truthful (of human beings) and his being truthful (is a fact) told us: ‘The constituents of one of you is gathered in his mother’s womb for forty days, then it becomes a clot of blood within another period of forty days. Then it becomes a lump of flesh, and forty days later, Allaah sends His angel to it to breathe into it the soul. The angel comes with instructions concerning four things, so the angel writes down his livelihood, his death, his deeds and whether he will doomed or blessed.” (Reported by Muslim, 1528).

    The soul of the deceased is taken from the ends of the toes towards the top of the body, and when it reaches the throat, the death rattle sounds in the throat of the person who is about to die, and his eyes glaze over and roll upwards. Um Salamah said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) entered upon Abu Salamah (after he had died) and his eyes were open, so he closed them then said, ‘When the soul is taken, the eyes follow it.’” (Reported by Muslim, 1528).

    The soul is met by the angels. The Prophet (peace and blessings of Allaah be upon him) said: “The angels met the soul of a man from among the people who came before you, and said, ‘Did you do anything good?’ He said, 'I used to tell my employees to postpone collection of payment or to let off anyone who was in difficulty.’ So it was said, ‘Let him off.’” (Reported by al-Bukhaari, 1935).

    The soul is taken up to heaven by two angels after it is taken (i.e., after a person dies), as was reported in the hadeeth of Abu Hurayrah who said: “When the soul of the believer is taken, it is met by two angels who take it up…” (The narrator said: then he mentioned its good fragrance and scent of musk). The people of heaven say, ‘A good soul that has come from earth, may Allaah bless you and the body in which you used to dwell. Then they take it up to its Lord, may He be glorified and exalted, then He says, ‘Roam with it until the end of the world.’ When the disbeliever’s soul comes out… (the narrator mentioned its putrid smell and curses). The people of heaven say, ‘An evil soul that has come from earth,’ then it is said, ‘Roam with it until the end of the world.’ Abu Hurayrah said: then the Messenger of Allaah (peace and blessings of Allaah be upon him) put a piece of cloth over his nose, like this. (Reported by Muslim, 5119).

    More information about how the soul comes out (at death) was reported in the hadeeth of Imaam Ahmad (may Allaah have mercy on him) from al-Bara’ ibn ‘Aazib who said: “We went out with the Prophet (peace and blessings of Allaah be upon him) for the funeral of a man from among the Ansaar, and we reached the grave whilst it was still being dug. The Messenger of Allaah (peace and blessings of Allaah be upon him) sat down and we sat down around him, and it was as if we had birds on our heads. In his hand was a stick with which he was scratching in the earth. He raised his head and said, ‘Seek refuge with Allaah from the punishment of the grave,’ two or three times. Then he said, ‘Verily, when the believing slave is about to depart this world and enter the Hereafter, there come down to him angels from heaven with white faces, as if their faces are the sun. They bring with them one of the shrouds of Paradise and some of the perfume of Paradise. They sit with him as far as the eye can see. Then the Angel of Death (peace be upon him) comes to him and sits by his head and says, ‘O pure soul, come out to the forgiveness and pleasure of Allaah.’ Then his soul comes flowing out like a drop of water flowing from a cup. Then he takes the soul, and no sooner does he seize it but they take it and place it in that shroud and perfume. Then out of it comes the most excellent fragrance of musk to be found on the face of the earth. Then they ascend with it and they do not pass by any group of angels but the angels ask, ‘Who is this pure soul?’ and they reply, ‘It is So and so the son of So and so’ – using the best names by which he was known on earth. Then they bring it to the lowest heaven, and ask for it to be opened, and it is opened for him. Those who are of high rank in each heaven accompany it until they approach the next heaven, and so it goes until it reaches the seventh heaven. Then Allaah, may He be glorified and exalted, says: ‘Record the book of My slave in ‘Illiyoon (the highest heaven) and take him back to the earth, for I created them from it, and I shall return them to it, then I shall take them out from it again.’ Then his soul is returned to his body and two angels come and make him sit up, and ask him, ‘Who is your Lord.’ He says, ‘Allaah.’ They ask, ‘What is your religion?’ He says, ‘My religion is Islam.’ They ask, ‘Who is this man that was sent amongst you?’ He says, ‘He is the Messenger of Allaah (peace and blessings of Allaah be upon him.’ They ask him, ‘What knowledge do you have?’ He says, 'I read the Book of Allaah and I believed in it.’ Then a voice will call out from heaven, ‘My slave has spoken the truth. Prepare for him a bed from Paradise and give him clothes from Paradise, and open for him a door to Paradise.’ And he will feel its breeze and smell its fragrance, and his grave will be widened for him as far as his eye can see. Then a man with a handsome face, beautiful clothes and a pleasant fragrance will come to him and say, ‘Good news! This is the day that you were promised.’ He will say, ‘Who are you? You face looks as if it brings good news.’ He will say, 'I am your good deeds.’ (The deceased) will say, ‘O Lord, let the Hour come so that I may see my family and my wealth again.’

    When the disbelieving slave is about to depart this world and enter the Hereafter, there come down to him angels from heaven with black faces, bringing with them sackcloth. They sit with him as far as the eye can see. Then the Angel of Death comes to him and sits by his head and says, ‘O evil soul, come out to the wrath and anger of Allaah.’ Then his soul disperses in his body and is dragged out like a skewer being pulled out of wet wool. Then he takes the soul, and no sooner does he seize it but they take it and place it in that sackcloth. Then out of it comes the most putrid stench of rotten flesh to be found on the face of the earth. Then they ascend with it and they do not pass by any group of angels but the angels ask, ‘Who is this evil soul?’ and they reply, ‘It is So and so the son of So and so’ – using the worst names by which he was known on earth. Then they bring it to the lowest heaven, and ask for it to be opened, and it is not opened for him.” Then the Messenger of Allaah (peace and blessings of Allaah be upon him) recited (interpretation of the meaning): “… For them the gates of heaven will not be opened, and they will not enter Paradise until the camel goes through the eye of the needle” [al-A’raaf 7:40]. Then he said, “Then Allaah, may He be glorified and exalted, says: ‘Record the book of My slave in Sijjeen (the lowest Hell) in the lowest earth. Then his soul is cast down.” Then he recited (interpretation of the meaning): “… and whoever assigns partners to Allaah, it is as if he had fallen from the sky, and the birds had snatched him, or the wind had thrown him to a far off place.” [al-Hajj 22:31]. He said, “Then his soul is returned to his body and two angels come and make him sit up, and ask him, ‘Who is your Lord.’ He says, ‘Oh, oh, I don’t know.’ They ask, ‘What is your religion?’ He says, ‘Oh, oh, I don’t know.’ They ask, ‘Who is this man that was sent amongst you?’ He says, ‘Oh, oh, I don’t know.’ Then a voice will call out from heaven, ‘He is lying. Prepare for him a bed from Hell and open for him a door to Hell.’ And he will feel its hot winds and smell its stench, and his grave will be constricted for him until his ribs interlock. Then a man with an ugly face, ugly clothes and a horrible stench will come to him and say, ‘Bad news! This is the day that you were warned about.’ He will say, ‘Who are you? You face looks as if it brings bad news.’ He will say, 'I am your evil deeds.’ (The deceased) will say, ‘O Lord, do not let the Hour come!’” (Musnad al-Imaam Ahmad, 17803; this is a saheeh hadeeth).

    At the end of time, Allaah will send a wind which will take the soul of every believer, as was reported in the hadeeth of al-Nawwaas ibn Sam’aan, who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) mentioned … (the coming of the Dajjaal [Antichrist] and the descent of ‘Eesa [Jesus], peace be upon him, and the good life and happiness of mankind at the time of Jesus and afterwards). He said, ‘And whilst the people are living like that, Allaah will send a good wind which will seize them under the armpits and will take the soul of every believer and every Muslim. The evil people will remain and they will behave like donkeys, then the Hour will come upon them.’” (Reported by Muslim, 5228).

    When people sleep (and sleep is the “lesser death”), the soul is taken, but not completely, so the sleeper is still alive. Allaah says (interpretation of the meaning): “It is Allaah 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.” [al-Zumar 39:42]

    The Messenger of Allaah (peace and blessings of Allaah be upon him) advised the Muslim, when he lies down to sleep, to say: “Bismika Rabbee wada’tu janbi wa bika arfa’uhu wa in amsakta nafsi farhamhaa wa in arsaltahaa fahfazhaa bimaa tuhfaz bihi ‘ibaadika al-saaliheen ( In Your name, my Lord, I lie down, and in Your name I rise. If You should take my soul then have mercy on it, and if You should return my soul then protect it as You protect Your righteous slaves).” When the Muslim wakes up, he should say, “Al-hamdu Lillaah alladhi ‘aafaani fi jasadi wa radda ‘alayya roohi wa adhina li bi dhikrihi (Praise be to Allaah Who has restored to me my health and returned my soul and has allowed me to remember Him ).” (Reported by al-Tirmidhi, 3323’ He said, a hasan hadeeth).

    These are a few of the aayaat and saheeh ahaadeeth which describe the soul. Maybe you will find in them information that will guide you to the way of truth, the Religion of Islam. Thank you for your question.


    Islam Q&A
    Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)
    ______________
    SOURCE

    Last edited by Ansar Al-'Adl; 09-08-2005 at 09:10 PM.
    The Ruh (Soul)

    The Prophet Muhammad (peace be upon him) said:
    "Surely I was sent to perfect the qualities of righteous character" [Musnad Ahmad, Muwatta Mâlik]


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    Re: The Ruh

    Salam Alaikum,

    Ayah 17:85 is in reference to the angel jibreel(as) or the soul?
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    Re: The Ruh

    format_quote Originally Posted by ChasingRainbows
    Salam Alaikum,

    Ayah 17:85 is in reference to the angel jibreel(as) or the soul?

    I've seen it interpreted either way, but most scholars agree that it refers to the human soul, since there is nothing in the verse to indicate that it refers to Agel Jibreel (as).

    The Ruh (Soul)

    The Prophet Muhammad (peace be upon him) said:
    "Surely I was sent to perfect the qualities of righteous character" [Musnad Ahmad, Muwatta Mâlik]


    Visit Ansâr Al-'Adl's personal page HERE.
    Excellent resources on Islam listed HERE.
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    Re: The Ruh (Soul)

    Asallama Alaikum Mash'Allah brother that was very beneficial.I thought the word,"Ruh."was only used for Angel Jibreel?In the Noble Quran it says,"Therein descend the angels and the Rûh [Jibrael (Gabriel)] by Allâh's Permission with all Decrees."(97:4)
    Last edited by Ummu Amatullah; 09-10-2005 at 01:20 AM.
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    Re: The Ruh (Soul)

    :brother:

    MashaAllah, an excellent article. jazk ALLAH khair..:rose:

    The Ruh (Soul)


    Even a Smile is charity!


    Indiana20singingJPG 1 - The Ruh (Soul)

    khayal 2 - The Ruh (Soul)

    .


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    Re: The Ruh (Soul)

    format_quote Originally Posted by Shukri
    Asallama Alaikum Mash'Allah brother that was very beneficial.I thought the word,"Ruh."was only used for Angel Jibreel?In the Noble Quran it says,"Therein descend the angels and the Rûh [Jibrael (Gabriel)] by Allâh's Permission with all Decrees."(97:4)

    If you read the articles I posted, especially the one by Abu Bilal Mustafa Al-Kanadi, you will notice that the wqord ruh has several different connotations in the Qur'an. In the ayat you cited, it refers to Angel jibreel but in ceveral other ayaat and ahadith it refers to the human soul. Consider the following ayat, where Allah swt informs the Angels:
    15:29 "When I have fashioned him [Adam] (in due proportion) and breathed into him a Ruh from Me, fall ye down in obediance unto him."

    This clearly does not mean that Allah swt breathed Angel Jibreel into Adam, rather it refers to the human soul created by Allah swt, and delivered into the body of Adam pbuh. Consider this hadith:
    Umm Salamah reported: "Allâh's Messenger (S) entered upon Abû Salamah [i.e. his corpse], whose eyes were wide open. The Prophet (S) closed the lids and then said, 'When the rûh [spirit] is taken out, the eyesight follows it [i.e., watches it ascend].' " (Authentically related by Ahmad and Muslim).
    Again, a clear reference to the soul.

    For those interested, I've also written a related article about Angel Jibreel, and the use of the word Ruh in the Qur'an, here:
    http://www.load-islam.com/C/Rebuttal...he_Holy_Spirit

    The Ruh (Soul)

    The Prophet Muhammad (peace be upon him) said:
    "Surely I was sent to perfect the qualities of righteous character" [Musnad Ahmad, Muwatta Mâlik]


    Visit Ansâr Al-'Adl's personal page HERE.
    Excellent resources on Islam listed HERE.
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    Re: The Ruh (Soul)


    If you read the articles I posted, especially the one by Abu Bilal Mustafa Al-Kanadi, you will notice that the wqord ruh has several different connotations in the Qur'an. In the ayat you cited, it refers to Angel jibreel but in ceveral other ayaat and ahadith it refers to the human soul. Consider the following ayat, where Allah swt informs the Angels:
    15:29 "When I have fashioned him [Adam] (in due proportion) and breathed into him a Ruh from Me, fall ye down in obediance unto him."
    Asallama Alaikum oh,Jazak'Allah for the clearification I was going crazy for a minute there.
    This clearly does not mean that Allah swt breathed Angel Jibreel into Adam, rather it refers to the human soul created by Allah swt, and delivered into the body of Adam pbuh.
    It'll be cool though
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    Re: The Ruh (Soul)

    Good
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    Re: The Ruh (Soul)

    *bump
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    heart 1 - The Ruh (Soul)

    25:36 And the true servants of the Most Merciful are those who walk the earth with humility and when the ignorant address them, they respond with words of peace.
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    Re: The Ruh (Soul)

    thanx for the share, Jazakallah Khair!
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    Re: The Ruh (Soul)

    The Messenger of Allaah (peace and blessings of Allaah be upon him) advised the Muslim, when he lies down to sleep, to say: “Bismika Rabbee wada’tu janbi wa bika arfa’uhu wa in amsakta nafsi farhamhaa wa in arsaltahaa fahfazhaa bimaa tuhfaz bihi ‘ibaadika al-saaliheen ( In Your name, my Lord, I lie down, and in Your name I rise. If You should take my soul then have mercy on it, and if You should return my soul then protect it as You protect Your righteous slaves).” When the Muslim wakes up, he should say, “Al-hamdu Lillaah alladhi ‘aafaani fi jasadi wa radda ‘alayya roohi wa adhina li bi dhikrihi (Praise be to Allaah Who has restored to me my health and returned my soul and has allowed me to remember Him ).” (Reported by al-Tirmidhi, 3323’ He said, a hasan hadeeth).
    Does anyone have this dua in arabic font? I'm sorry i'm not sure if i would be reading it correctly if is not in arabic font.
    The Ruh (Soul)

    heart 1 - The Ruh (Soul)

    25:36 And the true servants of the Most Merciful are those who walk the earth with humility and when the ignorant address them, they respond with words of peace.
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    Re: The Ruh (Soul)

    mashallah.
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    Re: The Ruh (Soul)

    Thanks, that was very informative, lots of stuff there i didnt know!

    Salam.
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    Re: The Ruh

    format_quote Originally Posted by Ansar Al-'Adl View Post

    When people sleep (and sleep is the “lesser death”), the soul is taken, but not completely, so the sleeper is still alive. Allaah says (interpretation of the meaning): “It is Allaah 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.” [al-Zumar 39:42]
    I can't understand this that: the soul is taken but not completely,How?And when you awake many times while sleeping,the soul is taken and returns many times in the night?Ya Allah forgive me for this question!
    Thanks for the answer.:sunny:
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    Re: The Ruh (Soul)

    i know what there is to know about ruh
    yes i also know ALLAH said we know very little about it
    but little from ALLAH and little from his RASUL is actualy a lot
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    Re: The Ruh

    format_quote Originally Posted by Dr.Trax View Post
    I can't understand this that: the soul is taken but not completely,How?And when you awake many times while sleeping,the soul is taken and returns many times in the night?Ya Allah forgive me for this question!
    Thanks for the answer.:sunny:



    Narrated Abu Qatada:
    When the people slept till so late that they did not offer the (morning) prayer, the Prophet said, "Allah captured your souls (made you sleep) when He willed, and returned them (to your bodies) when He willed." So the people got up and went to answer the call of nature, performed ablution, till the sun had risen and it had become white, then the Prophet got up and offered the prayer.

    SAHIH AL-BUKHARI, Volume 9, Book 93, Number 563
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    Re: The Ruh (Soul)

    format_quote Originally Posted by Salih20 View Post
    I have heard that in sleep the soul does not completely separate from the body. It is still attached to the nose.
    Is there evidence for this?


    I don't think that theres authentic hadith supporting to that.
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    Re: The Ruh (Soul)

    format_quote Originally Posted by Salih20 View Post
    I have heard that in sleep the soul does not completely separate from the body. It is still attached to the nose.
    Is there evidence for this?
    excellent question i do not know where you heard it
    i never heard it before
    soul leaves our body during our sleep and it goes to ALLAH
    now where is ALLAH
    ALLAH is firmly on his throne
    now is ARSH separate from this creation
    if it is not then there is no need for travel for soul just transition to different dimension
    and about nose ALLAH said he breathed his soul to adam and he came to life
    when we sleep everything leaves us apart from the breath of ALLAH
    above i only give you just drop from the ocean called RUH
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