“I am convinced about the veracity of my opinions, but I do consider it likely that they may turn out to be incorrect. Likewise, I am convinced about the incorrectness of the views different from mine, but I do concede the possibility that they may turn out to be correct.” — Imam Shafa’i
The ayah is the response of the Quran to one of the three questions that the Meccan Kuffar, after consulting the Jews of Madinah had put forward to the Holy Prophet as a challenge and proof of his claim to Messenger of Islam.
The term “Rooh” is uncertain and confusing to most of us. Literally the word means “spirit”, “soul” or “breath of life”. Mufti Mohammed Shafi has thrashed this problem in some detail in his classical tafseer Ma’ariful Quran. This term is used in five different connotations in the Arabic language and idioms as well as in the Quran:
1) First, it is commonly recognised as the “soul” which conveys life to our physical body. It is temporarily separated and flown to heavens during our sleep. It is back in our body on waking up. It is permanently split up and separated from the physical body and lodged in Burzakh at death. The physical remains is then buried underground for final decomposition. (It cannot be over emphasised that the “grave” that we see and talk about is simply a repository for the decaying physical body. The state of Barzakh is actually the stage for all the activities immediately after demise till the Day of Resurrection.) The exact nature and characteristic of the soul is a vast subject for discussion in itself. Nasr, Seyyed Hossein et al offer a good explanation in their recent and scholastic tafseer The Study Quran: “As such, many Muslim thinkers consider it the source of human knowledge, perception, and spiritual capability and thus also of human beings’ religious, moral, and spiritual obligation”.
2) Second, the archangel, Jibra’il al-AmIn (Gabriel, the Trust-worthy) is also addressed in the Quran as Rooh. For example
[3]“ Say, the Holy Spirit has brought the revelation from thy Lord in Truth, in order to strengthen those who believe, and as a Guide and Glad Tidings to Muslims.”
Dr. Mohammed Asad has rendered the term “holy spirit” as “holy inspiration”. As we go on, it will be evident that there is a lot of confusion and overlapping in the meaning of the term”rooh”. I will therefore let the Dr. explain: “As in the three other places in which the expression rooh al-qudus occurs, I am rendering it here, too, as “holy inspiration”, a term which, to my mind, is a Qur’anic synonym for “divine revelation”. However, a literal rendering-“spirit of holiness” – is also possible if one applies this term to the angel who communicates God’s revelations to the prophets.”
“…….We gave Jesus the son of Mary Clear (Signs) and strengthened him with the holy spirit…….”
Elsewhere Allah Ta’aala Subhaanahoo also promises similar strength to all Muslims with faith
[5]
“…..For such He has written Faith in their hearts, and strengthened them with a spirit from Himself….”
Allah Ta’aala Subhaanahoo has promised strength to all good and righteous men with a “a spirit from himself”. Yousuf Ali elaborates “ Whenever anyone offers his heart in faith and purity to God, God accepts it, engraves that Faith on the seeker’s heart, and further fortifies him with the divine spirit, which we can no more define adequately than we can define in human language the nature and attributes of God”.
3) Third, this term has been used for Sayyidna Isa.
4) Fourth, it often refers to Wahy/revelation.
5) Fifth, Quran itself is implied and referred to.
What is the index ayah referring to by the word Rooh?: is it the revelation and Quran or it is alluding to the soul. Or should both the meanings be adopted as will be evident from the ensuing discussion.
One of the important rules of Tafseer of the Quran is to read an ayah in the context of the topic under discussion around it. Let us see this ayah from this perspective.
This ayah is preceded and followed by reference to Wahee and the Quran. Three ayahs earlier we read:
[6]“THUS, step by step, We bestow from on high through this Qur’an all that gives health [to the spirit] and is a grace unto those who believe [in Us], the while it only adds to the ruin of evildoers”
And it is followed by four successive ayahs again about the Holy Quran:
[7]“And if We so willed, We could indeed take away whatever We have revealed unto thee, and in that [state of need] thou wouldst find none to plead in thy behalf before Us”
“[Thou art spared] only by thy Sustainer’s grace: behold, His favour towards thee is great indeed!”
“Say: “If all mankind and all invisible beings” would come together with a view to producing the like of this Qur’an, they could not produce its like even though they were to exert all their strength in aiding one another!”
“For, indeed, many facets have We given in this Qur’an to every kind of lesson [designed] for [the benefit of] mankind! However, most men are unwilling to accept anything but blasphemy”.
As I have said earlier, one of the important rules of Tafseer of the Quran is to read an ayah in the context of the topic under discussion around it. Hence there is a strong opinion that the word rooh refers here to wahee and revelation including the agent that delivers it and not to the generally understood meaning of Rooh i.e. soul. “……it becomes quite obvious that here the word Rooh (The Spirit) stands for the angel who brings revelation” declares Maulana Maudoodi. It seems the mushrekeene Makkah were challenging our Prophet where do you get this revelation (wahee) which you are reciting to us as the Quran? Put it differently, they were enquiring about the source of the Quran and the means of acquiring it. Allah Ta’aala Subhaanahoo bids HIS rasool to give a sharp and succinct reply “The Spirit (cometh) by command of my Lord”. Period. It is deemed irrelevant to furnish any other information. “It elected to be silent about its details and modalities” remarks Mufti Mohammed Shafi. Instead they are reminded that the knowledge given to mankind is very limited. Hence they the mushrekeen fail to appreciate Divine process of advising and guiding them. Not only this explanation fits in well with the nature of discussion round this ayah but this analysis is endorsed elsewhere in the Quran when the word Rooh is clearly used for Wahee. A few examples: The earliest instance in which the term rooh has been used in this particular sense:
[8]“in hosts descend in it the angels, bearing divine inspiration (Rooh) by their Sustainer’s leave; from all [evil] that may happen”
The term Rooh here has been variously translated as “spirit, divine inspiration or Jibra’il” by the mutassereen.
“He causes the angels to descend with this divine inspiration (rooh),[bestowed] at His behest upon whomever He wills of His servants: “Warn [all human beings] that there is no deity save Me: be, therefore, conscious of Me!”
“Raised high above ranks (or degrees), (He is) the Lord of the Throne (of Authority): by His Command doth He send the Spirit (of inspiration) to any of His servants he pleases, that it may warn (men) of the Day of Mutual Meeting”
“And thus have We, by Our Command, sent (Rooh) inspiration to thee: thou knewest not (before) what was Revelation, and what was Faith; but We have made the (Qur-ān) a Light, wherewith We guide such of Our servants as We will; and verily thou dost guide (men) to the Straight Way”.
So the “Rooh” in this ayah refers to Jibra’il and/or Divine inspiration and/or the Qur’an. Zamakhshari, a medieval Persian Islamic scholar, a great authority on the Arabic language and a rationalist theologian proposed a rationale for the use of the word Rooh for Divine inspiration: “it gives life to hearts that were [as] dead in their ignorance, and has in religion the same function as a soul has in a body”. This opinion is endorsed by Maulana Maudoodi. But there are many authorities who consider Rooh to mean soul in this ayah. Mufti Mohammed Shafi subscribes to this view though he acknowledges the previous interpretation also. The Quraish of Makkah knew about the soul but were intrigued about its nature and substance. What makes humans different from animals, they wondered. What is the reality of Rooh? How does it make man alive? Hence they put this question to the Holy Prophet to test his authority as a Messenger. The proponents of this view maintain that it also blends quite well with the topic around this ayah in the Quran. Mufti Mohammed Shafi declares “Therefore, the majority of commentators – Ibn Kathir, Ibn Jarir, al-Qurtubi Abu Hayyun, ‘Al-Isi confirm the view that the question related to the reality of the living Rooh”. The location of the background of the revelation of this verse is controversial. A report of Sayyidna Ibn Mas’ud places this incident about the questions from the Quraish in Madinah. Where as the report from Sayyidna Ibn ‘Abbas positions the incident at Makkah.
What is the wisdom behind this short and concise answer to the query from the Quraish of Makkah? Rooh is conceived as beyond human understanding. It is not a material phenomenon and therefore not under the material laws of nature. It comes under the umbrella of Divine absolute authority: “Kun fa yakun” — Be, so it is. To quote Sayyid Qutb “It is worthless to roam endlessly in a maze. Similarly, it is pointless to spend one’s mental energies pursuing what we are not equipped to comprehend. The spirit is one such pursuit. It belongs to the realm that lies beyond the reach of human perception. It is a secret God has kept to Himself. He has breathed spirit into man and some other creatures whose nature is unknown to us.”
There is another angle to it. Ignorance of the reality of Roohi does not in any way affects the faith and deeds of an individual. It should also be borne in mind that the Quraish were not in a sincere google mode to understand the problem. When they were told “And thus have We, by Our Command, sent (Rooh) inspiration to thee…” (quoted above) they retorted in a mood of defiance, jest and challenge “what is this Rooh”.
Mufti Mohammed Shafi adds an opinion. This ayah does not offer any details but does not negate any effort to find the answer. “In fact, even if this matter is debated and investigated in terms of reason and philosophy, it would certainly be called useless and unnecessary, but it cannot be called impermissible.” Hence there are many scholarly attempts to decipher the problems. He recommends the writing of his mentor teacher, Shaykh al-Islam, Shabbir Ahmad Usman who has tried to explain the problem in simple terms for the common man.
One more point before I close. Allah Ta’aala has declared:
[12]“and when I have formed him fully and breathed into him of My spirit (Rooh), fall down before him in prostration!
Our scholars have been debating all along about the reality of the Soul (Rooh); is it a physical entity or is it pure essence? “According to Ash-Shaykh ‘Abd Al-Rauf Al-Munawi, there are upto a thousand positions taken by them. But, they are all based on conjectures. None of them can be called certain. Imam Al-Ghazali, Imam Razi and mystic scholars and thinkers maintain that it is no physical entity. It is pure essence. Imam Razi has advanced twelve arguments in support of this view. But, the majority of the Ulama of the Muslim Ummah declare Rooh (spirit, soul) to be a highly refined physical entity” writes Mufi Mohammed Shafi in his Ma’aariful Quran.
……..and Allah knows best.
May Allah Ta’aala bless us with true understanding–“fahm”–of our Deen, Aameen.
Dr. Khalid Mitha
