- Perpetual Way of Life (Din)
- Functions of Theology & Link to Ethics
- Spirit and Soul
Humanity has been blessed with the instincts and intellect to rationally identify and believe in the existence of a Supreme Creator and Sustainer through the signs within and all around. The man endeavors to live the life within the desired parameters to achieve His pleasure, the objective of his creation. The relation of human being to the Supreme Creator and Sustainer (commonly known as God, Allah) that which they regard as holy, sacred, spiritual, or divine, is termed as ‘Religion’. The word ‘religion’ is derived form Latin ‘religio’ means ‘to bind’. Thus the religion is one of the ways of binding the people together through common deity worship and rituals. According to Encyclopedia Britannica; “Religion is commonly regarded as consisting of a person's relation to God or to gods or spirits. Worship is probably the most basic element of religion, but moral conduct, right belief, and participation in religious institutions are generally also constituent elements of the religious life as practiced by believers and worshipers and as commanded by religious teachers, messengers and scriptures.” In Islam the worship, in its true sense is not only restricted to the rituals and dogmas, but it is the complete submission and obedience to the God, to live the life, in all aspects as desired by Him by rejecting evil temptations; a complete social system. All the religions basically have a common origin, the history of religion is summed up by Qur’an: “Mankind were one community, and Allah sent (unto them) Prophets as bearers of good tidings and as warners, and revealed therewith the Scripture with the truth that it might judge between mankind concerning that wherein they differed. And only those unto whom (the Scripture) was given differed concerning it, after clear proofs had come unto them, through hatred one of another. And Allah by His will guided those who believe unto the truth of that concerning which they differed. Allah guides whom He will unto a Straight path.”(Qura’n;2:213). With the passage of time the original message of guidance i.e. to worship and obey one God preached by massagers like Enoch (Idris), Noah (peace be upon them), and others got obscured. However it got revived during 18th century B.C, through Prophet Abraham (peace be upon him), the forebear of the three great religions; Judaism, Christianity and Islam. Over the period, even the original faith of Abraham despite the efforts of messengers among his progeny (like Ishmael, Isaac, Jacob, Moses and Jesus, peace be upon them all) got obscured and corrupted, thus dividing them into sects and groups. The other major world religions like Hinduism also have monotheistic doctrines buried under the dust of polytheistic, idolatrous, mystic and other practices. The sacred Hindu scriptures, urge: “O friends, do not worship anybody but Him, the Divine One. Praise Him alone.”(Rigveda;8:1:1). Buddhism, is considered non committal on God, historical criticism has proved that the original teachings of Buddha can never be known, because his teachings and doctrines were written down 400 years, after his death. Moreover little attention was paid to its authenticity, genuineness and purity. However prophesies of advent of Prophet Muhammad (peace be upon him) in Buddhist scriptures points towards some missing links. The religions differ in their set of principles or beliefs or the body of dogmas commonly called Faith; which is the theological virtue defined as secure belief in God and a trusting acceptance of God's will. Allah says: “In fact, your religion is one religion, and I am your only Lord: so fear Me Alone. Yet people have divided themselves into factions and each faction rejoices in its own doctrines”(Qur’an;-53). This original religion was revived in its unique spirit of monotheism, fourteen hundred years ago in concordance with the light of reason; exclusive of mysterious doctrines to cast a shade of sentimental ignorance round the original truths rooted in the human intellect, representing the latest development of the religious faculties.
The ‘faith’, (Greek pistis, Latin fides, Hebrew ‘aman,’ Arabic ‘Ayman’) is the inner attitude, conviction, or trust relating man to a supreme God or ultimate salvation. In religious traditions stressing divine grace, it is the inner certainty or attitude of love granted by God himself. Some inner attitude has its part in all religious traditions, but it is not always of central significance. For example, words in ancient
In biblical, a tradition, the faith is basically based on trust. A thing is true, and therefore worthy of trust. It admits of many degrees up to full assurance of faith, in accordance with the evidence on which it rests: “And “Which made heaven, and earth, the sea, and all that therein is: which keeps truth for ever:”(Psalms;146:6); “O send out thy light and thy truth: let them lead me; let them bring me unto thy holy hill, and to thy tabernacles.” (Psalms;43:3) [Tabernacle: The portable sanctuary in which the Jews carried the Ark of the Covenant through the desert]. In other words, "faith" is principally juridical; it is the faithfulness or truthfulness with which persons adhere to a treaty or promise and with which God and Israel adhere to the Covenant between them; a legacy of Abraham: “And he believed in the LORD; and he counted it to him for righteousness.”(Genesis;15:6); “And Abram fell on his face: and God talked with him, saying, As for me, behold, my covenant is with thee, and thou shalt be the father of a multitude of nations.”(Genisis;17:3-4); “And I will establish my covenant between me and thee and thy seed after thee throughout their generations for an everlasting covenant, to be a God unto thee and to thy seed after thee.”(Genisis;17:7);“Abraham believed God, and it was credited to him as justice.”(Romans;4:3). The Jewish creed is monothisitic in faith: "Hear O Israel, the Lord is our God, the Lord is One” (Deuteronomy; 6:4). The nexus between faith and justice or justification was developed by Paul much later; after Prophet Jesus Christ (peace be upon him). The biblical traditions of the Old Testament maintained the demand of God of the covenant (Exodus;14:312, 19:9, Johua;24, Ishiaha;7:9). The faith is the pledge of salvation (Isiah;28:16, 30:15, Jermiah;17:5, Pslams;52:8-9). Some scholars think that Zoroastrianism, as well as Judaism, may have had some importance in the development of the notion of faith in Western religion. Zoroaster (628-551 B.C) is reported to have spoken of a new, conscious religious choice on the part of man for truth (asha).
In Christian theology, faith is considered to be, the divinely inspired human response to God's historical revelation through Jesus Christ and consequently, is of crucial significance. In the New Testament, faith is above all, faith in Jesus and his mission as perceived by Paul, stated in Nicene Creed (325 C.E): against the original preaching of all previous messengers and Jesus himself.(Mathew;5:17-20, Deuteronomy;6:4, 5:7-9, 6:13-15 & Mark 12:29-30, John; 5:30). In short, the Christian Faith is based upon the belief in; “Trinity, (God, Son and Holy Sprit as One), Jesus as the Son of God, the Lord, Savior, who died at the cross to redeem the sins of humanity and resurrected on third day, ascended into heaven and is seated on the right hand of the Father and the resurrection of the dead”. The faith is interpreted as condition for salvation (Mathew;, Mark;-41, Luke;). Hence in Christianity, the doctrine of ‘Justification by Grace, through Faith’ was developed. It is the belief that a person can achieve salvation only through faith and reliance on God's grace, not through good deeds. The phrase is adapted from a sentence in the epistles of Paul in the Bible:" For by grace are ye saved through faith; and that not of yourselves: it is the gift of God (Ephesians;2:8 ); “Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)”(Ephesians;2:5). ‘Justification’ is what sets a person fundamentally in friendship with God, and entitles the person to life with God in heaven after death. The passage of an individual from sin to a state of grace has been explained in different ways: Some theologians use the term to refer to the act of God in extending grace to the sinner, while others use it to define the change in the condition of a sinner who has received grace.
In Islam, it is the Faith (Ayman) which sets the believer apart from others, Allah says: “O you who have attained faith! Hold fast unto your belief in God and His Apostle (Muhammad, peace be upon him) and the Scripture which He hath revealed unto His messenger, and the Scripture which He revealed aforetime. Whoso disbelieves in God and His angels and His scriptures and His messengers and the Last Day, he verily hath wandered far astray.”(Qur’an;4:136). It is ascertained that faith is by the grace of God for those who use their reason, God says:” It is not possible for anyone to believe except by the permission of Allah, and He throws filth (of disbelief) on those who do not use their reason. Say: "Look at whatever exists in the heavens and the earth." Signs and warnings do not benefit those people who do not believe.”(Qur’an;10:100-101). In Islam, the faith and good deeds both are required for salvation. Allah, the Most Gracious, the Most Merciful says: “Surely mankind is in loss, except those who attain Faith and do good deeds; exhort one another to the truth and exhort one another to patience.”(Qur’an;103:2-3); “Say: "Shall we Tell you of those who lose Most In of their deeds?-"Those whose efforts have been wasted In This while They thought that They were acquiring good by their works? "They are those who deny the Signs of their Lord the fact of their having to meet Him (in the Hereafter): vain will be their works nor shall We, on the Day of Judgment, give them any weight. That is their reward, Hell, because They rejected and took My Signs and My Messengers by way of jest. As to those who believe and work righteous deeds, have, for their entertainment, the Gardens of Paradise,”(Qur’an;18:103-107). Not any race, or people, or community, or group, should believe that they have exclusive possession of Allah's Grace, or that they can influence its grant or its withholding. Allah's Grace is free, and entirely controlled by Him, independently of any priests and privileged people. He dispenses it according to His own wise and holy Will and Plan; and to His Grace there is no limit. It is up to Him to bestow His Grace upon whom He likes, He says: “…the people of the Book may know that they do not have the sole right to the grace of Allah, and that His grace is entirely in His own hands, which He bestows on whomever He wills: and Allah is the Owner of mighty grace.”(Qur’an;57:29); “Now those who believe in Allah and hold fast to Him, Allah will soon cover them with His mercy and grace and will show them the Right Way to Himself.”(Qur’an;4:175); “He punishes whom He wills and shows mercy to whom He pleases, and to Him you shall be turned back.”(Qur’an;29:21). Mere oral statement of belief is only the first stage, the truthfulness of belief is tested, Allah says: “Do the people think that they will be left alone on saying "We believe," and that they will not be tested? We did test those who have gone before them. Allah has to see (for the purpose of reward and punishment) who are the truthful and who are the liars”.(Qur’an;29:2-3). The Faith (ayman) is achieved through belief and practices, leading to piety (taqwa), Allah says: “Righteousness is not whether you turn your face towards East or West; but the righteousness is to believe in Allah, the Last Day, the Angels, the Books and the Prophets, and to spend wealth out of love for Him on relatives, orphans, helpless, needy travelers, those who ask for and on the redemption of captives; and to establish prayers (Salah), to pay alms (Zakah), to fulfill promises when made, to be steadfast in distress, in adversity, and at the time of war. These people are the truthful and these are the pious.(Qur’an;2:177). The 4th Caliph Ali (599-661 C.E) is attributed to have said; ‘Faith precedes good actions and good actions point towards faith. They compliment and reciprocate each other.’ The Qur’an is the final revelation in which Allah said: "ye are the best community (Ummah) brought forward to mankind."(Qur’an;3:110). So in order to receive His Grace, one has to submit to the Will of God to join the best community of the people of Islam.
Islam – The
Islam is the major world faith, foundation of the great civilization comprising over one fifth of humanity stretched all over the globe. Word “Salaam” and “Shalom”mean "peace" in Arabic and Hebrew respectively. The Hebrew word "Shalom" (שָׁלוֹם), and the Arabic "Salaam" ( مالس) literally mean "peace" and are cognates of each other, derived from the Semitic Triconsonantal of Ś-L-M (realized in Hebrew as Š-L-M and in Arabic as S-L-M). Hence the word ‘Islam’, derived from Arabic root ‘S-L-M,’ meaning 'peace' or ‘submission’. In a religious context it means; ‘attainment of peace through complete submission to the will of God or his laws’. Combination of Arabic.( ), Hebrew (שָׁלוֹם), and English ‘PEACE’ is also being used as “Symbol of Peace”.
Islam is the major world faith, foundation of the great civilization comprising over one fifth of humanity stretched all over the globe. Islam is derived from Arabic root ‘s-l-m,’ meaning 'peace' or ‘submission’. In a religious context it means; ‘attainment of peace through complete submission to the will of God or his laws’. Allah is the exclusive Arabic name for God, which is also used by Arab Christians. Allah says: Islam is as old as the humanity. Prophet Adam (peace be upon him), the first human was also the first prophet of Islam; “Mankind was once just one nation; later on they became divided through inventing different creeds. If your Lord had not already given His word (specified time for the life of mankind on Earth), the matters in which they differ would have certainly been decided.”(Qur’an;). Later he sent prophets like Noah, Enoch, Abraham (peace be upon them) and others to guide the humanity, they preached the ‘total surrender and obedience to the will of God’ (Islam). All the messengers preached and practiced the same religion ‘submission to the will of God’ (Islam), which is not new to the mankind. Hence all the messengers and prophets along with their followers were Muslims because their faith was based upon ‘total surrender to the will God’ (Islam). Allah says: “The same religion has He established for you as that which He enjoined on Noah-the which We have sent by inspiration to thee (Muhammad) and that which We enjoined on Abraham Moses and Jesus:...”(Qur’an;42:13); “Behold! Abraham said to his father and his people: "I do indeed clear myself of what ye worship: "(I worship) only Him Who made me and He will certainly guide me." And he left it as a Word to endure among those who came after him that they may turn back (to Allah).”(Qur’an;43:26-28).
It is narrated in Bible at many places that, the messengers preached and submitted to the will of God; “..Thy will be done, in earth as it is in heaven."(Matthew;, Luke;11:2); “Thus did Noah; according to all that God commanded him, so did he.”(Genesis;);“Thus Abraham "believed God, and it was reckoned to him as righteousness." So you see that it is men of faith who are the sons of Abraham.”(Glatians;3:6-7); “And the children of
Islam, also means ‘peace’; which has been frequently mentioned in Bible: “If it be possible, so far as it depends upon you, live peaceably with all.”(Romans;); “Finally, brethren, farewell. Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you.”(2Corinthians;, Romans;); “LORD, thou wilt ordain peace for us: for thou also hast wrought all our works in us.”(Isaiah;26:12); “Acquaint now thyself with him, and be at peace: thereby good shall come unto thee.”(Job;);“For to be carnally minded is death; but to be spiritually minded is life and peace.”(Romans;8:6); “But the meek shall inherit the earth; and shall delight themselves in the abundance of peace.”(Psalms;37:11); “Blessed are the peacemakers: for they shall be called the children of God.”(Matthew;5:9). The advise of Prophet Jacob (peace be upon him) to his sons at the time of death to obey and worship One God, is mentioned in Talmud and Qur’an: “..when death came to Jacob, when he said unto his sons: What will ye worship after me? They said: We shall worship thy God, the God of thy fathers, Abraham and Ishmael and Isaac, One God, and unto Him we have surrendered”(Qur’an;2:133).
Though Judaism and Christianity affirm their roots to Prophet Abraham (peace be upon him) but, it is Islam alone, which can claim to be really adhering to the legacy of Abraham (peace be upon him). Allah says in Qur’an: “..He has chosen you (Muslims) and has not laid upon you any hardship in the observance of your faith - the faith of your father Abraham. He named you Muslims before in prior scriptures and in this (The Qur'an), so that His Apostle may testify against you and you yourselves may testify against rest of the mankind…”(Qur’an;22:78); “Jews and Christians say: "Be Jews or Christians, you shall then be rightly guided." (O Muhammad), say: "By no means! We follow the faith of Abraham, the upright one; and he joined not gods with Allah.”(Qur’an;2:135, similarly;3:95 & 6:161); “Say ye: "We believe in Allah and the revelation given to us and to Abraham, Isma’il, Isaac, Jacob and the Tribes and that given to Moses and Jesus and that given to (all) Prophets from their Lord we make no difference between one and another of them and we bow to Allah (in Islam)."(Qur’an;2:136); “And I have followed the religion of my fathers, Abraham and Isaac and Jacob. It never was for us to attribute aught as partner to Allah. This is of the bounty of Allah unto us and unto mankind; but most men give not thanks.”(Qur’an; & similarly at 16:123); “O people of the Book! Why do you argue with us about Abraham, as to whether he was a Jew or a Christian? You know, that the Torah and the Gospel were revealed long after him? Will you then not, then, use your reason? So far you have been arguing about things of which you had some knowledge! Must you now argue about that of which you know nothing at all? Allah knows while you do not. Abraham was neither a “Jew” nor a “Christian”, but was one who turned away from all that is false, having surrendered himself unto God, true in faith, and he was not of those who ascribe divinity to aught beside Him.”(Qur’an;3:65-67). Prophet Muhammad (peace be upon him), the last messenger of God, said: “..you (Muslims) are an heir to the heritage of Abraham”(Sunan Abu Dawood;770).
Islam is not only confined to some beliefs, rituals and dogmas. Islam is a Din (complete way of life; social system). Din is the root of Arabic term used for ‘habit’, ‘way’, ‘account’, ‘obedience’, ‘judgment’ and ‘reward’. It implies that living in obedience to God is an obligation owed to Him, for which people will be taken in to account, judged and recompensed. Din can generally refer to any path that a human follows for their lives :(Qur’an;2:256, 16:9) or more specifically to Islam as the comprehensive way of life chosen by God for humanity’s temporal and eternal benefit. Din encompasses beliefs, thoughts, character, behavior and deeds. Thus if these aspects of life are derived from God’s guidance as originally taught by prophets, they comprise Islam. Islam has its own political, social, economic, legal (Shari’a) and other philosophies covering every sphere of spiritual and non-spiritual (secular) aspects of human life, with methodologies for their practical implementation. However if the way of life in a society is based upon human innovations in deviation from what the messengers of God taught, they are only generally considered as the different ways that groups or individuals have chosen for themselves. Din is also used in different contexts as; ‘faith’, ‘religious law’, ‘moral law’ or ‘way of life’. All previous messengers and scriptures were meant for specific people and for specific period; hence with due reverence to all of them, the Din for the humanity now is Islam, the legacy of Prophet Abraham (peace be upon him), as preached and practiced by Prophet Muhammad (peace be upon him). Allah says: “And afterward We inspired thee (Muhammad, saying): Follow the religion of Abraham, as one by nature upright. He was not of the idolaters.”(Qur’an;16:123); “It is He Who has sent His Apostle with Guidance and the Religion of Truth that he may proclaim it over all (false) religions even though the idolaters may detest it”(Qur’an;61:9); “The religion with God (is) The Surrender (to His will and guidance i.e. Islam). Those who (formerly) received the Scripture differed only after knowledge came unto them, through transgression among themselves. They should know that Allah is swift in calling to account those who deny His revelations.” (Qur’an;). “If anyone is looking for a religion other than Islam, then let it be known that it will not be accepted from him; and in the Hereafter he will be among the losers.”(Qur’an;3:85). Therefore Islam or peaceful submission to God, in beliefs, rituals, character and sociopolitical and economic interaction is termed as “Way of the Truth” (din ul haqq) which is accepted by God. The sincere worship of none but ‘Him’ is the ‘straight path’ established for the mankind (ad-den al-qayyim). Islam is the 'primordial religion' (din-al-hanif), it seeks to return man to his original, true nature in which he is in harmony with creation, inspired to do good, and confirming the Oneness of God. Allah says: “Therefore, stand firm in your devotion to the upright faith - the nature made by Allah, the one on which mankind is created - and the laws of Nature ordained by Allah cannot be changed. That is the standard of true faith (ad-den al-qayyim), but most among mankind do not know”.(Qur’an;30:30 similarly 6:161 & 4:125). Narrated Tamim ad-Dari: The Apostle of Allah (peace be upon him) observed: “Ad-Din is a name of sincerity and well-wishing. Upon this we said: For whom? He replied: for Allah, His Book, His Messenger and for the leaders and the common Muslims.”(Sahih Muslim Hadith:21).
‘Ethic’ is the discipline dealing with what is good and bad and with moral duty and obligation, a set of moral principles or values, the principles of conduct governing an individual or a group, according to Merriam Webster's Collegiate Dictionary. At all levels Ethics deals with questions such as: How should we live? Is it right to be dishonest in a good cause? Can we justify living in opulence while elsewhere in the world people are starving? If conscripted to fight in a war we do not support, should we disobey the law? What are our obligations to the other creatures with whom we share this planet and to the generations of humans who will come after us? Its subject consists of the fundamental issues of practical decision making, and its major concerns include the nature of ultimate value and the standards by which human actions can be judged right or wrong. The terms ethics and morality are closely related. Although ethics has always been viewed as a branch of philosophy, its all-embracing practical nature links it with many other areas of study, including anthropology, biology, economics, history, politics, sociology, and theology.
Adherence to the Commandments [besides monotheism, which also emphasize good behavior with parents, neighbors and not to kill or commit adultery] have been repeatedly emphasized in Bible (Genesis;26:5, Exocus;, there are 168 verses with word ‘commandments’). Jesus Christ (pbuh) also emphasized adherence to commandments (Mathew;, ). Jesus Christ (pbuh) gave the gist of the Old Testament in few words: “Therefore all things whatsoever you would that men should do to you, do you even so to them: for this is the law and the prophets.”(Matthew;, also 22:39-40). It implies that this principle is the foundation of all the detailed instructions of the ancient scriptures, with respect to the relative duties of man with others.
Qur’an repeatedly enjoins the believers to perform good deeds, avoid evils (amir-bil- maroof-
The study of the nature of God and the relationship of the human and divine is called Theology. The term was first used in the works of Plato and other Greek philosophers to refer to the teaching of myth, but the discipline expanded within Christianity and has found application in all theistic religions. It examines doctrines concerning such subjects as sin, faith, and grace and considers the terms of God's covenant with humankind in matters such as salvation and eschatology. Theology typically takes for granted the authority of a religious teacher or the validity of a religious experience. It is distinguished from philosophy in being concerned with justifying and explicating a faith, rather than questioning the underlying assumptions of such faith, but it often employs quasi-philosophical methods.
Functions of Theology & Link to Ethics:
The vastness of theological interests and aspects implies that theology can master the material with which it is confronted only within a broad spectrum of partial disciplines. Since theology is based on authority (revelation), and since this authority is documented in the Holy Scriptures (especially in Islam, Christianity and Judaism), it is constrained to engage in philological and historical studies of these sources and, related to these studies, also with hermeneutical (critical interpretive) questions. This historical task broadens into a concern with the history and tradition of the religion that a particular theology represents. In this concern many difficult and controversial questions arise, including whether and to what extent the canon (scriptural standard) of the sources of revelation is glossed over and modified by tradition and what normative value the modifying tradition has or should have.
The question of truth posed by theology requires the constitution of a discipline that specifically concerns itself with fundamental questions (systematic theology). Its task can be determined in the following manner:
(1) It has to develop the totality of religious teachings (dogmatics, or the doctrine of faith).
(2) It has to interpret man's existence in the world and, related to this, to determine the norms (ethics derived from faith) for action in the world--e.g., for the disposition toward one's fellow man and toward societal and political structures and institutions.
(3) It further has to represent its claim to truth in the context of confrontation with other claims to truth and with other criteria of verification (apologetics, polemics).
As part of this concern, theology's task is to explain reasonably, in view of historical relativism, the absolute claim of the truth that it represents. Related to this is the modern-day task of coordinating its doctrine of creation or its doctrine of the revelation of the transcendent with the worldview of modern natural science and its thesis of the immanency of being--i.e., of being that is self-contained.
Another aspect of this task is the confrontation with other religions' claim to truth, which can lead to vastly different results: either--this is noted only as an example--it can lead to the thesis of the complementary positions of individual religions and therefore to tolerance or to one's own religion's claim to be absolute. But also, in the last mentioned situation, such a claim is widely modified. It can manifest itself by a total rejection of other religions as "devil's work," but it can also be expressed in an interpretation of other religions as first steps to and as seeds of a religious development, the completion of which it knows itself to be.
The vast dimension of theological themes implies that theology is, with its many disciplines, a microcosmic image of the university. Even though it is a science in which the believers or the adherents of a particular religion explicate and critically analyze the truth that is represented by them, it nevertheless has to remain free within the framework of this commitment, and it has to fulfill the responsibility of its scientific task on the basis of its own autonomy. The opposite of this freedom would arise when an institution (like church) restricted the range of theological inquiry with normative claims, forcing the discipline therewith to assume ideological functions. The struggle concerning the freedom and limitations of theology--i.e., concerning responsible criticism and authority--is a struggle that has accompanied the history of theology from the very beginnings to the present.
Spirit and Soul:
Very little is known about the true nature and meaning of Spirit, Godsays:“They put you questions about Ar-Ruh (the Spirit). Tell them: "The Spirit is at my Lord's command and I am not given any knowledge of it but a little."(Qur’an;17:85). However Spirit (Arabic Ruh) is often interpreted as an immaterial, immortal element of a living being as well as true self, or soul apart from the body. Word Ruh is also used for angel Gabriel, Revelation and Jesus in Qur’an. In Hebrew [vpn nephesh] neh'-fesh is used for a breathing creature [i.e. animal of (abstractly) vitality; used very widely in a literal, accommodated or figurative sense (bodily or mental):--any, appetite, beast, body, breath, creature]. It is mentioned inGenesis;2:7, that God breathed into his nostrils the breath of life and man became a living soul [vpn nephesh neh'-fesh]. Spirit (Ruh), breath (of life) is used in Qur’an, referring to the divine spirit in the sense of communication of life force in creation of Adam, human beings and for birth of Jesus to Mary (Qur’an;15:29, 21:91, 32:9, 38:72,66:12). The breathing from Allah's spirit into man i.e., the faculty of God-like knowledge and will, which, if rightly used, would give man superiority over other creatures.
Hence spirit is the ‘Rational Soul’ which animates humans, and preserves its being after the death of the body. That spiritual, reasoning, and choosing substance, which is capable of eternal happiness. The immortality of the soul is a fundamental doctrine of revealed religions [Islam, Christianity and Judaism]. The ancient patriarchs lived and died persuaded of this truth; and it was in the hope of another life that they received the promises.
In Qur’an, Arabic word Nafs has been used in wider sense with many meanings attributable to it i.e. soul, spirit, mind, animate being, living entity, human being, person, self (in the sense of a personal identity), humankind, life-essence, vital principle, and so forth. The Quality or state of being aware is termed as consciousness. As applied to the lower animals, consciousness refers to the capacity for sensation and, usually, simple volition. In higher animals, this capacity may also include thinking and emotion. In human beings, ‘consciousness’ is understood to include “meta-awareness,” awareness that one is aware. The term also refers broadly to the upper level of mental life of which the person is aware, as contrasted with unconscious processes. Levels of consciousness (e.g., attention vs. sleep) are correlated with patterns of electrical activity in the brain (brain waves). The three states of the development of the nafas (human soul, conscious) are: Firstly Nafs Ammara (Qur’an;12:53), which is ‘Prone to Evil’, if not checked and controlled, will lead to perdition; Secondly; Nafs Lawwama: (Qur’an;75:2) which feels ‘Conscious of Evil’, and resists it, seeks Allah's grace and pardon after repentance and tries to amend with the hopes to attain salvation; Thirdly; Nafs Mutmainna(Qur’an;89:27), the highest stage of all, when it achieves ‘Full Rest and Satisfaction’. The second stage Lawwama may be compared to Conscience, except that in English usage Conscience is a faculty and not a stage in spiritual development.
It is similar to Islamic concept, being of same divine origin. The ancients supposed the soul, or rather the animating principle of life, to reside in the breath that it departed from the body with the breath. Hence the Hebrew and Greek words which, when they refer to man, in Bibles are translated "soul," are usually rendered "life" or breath" when they refer to animals [Ge2:7; 7:15; Nu 16:22; Job 12:10; 34:14-15; Ps 104:29; Ec 12:7; Ac 17:25]. But together with this principle of life, which is common to men and other living creatures, and which in brutes perishes with the body, there is in man a spiritual, reasonable, and immortal soul, the seat of our thoughts, affections, and reasoning, which distinguishes man from the brute creation, and in which chiefly consists human closeness to God [Ge 1:26]. This must be spiritual, because it thinks; it must be immortal, because it is spiritual. Scripture ascribes to man alone understanding, conscience, the knowledge of God, wisdom, immortality, and the hope of future everlasting happiness. It threatens men only with punishment in another life, and with the pains of hell. In some places the Bible seems to distinguish soul from spirit [1Th 5:23; Heb 4:12] the organ of our sensations, appetites, and passions, allied to the body, form the nobler portion of our nature which most allies man to God. Yet human are to conceive of them as one indivisible and spiritual being, called also the mind and the heart, spoken of variously as living, feeling, understanding, reasoning, willing, etc. Its usual designation is the soul.
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