Tariqulislam22
01-03-2005, 07:35 PM
As-Salaamu-Alaikum
What is the distinction between the words 'nafs' and 'ruh'? How do
they relate to the Freudian concept of ego? Ustadh Abdullah provides
a unique look at these terms in responding to a question from one of
our members! For more of Ustadh Abdullah's articles and works please
go to http://lamppostproductions.org
Was-Salaam
Question:
My question is regarding the concepts of nafs and ruh. I read an
article with many evidences saying that these 2 words mean the same
thing, and that this one was the correct view. However I have always
believed that they refer to 2 different concepts, and it's some how
hard to me to accept this information.
I always considered nafs as being our "self" or "ego" (these are
indeed the words commonly used as translation) and that it's related
to our personality and that ruh was the spirit that Allah breathed in
us. Could you please clarify?
Ustadh Abdullah's Response:
Fundamentally, the two words "nafs" and "ruh" are dissimilar as you
noted. But at times, they are used synonymously as noted by the
author of the article you read.
The basic meaning of "nafs" is "the self." That is, the self as
distinct from the external world. This would agree with how Webster
defines "ego." Webster also defines ego as, "The conscious
personality component that most directly controls behavior and is most in touch with reality."
Imam Al-Fayyumi – one of the great linguists of Islamic history (died
770 a.h.) – says in his dictionary, Al-Misbah al-Munir, "The "nafs" is feminine if the "soul" (ruh) is meant by it. He – high is He – said: ((He created you from one soul (nafs))). And if "the self" (shakhs) is meant by it, it is masculine."
Al-Sharif `Ali ibn Muhammad Al-Jarjani defines "nafs" in Kitab
al-Ta'rifat as follows:
"The nafs is of the fine vapory indivisible existence (jauhar)
carrying the power of life, perception, and voluntary movement (harka
iradiyya). The All-Wise has called it "The Beastly Soul" (ruh
hayawaniyya). So it is an indivisible existence that illuminates the
body. And at death, its light is cut off from the exterior of the
body as well as the interior of it. As for at the time of sleep, it is cut off from the exterior of the body, but not its interior…"
With regard to the "ruh" (soul), he says,
"The human soul (ruh insani) is the subtlety of the human being that
is knowing and comprehending that rides on the beastly soul (ruh
hayawani) and descends from the world of the divine command (amr).
Minds are incapable of comprehending its essence. And that soul may
happen to exist without a body (mujarrada), just as it may happen to
be arranged throughout the body."
What we learn from this according to the definition of Shaykh
Al-Jarjani is that the "nafs" is more of a reference to the "self" or
"soul" that is responsible for the more mechanical operations of the
body to the exclusion of what grants the human being consciousness
and the realization that it actually exists; while the "ruh" is more of a reference to that part of us that makes us realize and comprehend our existence.
Other than this minute difference, we can justifiably say that "nafs"
and "ruh" are synonymous in most cases.
"Ego is a newly created "Latin" word for what Sigmund Freud called
(in German) das Ich. In German, "das" is "the" and "ich" is "I", or "Ich" is self. You can say "ich bin" (I am) and you can talk about "sein anderes Ich" (one's other self). So "Das Ich" is the "I" or "self" that struggles to please, control and reconcile the other parts of our personality without getting us into too many problems with the external world. "
[Taken from Sex and the human mindExtracts from An Outline of
Psycho-analysis
http://www.mdx.ac.uk/www/study/SHE13.htm#Extracts]
Freud also says,
"Under the influence of the real external world around us, one
portion of the id (i.e. the oldest of the psychical provinces or agencies of the human anatomy) has undergone a special development. From what was originally a cortical layer, equipped with the organs for receiving stimuli and with arrangements for acting as a protective shield against stimuli, a special organisation has arisen which henceforward acts as an intermediary between the id and the external world. To this region of our mind we have given the name of ego.
(¶1.5a) Here are the principal characteristics of the ego, In
consequence of the pre-established connection between sense
perception and muscular action, the ego has voluntary movement at its command.
It has the task of self- preservation. As regards external events, it
performs that task by becoming aware of stimuli, by storing up
experiences about them (in the memory), by avoiding excessively
strong stimuli (through flight), by dealing with moderate stimuli (through adaptation) and finally by learning to bring about expedient changes in the external world to its own advantage (through activity). As regards internal events, in relation to the id, it performs that task by gaining control over the demands of the instincts, by deciding whether they are to be allowed satisfaction, by postponing that satisfaction to times and circumstances favourable in the external world or by suppressing their excitations entirely. "
In this sense, the "nafs" meaning "self" is different from the "ego"
as in the words of Allah, ((And as for he who feared the position of
His Lord and prevented the self "nafs" from unlawful inclination
(hawa), then indeed, Paradise will be [his] refuge.)) [Nazi'at
79:40-41] In all actuality, the "ego" as described by Freud would be
one of the kinds of souls already mentioned. It would probably more
than likely coincide with the meaning of "ruh" or it would encompass
both the meanings of "ruh" and the "nafs."
Imam Al-Fayyumi says,
"The "ruh" for animals is masculine. Its plural is "arwah." Ibn
Al-Anbari and Ibn Al- `Aarabi said: "The "ruh" and "nafs" are one in
the same except that the Arabs consider "ruh" to be masculine and
they consider "nafs" to be feminine." Al-Azhari also said: "The "ruh" is masculine."
And the author of Al-Muhkam as well as Al-Jauhari said:
"The "ruh" is considered both masculine and feminine." So it is as if
it was made feminine as an indirect reference to "nafs." And some of
them have said: "The "ruh" is the "nafs." So when it is cut off from
a creature, life leaves it." The men of integrity (hukama) have said:
"The "ruh" is the blood. Due to this, life ends due to its loss. And
the body's well-being and corruption happens in accord with the
well-being of this "ruh" and its corruption." And the position of the
People of the Sunnah (madhab Ahl al-Sunnah) is that the "ruh" is the
"nafs" that speaks and stands ready to speak and to comprehend
(another's) address. And it does not perish as a result of the
perishing of the body. And (their view also is that) it is an
indivisible object (jauhar), not an accident (`arad). And what lends
testimony to this is His statement – high is He, ((Rather, they are
alive with their Lord being provided for)). And the intent is "these
souls" (arwah)."
I hope this helps to clarify the matter.
Was Salam
Abdullah
Ustadh Abdullah bin Hamid Ali is the first American to attend and
graduate from the University of Al- Qarawiyeen's Faculty of Shariah
The focus of his study was the understanding of the science of fiqh,
Usool Al-Fiqh, and`Aqeedah. He has studied under some of the top
scholars of Islam including Dr Abdullah Ghaazeewee, Professor of
Usool Al-Fiqh, Sheikh Muhammad At-Ta'weel, Muftee, Scholar, and
Professor of Usool Al-Fiqh, Sheikh Muhammad Al-Ghaazee Husainee,
Grand Muftee of Morocco and Professor of Al-Fiqh Al-Muqaaran, Sheikh
Ahmad Zweetin, Professor of Fiqhul-Hadeeth and many others!
Please visit us at http://lamppostproductions.org for more
interesting articles from a variety of Islamic scholars!
What is the distinction between the words 'nafs' and 'ruh'? How do
they relate to the Freudian concept of ego? Ustadh Abdullah provides
a unique look at these terms in responding to a question from one of
our members! For more of Ustadh Abdullah's articles and works please
go to http://lamppostproductions.org
Was-Salaam
Question:
My question is regarding the concepts of nafs and ruh. I read an
article with many evidences saying that these 2 words mean the same
thing, and that this one was the correct view. However I have always
believed that they refer to 2 different concepts, and it's some how
hard to me to accept this information.
I always considered nafs as being our "self" or "ego" (these are
indeed the words commonly used as translation) and that it's related
to our personality and that ruh was the spirit that Allah breathed in
us. Could you please clarify?
Ustadh Abdullah's Response:
Fundamentally, the two words "nafs" and "ruh" are dissimilar as you
noted. But at times, they are used synonymously as noted by the
author of the article you read.
The basic meaning of "nafs" is "the self." That is, the self as
distinct from the external world. This would agree with how Webster
defines "ego." Webster also defines ego as, "The conscious
personality component that most directly controls behavior and is most in touch with reality."
Imam Al-Fayyumi – one of the great linguists of Islamic history (died
770 a.h.) – says in his dictionary, Al-Misbah al-Munir, "The "nafs" is feminine if the "soul" (ruh) is meant by it. He – high is He – said: ((He created you from one soul (nafs))). And if "the self" (shakhs) is meant by it, it is masculine."
Al-Sharif `Ali ibn Muhammad Al-Jarjani defines "nafs" in Kitab
al-Ta'rifat as follows:
"The nafs is of the fine vapory indivisible existence (jauhar)
carrying the power of life, perception, and voluntary movement (harka
iradiyya). The All-Wise has called it "The Beastly Soul" (ruh
hayawaniyya). So it is an indivisible existence that illuminates the
body. And at death, its light is cut off from the exterior of the
body as well as the interior of it. As for at the time of sleep, it is cut off from the exterior of the body, but not its interior…"
With regard to the "ruh" (soul), he says,
"The human soul (ruh insani) is the subtlety of the human being that
is knowing and comprehending that rides on the beastly soul (ruh
hayawani) and descends from the world of the divine command (amr).
Minds are incapable of comprehending its essence. And that soul may
happen to exist without a body (mujarrada), just as it may happen to
be arranged throughout the body."
What we learn from this according to the definition of Shaykh
Al-Jarjani is that the "nafs" is more of a reference to the "self" or
"soul" that is responsible for the more mechanical operations of the
body to the exclusion of what grants the human being consciousness
and the realization that it actually exists; while the "ruh" is more of a reference to that part of us that makes us realize and comprehend our existence.
Other than this minute difference, we can justifiably say that "nafs"
and "ruh" are synonymous in most cases.
"Ego is a newly created "Latin" word for what Sigmund Freud called
(in German) das Ich. In German, "das" is "the" and "ich" is "I", or "Ich" is self. You can say "ich bin" (I am) and you can talk about "sein anderes Ich" (one's other self). So "Das Ich" is the "I" or "self" that struggles to please, control and reconcile the other parts of our personality without getting us into too many problems with the external world. "
[Taken from Sex and the human mindExtracts from An Outline of
Psycho-analysis
http://www.mdx.ac.uk/www/study/SHE13.htm#Extracts]
Freud also says,
"Under the influence of the real external world around us, one
portion of the id (i.e. the oldest of the psychical provinces or agencies of the human anatomy) has undergone a special development. From what was originally a cortical layer, equipped with the organs for receiving stimuli and with arrangements for acting as a protective shield against stimuli, a special organisation has arisen which henceforward acts as an intermediary between the id and the external world. To this region of our mind we have given the name of ego.
(¶1.5a) Here are the principal characteristics of the ego, In
consequence of the pre-established connection between sense
perception and muscular action, the ego has voluntary movement at its command.
It has the task of self- preservation. As regards external events, it
performs that task by becoming aware of stimuli, by storing up
experiences about them (in the memory), by avoiding excessively
strong stimuli (through flight), by dealing with moderate stimuli (through adaptation) and finally by learning to bring about expedient changes in the external world to its own advantage (through activity). As regards internal events, in relation to the id, it performs that task by gaining control over the demands of the instincts, by deciding whether they are to be allowed satisfaction, by postponing that satisfaction to times and circumstances favourable in the external world or by suppressing their excitations entirely. "
In this sense, the "nafs" meaning "self" is different from the "ego"
as in the words of Allah, ((And as for he who feared the position of
His Lord and prevented the self "nafs" from unlawful inclination
(hawa), then indeed, Paradise will be [his] refuge.)) [Nazi'at
79:40-41] In all actuality, the "ego" as described by Freud would be
one of the kinds of souls already mentioned. It would probably more
than likely coincide with the meaning of "ruh" or it would encompass
both the meanings of "ruh" and the "nafs."
Imam Al-Fayyumi says,
"The "ruh" for animals is masculine. Its plural is "arwah." Ibn
Al-Anbari and Ibn Al- `Aarabi said: "The "ruh" and "nafs" are one in
the same except that the Arabs consider "ruh" to be masculine and
they consider "nafs" to be feminine." Al-Azhari also said: "The "ruh" is masculine."
And the author of Al-Muhkam as well as Al-Jauhari said:
"The "ruh" is considered both masculine and feminine." So it is as if
it was made feminine as an indirect reference to "nafs." And some of
them have said: "The "ruh" is the "nafs." So when it is cut off from
a creature, life leaves it." The men of integrity (hukama) have said:
"The "ruh" is the blood. Due to this, life ends due to its loss. And
the body's well-being and corruption happens in accord with the
well-being of this "ruh" and its corruption." And the position of the
People of the Sunnah (madhab Ahl al-Sunnah) is that the "ruh" is the
"nafs" that speaks and stands ready to speak and to comprehend
(another's) address. And it does not perish as a result of the
perishing of the body. And (their view also is that) it is an
indivisible object (jauhar), not an accident (`arad). And what lends
testimony to this is His statement – high is He, ((Rather, they are
alive with their Lord being provided for)). And the intent is "these
souls" (arwah)."
I hope this helps to clarify the matter.
Was Salam
Abdullah
Ustadh Abdullah bin Hamid Ali is the first American to attend and
graduate from the University of Al- Qarawiyeen's Faculty of Shariah
The focus of his study was the understanding of the science of fiqh,
Usool Al-Fiqh, and`Aqeedah. He has studied under some of the top
scholars of Islam including Dr Abdullah Ghaazeewee, Professor of
Usool Al-Fiqh, Sheikh Muhammad At-Ta'weel, Muftee, Scholar, and
Professor of Usool Al-Fiqh, Sheikh Muhammad Al-Ghaazee Husainee,
Grand Muftee of Morocco and Professor of Al-Fiqh Al-Muqaaran, Sheikh
Ahmad Zweetin, Professor of Fiqhul-Hadeeth and many others!
Please visit us at http://lamppostproductions.org for more
interesting articles from a variety of Islamic scholars!