Purification of the Soul

The Prophet sallallahu 'alayhi wa sallam used to make a number of supplications related to good character.

"O Allah, guide me to good character, none guides to good character but You ... " [Muslim]

"O Allah, I seek refuge in you from bad character, deeds and desires." [At-Tirmidhi]

"O Allah, You perfectly created me, so perfect my character." [Ahmad]

"O Allah, I seek refuge in you from disability and laziness; from cowardice and avarice; from decrepitude and harshness; from negligence and impoverishment, from lowness and humiliation. And I seek refuge in You from poverty and disbelief; from sinfulness, disunity and hypocrisy; from notability and riya' (showing off) ... " [Ahmad, Malik, Bazzar, Haythami and Ibn 'Abdul-Barr authenticated it]

The following beneficial excerpt is from The Magnificent Journey by Ibn al-Qayyim [published by QSS]. It explains three conditions needed to acquire good manners, meaning proper nature, controlling one's nafs and sound knowledge.

Three Conditions to Acquire Excellent Manners

This is one example of the excellent manners with which Allah (ta'ala) has equipped his Messenger (sallallahu 'alayhi wa sallam). He described him as:

"Verily, You [Muhammad] are on an exalted standard on character." [Al-Qur'an 68:4]

'A'ishah, radiallahu 'anha, described him as, "His character was just [a reflection of] the Qur'an." [Muslim, Abu Dawud and Ahmad]

Such excellent character cannot be attained without three conditions:

1. The foundation must be good. If one has a rough and dry nature, it will be hard for him to submit to this [excellence of character] through knowledge, will, or practice. On the other hand, a mild and smooth nature will be ready and willing to receive the plowing and the seeds [to prepare it for character excellence];
2. The soul must be strong and capable of conquering calls of laziness, transgression, and desire. Those matters contradict perfection, and souls which cannot defeat them will always be defeated and conquered.
3. [One must possess] a discerning knowledge of the truth of matters, enabling one to put them in the rightful position, and to distinguish between flash and cancer - between glass and jewels.

If these three qualities are present in a man, and Allah's facilitation helps him, then he will be among those whom the best (husna) has been decreed and for whom Allah's care has been secured.

(s) The Magnificent Journey

Allah, the Sublime, said:

"That home of the Hereafter (i.e. Paradise), We shall assign to those who desire not high-handedness or mischief in the land. And the good end is for the Muttaqun (pious)." [Al-Qur'an 28:83]

Allah, the Exalted, has made the home of the Hereafter in this verse for the one who does not seek high handedness upon the earth, due to showing off, fame, and ostentation - and this is one of the indications of humility - and for the one who does not desire mischief and corruption.

Seeking elevation can occur in a number of different contexts such as in the various corrupt disciplines (of knowledge), position or rank, love of leadership and power. It can also occur in the matters of the religion, such as loving to be foremost in the gatherings, and competing in answering the questioners, even if someone who is equal to him or better than him is present.

And perhaps this elevation might even turn into envy, jealousy, the hatred of some of the callers to Allah of one another and the dislike of showing benevolent conduct towards each other.

Allah, the Exalted, said:

"Neither those who disbelieve among the people of the Scripture (Jews and Christians) nor al-Mushrikun (the disbelievers in the Oneness of Allah, idolaters, polytheists, pagans, etc.) like that there should be sent down unto you any good from your Lord. But Allah chooses for His Mercy whom He wills. And Allah is the Owner of Great Bounty." [Al-Qur'an 2:105]

One of the things that grieves the disbelievers is that good things should befall the Muslims, this is a characteristic amongst the characteristics of the disbelievers. Therefore, let the Muslim beware of letting his heart being mixed with the likes of these vile feelings and sensations.

Shaukh ul-Islam ibn Taymiyyah, rahimahullah, said, in explaining the above verse [of Surah al-Qasas]: " ... For people are of four types. The first type: They desire elevation over the people and corruption in the earth, and this is disobedience to Allah. Such mischief-making kings and leaders are like Pharoah and his party, and they are the worst of all of creation. The second type: Those who desire corruption without elevation, such as the thieves and criminals from the riff-raff amongst the people. The third type: Those who desire elevation without corruption, such as those who have the din, they desire to elevate themselves by it over other than them amongst the people. And as for the fourth type: They are the people of Paradise, those who seek neither elevation in the earth and nor corruption - along with the fact that they are (indeed) much higher than those besides them." [Majmu' al-Fatawa vol. 18, with some abridgement]

(s) The Book of Humility
(t) Abu 'Iyaad

Scholars of various schools of thought{qluetip title=[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 'aqidah.{/qluetip} differ greatly regarding the nature and essence of the soul (nafs). Is it a part of the physical body or a non-essential characteristic{qluetip title=[2]}In Arabic, 'aradh. According to the terminology of the philosophers, it refers to things which cannot exist independently, like color, smell, length, etc.{/qluetip} 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 ruh (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?{qluetip title=[3]}See Kitab ar-Ruh, p. 272.{/qluetip}

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{qluetip title=[4]}It is "correct" in the sense that it is not contrary to the beliefs of Ahlus-Sunnah, literally, 'the people of the established way or path' (those who sincerely and firmly adhere to the Qur'an and the authentic sunnah as their complete way of life). Indeed, there is little authentic information about the ruh. Referring to the ruh Allah says in the Qur'an: "And you have not been given knowledge except for a little." [Al-Qur'an 17:85] (ed.){/qluetip} is given, supported by sound reason and statements from the Qur'an and the authentic sunnah.

Various Incorrect Theories

According to the theologian, Abul-Hasan al-Ash'ari scholars differed regarding the ruh (spirit), nafs (soul) and haya (life force). An-Nadhdham, one of the leaders of the Mu'tazilah,{A misguided sect which introduced speculative dogmatics into Islam. The school of thought is characterized by a slanted, so-called 'rationalistic' approach to matters of faith. They interpret clear texts of the shari'ah - those from the Qur'an 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 Islam. Whoever wishes to delve deeply into this aspect is referred to his celebrated treatise, Kitab ar-Ruh, pp. 266-293, where he meticulously details his refutation with logic and reasoning.{/qluetip} is attributed with having said that the nafs is the form of the ruh. He further claimed that the ruh is alive (i.e. animate) and exists independently. In contrast to his view, other scholars alleged that the ruh 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 ruh 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{qluetip title=[5]}There is a philosophical view which claims that the human body originates from earth, air, fire and water. However, as mentioned in the Qur'an and authentic sunnah, man originates from clay (i.e., earth).{/qluetip} 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{qluetip title=[6]}See al-Ghazali's treatise on the soul, Ma'arij al-Qudsfi Madarij Ma'arifat an-Nafs, pp. 27-35.{/qluetip} yet is not separated from such beings and does not have a different structure. Although there are other opinions{qluetip title=[7]}Mentioned and refuted by Ibn Taymiyyah in Majmu' al-Fatawa, vol. 3, pp. 30-35 and vol. 9, pp. 279-302.{/qluetip} 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 ruh is that of Ibn al-Qayyim{qluetip title=[8]}See his famous treatise dealing with the circumstances of the souls of the living and the dead, Kitab ar-Ruh, pp. 249-250.{/qluetip} which is affirmed by Ibn Abul-'Izz al-Hanafi in his commentary on al-'Aqidat at-Tahawiyyah (see pp. 443-444). They base their position on various verses of the Qur'an and the traditions of the Prophet 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.{qluetip title=[9]}Descriptions of the spirit as 'light', its mode of penetration of the body, as well as its shape cannot be proven by the Qur'an or the sunnah. As such, these descriptions can only be considered conclusions based upon their own understanding of the 'proofs'. (ed.){/qluetip}

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{qluetip title=[10]}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.{/qluetip} and no longer accept the forces enacted upon them by the soul, the soul leaves the body and enters the spiritual world.

Qur'anic Evidence

Certain circumstances of the human soul are mentioned in various places of the Qur'an.{qluetip title=[11]}Ibn al-Qayyim identifies over ninety supporting statements from the Qur'an, 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 Kitab ar-Ruh, pp. 249-261 for details.{/qluetip} Two such examples follow:

"Allah 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." [Al-Qur'an 39:42]

In this verse it is stated that there are only two points in time at which Allah takes souls: at death and during sleep.{qluetip title=[12]}The separation which occurs during sleep is temporary, whereas, upon death, it is permanent. For details, see ar-Razi's at-Tafsir al-Kabir, vol. 26, p. 284.{/qluetip} When one sleeps, Allah 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 Allah 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.' " [Al-Qur'an 6:93]

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.{qluetip title=[13]}See al-Qurtubi's commentary, al-Jami' al-Ahkam al-Qur'an, vol. 7, p. 42.{/qluetip} The terms "akhriju anfusakum" used in this Qur'anic 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 hadiths substantiate the view held by the dependable scholars of Ahlus-Sunnah. An example of the physical and psychological punishment awaiting the disbelievers occurs in the following portion of a long, authentically related hadith:

"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." {qluetip title=[14]}The full text is related in the section entitled The Taking of the Soul and the State of the Grave.{/qluetip}

It is also narrated in an authentic tradition:

Umm Salamah reported: "Allah's Messenger entered upon Abu Salamah [i.e. his corpse], whose eyes were wide open. The Prophet closed the lids and then said, 'When the ruh [spirit] is taken out, the eyesight follows it [i.e., watches it ascend].' " {qluetip title=[15]}Authentically related by Ahmad and Muslim.{/qluetip}

These hadiths 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.{qluetip title=[16]}In his tafsir, al-Qurtubi affirms that the soul has a form. See vol. 15, p. 262.{/qluetip}

In another narration the Prophet 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." {qluetip title=[17]}The full text is related in the section entitled The Taking of the Soul and the State of the Grave.{/qluetip}

It is related in the same hadith 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 hadith also affirms that the soul separates from the body:

Abu Hurayrah narrated that Allah's Messenger 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. Allah has blessed you and the body which you used to occupy.' " {qluetip title=[18]}Authentically related by Muslim.{/qluetip}

The Arabic expression 'kunti ta'murinah' ('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.

(s) Extracted with slight modifications from Mysteries of the Soul Expounded
(p) Abul-Qasim Publishing House

Contrary to the miserable people discussed in the last chapter, our discussion will now focus on the people of happiness and bliss. These can be divided into two classes.

The First Class of Happy People

The first class consists of those who possess the quality of intellectual independence; they are described by Allah (the Most High) as follows:

"The first and foremost to embrace Islam of the Muhajirin{qluetip title=[1]}Muhajir: A migrator - one who undertakes hijrah. Plural: muhajirun or muhajirin. Reference here is specifically to those who migrated from Makkah to al-Madinah in obedience to Allah{/qluetip} and the Ansar{qluetip title=[2]}Ansar: Those who give help and aid. It usually refers to the citizens of al-Madinah who gave aid to the Muhajirin when they migrated to their town{/qluetip}, and also those who follow them in the best way; Allah is well-pleased with them, and they are with Him." [Al-Qur'an 9:100]

These are the happy ones for whom Allah's acceptance is confirmed. They are the Companions of Allah's Messenger (sallallahu 'alayhi wa sallam) and those who follow them in the best way until the Day of Resurrection.

The conventional expression 'tabi'un' applies to the Companions' followers who have met with them in person. However, the description here is not restricted to them, but includes anyone who righteously follows their way; and any such person is of those with whom Allah (ta'ala) is pleased and who are also pleased with Him.

Following with Ihsan

The manner of following the Sahabah (in this ayah) is not ambiguous. It is restricted by Allah (ta'ala) to being in the 'best way'. It cannot be fulfilled merely by wishes, or by adhering to them in some matters while rejecting them in others. It should always be done with ihsan (with righteousness and in the best way); this is a condition to deserve Allah's (ta'ala) acceptance and His Gardens. He (ta'ala) said:

"He it is Who has sent among the unlettered a messenger [Muhammad] from among themselves, to convey unto them His messages, to sanctify them, and to instruct them in the Book and the Wisdom, although they had been before in manifest error. And He has sent him also to other people who have not quite reached them (the Sahabah); He is All-Mighty, All-Wise. That is the bounty of Allah which He bestows on whom He wills. Allah is the One of great bounty." [Al-Qur'an 62:2-4]

The first group of people mentioned here are those who met the Messenger (sallallahu 'alayhi wa sallam) and accompanied him. The latter are those who did not meet the first group; this applies to anyone who comes after them and adheres to their way, until the Day of Resurrection. This group falls behind the first group (the Sahabah) both in era and in stature, even though both groups are of the happy ones.

Three Kinds of Heart

A third group of people would be those who reject the Guidance that Allah (ta'ala) sent with His Messenger (sallallahu 'alayhi wa sallam), or who do not benefit from it. Those are described by Allah (ta'ala) in the following:

"The likeness of those who were entrusted with the responsibility of the Torah, but who subsequently failed in that, is as the likeness of a donkey which carries a huge burden of books [but understands nothing of them] ... " [Al-Qur'an 62:5]

The Prophet (sallallahu 'alayhi wa sallam) also classified people into three groups based on their response to his Message and Guidance. He said:

"An example of the guidance and knowledge with which Allah (ta'ala) has sent me is that of a rain that falls on different kinds of land:

1. One land is good; it accepts water and produces vegetation and grass in plenty.

2. Another land is dry with a solid bed that reserves water so that people can drink and irrigate with it.

3. The third kind is a pourous land that can neither retain water nor produce vegetation.

This is an example of those who acquire the knowledge of the Din and benefit from that with which Allah (ta'ala) sent me, and of those who do not take heed and who insist on rejecting Allah's (ta'ala) Guidance." [Al-Bukhari and Muslim]

The Messenger (sallallahu 'alayhi wa sallam) likens the knowledge (with which he came) to rain, because both are causes of life. Rain is the cause of life for the body, while knowledge is the cause of life for the heart. He (sallallahu 'alayhi wa sallam) also likens different hearts to different valleys, as Allah (ta'ala) said:

"He sends down water from the sky, making different valleys flow according to their different natures ... " [Al-Qur'an 13:17]

Thus, just as there are three kinds of land, there are three kinds of hearts:

1. The first is a good land which accepts water and is ready to produce vegetation. When rain falls on it, it absorbs the water eagerly, giving rise to all sorts of pleasant vegetation. This is an example of one with a healthy, pure, and intelligent heart, which embraces knowledge, and is guided by its true intelligent nature, blossoming by that wisdom and true faith. Therefore, it is eager to take the knowledge, and ready to bear fruits because of its good nature. it is also like a rich business man who has experience in different trades and investments, which enables him to invest his wealth in that which brings the best profit.
2. The second kind is a hard, solid land prepared to preserve and keep water: It benefits people who visit it to drink or irrigate. This is an example of one whose heart preserves knowledge and safeguards it so as to convey it just as he hears it, without changing it or deriving conclusions from it. This is also described in another hadith (saying, action or silent approval of the Prophet (sallallahu 'alayhi wa sallam), "There is often one who conveys knowledge to one who is more knowledgeable than himself; and there is often one who carries knowledge when he himself is not knowledgeable." {qluetip title=[3]}Narrated by Zayd ibn Thabit, Anas bin Malik and others; recorded by Abu Dawud, at-Tirmidhi, Ahmad, and others; authenticated by al-Albani (as-Sahihah no. 404){/qluetip}It is also like a rich man who does not possess the knowledge or experience to invest his wealth, but who knows very well how to preserve it.
3. The third is a barren land which is incapable of holding water or producing vegetation: no matter how much rain falls, it does not profit by it. This is an example of one whose heart does not accept any knowledge or wisdom. It is also like a poor man who neither possesses wealth nor knows how to preserve it.

The first of the above three examples applies to a learned man who teaches knowledge, and who calls people to Allah (ta'ala) with clear guidance; such are the inheritors of the Prophets.

The second applies to one who preserves the knowledge, and who transmits what he hears precisely; he carries to other people precious goods that they can use for trade and investment.

The third applies to one who neither accepts Allah's Guidance nor benefits from it.

Thus this hadith covers the different types of people and their different attitudes toward the Prophet's (sallallahu 'alayhi wa sallam) da'wah, which makes them either happy or miserable.

The Second Class of Happy People

The second class consists of the believers' followers from their offspring who die before reaching the status of taklif (responsibility for one's deeds). They will be with their parents [in the Hereafter], as Allah (ta'ala) said:

"As for those who believe and whose offspring follow them in faith, We shall unite them with their offspring, and We shall not let any of their deeds go to waste; every person is responsible for that which he has earned." [Al-Qur'an 52:21]

Allah (ta'ala) tells that He unites the offspring with the parents in the Jannah{qluetip title=[4]}Lit. garden. It usually refers to the Gardens of Paradise.{/qluetip}, just as He united them in faith (iman). And because the offspring did not do deeds that would make them deserve this high honour, Allah (ta'ala) informs that this union does not waste any of the deeds of the parents. They receive their full reward for what they did, plus the bonus of uniting them with their offspring.

Also, because this reunion in rewards and ranks is a bounty from Allah (ta'ala), one might imagine that it would be in violation of the rules of justice. To clarify this, the ayah indicates that if the children committed sins, they alone would be liable for punishment, and that every person is responsible for what he does without involving others with him in punishment. Thus this union takes place in terms of rewards and bounties, but not in terms of justice and penalty.

This is indeed one of the keys and treasures of Qur'an, the knowledge of which Allah (ta'ala) gives only to those whom He wills.

Thus this ayah covers all people: the miserable and the happy - those who are followed, and those who follow them.

Consequently, let a prudent person who cares about his well-being see to which class he belongs. Let him not be influenced by habits or ruled by laziness. If he finds that he belongs to a happy class, let him strive to move to a higher rank, seeking Allah's help and facilitation. And if he finds that he belongs to the miserable class, let him move out of it into a happy class while it is still possible, and before he would have to say:

"Oh! Would that I had followed the path shown to me by the Messenger." [Al-Qur'an 25:27]

(s) Ar-Risalah at-Tabukiyyah
(t) Muhammad al-Jibaly