The concept of the soul in the Holy Quran, like a radiant jewel within the cosmic order, stands among the most profound and complex theological and philosophical subjects, manifested in numerous verses with various degrees and dimensions. This writing, adopting a scientific and systematic approach, explores the essence of the soul and its gradations in the Holy Quran. The soul, like a divine breeze breathed into the human frame, serves as a bridge between earth and the heavens, guiding man towards divine proximity. This research, relying on Quranic verses alongside philosophical and mystical analyses, endeavours to provide a comprehensive and precise depiction of this exalted concept, facilitating deeper reflection for expert audiences and researchers in the fields of theology and philosophy.
In the verses of the Holy Quran, the soul is described as a celestial being, transcending ordinary levels of existence, possessing lordly and divine characteristics. This exalted essence, known in Islamic philosophy as an immaterial and abstract substance, holds a distinguished position within the cosmic system. The soul, like a ray of divine light, is inseparably connected to the Essence of the Exalted Creator and originates from the highest levels of existence. This definition aligns with the views of philosophers such as Ibn Sina and Mulla Sadra, who regard the soul as an immaterial substance distinct from matter; however, the Quranic emphasis on its lordship and divinity elevates this concept to a loftier status.
In the Holy Quran, the soul manifests in various gradations, such as the Spirit of God (Rullh), the Holy Spirit (Rul-Qudus), the prophetic soul, and the human soul. These levels, akin to layers of light, each reflect a unique radiance of divine truth. The fundamental question arises whether man, the perfected being in the cosmic order, also possesses such a soulful affiliation. The answer resides in the holistic nature of human existence. Man, as Gods vicegerent, possesses the self (nafs), intellect (aql), chest (adr), heart (fud and qalb), and soul (r), each representing an aspect of his exalted being. Among these, the soul, as the core essence, is distinct from the self and intellect and requires precise elucidation to comprehend its place within human existence.
The Quranic verses concerning the soul can be divided into two principal categories: the nafkh verses, which pertain to the process of divine breath being breathed into man, and the muaddadah verses, which explicate the exalted attributes of the soul in its various gradations. The nafkh verses depict the moment of creation, narrating the formation of man and the divine breath breathed into him, whereas the muaddadah verses, like a light in darkness, elucidate the distinctive features of the soul in its sublime stations.
These verses present the nafkh soul as a vessel for human potential that exists in all individuals but does not necessarily come to full actuality. The nafkh soul is like a seed planted within the soil of existence, whose blossoming depends on spiritual cultivation.
This verse introduces the inspired soul (r al-ilhmi) as a divine gift bestowed upon chosen servants, which captivates human faculties and elevates them to celestial ranks.
The soul in the Holy Quran is categorised into various types such as the sacred soul, celestial soul, divine soul, nafkh soul, and confirmed soul. Each category, like a facet of divine light, reflects a particular aspect of existential truth. Man must contemplate within himself whether the grounds for perceiving these gradations exist in his being. The sacred and divine souls, akin to breezes from the divine Throne, represent higher levels, while the nafkh soul, as an elementary seed, is common to all humans.
The nafkh soul, referenced in Quranic verses regarding the breathing of the divine spirit into man, is a vessel for latent human capacities. This soul resembles fertile soil capable of nurturing spiritual fruits, yet its actualisation demands growth and refinement. Some individuals possessing this soul may not attain goodness and perfection due to the absence of self-purification. This soul is breathed into man after the formation of the human frame (sawwh) and acts as a potential faculty, providing the ground for spiritual development.
The inspired soul, described in Surah Ghfir, represents a permanent and exalted rank of the soul bestowed upon chosen servants. This soul functions as a divine key, subjugating the faculties of the self and intellect and guiding man towards celestial ranks. Unlike the sacred soul, which may be transient, the inspired soul remains a continual stream within man, connecting him to higher existential levels.
The inquiry into mans proximity to the soul is akin to a profound exploration of his existence, referring to the existential relationship between man and this divine essence. Can man perceive the presence of the celestial, sacred, nafkh, or confirmed soul within himself? This question is linked to human self-awareness and his connection to the exalted gradations of existence. In Islamic mysticism, this proximity is described as a journey from earth to the heavens, leading man to divine closeness.
The soul, as an exalted essence, is distinct from the self (nafs) and intellect (aql) and should not be conflated with these faculties. The self, as a vital power, and intellect, as a rational faculty, each have particular functions; yet the soul, like a divine gem, transcends these levels. This distinction serves as a precise demarcation in the map of existence, essential for the correct understanding of the souls position in the cosmic order.
The reception of the inspired soul, referenced in Surah Ghfir as "upon whom He wills of His servants," is contingent upon divine will. However, this divine will is not without rule; man must, through self-purification, strengthening of intellect, and openness towards the celestial realm, prepare the ground for receiving this divine grace. This readiness resembles opening ones arms towards the heavens, rendering man receptive to the divine breeze.
Khwaja Nasir al-Din Tusi, in his Ethics of Nasiri, provides an allegory whereby a man possessing the inspired soul is likened to a skilled rider who harmoniously guides various animals (snake, lion, horse, and dog). This allegory, like a watermark, illustrates the management of mans faculties by the inspired soul. A person who has received this soul directs his faculties of self, intellect, and heart in a balanced manner, attaining equilibrium and perfection. Conversely, absence of this soul resembles an incompetent rider, resulting in confusion and discord among existential faculties.
The inspired soul, like a current of divine light, captivates the self and intellect, elevating them to celestial ranks. The commanding self (nafs ammrah), in the light of this soul, transforms into the tranquil self (nafs mumainnah), and the intellect becomes the
