91:1-9
91:1
By the Sun and his (glorious) splendour.
91:2
By the Moon as she follows him.
91:3 (2021-11-21 00:51)
By the Day as it shows up (the Sun’s) glory.
91:4
By the Night as it conceals it;
91:5
By the Firmament and its (wonderful) structure.
91:6
By the Earth and its (wide) expanse:
91:7
By the Soul, and the proportion and order given to it;
91:8
And its enlightenment as to its wrong and its right; –
91:9
Truly he succeeds that purifies it,
The Perfect Man: ‘Soul of Soul’ or ‘The Divine Spirit’
The following excerpt is taken from “Phenomena Of Nature” By Dr Syed Abdul-Wadud pg.247-
249:
Human Distinction, the Concepts of Rūḥ and Nafs, and Spiritual Development in Qur’anic Thought
The Qur’an presents humanity as a distinguished creation within a broader narrative of development that begins with material elements and culminates in moral and spiritual consciousness. Verses such as Qur’an 23:12–14 describe stages of human formation, moving from earthly substances to embryonic development and ultimately to what is described as “another creation,” which many commentators interpret as the emergence of human self-awareness and spiritual capacity. Classical exegetes understand this transition as indicating a qualitative distinction between humanity and other forms of life.
The Concept of Rūḥ (Spirit)
A central element in Islamic theological anthropology is the notion of rūḥ, often translated as spirit. Qur’an 32:7–9 links human formation with the divine act of breathing the spirit into the human being, accompanied by the faculties of hearing, sight, and intellect. However, Qur’an 17:85 emphasizes that the true nature of the spirit lies beyond full human comprehension, indicating that knowledge of its essence is limited. Commentators such as Qāḍī Thanāʾullāh Pānipatī interpret the Qur’anic description as signifying a non-material reality created directly by divine command rather than through ordinary physical processes. This understanding distinguishes the spirit from material forms of existence and underscores its transcendent origin (Usmani).
Islamic scholars often describe the spirit as the source of human consciousness and moral responsibility, though its exact nature remains a matter of theological reflection rather than empirical inquiry. Some interpretations draw analogies between the spirit and divine command, emphasizing that its reality cannot be fully grasped through materialistic frameworks.
The Role of Nafs (Self) and Moral Development
Closely related to the concept of rūḥ is the notion of nafs, frequently translated as the self or soul in its psychological and ethical dimensions. Qur’an 91:7–10 portrays the nafs as endowed with the capacity for both moral growth and moral decline, suggesting that human development involves conscious choice and ethical action. According to many commentators, human actions leave enduring effects upon the self, shaping its spiritual trajectory and influencing accountability in the Hereafter. Verses such as Qur’an 17:13–14 metaphorically describe each individual’s deeds as a “record” attached to them, emphasizing personal responsibility.
In this framework, human evolution is understood not primarily in biological terms but as a process of ethical and spiritual refinement. The development of the nafs through adherence to divine guidance is viewed as a path toward proximity to God, while actions contrary to moral principles are seen as causing spiritual fragmentation.
Classical Interpretations of the Human Soul
Exegetical works, including Tafsīr Maʿāriful Qur’an, distinguish between different aspects or levels of the human soul. Some scholars describe a higher, non-material spirit originating from the divine command and a lower, subtle form associated with human psychology and physical life. Analogies—such as the reflection of sunlight in a mirror—are used to explain how spiritual realities influence human consciousness without implying physical similarity. These interpretations highlight the complexity of Islamic discussions of the soul, which integrate metaphysical, ethical, and experiential dimensions (Usmani).
Mystical philosophers such as Ibn ʿArabī further elaborate on the concept of the “perfect human,” suggesting that spiritual realization involves harmonizing divine awareness with human experience. While such interpretations vary across Islamic intellectual traditions, they commonly emphasize the unique capacity of human beings to cultivate moral excellence and spiritual insight.
Prophetic Traditions and Spiritual Proximity
Prophetic traditions reinforce this perspective by describing spiritual development as a process of drawing nearer to God through obligatory and voluntary acts of worship. A well-known hadith narrated by Abū Hurayrah portrays divine closeness metaphorically, stating that God becomes the hearing, sight, and actions of a devoted servant. Scholars generally interpret such language symbolically, emphasizing divine support and guidance rather than literal identification between human and divine attributes (Ṣaḥīḥ al-Bukhārī.).
Human Responsibility and Divine Viceregency
The integration of physical and spiritual dimensions in human creation is often cited as the basis for humanity’s role as divine vicegerent (khalīfah) on earth. Islamic theology describes humans as possessing both material origins and spiritual potential, enabling them to reflect divine attributes through ethical conduct and conscious choice. This dual nature underlies the Qur’anic portrayal of humanity as uniquely capable of moral responsibility, spiritual awareness, and communion with divine guidance.