3

فَإِذَا سَوَّيْتُهُ وَنَفَخْتُ فِيهِ مِنْ رُوحِي فَقَعُوا لَهُ سَاجِدِينَ (15:29 or 38:72)

I just thought about this while reading about Sufism.If Allah gave part of his soul to Adam's clay body and because of that Adam became alive ,and without it Adam dies and his body is buried ,doesn't that mean that Adam is essentially part of Allah.If so then Allah is not judging the clay-pot which is buried in the earth but part of him ?.

I read a quote from Jalaludin Rumi stating that if a person states that he is the slave of Allah ,he believes that he exists and Allah exists separately but the person who says Iam Allah ,is stating Allah as the only reality and nothing really exists apart from him.

Also

ونحن أقرب إليه من حبل الوريد (50:16)

when Allah says نحن ,doesn't than mean him in all his majesty, doesn't than indicate that Allah is within us and not in a separate place somehow ?.

Also in anfal verse 17 (8:17)

فَلَمْ تَقْتُلُوهُمْ وَلَٰكِنَّ اللَّهَ قَتَلَهُمْ ۚ وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَٰكِنَّ اللَّهَ رَمَىٰ ۚ وَلِيُبْلِيَ الْمُؤْمِنِينَ مِنْهُ بَلَاءً حَسَنًا ۚ إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ

here إِذْ رَمَيْتَ وَلَٰكِنَّ اللَّهَ رَمَىٰ indicates that Allah did the actual throw although the man thought he did .

3

There is a certain delicacy when Quran speaks about Allah. I think Surah Tawhid is a great measure. Specifically و لم یکن له کفوا احد. If our spirit was of the same essence of Allah then we could countering Allah in that aspect.

From the book of Al-kafi:

From Imam Al-Sadiq:

الصّادق (علیه السلام)- عَنِ الْأَحْوَلِ قَالَ: سَأَلْتُ أَبَاعَبْدِاللَّهِ (علیه السلام) عَنِ الرُّوحِ الَّتِی فِی آدم (علیه السلام) قَوْلُهُ فَإِذا سَوَّیْتُهُ وَ نَفَخْتُ فِیهِ مِنْ رُوحِی قَالَ هَذِهِ رُوحٌ مَخْلُوقَهًٌْ وَ الرُّوحُ الَّتِی فِی عِیسَی (علیه السلام) مَخْلُوقَهًٌْ.

This spirit is created. The spirit of Prophet Jesus (PBUH) was also created.

Meaning Allah created a spirit. Then had it associated with us or with Prophet Jesus.

In another narration from Imam Sadiq again:

الصّادق (علیه السلام)- عَنْ مُحَمَّدِ‌بْنِ‌مُسْلِمٍ قَالَ: سَأَلْتُ أَبَاعَبْدِاللَّهِ (علیه السلام) عَنْ قَوْلِ اللَّهِ عَزَّ‌وَ‌جَلَّ وَ نَفَخْتُ فِیهِ مِنْ رُوحِی کَیْفَ هَذَا النَّفْخُ فَقَالَ إِنَّ الرُّوحَ مُتَحَرِّکٌ کَالرِّیحِ وَ إِنَّمَا سُمِّیَ رُوحاً لِأَنَّهُ اشْتَقَّ اسْمَهُ مِنَ الرِّیحِ وَ إِنَّمَا أَخْرَجَهُ عَنْ لَفْظَهًِْ الرِّیحِ لِأَنَّ الْأَرْوَاحَ مُجَانِسَهًٌْ لِلرِّیحِ وَ إِنَّمَا أَضَافَهُ إِلَی نَفْسِهِ لِأَنَّهُ اصْطَفَاهُ عَلَی سَائِرِ الْأَرْوَاحِ کَمَا قَالَ لِبَیْتٍ مِنَ الْبُیُوتِ بَیْتِی وَ لِرَسُولٍ مِنَ الرُّسُلِ (خَلِیلِی وَ أَشْبَاهِ ذَلِکَ وَ کُلُّ ذَلِکَ مَخْلُوقٌ مَصْنُوعٌ مُحْدَثٌ مَرْبُوبٌ مُدَبَّرٌ.

I asked Imam Sadiq about: وَ نَفَخْتُ فِیهِ مِنْ رُوحِی about how was the blowing. Imam replied: The spirit [روح] is mobile just like the wind [ریح] and named it ruh [روح]; because its name is derived from ریح; And has derived its name from ریح because the spirits are like [moving in and out of the body e.g. during sleep or death, from one place to another] and And Allah has related it to himself, because he chosen it over other spirits, just like how he has named a house from the houses, his house [The Ka'ba] and named a prophet among prophets my friend [خلیل] and similar to that. All of them are created and crafted and are with a start [محدث], developed and are under command

Or similarly:

فَقَالَ لَهُمْ رَسُولُ اللَّهِ نَاقَةَ اللَّهِ وَسُقْيَاهَا

But the Messenger of Allah said to them: "It is a She-camel of Allah! And (bar her not from) having her drink!"

It's just all about attribution, that it's Allah's work, but one that is very much valued.

Another example is when Quran says ید الله [hands of Allah], should we conclude that Allah has hands?! Subhanallah! Never. It just means something that follows the commands of Allah and does good.

Also see Does Allah exist in life forms?


About what you heard:

Allah as the only reality

We all do exist — as a reality. If we didn't then who's going to hell? No one? Or if that we're all Allah then is Allah himself going to hell?

  • Thanks for clarifying this out from actual sources.It was abit confusing because qualities of allah like EL-SABBOR we can get close to and become sabreen,EL-BADEEH we can be creative, and these are godly qualities ,so I thought there maybe an intrinsic link at the very least between us and Allah. – Omar Boshra Oct 24 at 20:29
  • For any given trait we have nominal similarity. We are merciful, forgiving and so is Allah. But we have significant differences in essence .Every trait can be taken away us or better said, it's an ability given to us at every moment. We never owned it. At any moment we can choose to use — if it's been granted to us. Because at certain times a trait may be taken away from us e.g. we are not reminded to be merciful or are sleep, etc. The difference is not as simple as I said, but in its core from what I've learned it's mainly about us not owning the trait + the magnitude of a trait – Honey Oct 24 at 23:38
  • Yes ,it makes sense now ,when one gets closer to Allah's qualities his soul is elevated from the curse of Adam & Allah would not punish a soul close to his qualities, else it gets corrupted and require purification in hell.But weather going to heaven or hell its still immortal and not vanished which is also a quality of Allah, he is الباقي . I think that kind of clears things out. – Omar Boshra Oct 25 at 12:27
  • Zumar verse 68, invalidates the notion of a created thing being immortal. We're all created and hence mortal. But that's a totally different story/question – Honey Oct 25 at 20:30
  • Thank you very much ! ,You already answered it . – Omar Boshra Oct 25 at 21:44
3

There are a few verses in the qur'an that create a confusion and which caused a difference of opinion among theologians, sectarians etc.
Among these verse you may find the three verses you've quoted in your question.

A deeper look into "breathed into him of My soul وَنَفَخْتُ فِيهِ مِنْ رُوحِي"

This statement as provided in your question has been repeated in two (similar if not identical) verses:

And when I have proportioned him and breathed into him of My [created] soul, then fall down to him in prostration." (15:29 and 38:72)

both verses address the topic of the creation of Adam and Allah the almighty's order to HIS exalted assembly to prostrate to HIS creation once HE presented it.

In the following I'd like to share an insight in the beauty and eloquence of the words used in this verse. Feel free to skip to the next part of my answer as this is somewhat off-topic.


As for the verse in surat al-Hijr we may find that Allah describes both kinds of HIS creation humans and Jinn and the basic material they were made of here he said:

And [mention, O Muhammad], when your Lord said to the angels, "I will create a human being out of clay from an altered black mud. (15:28)

While in surat Sad the story is written from the perspective of a dispute among the exalted assembly were Allah simplified the information saying:

[So mention] when your Lord said to the angels, "Indeed, I am going to create a human being from clay. (38:71)

Now an interesting question is why did Allah use the verb to breath in the verses we discuss? And why was it important to make clear that humans are made of clay before this verse?
The answer is because the audience or later reader who will hear or read the verse knows how we create something from clay:
we form it (by adding water), and then we put it in a stove which is heated by wood and let air breath in this stove to make the wood burn so that the formed clay gets solid. So breathing or blowing is an essential part of this "creation". And once it gets solid our "creation" is finished (it has a corpus). But it certainly has no soul in contradiction to humans who are among Allah's creation. A soul (ruh روح‎) that is certainly part of the human even if we can't see it and that seems to me the closest thing that might present a link to Allah, we can't see him either (at least in this life) and it is him who put this soul inside our corpus. Actually many scholars and philosophers (Muslim and non-Muslim) tried to give evidences and explanations about the existence of this soul, but only Allah knows about it best as He said:

And they ask you, [O Muhammad], about the soul. Say, "The soul is of the affair of my Lord. And mankind have not been given of knowledge except a little." (17:85)


A simple but maybe meaningful remark:
The Arabic terms: ruh (the soul) الروح and reeh (the wind) الريح are related to the verb: راح/ بروح which means went away or leaves, one could even say both are blown away so they are not meant to stay forever nor stand still. But they are always on the road. Therefore it sounds strange to use them in relation to our eternal Creator!

Actually the English translation of the discussed verses adds the majority view and interpretation "[created] soul". Let's now see what are the opinions of scholars on the matter:

The points of dispute in these verses

First be aware that the term "soul (ruh روح) appears in the qur'an more than ten times (in most of them related to the creation of 'Isa () as a ruh from Allah was blown into Mariam ()).
The main issue here is about the relation of the soul that was blown into Adam () and Allah the Creator! The issue is big enough as the Christians actually consider 'Isa () a soul of Allah.

We basically already know by now that neither 'Isa() nor Adam () are not a part of Allah.

The sunni scholars have consensus about the fact that this "soul" was "created" and there's no dispute about the fact that adding it to Allah is an addition meant to honor this Creation of God.
But they held three known opinions about this "soul":

  • This soul is not an attribute of Allah, but refers to the messenger among the Angels who was sent by Allah as is the case in the verses: (21:91), (26:193), (97:4). So each of these are acts realized by the corresponding Angel who is Jibreel (). Among the scholars holding this position you may find imam al-Qurtobi.
  • This soul is not among Allah's attributes, but it is the created soul inside the humans. Among those who held this position you may find imam Ahamd ibn Hanbal, As-Sama'ni. Abu Ya'ala, an-Nawawi, al-Bagahwi, ibn Taymiyyah, ibn al-Qayyim, abu Hayyan, ibn Hajjar and ibn 'Othaymeen.
  • This soul refers to the power, so it means "I've breathed inside it MY power" and among those who said so are a-Dahhak and at-Tabari.

As for Dr. Ziyad ibn Hamad al-'Amir he comes to the conclusion that the 2nd view is the closes to truth and most correct one in this article on alukah.net (in Arabic).

For further information you may also refer to islamweb #25702 (in Arabic).

As for a (pure) sufi interpretation ibn 'Ajibah (who is also known as a maliki faqih and has also compiled a commentary on ibn 'Ata Allah's Hikam and a book on qira'at) in his Tafsir al-Bahr al-Majid fi tafsiri al-Qur'an al-Majid البحر المديد في تفسير القرآن المجيد explains the matter as follows:
In the following and later I'm translating from Arabic as the interpretation and trabnslation is of my own take it carefully

{فإِذا سوَّيتُه} أي: صوَّرْتُه بالصورة الإنسانية، والخلقة البشرية، أو: سويت أجزاء بدنه، بتعديل أعضائه، (And when I proportioned him) means: I formed him and gave him the human form, and the human structure or I've proportioned his body parts by proportioning his limbs.

{ونَفَخْتُ فيه من روحي} الذي خلقته قبلُ، وأضافه إليه تخصيصاً، كبيت الله، وناقة الله. والروح سر من أسرار الله،...
(and breathed into him My soul) which I've created before, and He added it explicitly as He added a house of Allah, a She-camel of Allah. And the soul is a secret among the secrets of Allah …

before pitching into deep sufi signs and explanations.

Let's discuss "We are closer to him than [his] jugular vein ونحن أقرب إليه من حبل الوريد"

Beside the presented verse:

And We have already created man and know what his soul whispers to him, and We are closer to him than [his] jugular vein (50:16)

We will also find another one saying:

And Our angels are nearer to him than you, but you do not see - وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْكُمْ وَلَكِنْ لَا تُبْصِرُونَ (56:85)

In both verses the meaning of the "nearness" was a point of discussion among scholars. Ibn Kathir presented some of these opinions in his tafssir:

(And We are nearer to him than his jugular vein.)
means, His angels are nearer to man than his jugular vein. Those who explained "We" in the Ayah to mean "Our knowledge," have done so to avoid falling into the idea of incarnation or indwelling; but these two creeds are false according to the consensus of Muslims. Allah is praised and glorified, He is far hallowed beyond what they ascribe to Him. The words of this Ayah do not need this explanation (that "We" refers to "Allah's knowledge"), for Allah did not say, "and I am closer to him than his jugular vein." Rather, He said,
(And We are nearer to him than his jugular vein. )
just as He said in the case of dying persons,

(But We are nearer to him than you, but you see not.) (56:85),
in reference to His angels (who take the souls).

So among the presented interpretations of scholars we may find the following:

  • the nearness meant here is the nearness of the angels not that of Allah so these verses don't address an attribute of Allah. This view was held by at-Tabari, ibn Tayymiyah (in one of his statements), ibn Qayyim (in one of his two statements), ibn Kathir, ibn 'Othaymeen and Muhammad ibn Ibraheem Aal Sheikh.
  • the verse is among the those addressing attributes of Allah as Allah here is close with His knowledge and His exhaustiveness (إحاطة) and His power and might.. This view was held by AHmad ibn Hanbal, Ishaaq ibn Rahawayh, A-Darimi, at-Tabari (in one of his statements), ibn al-Majashoon, Ibn Jazy, abu 'Omar at-Talmanki, al-Bagahwi, ibn Tayymiyah (in another statement), ibn Qayyim (in his second statement), a-Shawkani, as-Sa'adi (in one of his two statements) and a-Shatibi and many among the salaf and khalaf from ahl-as-Sunnah and it was attributed to ibbn 'Abbas ().
  • the nearness meant here actually includes both the nearness of Allah's angels and that of Allah's knowledge, exhaustiveness, power and might. This view was held by ibn Tayymiyah and as-Sa'adi in one of their statements and also by the Saudi fatwa council.

This last view was favored by Dr. Ziyad ibn Hamad al-'Amir in this article on alukah.net (in Arabic).

You may also refer to fatwa islamweb #93443 (in Aabic).

As for verse (50:16) ibn 'Ajibah explains the nearness as follows:

{ونحن أقربُ إِليه} أي: أعلم بحاله مما كان أقرب إليه
(And we are nearer to him): means: We have deeper knowledge about his conditions than any(thing/one) that would be nearer to him.

0

I think this is one of the major questions in many religions: are we somehow part of God? My opinion is that I don't think anyone who is still on Earth can give us a ultimate answer; our Spirit is something we can't fully comprehend because our capability to know is limited and we must recognize it.

And they ask you concerning the Spirit. Say: "The Spirit is from the authority of my Lord; and the knowledge you were given was but very little." (Qur`an 17:85)

We human beings trying to understand what actually is the Spirit/Soul/Consciousness are like cats trying to understand how does a rocket work.

-1

No, Adam is the father of humans. And of course he is not part of God. And not the Son of God. But it is from the beginning of sin and a clear embodiment of man who sinned because of Satan

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