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    The Exorcist Tradition in Islam-12

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    Nicolas Soto Echeverri
    The majority view among Islamic scholars is that the human soul (ruh) is a finite created entity, not of divine origin, as evidenced by the Quranic verse stating that Allah is the creator of all things. While the terms nafs and nasamah are sometimes used synonymously with ruh, referring to any creature with a soul, they do not appear in the Quran but are mentioned in hadith, such as one where the soul of a believer becomes like a bird in Paradise.

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    The Exorcist Tradition in Islam-12

    Uploaded by

    Nicolas Soto Echeverri
    9 views1 page
    The majority view among Islamic scholars is that the human soul (ruh) is a finite created entity, not of divine origin, as evidenced by the Quranic verse stating that Allah is the creator of all things. While the terms nafs and nasamah are sometimes used synonymously with ruh, referring to any creature with a soul, they do not appear in the Quran but are mentioned in hadith, such as one where the soul of a believer becomes like a bird in Paradise.

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    The Exorcist Tradition In Islam-12

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    The majority view among Islamic scholars is that the human soul (ruh) is a finite created entity, not of divine origin, as evidenced by the Quranic verse stating that Allah is the creator of all things. While the terms nafs and nasamah are sometimes used synonymously with ruh, referring to any creature with a soul, they do not appear in the Quran but are mentioned in hadith, such as one where the soul of a believer becomes like a bird in Paradise.

    Copyright:

    © All Rights Reserved
    Download as PDF, TXT or read online from Scribd
    Flag for inappropriate content
    Download as pdf or txt
    9 views1 page

    The Exorcist Tradition in Islam-12

    Uploaded by

    Nicolas Soto Echeverri
    The majority view among Islamic scholars is that the human soul (ruh) is a finite created entity, not of divine origin, as evidenced by the Quranic verse stating that Allah is the creator of all things. While the terms nafs and nasamah are sometimes used synonymously with ruh, referring to any creature with a soul, they do not appear in the Quran but are mentioned in hadith, such as one where the soul of a believer becomes like a bird in Paradise.

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    of 1

    There are two other Arabic terms, nasam and nasamah, which are derived

    from the same root and are synonymous with both nafs and ru~. These
    terms also refer to any crawling or walking creature which possesses a soul. 10
    Although these terms are not found in the Qur'an, they are mentioned in a
    number of prophetic statements. For example:

    o ~ J~~ _, f .ZU' I~-~~\~~ J \b 0'>11 ;;,,._; \.ct

    "Verily, the soul [nasamahj of the true believer becomes a


    bird in the trees of Paradise." 11

    ORIGIN

    The opinion held by the majority of Islamic scholars is that the human
    soul (rfi~) is not of divine origin, but it is a finite, created entity. The
    commentator of Shar~ al-'A qtdah al-Ta~awiyyah said the following, "The
    rii~ [human spirit] is a part of Allah's creation and, as such, is created,
    according to the consensus of Sunni scholars, as stated by MuJ:iammad ibn
    Na~r al-Marwazi, 12 Ibn Qutaybah 13 and others." 14 This position is based
    upon the following evidence from the Qur'an:

    "Allah is the creator of all things. "


    Qur'an, 13:16 and 39:62

    The meaning of this verse is general and includes everything besides Allah

    - - - - -- · -- - - - -- --- - - - - --- -- - -- · - - ·- - - - -

    10
    Lisiin al-'Arab al-Mu~ft, vol. 3, p. 629. See al so Ibn al-Athir's al-Nihiiyah (i Gharih al-Hadith,
    vol. 5, p. 49.

    11 Narrated by Ka'b ibn Malik, collected by al-Nasa'i and lbn Maj ah, and authenticated by al-

    Albani in "?a~ih Sunan al-Nasii'i, vol. 2, p. 445, no. 1960.

    12 Mu~ammad ibn Na~r (806-852 CE), born and died in Baghdad , was a J:lanba li scholar of ~adith.

    Among his many wo rks is Ta',:im Qadr a/-,5aliih, which has been published. (Siyar A'liim al-
    Nubalii', vol. 14, p. 33, no. 13.)

    u 'A bdullah ibn Muslim ibn Qutaybah al-Dayniiri (d. 878 CE) was also a J:lanbali scholar noted
    for his books Mushkil al-Q11r'iin, Ta'wil Mukhtalif al-tJadith , Gharib al-Qur'iin and C harih
    al-tJadith, the latter three of which are published . (Siyar A'liim al-Nubalii', vol. 13, p. 296, no.
    138)

    14
    Shar(, al-'Aqidah al-Tahiiwiyyah, p. 391. See also Majmii' Fa tiiwii Sha yk h al-Isliim,
    vo l. 4, p. 216.

    12

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