چکیده:
This article examines the issue of the unity of the soul (nafs) and spirit (ruh) or their duality. Therefore, given the smaller volume and greater authority of verses—compared to traditions (hadiths)—verses related to the soul and spirit are first mentioned in brief to provide familiarity with the subject's literature and enable the formulation of a research hypothesis. The hypothesis resulting from preliminary studies is the unity of soul and spirit, the evidence for which was extracted through detailed reference to traditions and again through reference to the noble verses. To further strengthen the discussion, the views of a group of commentators in the discussed field were also extracted. The result of the discussion is the collection of five categories of evidence indicating the unity of spirit and soul from an Islamic perspective, with the explanation that the spirit refers solely to the non-material dimension of the human being, whereas the soul refers to the accompaniment of this non-material dimension with the body and its entry into the world. At the same time, this statement does not mean the complete unity of soul and spirit.
خلاصه ماشینی:
The hypothesis of this writing is that, according to the verses and traditions, "ruh" and "nafs" refer to the same thing and possess ontological unity, with the difference being that "nafs" is the state of ruh that has reached a higher level of actuality after the human enters the material world and the ruh accompanies the body.
2. Second Category: The exit of nafs and ruh from the body during sleep The second category includes numerous hadiths that are narrated under the noble verse (الله یتوفی الانفس حین موتها...
Those commentators who believed in a distinction between ruh and nafs had relied solely on the following two hadiths: A) Ibn Abbas said: فی ابن آدم «نفس» و «روح» فاذا نام قبضت نفسه و بقیت روحه و الروح و الذی یکون بها الغطیط و النفس هی التی یکون بها التمییز فاذا مات قبضت به نفسه و روحه (Tusi, Al-Tibyan fi Tafsir al-Qur'an, Ibid, Vol. 9, p.
Therefore, it might be said that when the word "nafs" is used in narrations, it refers in a way to the body and the world in that regard, and for this reason, it is more subject to condemnation; conversely, when the expression ruh is used, less attention is paid to its becoming worldly and therefore, it is less condemned.
Conversely, another group of souls did not recognize each other in the presence of God, and thus, they also have differences with each other in this world; in this category of hadiths, the word "ruh" is also used; for example: Abu Abdillah7 says: الارواح جنود مجنده فما تعارف منها عندالله ائتلف فیالارض و ما تناکر عندالله اختلف فیالارض (Ibid, Vol. 58, p.
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