Understanding the difference between ruh and nafs in Islam is crucial for anyone seeking to explore Islamic spirituality, self-awareness, or personal growth.
These two terms are often used interchangeably, but they refer to very different aspects of our being. While ruh is our divine connection to Allah, nafs is our self, our inner ego that experiences emotions, desires, and internal battles.
This blog dives deep into the definitions, Quranic references, and spiritual meanings of ruh and nafs in Islam. If you’ve ever wondered why some days you feel spiritually elevated and other days spiritually heavy, understanding the concept of ruh and nafs might bring clarity.
What is Ruh?
The word ruh (spirit) comes from the Arabic root meaning “breath.” In the Qur’an, Allah mentions the ruh when He says He blew His spirit into Prophet Adam (AS). This ruh is not something we can fully understand, as stated in Surah Al-Isra (17:85):
“They ask you about the Ruh. Say, ‘The Ruh is of the affair of my Lord, and mankind has not been given of knowledge except a little.’”
So, Ruh is a mystery. It’s divine, pure, and not subject to the temptations of this world. It connects us to Allah and remains untouched by our choices or sins.
What is Nafs?
Nafs, on the other hand, is our “self.” It’s the part of us that desires, fears, gets angry, or feels joy. The nafs is tied to our body and is tested in this life. Unlike the ruh, the nafs can be either good or bad, depending on how we train it.
Think of it like your internal voice, sometimes encouraging you to do good, other times pulling you toward what’s wrong. Islam teaches us that our nafs can exist in different states:
- Nafs Ammarah, or the commanding self, is inclined to evil.
- Nafs Lawwamah is regretful after doing wrong.
- Nafs Mutma’innah is being satisfied and at peace with Allah’s will.
This journey from one state of nafs to another is what spiritual growth looks like in Islam. It defines a pathway to a person’s course of action through life.
Ruh and Nafs in the Qur’an
The Qur’an mentions both ruh and nafs several times, though with very different contexts and meanings. Understanding how these terms appear in the Qur’an can help us see how Allah describes our inner world.
Ruh in the Qur’an
As we mentioned, the ruh is mentioned in Surah Al-Isra (17:85), where its exact nature is left mysterious. Another example is in Surah Al-Hijr (15:29):
“When I have fashioned him and breathed into him of My Ruh, fall down in prostration to him.”
This shows that the ruh is a divine gift. It’s what gives us life and connects us directly to our Creator.
Nafs in the Qur’an
In contrast, the nafs is mentioned more than 250 times in the Qur’an. Allah talks about its struggles, its temptations, and how we must work to purify it. A powerful example is in Surah Ash-Shams (91:7-10):
“And [by] the soul (nafs) and He who proportioned it, and inspired it [with discernment of] its wickedness and its righteousness. He has succeeded who purifies it, and he has failed who corrupts it.”
This passage reveals that the nafs serves as our testing ground. It’s where our free will comes in, choosing between right and wrong, between growth and decline.
So while the ruh is a divine constant, the nafs is ever-changing, developing based on our actions and choices.
Theological Difference Between Ruh and Nafs
Ruh:
The ruh is sacred. Our environment, experiences, or desires do not influence it. That’s why even if someone falls into sin, their ruh remains connected to Allah. It doesn’t get “dirty” or “damaged.”
Think of the ruh as your pure inner light. It’s always there, even if layers of neglect or sin cover it. The more you engage in spiritual practices, prayer, dhikr, and fasting, the more this light shines through.
Nafs:
The nafs, however, is like a muscle. If you feed it with sins, it becomes lazy and disobedient. If you train it with taqwa and self-control, it becomes stronger and obedient. That’s why many Islamic scholars say the purpose of life is the tazkiyah (purification) of the nafs.
Imam Al-Ghazali and other classical scholars have written deeply about this. They explain that when the nafs is purified, it aligns with the ruh, leading to peace and closeness to Allah.
This also explains why someone can pray regularly (a sign of a healthy ruh) but still struggle with envy or anger (signs of an untrained nafs). Both need attention, but in different ways.
Sufi and Psychological Perspectives
Sufi scholars have spent centuries diving deep into the nature of ruh and nafs. They see the journey of life as a path from the lower nafs to the divine ruh. This is often referred to as “the journey of the soul.”
The Sufi Model
In Sufi thought, the heart (qalb), intellect (aql), ruh, and nafs all interact within us. The goal is to silence the selfish desires of the nafs so that the ruh can lead. Through practices like dhikr, muraqabah (spiritual mindfulness), and reflection, the Sufis aim to purify the heart and free the ruh to shine.
In many ways, this concept is similar to modern psychology, which discusses the “ego” (similar to the nafs) and the “authentic self” (somewhat like the ruh). Both views acknowledge that our inner life is layered and complex.
Ruh and Nafs in Our Daily Lives
Have you ever felt torn between what you know is right and what you want to do? That’s your ruh and nafs pulling in opposite directions. The ruh calls you to higher values. The nafs tempts you toward comfort or sin.
Understanding this inner tug-of-war can help us be kinder to ourselves. Everyone struggles. But now you know why, and that there’s a path to peace.
Final Thoughts
The difference between ruh and nafs in Islam is more than just theory. It’s something you can feel and see in your own life. The ruh is always calling you back to Allah, while the nafs tests you with worldly distractions.
By recognizing ruh and nafs, you can begin a deeper journey toward self-awareness, spiritual clarity, and personal growth. The more you nurture your ruh and purify your nafs, the closer you get to that state of peace described in the Qur’an: “O peaceful soul, return to your Lord, well-pleased and pleasing.”
