6. J (cont.)

clearly distinguishable in the embryo, identifiable in somewhat modified form in various invertebrates (as annelid worms), and detectable in the adult higher vertebrate only in specialized segmentally arranged structures (as cranial and spinal nerves or vertebrae)" (Webster's Medical Desk Dictionary). 4 Abul Fadl Mohsin Ebrahim, Abortion, Birth Control & Surrogate Parenting: An Islamic Perspective (American Trust Publications, 1989), p. 74. Commentary on the Forty Hadith of al-Nawawi The angel is sent after the embryo has gone through the stages described above. This point shall be discussed in more detail shortly. "and he breathes into him the spirit." Surrounding this part of the hadith there are many important questions that need to be addressed. The first question is: When exactly does this occur? That is, when is the angel sent to the womb to breathe the spirit into the creation and to record the matters stated in this hadith? The second question is: What exactly is the spirit or rooh? The second question shall be dealt with first. What exactly is the spirit or rooh? The rooh or "spirit" is the "life" of the individual. Allah says in the Quran, .. .. ,., J / J J.., ,.,, ... J. ࣚ;ࣛ1 I fiQ_;Ji L:j ࣙ) ;r " c/JI ә Ӛ_,;1 ӛ l.!Dj "And they ask you [O Muhammad] concerning the rooh (the spirit). Say, 'As for the rooh, its knowledge is with my Lord.' And of knowledge, you [mankind] have been given but only a little" ( al-Israa 85). 1 This is truly an amazing aspect that mankind has to admit. Even with all of its advancements in science, mankind still has very little knowledge. Even concerning its own self 1 It should be noted that there is a difference of opinion as to what the rooh ("spirit") refers to in this verse. The Quranic commentators have mentioned six different opinions, including: (I) the spirit that is breathed into humans; (2) a special angel; (3) a special creation of Allah that has angel like characteristics but human like appearance; (4) the angel Gabriel; (5) the Quran itself; and (6) the Prophet Jesus (peace be upon him). The second opinion was narrated in the form of a hadith and as a statement of Ali ibn Abu Taalib. Ibn Katheer rejects both the hadith and statement as strange and objectionable. Ibn al-Qayyim claims that the majority of the early scholars stated that this rooh mentioned is not the spirit of human beings. Instead, it is in reference to the angel that will come with Allah on the Day of Judgment, as referred to in al-Naba 38. He supports his contention by stating that the verse is in reference to something unknown except through revelation. However, the "spirit" of humans is not something unseen and it is something that has been talked about by many people throughout the generations. Al-Qaasimi concluded from the context of the verse that the rooh here is in reference to the Quran, the fifth opinion expressed above. The majority of the scholars of ta/seer support the view that the rooh is in reference to the "spirit" of humans. This is the conclusion ofal-Tabari, al-Baghawi, ibn al-Jauzi, ibn Atiyya, Abu Hayaan, ibn Katheer, ibn Hajr (as quoted by Abdul Raheem) and al-Aloosi. This seems to be the correct interpretation, Allah knows best. Cf., Muhammad ibn al-Qayyim, al-Rooh ft al-Kalaam ala Arwaah al-Amwaat wa al-Ahyaa (Riyadh: Daar ibn Taimiya, 1992), vol. 2, pp. 517-5 18; al­ Qaaimi, Mahaasin, vol. 10, p. 3994; al-Tabari, vol. 9, p. 15, pp. 156-1 57; al-Baghawi, Ta/seer, vol. 5, pp. 125-126; ibn al-Jauzi, 'Zaad, vol. 5, p. 58; Abdul Haqq ibn Atiyyah, al-Muharrar al­ Wajeezft Ta/seer al-Kitaab al-Azeez (Beirut: Daar al-Kutub al-Ilmiyyah, 1993), vol. 3, pp. 481482; Muhammad ibn Yoosuf Abu Hayyaan, Al-Bahr al-Muheet ft al-Ta/seer (Makkah: al­ Maktabah al-Tijaariyyah, n.d.), vol. 7, p. 106; ibn Katheer, Ta/seer (Jameeah), vol. 3, pp. 68-69; Al-Sayyid Abdul Raheem, footnotes to al-Maawardi, vol. 3, p. 270; Mahmood al-Aloosi, Rooh al-Maanift Ta/seer al-Quran wa al-Saba al-Mathaani (Cairo: Maktabah Daar al-Turaath, n.d.), vol, 15, p. 151. .. Hadith #4: Creation in the Mother's Womb and what makes it tick, mankind is in a total loss. Very little is known of the workings of the soul itself. It is recognized that a person is alive when his rooh is connected with his physical body and he dies when his rooh leaves his physical body. In his classic work on the correct Islamic beliefs, ibn Abu al-Izz has a lengthy discussion on the concept of rooh ("spirit", life-source) and nafs (soul). The following is an abridged presentation of his discussion: People have different views on the nature of the soul (al-nafs). Is it a part of the body or one of its accidents'? Or is it a body placed in another body where it resides? Or is it a pure substance? Again, is it the same as spirit (rooh) or different from it? ... Some people say that the spirit is eternal. However, the prophets of Allah are agreed that it is a contingent2 being, created, fashioned, controlled and nourished by Allah.