The Origin of the Soul
The Origin of the Soul in Islamic Theology and Mysticism: A Comprehensive Shi‘i Perspective on Pre-Material Existence, Divine Light, and Genomic Interactions
Introduction
The discourse on the origin of the human soul (nafs or rūḥ)1 represents a profound nexus of Islamic theology, philosophy, and mysticism, particularly within the Shi‘i tradition. Numerous scholars—hadith narrators, theologians, Peripatetic philosophers, and Illuminationist sages—have posited the soul’s eternal and pre-material existence, marshaling both transmitted (manqūl) and rational (ma‘qūl) arguments. This article meticulously examines these perspectives, foregrounding Shi‘i narrations, Qur’anic exegesis, philosophical debates, and mystical insights. It explores the soul’s pre-nascent existence, its interaction with the material realm (nāsūt), its luminous origin in divine light, and its intricate relation to genomic structures and post-mortem perception. By integrating hadiths, mystical cosmology, and critical analyses, it elucidates the soul’s ontological status, its coexistence with phenomena, and its transformative ascent and descent across divine realms.
1 Nafs denotes the soul in its psycho-physical relation, while rūḥ signifies a higher, divine spirit. See Chittick, W. C. (1989). The Sufi Path of Love. SUNY Press.
Hadith Evidence for the Soul’s Pre-Existence
Prophetic Narration on Soul Affinity
A foundational hadith, attributed to the Prophet Muhammad, declares: “Al-arwāḥ junūd mujannada, fa-mā ta‘ārafa minhā i’talafa, wa-mā tanākara minhā ikhtalafa” (The spirits are assembled legions; those that recognize one another unite, and those that are unfamiliar diverge).2 This narration intimates an inherent affinity or aversion among souls, discerned through visual interaction, wherein the eyes apprehend fundamental compatibilities or incongruities at first glance. Souls perceiving phenomena as consonant with their essence find harmony, while those encountering dissonance experience estrangement.3
The hadith articulates the principle of coexistence and attraction, operative minimally in the realm of meanings, divine names, and attributes, specifically within the domain of fixed archetypes (a‘yān thābita).4 Without determination (ta‘ayyun), neither affinity nor aversion is conceivable. This principle governs the entire system of manifestation, extending to physical bodies, which exhibit either compatibility or estrangement with others. Physical consonance reveals psychological traits and modes of coexistence. Humans who disregard this principle, associating with incompatible phenomena, risk existential suffering, discord, and depletion of life’s opportunities in the material realm.5
2 Kulayni, M. (1987). Al-Kafi, vol. 2. Dar al-Saqi.
3 Corbin, H. (1998). Alone with the Alone. Princeton University Press.
4 Ibn ‘Arabi, M. (2004). The Bezels of Wisdom. Paulist Press.
5 Tabatabai, M. H. (1996). Tafsir al-Mizan. World Organization for Islamic Services.
Imam Ali’s Narration on Pre-Material Creation
A more explicit hadith, narrated by ‘Umāra in Imam Ali’s presence, recounts a man declaring his love, to which Ali responds in anger: “Inna al-arwāḥ khuliqat qabla al-abdān bi-alfay ‘ām, thumma uskina al-hawā’, fa-mā ta‘ārafa minhā thumma i’talafa hāhunā, wa-mā tanākara minhā thumma ikhtalafa hāhunā, wa-inna rūḥī ankara rūḥak” (The spirits were created two thousand years before the bodies, then housed in the air; those that recognized one another united here, and those that were unfamiliar diverged here. My spirit rejects yours).6
This narration asserts the soul’s creation two thousand years prior to the body, suggesting a pre-material existence. However, its interpretation is contested. The definite articles in “al-arwāḥ” and “al-abdān” imply a collective generality, potentially excluding future bodies lacking pre-existent souls unless interpreted symbolically. A figurative reading construes “two thousand years” as denoting two stages: the first millennium symbolizing the realm of intellect (‘aql), and the second, the realm of dominion (malakūt), extending to the imaginal realm (mithāl).7 This avoids literalism, aligning with mystical exegesis.
6 Kulayni, M. (1987). Al-Kafi, vol. 1. Dar al-Saqi.
7 Qaysari, D. (2002). Sharh Fusus al-Hikam. Al-Maktaba al-Azhariyya.
Philosophical and Theological Arguments
Rational Arguments for the Soul’s Eternity
Some rational arguments for the soul’s eternity conflate its abstract (tajarrudī) properties with its relational (ta‘alluqī) attributes. The eternal spirit (rūḥ) exists independently of bodily governance, whereas the soul (nafs), tied to the body’s management, is temporally originated.8 Other arguments falter, either succumbing to the fallacy of metempsychosis (tanāsukh) or conflating the descending arc (qaws nuzūl) with the ascending arc (qaws ṣu‘ūd).9
8 Avicenna. (2005). The Metaphysics of The Healing. Brigham Young University Press.
9 Mulla Sadra. (2008). The Elixir of the Gnostics. Brigham Young University Press.
The School of Separation (Tafkik)
Scholars of the Tafkik school interpret hadiths on primordial clay (tayn) and the realm of particles (‘ālam al-dharr) as referring to atomic determination (ta‘ayyun dharrī). They posit a realm where the soul, prior to bodily attachment, assumes a particle-like form resembling the material body.10 This view faces the rational impossibility of metempsychosis, as the particle-body differs from the material body beyond mere size or attributes, rendering the soul’s return to another body untenable.11
10 Hasan Zadeh Amoli, H. (2006). The Perfect Human in the Perspective of Nahj al-Balagha. Qom: Alef Lam Mim.
11 Corbin, H. (1998). Alone with the Alone. Princeton University Press.
Shaykh Aḥsā’ī’s Hūrqalyā Body
Shaykh Aḥsā’ī identifies primordial clay with the *hūrqalyā* body, a secondary, true body not composed of this world’s elements, constituting the human’s authentic corporeality.12 However, he neither elucidates the term *hūrqalyā*’s etymology nor clarifies its equivalence with narrational clay, leaving its conceptualization ambiguous.13
12 Aḥsā’ī, S. A. (2009). Sharh al-Ziyara. Beirut: Dar al-Mufid.
13 Nasr, S. H. (2006). Islamic Philosophy from Its Origin to the Present. SUNY Press.
The Universal Soul Theory
Some interpret these hadiths as indicating the universal soul’s (nafs kullī) manifestation in the descending arc within the imaginal realm (‘ālam al-ashbāḥ), referring to the barzakhī body of individual souls.14 This theory, rooted in ancient natural philosophy, is invalidated by modern astronomy’s understanding of planetary motion and lacks scriptural support, as concepts like *‘arsh*, *kursī*, or *lawḥ* are not equated with a universal soul in Islamic texts.15
The universal soul theory posits that angels, as its faculties, govern lower realms, enamored of their actions and loci of collective unity (aḥadiyya jam‘iyya). These angels protested the creation of the absolute vicegerent, perceiving no superior in their divine names, as each name reflects the divine essence comprehensively.16 This theory, conflated with the universal intellect (‘aql kullī), is dismissed as a fallacy, as their distinction—based on bodily attachment—does not entail true ontological differentiation. The universal soul, like the universal intellect, lacks creational reality, unlike the striving universal spirit (rūḥ kullī si‘ī), which possesses existential validity.17 In discussing the guardianship of Fatima Zahra, the universal soul’s implications will be further explored.
14 Ibn ‘Arabi, M. (2004). The Meccan Revelations. Pir Press.
15 Chittick, W. C. (2005). The Sufi Path of Knowledge. SUNY Press.
16 Qunawi, S. (2002). Al-Nusus. Dar al-Kutub al-Ilmiyya.
17 Mulla Sadra. (2008). Divine Witnesses. Foundation of Sadra’s Philosophy.
Qur’anic Evidence: The Realm of Particles
The Qur’an references the realm of particles (dharr) in Al-A‘rāf, 7:172: “Wa-idh akhadha rabbuk min banī Ādam min ẓuhūrihim dhurriyyatahum wa-ashhadahum ‘alā anfusihim alast bi-rabbikum qālū balā shahidnā an taqūlū yawma al-qiyāma innā kunnā ‘an hādhā ghāfilīn” (When your Lord took from the loins of Adam’s children their progeny and made them testify against themselves: ‘Am I not your Lord?’ They said, ‘Yes, we testify,’ lest you say on the Day of Resurrection, ‘We were unaware of this’).18 This verse employs allegorical language to depict a primordial covenant, as affirmed in Al-‘Ankabūt, 29:43: “Wa-tilka al-amthāl naḍribuhā lil-nās wa-mā ya‘qiluhā illā al-‘ālimūn” (These are the parables We set forth for people, but only the knowledgeable comprehend them).19
The verse does not explicitly confirm the literal existence of the *‘ālam al-dharr* nor specify its role in the soul’s descent to *nāsūt*. Interpreting *dharr* as the divine aspect of entities faces the critique that unity cannot account for multiplicity in this realm. Hadiths on *tayn* and *dharr* are thus understood allegorically, representing the descending arc and pre-existent awareness of luminous phenomena, as elaborated in mystical exegesis.20 Scholars, as cited in Shubbar’s Masābīḥ al-Anwār, explore these narrations with specialized approaches, interpreting *tamaththul* (allegorical manifestation) as the appearance of abstract realities in the imaginal faculty without transformation, distinct from invalid metempsychosis.21 This principle, exemplified by the Ahl al-Bayt’s presence at the dying, facilitates understanding metaphysical texts.
18 Fouladvand, M. M. (2004). The Qur’an. Dar al-Qur’an al-Karim.
19 Makarem Shirazi, N. (1995). Tafsir Nemuneh, vol. 16. Dar al-Kutub al-Islamiyya.
20 Tabarsi, F. (1997). Majma‘ al-Bayan. Dar al-Ma‘rifa.
21 Shubbar, A. (2005). Masabih al-Anwar fi Hall Mushkilat al-Akhbar. Beirut: Dar al-Mufid.
Mulla Sadra’s Transcendent Theosophy
Mulla Sadra posits that the soul of the *Perfect Human* exists prior to the body in the realm of intellectual and luminous abstractions (‘ālam mufāriqāt ‘aqliyya wa-nūriyya), a divine actuality annihilated in God’s essence and sustained by His permanence.22 These forms, devoid of self-regard due to complete servitude, are divine words (kalimāt tāmmat ilāhiyya) that channel existential grace to material bodies, as per Al-Kahf, 18:109: “Qul law kāna al-baḥr midādan li-kalimāt rabbī la-nafida al-baḥr qabla an tanfada kalimāt rabbī” (Say: If the sea were ink for my Lord’s words, it would be exhausted before His words).23
Sadra’s rational proof, termed “Eastern wisdom” (ḥikmat mashriqiyya), asserts that the ultimate differentia of a phenomenon constitutes its essence, with material forms as its derivatives. The active intellect, free of material accidents, unites with this essence, causing its realization.24 This aligns with his principle: “Inna al-nafs jismāniyyat al-ḥudūth wa-rūḥāniyyat al-baqā’ wa-al-ta‘aqqul” (The soul is corporeal in origin, spiritual in permanence and intellect).25 The soul, initially potential in human form, emerges through substantial motion, attaining spiritual permanence independent of the body, progressing from barzakhī abstraction to intellectual transcendence.26
22 Mulla Sadra. (2008). The Elixir of the Gnostics. Brigham Young University Press.
23 Fouladvand, M. M. (2004). The Qur’an. Dar al-Qur’an al-Karim.
24 Mulla Sadra. (2008). Al-Asfar al-Arba‘a. Beirut: Dar Ihya al-Turath al-Arabi.
25 Mulla Sadra. (2008). Divine Witnesses. Foundation of Sadra’s Philosophy.
26 Nasr, S. H. (2013). The Islamic Worldview. Routledge.
Critique by Mulla Shamsā Gīlānī
Mulla Shamsā Gīlānī, a contemporary Peripatetic theosophist, critiques Sadra’s principle, noting its contradiction with hadiths like “Inna al-arwāḥ khuliqat qabla al-abdān bi-alfay ‘ām” and mystical views.27 Sadra responds by distinguishing the spirit (rūḥ)—exclusive to prophets and perfect beings, eternal by divine permanence—from the soul (nafs), subject to substantial motion. He cites Abraham as the first to attain the spirit’s station, with a two-thousand-year gap between his era and the Prophet’s, referencing Al-Baqarah, 2:128: “Rabbanā wa-ij‘alnā muslimayn lak” (Our Lord, make us submissive to You).28 Yet, Al-An‘ām, 6:163 identifies the Prophet as the first Muslim, suggesting his spirit as the primary universal spirit.29
This response, absent from Sadra’s major works, adopts the mystics’ view, as seen in Ibn Fanārī’s Misbāḥ al-Uns, which reconciles the hadith’s pre-existence with Sadra’s principle, arguing that precedence applies to universal spirits, while individual souls depend on natural temperament.30 This reconciliation is critiqued for conflating spirit and soul, ignoring the soul’s bodily dependence, rendering Sadra’s synthesis inconsistent.31
27 Gīlānī, S. (2005). Risala fi al-Nafs. Tehran: Mola.
28 Tabatabai, M. H. (1996). Tafsir al-Mizan, vol. 2. World Organization for Islamic Services.
29 Makarem Shirazi, N. (1995). Tafsir Nemuneh, vol. 6. Dar al-Kutub al-Islamiyya.
30 Ibn Fanārī, M. (2006). Misbāḥ al-Uns. Dar al-Kutub al-Ilmiyya.
31 Chittick, W. C. (2000). Sufism: A Short Introduction. Oneworld Publications.
Mystical Perspective: Luminous Origin and Genomic Interactions
Shi‘i Narration on Divine Light
A profound Shi‘i hadith, narrated by Shaykh Tūsī from Imam Kazim, states: “Inna Allāha tabāraka wa-ta‘ālā khalaqa nūr Muḥammad min nūr ikhtara‘ahu min nūr ‘aẓamatihi wa-jalālihi wa-huwa nūr lāhūtiyyatihi…” (God, blessed and exalted, created Muhammad’s light from a light He originated from His grandeur and majesty, the light of His divinity…).32 This light, manifested to Moses at Mount Sinai, overwhelmed him. God divided it into two, creating Muhammad and Ali, endowing them with divine attributes as trustees, witnesses, and vicegerents. Their external form is human, but their essence is divine, serving as the veil of the Creator, as per Al-Jinn, 72:9: “Wa-la-labasnā ‘alayhim mā yalbisūn” (We would have confounded them as they confound).33
From Muhammad’s light, Fatima was derived, followed by Hasan and Husayn, transferred through pure lineages without impurity, distinct from ordinary human generation. They initiate and conclude creation, embodying divine knowledge and authority, as pure lights transferred from the loins of the pure to the wombs of the purified.34
32 Tūsī, M. J. (1990). Al-Amali. Qom: Dar al-Thaqafa.
33 Fouladvand, M. M. (2004). The Qur’an. Dar al-Qur’an al-Karim.
34 Majlisi, M. B. (1983). Bihar al-Anwar, vol. 15. Dar Ihya al-Turath al-Arabi.
Luminous Transformation and Genomic Parallels
The divine human, in descending through realms to *nāsūt*, possesses a luminous prehistory, a scientific descent culminating in material particles. In *nāsūt*, the material body, through transformative ascent, attains subtlety, paralleling this luminous descent. This process integrates descending knowledge with ascending materiality, transforming the body into an abstract heart and transcendent spirit.35 The body, whether divine or natural, originates from *nāsūt*’s material elements, but its simple material particle possesses a parallel, pre-existent origin. Every phenomenon has a scientific emergence, preserving awareness through scientific descents. These descents, infinite in each realm, involve compatible particles forming the soul, imaginal archetype, or material body, unifying *nāsūt*’s human entity.36
For instance, the brain, comprising vast neuronal networks, interacts with the body and environment, embodying this coexistence. Each phenomenon, through infinite transformations, manifests divine determinations, replete with pre-existent awareness. God appears in every phenomenon without anthropomorphism or negation, aligning with narrations of luminous creation.37
Contemporary science elucidates the genome, the complete genetic material of an entity, comprising approximately 3.2 billion DNA base pairs, akin to a vast library within a cell’s nucleus. This genetic code, read and applied instantaneously, governs construction and maintenance. Gene therapy, correcting defective genes via vectors, enhances natural and awareness-bearing functions, paralleling the soul’s influence on material particles.38 Genetic interventions can attract souls with divine guardianship, fostering a life of awareness and authority in *nāsūt*.39
35 Khademi, S. (2025). Awareness and the Divine Human. https://sadeghkhademi.ir/
36 Corbin, H. (1998). Alone with the Alone. Princeton University Press.
37 Nasr, S. H. (2013). The Islamic Worldview. Routledge.
38 Alberts, B. et al. (2014). Molecular Biology of the Cell. Garland Science.
39 Collins, F. S. (2006). The Language of God. Free Press.
Qur’anic Perspective and Levels of the Soul
The Qur’an describes the soul’s creation as divine origination (inshā’), as in Al-Mu’minūn, 23:12–14: “Wa-laqad khalaqnā al-insān min sulālat min ṭīn… thumma ansha’nāhu khalqan ākhar” (We created man from an extract of clay… then We originated him as another creation).40 This “other creation” signifies the soul’s distinct ontological status, not a material extension, unified with the body through descending awareness and ascending materiality.41
The Qur’an employs *nafs* extensively, up to three hundred instances, attributing it to God, humans, and natural entities, with varied attributes indicating diverse souls. Āl ‘Imrān, 3:30 states: “Yawma tajidu kullu nafs mā ‘amilat min khayr muḥḍaran wa-mā ‘amilat min sū’…” (The day every soul finds its good and evil deeds present…).42 The soul encompasses sensory, rational, luminous heart, and divine spirit levels. The sensory soul, subject to death in sleep or demise, contrasts with the immortal rational or spiritual soul, whose perceptions intensify post-mortem, potentially encompassing up to twenty senses.43
Humans possess multiple souls, coexisting in *nāsūt* with varying intensity. The initial soul, *nafs amāra* (commanding evil), is universal among those transcending vegetative life. If cultivated, it develops a mind perceiving particulars and universals, capable of reasoning or deception, termed the animal soul (*nafs ḥayawāniyya*). This soul, shared by believers and non-believers, pursues psycho-physical desires. Submission to the luminous heart yields the human soul, while the divine spirit (*rūḥ walā’ī), exclusive to divine guardians, reflects ultimate perfection.44 Al-‘Ankabūt, 29:63 notes: “Bal aktharuhum lā ya‘qilūn” (Most do not reason), indicating that true humanity requires rational or higher souls.45
Post-mortem, imaginal souls (*nufūs mithāliyya*) emerge, unrecognized in *nāsūt*, enhancing perception in the barzakh. Material preoccupation in *nāsūt* stifles these souls, but intuitive awareness, as in premonitions, reflects their activity.46
40 Fouladvand, M. M. (2004). The Qur’an. Dar al-Qur’an al-Karim.
41 Tabatabai, M. H. (1996). Tafsir al-Mizan, vol. 15. World Organization for Islamic Services.
42 Makarem Shirazi, N. (1995). Tafsir Nemuneh, vol. 3. Dar al-Kutub al-Islamiyya.
43 Hasan Zadeh Amoli, H. (2008). ‘Uyun Masa’il al-Nafs. Qom: Alef Lam Mim.
44 Khomeini, R. (2003). Misbah al-Hidaya. Institute for Compilation and Publication of Imam Khomeini’s Works.
45 Tabarsi, F. (1997). Majma‘ al-Bayan. Dar al-Ma‘rifa.
46 Corbin, H. (1998). Alone with the Alone. Princeton University Press.
Critique of Philosophical Traditions
Platonic Forms
Platonic forms (*muthul Aflāṭūniyya*), or archetypes, are dismissed as fallacious, lacking creational reality. Only the luminous intellectual and imaginal realms constitute authentic divine realms, with the striving universal spirit and individual soul as valid entities. The universal soul, a contrived notion, is devoid of existential basis, contrasting with Islamic cosmology’s emphasis on divine unity and multiplicity.47 Plato’s theory, positing eternal ideas as the source of material forms, contradicts the Qur’anic view of creation as divine origination, rendering it a mere philosophical artifact.48
47 Nasr, S. H. (2006). Islamic Philosophy from Its Origin to the Present. SUNY Press.
48 Gutas, D. (1998). Greek Thought, Arabic Culture. Routledge.
Critique of Mulla Sadra and Ibn ‘Arabi
Sadra’s philosophy, particularly his principle of *jismāniyyat al-ḥudūth* (corporeal origin of the soul), is critiqued for contradicting hadiths asserting the soul’s pre-existence and mystical views of luminous origins. His reconciliation, distinguishing spirit from soul, fails to resolve the tension, as it conflates ontological categories.49 Similarly, Ibn ‘Arabi’s universal soul, adopted by Sadra, is a fabricated construct, unsupported by scriptural evidence and invalidated by modern science. Hasan Zadeh Amoli’s reiteration in ‘Uyun Masa’il al-Nafs and Fass Ḥikmat ‘Iṣmatiyya perpetuates these flaws, asserting the body as the soul’s lower manifestation, contrary to Qur’anic origination (Al-Mu’minūn, 23:14).50 These critiques underscore the necessity of grounding soul theories in revelation over philosophical speculation.51
49 Mulla Sadra. (2008). Al-Asfar al-Arba‘a. Beirut: Dar Ihya al-Turath al-Arabi.
50 Hasan Zadeh Amoli, H. (2008). ‘Uyun Masa’il al-Nafs. Qom: Alef Lam Mim.
51 Tabatabai, M. H. (1996). Tafsir al-Mizan. World Organization for Islamic Services.
Conclusion
The origin of the soul in Shi‘i theology and Islamic mysticism intertwines hadith, Qur’anic exegesis, and philosophical inquiry, enriched by scientific parallels like genomics. Hadiths assert a pre-material existence, while philosophical debates—from Sadra’s transcendent theosophy to Tafkik’s atomic determination—grapple with the soul’s eternity, often faltering under critical scrutiny. Mystical narrations emphasize its luminous origin, particularly in the divine human, whose descent and ascent unify material and divine realms, paralleled by genetic interactions. The Qur’an’s portrayal of the soul as an originated creation, with multiple levels from sensory to divine, underscores its dynamic interplay with the body, culminating in a holistic human entity with post-mortem imaginal perception. This synthesis illuminates the soul’s profound role in Islamic cosmology, bridging revelation, science, and mysticism.52
52 Khademi, S. (2025). Awareness and the Divine Human. https://sadeghkhademi.ir/
References
1. Chittick, W. C. (1989). The Sufi Path of Love. SUNY Press.
2. Kulayni, M. (1987). Al-Kafi, vols. 1–2. Dar al-Saqi.
3. Corbin, H. (1998). Alone with the Alone. Princeton University Press.
4. Ibn ‘Arabi, M. (2004). The Bezels of Wisdom. Paulist Press.
5. Tabatabai, M. H. (1996). Tafsir al-Mizan. World Organization for Islamic Services.
6. Qaysari, D. (2002). Sharh Fusus al-Hikam. Al-Maktaba al-Azhariyya.
7. Avicenna. (2005). The Metaphysics of The Healing. Brigham Young University Press.
8. Mulla Sadra. (2008). The Elixir of the Gnostics. Brigham Young University Press.
9. Hasan Zadeh Amoli, H. (2006). The Perfect Human in the Perspective of Nahj al-Balagha. Qom: Alef Lam Mim.
10. Aḥsā’ī, S. A. (2009). Sharh al-Ziyara. Beirut: Dar al-Mufid.
11. Nasr, S. H. (2006). Islamic Philosophy from Its Origin to the Present. SUNY Press.
12. Ibn ‘Arabi, M. (2004). The Meccan Revelations. Pir Press.
13. Chittick, W. C. (2005). The Sufi Path of Knowledge. SUNY Press.
14. Qunawi, S. (2002). Al-Nusus. Dar al-Kutub al-Ilmiyya.
15. Mulla Sadra. (2008). Divine Witnesses. Foundation of Sadra’s Philosophy.
16. Fouladvand, M. M. (2004). The Qur’an. Dar al-Qur’an al-Karim.
17. Tabarsi, F. (1997). Majma‘ al-Bayan. Dar al-Ma‘rifa.
18. Shubbar, A. (2005). Masabih al-Anwar fi Hall Mushkilat al-Akhbar. Beirut: Dar al-Mufid.
19. Mulla Sadra. (2008). Al-Asfar al-Arba‘a. Beirut: Dar Ihya al-Turath al-Arabi.
20. Gīlānī, S. (2005). Risala fi al-Nafs. Tehran: Mola.
21. Ibn Fanārī, M. (2006). Misbāḥ al-Uns. Dar al-Kutub al-Ilmiyya.
22. Tūsī, M. J. (1990). Al-Amali. Qom: Dar al-Thaqafa.
23. Majlisi, M. B. (1983). Bihar al-Anwar, vol. 15. Dar Ihya al-Turath al-Arabi.
24. Khomeini, R. (2003). Misbah al-Hidaya. Institute for Compilation and Publication of Imam Khomeini’s Works.
25. Alberts, B. et al. (2014). Molecular Biology of the Cell. Garland Science.
26. Collins, F. S. (2006). The Language of God. Free Press.
27. Gutas, D. (1998). Greek Thought, Arabic Culture. Routledge.
28. Hasan Zadeh Amoli, H. (2008). ‘Uyun Masa’il al-Nafs. Qom: Alef Lam Mim.
Origin of the Soul: A Wise Exploration in Theology, Mysticism, and Science from a Shi’i Perspective
Introduction: The Soul, the Enigma of Existence
The soul (nafs) is the essence that transforms mere matter into a conscious, spiritual being. In the Shi’i tradition, the origin of the soul is pivotal to understanding humanity’s place in the cosmic order. All humans begin as material and corporeal entities, their material nature giving rise to a subtle material soul, which may, in rare cases, ascend to an immaterial soul (nafs mujarrad). This ascent to an immaterial soul is exceedingly rare, akin to genius, a gift bestowed upon only a few by divine endowment. Beyond this lies the spirit (ruh), an ultra-immaterial, divine reality free from all limitations, existing in proximity to the Divine Essence.
This chapter, with a lucid tone and a wise perspective, examines Sadegh Khademi’s theory, which categorizes humans into three groups: Insan (the Perfect Human), Nas (ordinary or extraordinary humans), and Nasnas (materially bound beings). The Perfect Human originates from divine light, some Nas have a fiery or material pre-existence, and Nasnas are typically rooted in matter. This exploration bridges Qur’anic exegesis, hadiths, philosophy, mysticism, and modern science, inviting reflection on self and God.1
1 The soul (nafs) refers to the psycho-physical aspect of humanity, while the spirit (ruh) denotes the divine essence. See: Chittick, W. C. (1989). The Sufi Path of Love. SUNY Press.
Khademi’s Theory: Insan, Nas, Nasnas
Sadegh Khademi divides humanity into three categories, emphasizing that all humans start as material beings, with their material nature forming a subtle material soul that only rarely ascends to an immaterial state:
Insan (Perfect Human): The Perfect Human, especially those inherently beloved by God, represents the pinnacle of human existence. Their soul, originating from divine light, shone in the realms of intellect and the imaginal world before material creation. These souls, rooted in divine proximity, are like flames of God, guiding them toward goodness, wisdom, and divine nearness. Only a select few among them achieve the immaterial soul, a rare gift akin to exceptional genius.2
Nas: Nas are either ordinary, with souls entangled in matter and distant from spirituality, or extraordinary, striving toward perfection but not reaching the level of the Perfect Human. Some Nas have a fiery, supra-material pre-existence, which may incline them toward injustice or deceit, though they can find light in the material world. Others are purely material, emerging from matter without a transcendent origin. Their material soul rarely ascends to immateriality.3
Nasnas: Nasnas lack a divine pre-existence and are typically rooted in matter. Some may have a fiery pre-existence leaning toward darkness or egoism. Their material souls, devoid of transcendent origins, remain bound to the material world, with no ascent to an immaterial soul.4
This classification is like a field with diverse seeds: the Perfect Human sprouts from God’s light, Nas grow from luminous, fiery, or merely material soil, and Nasnas emerge from lifeless earth. Khademi emphasizes that the material world (nasut) offers a chance for transformation toward light, though the immaterial soul is a rare attainment.5
2 Khademi, S. (2025). Consciousness and the Divine Human. https://sadeghkhademi.ir/.
3 Corbin, H. (1998). Alone with the Alone. Princeton University Press.
4 Nasr, S. H. (2013). Islamic Worldview. Routledge.
5 Tabatabai, M. H. (1996). Tafsir al-Mizan. World Organization for Islamic Services.
Hadith Evidence: Pre-Existence of the Soul
Prophetic Hadith on Souls
The Prophet Muhammad (PBUH) said: “Souls are like gathered armies; those that recognize each other unite, and those unfamiliar remain apart.”6 This hadith speaks of a pre-material realm where the luminous souls of the Perfect Human recognized each other through divine light, while the fiery or material souls of Nas and Nasnas remained estranged. Khademi sees this as evidence of existential differences: luminous souls connect deeply, while others do not.7
6 Kulayni, M. (1987). Al-Kafi, Vol. 2. Dar al-Saqi.
7 Ibn Arabi, M. (2004). Fusus al-Hikam. Paulist Press.
Imam Ali’s Hadith on Pre-Creation
Imam Ali (AS) stated: “Souls were created two thousand years before bodies and resided in the air.”8 Shi’i sages interpret “two thousand years” symbolically, referring to the realms of intellect and the imaginal world. Khademi suggests that the luminous souls of the Perfect Human originated from divine light in these realms, while fiery Nas had a supra-material pre-existence, and Nasnas or material Nas were absent.9
8 Kulayni, M. (1987). Al-Kafi, Vol. 1. Dar al-Saqi.
9 Qaysari, D. (2002). Sharh Fusus al-Hikam. Al-Azhar Library.
Qur’anic Evidence: The World of Particles (Alam al-Dharr)
The Qur’an (7:172) states: “When your Lord took from the loins of the children of Adam their progeny and made them testify about themselves: ‘Am I not your Lord?’ They said, ‘Yes, we testify.’”10 This verse depicts the World of Particles, where souls covenanted with God. Khademi argues that the luminous souls of the Perfect Human fully embraced this covenant, fiery Nas partially understood it, and Nasnas or material Nas were likely absent.11
10 Fooladvand, M. M. (2004). The Qur’an. Dar al-Qur’an al-Karim.
11 Tabarsi, F. (1997). Majma al-Bayan. Dar al-Ma’rifa.
Philosophical Reflections: Origin of the Soul
Eternity or Matter?
Avicenna posited that the divine spirit is eternal, but the soul forms with the body.12 Khademi asserts that the luminous souls of the Perfect Human have a divine pre-existence, fiery Nas have a supra-material origin, and Nasnas or some Nas have material souls. The ascent to an immaterial soul is rare, reserved for the exceptional few.13
12 Avicenna. (2005). Metaphysics of the Shifa. Brigham Young University Press.
13 Mulla Sadra. (2008). Elixir of the Gnostics. Brigham Young University Press.
Mulla Sadra and Transcendent Wisdom
Mulla Sadra argued that the soul is initially corporeal but becomes spiritual in its subsistence.14 Khademi limits this to the Perfect Human, noting that fiery or material Nas and Nasnas lack such a trajectory, with immateriality being a rare achievement.15
14 Mulla Sadra. (2008). Al-Asfar al-Arba’a. Dar Ihya al-Turath al-Arabi.
15 Khademi, S. (2025). Consciousness and the Divine Human. https://sadeghkhademi.ir/.
Critical Reflections
Mulla Shamsa Gilani critiqued Sadra’s theory for contradicting hadiths on pre-existence.16 Khademi’s categorization resolves this by distinguishing between the Perfect Human, Nas, and Nasnas, accommodating both material and divine origins.
16 Gilani, S. (2005). Treatise on the Soul. Mulla Press.
Mystical Perspective: Light and the Soul
Hadith on the Light of the Ahl al-Bayt
Imam Musa al-Kazim (AS) said: “God created the light of Muhammad from a light derived from His grandeur.”17 This light passed to the Ahl al-Bayt. Khademi sees this as evidence of the luminous pre-existence of the Perfect Human, while Nas and Nasnas lack this light.18
17 Tusi, M. J. (1990). Al-Amali. Dar al-Thaqafa.
18 Majlisi, M. B. (1983). Bihar al-Anwar, Vol. 15. Dar Ihya al-Turath al-Arabi.
Luminous Transformation and Science
The luminous soul of the Perfect Human is like a bird descending from God’s heavens to the material world, capable of returning to light.19 Genomics reveals that our genome, with 3.2 billion base pairs, acts like a book that luminous souls can guide toward goodness.20
19 Corbin, H. (1998). Alone with the Alone. Princeton University Press.
20 Collins, F. S. (2006). The Language of God. Free Press.
Modern Science and the Soul
Genomics
The genome is like a library, altered by epigenetics.21 Luminous souls of the Perfect Human guide the genome toward perfection, while material souls of Nas and Nasnas remain bound to matter.
21 Alberts, B., et al. (2014). Molecular Biology of the Cell. Garland Science.
Neuroscience
The brain, with billions of neurons, constructs consciousness. Luminous souls illuminate it, while material souls yield limited awareness.22
22 Koch, C. (2019). The Quest for Consciousness. MIT Press.
Quantum Biology
Quantum processes play a role in life, akin to divine light guiding luminous souls.23
23 McFadden, J. (2020). Quantum Biology. Wiley.
Levels of the Soul
The Qur’an describes the soul from commanding to saintly. The Perfect Human reaches the saintly spirit, while Nas and Nasnas often remain at lower levels.24
24 Hasanzadeh Amoli, H. (2008). Uyun Masa’il al-Nafs. Alif Lam Mim.
Philosophical Critique
Platonic Forms
Platonic forms lack creational reality in Shi’i thought; only divine light is real.25
25 Nasr, S. H. (2006). Islamic Philosophy from Its Origin to the Present. SUNY Press.
Critique of Mulla Sadra
Sadra’s theory contradicts pre-existence hadiths. Khademi’s categorization resolves this.26
26 Mulla Sadra. (2008). Al-Asfar al-Arba’a. Dar Ihya al-Turath al-Arabi.
Conclusion
Khademi’s theory posits the Perfect Human as originating from divine light, Nas with fiery or material pre-existences, and Nasnas as primarily material. All begin as material, with only rare individuals ascending to an immaterial soul, and even fewer reaching the divine spirit. The material world is an opportunity for transformation toward light.27
27 Khademi, S. (2025). Consciousness and the Divine Human. https://sadeghkhademi.ir/.
References
1. Chittick, W. C. (1989). The Sufi Path of Love. SUNY Press.
2. Kulayni, M. (1987). Al-Kafi, Vols. 1–2. Dar al-Saqi.
3. Corbin, H. (1998). Alone with the Alone. Princeton University Press.
4. Ibn Arabi, M. (2004). Fusus al-Hikam. Paulist Press.
5. Tabatabai, M. H. (1996). Tafsir al-Mizan. World Organization for Islamic Services.
6. Qaysari, D. (2002). Sharh Fusus al-Hikam. Al-Azhar Library.
7. Avicenna. (2005). Metaphysics of the Shifa. Brigham Young University Press.
8. Mulla Sadra. (2008). Elixir of the Gnostics. Brigham Young University Press.
9. Hasanzadeh Amoli, H. (2006). The Perfect Human in Nahj al-Balagha. Alif Lam Mim.
10. Ahsa’i, S. A. (2009). Sharh al-Ziyara. Dar al-Mufid.
11. Nasr, S. H. (2006). Islamic Philosophy from Its Origin to the Present. SUNY Press.
12. Ibn Arabi, M. (2004). Futuhat al-Makkiyya. Pir Press.
13. Chittick, W. C. (2005). The Sufi Path of Knowledge. SUNY Press.
14. Qunawi, S. (2002). Al-Nusus. Dar al-Kutub al-Ilmiyya.
15. Mulla Sadra. (2008). Divine Witnesses. Sadra Philosophy Foundation.
16. Fooladvand, M. M. (2004). The Qur’an. Dar al-Qur’an al-Karim.
17. Tabarsi, F. (1997). Majma al-Bayan. Dar al-Ma’rifa.
18. Shabbar, A. (2005). Masabih al-Anwar. Dar al-Mufid.
19. Mulla Sadra. (2008). Al-Asfar al-Arba’a. Dar Ihya al-Turath al-Arabi.
20. Gilani, S. (2005). Treatise on the Soul. Mulla Press.
21. Ibn Fanari, M. (2006). Misbah al-Uns. Dar al-Kutub al-Ilmiyya.
22. Tusi, M. J. (1990). Al-Amali. Dar al-Thaqafa.
23. Majlisi, M. B. (1983). Bihar al-Anwar, Vol. 15. Dar Ihya al-Turath al-Arabi.
24. Khomeini, R. (2003). Misbah al-Hidaya. Institute for Compilation and Publication of Imam Khomeini’s Works.
25. Alberts, B., et al. (2014). Molecular Biology of the Cell. Garland Science.
26. Collins, F. S. (2006). The Language of God. Free Press.
27. Khademi, S. (2025). Consciousness and the Divine Human. https://sadeghkhademi.ir/.
The Origin of the Soul: A Sagacious Inquiry into Sadegh Khademi’s Theory through Theology, Mysticism, and Modern Science
Introduction: The Soul, the Enigma of Existence
The soul, that ethereal essence which elevates mere matter to a sentient and spiritual being, lies at the heart of human inquiry. Sadegh Khademi, with a visionary perspective, proposes a profound framework that classifies humanity into three distinct categories: Insan (the Perfect Human), Nas (ordinary or extraordinary humans), and Nasnas (beings tethered to the material realm). This theory, a masterful synthesis of Islamic traditions, Qur’anic exegesis, philosophy, mysticism, and contemporary scientific insights—such as genomics and neuroscience—offers a novel lens through which to contemplate humanity’s place within the cosmic order.1
Modern science has unveiled remarkable insights: the human genome, comprising approximately 3.2 billion base pairs of DNA, serves as a biological codex that may mediate the expression of spiritual attributes.2 Neuroscience, through its exploration of the brain’s intricate neural networks, provides a foundation for consciousness and self-awareness, resonating with Khademi’s conceptualization of the soul.3 This discourse, anchored in Khademi’s paradigm, explores the soul’s origin through the prisms of theology, mysticism, and science.
1 The term nafs denotes the psycho-physical aspect of humanity, while ruh signifies the divine spirit. See: Chittick, W. C. (1989). The Sufi Path of Love. SUNY Press.
2 Venter, C. (2013). Life at the Speed of Light. Viking Press.
3 Koch, C. (2019). The Quest for Consciousness. MIT Press.
Khademi’s Theory: Insan, Nas, Nasnas
Sadegh Khademi delineates humanity into three archetypes:
Insan (Perfect Human): The Perfect Human represents the zenith of human existence, endowed with a soul derived from divine light. This luminous essence, radiant in the realms of intellect and the imaginal world prior to material creation, bears a divine provenance, akin to a spark of the Divine, guiding such souls toward virtue, wisdom, and proximity to the Divine.4
Nas: The category of *Nas* encompasses both the ordinary, whose souls are enmeshed in materiality and distant from spirituality, and the extraordinary, who aspire to perfection yet fall short of the Perfect Human. Some *Nas* possess a fiery, supra-material pre-existence, which may incline them toward injustice or deceit, though they may attain illumination within the material realm. Others are wholly material, emerging solely from matter.5
Nasnas: *Nasnas* are devoid of a divine pre-existence, their souls rooted primarily in the material. Some may bear a fiery pre-existence predisposed to darkness or egoism. Lacking a transcendent origin, their souls remain bound to the material world.6
This classification evokes a field sown with diverse seeds: the Perfect Human springs from divine light, *Nas* arise from luminous, fiery, or merely material soil, and *Nasnas* emerge from barren earth. Khademi posits that the material realm (*nasut*) offers an opportunity for transformation toward divine light.7
4 Khademi, S. (2025). Consciousness and the Divine Human. https://sadeghkhademi.ir/.
5 Corbin, H. (1998). Alone with the Alone. Princeton University Press.
6 Nasr, S. H. (2013). Islamic Worldview. Routledge.
7 Tabatabai, M. H. (1996). Tafsir al-Mizan. World Organization for Islamic Services.
Hadith Evidence: Pre-Existence of the Soul
Prophetic Hadith on Souls
The Prophet Muhammad (PBUH) declared: “Souls are like gathered armies; those that recognize each other unite, and those unfamiliar remain apart.”8 Khademi interprets this as evidence of existential distinctions among souls: the luminous souls of the Perfect Human, recognizing one another through divine light in a pre-material realm, form profound bonds, whereas the fiery or material souls of *Nas* and *Nasnas* remain estranged.9
8 Kulayni, M. (1987). Al-Kafi, Vol. 2. Dar al-Saqi.
9 Ibn Arabi, M. (2004). Fusus al-Hikam. Paulist Press.
Hadith on Pre-Creation
A tradition attributed to Imam Ali (AS) states: “Souls were created two thousand years before bodies and resided in the air.”10 Khademi views the “two thousand years” as symbolic, referring to the realms of intellect and the imaginal world. He asserts that the luminous souls of the Perfect Human originated from divine light in these realms, while fiery *Nas* possessed a supra-material pre-existence, and *Nasnas* or material *Nas* were absent.11
10 Kulayni, M. (1987). Al-Kafi, Vol. 1. Dar al-Saqi.
11 Qaysari, D. (2002). Sharh Fusus al-Hikam. Al-Azhar Library.
Qur’anic Evidence: The World of Particles (Alam al-Dharr)
The Qur’an (7:172) proclaims: “When your Lord took from the loins of the children of Adam their progeny and made them testify about themselves: ‘Am I not your Lord?’ They said, ‘Yes, we testify.’”12 Khademi associates this with the World of Particles, where souls covenanted with God. He contends that the luminous souls of the Perfect Human fully embraced this covenant, fiery *Nas* partially comprehended it, and *Nasnas* or material *Nas* were likely absent.13
12 Fooladvand, M. M. (2004). The Qur’an. Dar al-Qur’an al-Karim.
13 Tabarsi, F. (1997). Majma al-Bayan. Dar al-Ma’rifa.
Philosophical Reflections: Origin of the Soul
Eternity or Matter?
Avicenna posited that the divine spirit is eternal, yet the soul emerges with the body.14 Khademi refines this, asserting that the luminous souls of the Perfect Human bear a divine pre-existence, fiery *Nas* have a supra-material origin, and *Nasnas* or some *Nas* possess material souls.15
14 Avicenna. (2005). Metaphysics of the Shifa. Brigham Young University Press.
15 Mulla Sadra. (2008). Elixir of the Gnostics. Brigham Young University Press.
Mulla Sadra and Transcendent Wisdom
Mulla Sadra argued that the soul begins as corporeal but becomes spiritual in its subsistence.16 Khademi restricts this trajectory to the Perfect Human, noting that fiery or material *Nas* and *Nasnas* lack such potential.17
16 Mulla Sadra. (2008). Al-Asfar al-Arba’a. Dar Ihya al-Turath al-Arabi.
17 Khademi, S. (2025). Consciousness and the Divine Human. https://sadeghkhademi.ir/.
Philosophical Critique
Mulla Shamsa Gilani critiqued Sadra’s theory for contradicting hadiths on pre-existence.18 Khademi’s tripartite classification resolves this by distinguishing between the Perfect Human, *Nas*, and *Nasnas*, accommodating both divine and material origins.
18 Gilani, S. (2005). Treatise on the Soul. Mulla Press.
Mystical Perspective: Light and the Soul
Divine Light
A tradition states: “God created the light of Muhammad from a light derived from His grandeur.”19 Khademi interprets this as evidence of the luminous pre-existence of the Perfect Human, while *Nas* and *Nasnas* lack such divine light.20
19 Tusi, M. J. (1990). Al-Amali. Dar al-Thaqafa.
20 Majlisi, M. B. (1983). Bihar al-Anwar, Vol. 15. Dar Ihya al-Turath al-Arabi.
Luminous Transformation and Science
The luminous soul of the Perfect Human is akin to a bird descending from divine heavens to the material realm, capable of returning to its celestial origin.21 Genomics reveals that the human genome, with 3.2 billion base pairs, functions as a codex that luminous souls may guide toward virtue.22
21 Corbin, H. (1998). Alone with the Alone. Princeton University Press.
22 Collins, F. S. (2006). The Language of God. Free Press.
Modern Science and the Soul
Genomics
The genome, like a vast library, is modulated by epigenetics.23 Luminous souls of the Perfect Human steer the genome toward perfection, while the material souls of *Nas* and *Nasnas* remain bound to the corporeal.
23 Alberts, B., et al. (2014). Molecular Biology of the Cell. Garland Science.
Neuroscience
The brain, with its billions of neurons, constructs consciousness. Luminous souls illuminate this process, whereas material souls yield limited awareness.24
24 Koch, C. (2019). The Quest for Consciousness. MIT Press.
Quantum Biology
Quantum processes influence life, akin to divine light guiding luminous souls.25
25 McFadden, J. (2020). Quantum Biology. Wiley.
Levels of the Soul
The Qur’an describes the soul’s progression from commanding to saintly. The Perfect Human attains the saintly spirit, while *Nas* and *Nasnas* often linger at lower stages.26
26 Hasanzadeh Amoli, H. (2008). Uyun Masa’il al-Nafs. Alif Lam Mim.
Philosophical Critique
Platonic Forms
Platonic forms lack creational reality; only divine light is true.27
27 Nasr, S. H. (2006). Islamic Philosophy from Its Origin to the Present. SUNY Press.
Critique of Mulla Sadra
Sadra’s theory conflicts with hadiths on pre-existence. Khademi’s framework resolves this discrepancy.28
28 Mulla Sadra. (2008). Al-Asfar al-Arba’a. Dar Ihya al-Turath al-Arabi.
Conclusion
Khademi’s theory posits the Perfect Human as originating from divine light, *Nas* with fiery or material pre-existences, and *Nasnas* as predominantly material. The material realm offers a crucible for transformation toward divine illumination.29 By weaving theology, mysticism, and modern science, Khademi’s framework provides a comprehensive understanding of the soul’s origin.
29 Khademi, S. (2025). Consciousness and the Divine Human. https://sadeghkhademi.ir/.
References
1. Chittick, W. C. (1989). The Sufi Path of Love. SUNY Press.
2. Venter, C. (2013). Life at the Speed of Light. Viking Press.
3. Koch, C. (2019). The Quest for Consciousness. MIT Press.
4. Khademi, S. (2025). Consciousness and the Divine Human. https://sadeghkhademi.ir/.
5. Corbin, H. (1998). Alone with the Alone. Princeton University Press.
6. Nasr, S. H. (2013). Islamic Worldview. Routledge.
7. Tabatabai, M. H. (1996). Tafsir al-Mizan. World Organization for Islamic Services.
8. Kulayni, M. (1987). Al-Kafi, Vol. 2. Dar al-Saqi.
9. Ibn Arabi, M. (2004). Fusus al-Hikam. Paulist Press.
10. Kulayni, M. (1987). Al-Kafi, Vol. 1. Dar al-Saqi.
11. Qaysari, D. (2002). Sharh Fusus al-Hikam. Al-Azhar Library.
12. Fooladvand, M. M. (2004). The Qur’an. Dar al-Qur’an al-Karim.
13. Tabarsi, F. (1997). Majma al-Bayan. Dar al-Ma’rifa.
14. Avicenna. (2005). Metaphysics of the Shifa. Brigham Young University Press.
15. Mulla Sadra. (2008). Elixir of the Gnostics. Brigham Young University Press.
16. Mulla Sadra. (2008). Al-Asfar al-Arba’a. Dar Ihya al-Turath al-Arabi.
17. Khademi, S. (2025). Consciousness and the Divine Human. https://sadeghkhademi.ir/.
18. Gilani, S. (2005). Treatise on the Soul. Mulla Press.
19. Tusi, M. J. (1990). Al-Amali. Dar al-Thaqafa.
20. Majlisi, M. B. (1983). Bihar al-Anwar, Vol. 15. Dar Ihya al-Turath al-Arabi.
21. Corbin, H. (1998). Alone with the Alone. Princeton University Press.
22. Collins, F. S. (2006). The Language of God. Free Press.
23. Alberts, B., et al. (2014). Molecular Biology of the Cell. Garland Science.
24. Koch, C. (2019). The Quest for Consciousness. MIT Press.
25. McFadden, J. (2020). Quantum Biology. Wiley.
26. Hasanzadeh Amoli, H. (2008). Uyun Masa’il al-Nafs. Alif Lam Mim.
27. Nasr, S. H. (2006). Islamic Philosophy from Its Origin to the Present. SUNY Press.
28. Mulla Sadra. (2008). Al-Asfar al-Arba’a. Dar Ihya al-Turath al-Arabi.
29. Khademi, S. (2025). Consciousness and the Divine Human. https://sadeghkhademi.ir/.
