The Human Ruh, The Divine Spirit,

  

Dajjal (Anti-Christ), the Qur’an and the Beginning of History

Chapter Three

The Human Ruh, The Divine Ruh,

The Ruh Al-Qudus and

The Messiah Who Is Himself Ruh

 

(Qur’an, al-Hijr, 15:28–29)

…  So when Allah Most High has formed him fully, and breathed into him of His Divine Ruh, i.e., Divine Spirit …  

 

Relevance of this subject

This chapter deals exclusively with the Ruh or Spirit. It is relevant to our subject of Dajjal and Awwal al-Zaman, i.e., the beginning of history, since, without an explanation of this subject, we cannot proceed to our next chapter in which we analyze what must be recognized as the most important event to have occurred in Awwal al-Zaman, to wit: Allah’s command to the Angels to prostrate themselves before Nabi Adam ʿalayhi as-salām, and the implications of the arrogant refusal to prostrate by an Iblis who believed that he possessed a birth-right of superiority over Adam.  

 

The subject is also of importance because of the three questions which the Rabbis of Yathrib chose for the Prophet to be asked to answer in order for his claim to be a Prophet to be validated or invalidated (see my book entitled ‘Surah al-Kahf and the Modern Age’ p. 91). The third of the three questions was: Ask him about the Ruh, or Spirit?

 

The question was difficult since the Ruh, or Spirit, could refer to the Divine Ruh, or to the Ruh that was breathed into Nabi Adam ʿalayhi as-salām, or it could refer to the Ruh al-Qudus or Holy Spirit. But, surprisingly so, the Ruh could also refer to the Messiah himself. 

 

Our initial view was that the Rabbis had posed the questions concerning the Ruh as a distraction, since we could see no eschatological connection to the question—as was readily discernible in the other two questions (which we understood to be connected to Gog and Magog, and to the interaction between the different dimensions of ‘space’ and of ‘time’ that is the key to understanding an important part of the subject of Dajjal).  It was only subsequently that we realized that there were more implications to the subject of the Ruh than we had initially understood. 

 

There is an abundance of evidence that some of the most learned Jews of all times believed that the Divine Ruh, i.e., soul or spirit, was breathed into only the so-called ‘chosen people’, and that, while other human beings may be said to possess a soul, it was akin to an animal soul rather than a divine soul. 

 

(See the scholarly essay written by the Jewish scholar, Hanan Balk, entitled: The Soul of a Jew and the Soul of a Non-Jew—An Inconvenient Truth and the Search for an Alternative. Published in ‘akirah’, the Flatbush Journal of Jewish Law and Thought. http://www.hakirah.org/. There are several other quotations from the views of prominent Jewish scholars which confirm their belief in a birth-right of Jewish supremacy over mankind, and which can be found in the following essay:

https://stopcg.wordpress.com/jewish-supremacism.) 

 

Hence the question concerning the Ruh may have been posed by the Rabbis in order to tease a view out of the Prophet, while forcing him to respond to this popular Jewish view.

 

Perhaps, also, the Jews had secret knowledge that the Ruh al-Qudus or Holy Spirit had a special End-time role to play in the advent of the Messiah, and they wanted to test Muhammad ṣallā -llāhu taʿālā ʿalayhī wa-sallam to see whether he had any knowledge of that subject. It is quite possible that prior to revelations that were subsequently sent down in the Qur’an on the subject of the Ruh, no one knew, for example, that Nabi Isa, i.e., Jesus, the true Messiah ʿalayhi as-salām, was strengthened with the Ruh al-Qudus or Holy Spirit, or that he was himself, a Ruh or spirit that Allah Most High had breathed into Maryam, in consequence of which he became known as Ruhullah or Allah’s Spirit (Qur’an, al-Anbiyah’, 21:91).

 

Perhaps, also, other than the Jews, no one knew that Allah Most High had ordered the Angels at the dawn of creation to prostrate themselves before Adam ʿalayhi as-salām, in an act of respect for him, and that the order to prostrate was made only after the Divine Ruh was breathed into him.

 

It has therefore become necessary for us to devote attention to explaining what the Qur’an has to say on this subject of the Ruh, or spirit. 

 

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