Q. Kindly elaborate on the definition of “Ruh”?
“It is narrated that the Messenger of God was already a Prophet when Adam was between water and clay, between spirit and body, and that he accompanied Adam when he was brought down from the Garden, Noah when he boarded his Ark, Abraham when he was thrown into Nimrod’s fire. He was at this stage most perfect and complete” (Lives of Man- Alawi Al Haddad. Page no: 7,8)
A. “Ruh” is non-human. Its meaning is the Haqiqat i-Muhammadiyya. It came to the Virgin Mary as mentioned in the Holy Quran in the appearance of Al-Insān al-Kāmil, meaning appearing as the spirit of Muhammad [sallallahu alaihi wa aalihi wa sallam] to give her the glad tidings of the birth of Jesus, who was born without being begotten or especially of a male parent, procreated or generated (offspring). The Holy Qur’an says:
“faarsalna ilayha roohana fatamaththala laha basharan sawiyyan…Qala innama ana rasoolu rabbiki liahaba laki ghulaman zakiyyan”
“Then We sent to her Our Ruh, and He appeared to her in the form of a Perfect Man…He said, I am a Rasul (Messenger) from your Lord to announce to you the gift of a righteous son” [Qur’an: 19:17-19].
The Children of Israel believed in the Haqiqat i-Muhammadiyya [sallallahu alaihi wa aalihi wa sallam] as can be interpreted through for example, the Song of Solomon in the Old Testament. Satan led the early Christian community astray by making them refer to Jesus as “the literal begotten Son of God” when in fact, “He begetteth not nor is He begotten. And there is none like unto Him and there is none comparable unto Him” [Qur’an:112]. Jesus was conceived by the Virgin Mary when she was visited by the “Ruh”, in the form of “basharan sawiyyan” or Perfect Man, as a “Rasul” or Messenger, meaning when she was in the presence of the “Ruh“, which was visible to her as the “basharan sawiyyan” or Perfect Man i.e. Muhammad [sallallahu alaihi wa aalihi wa sallam]. However, because the conception of Jesus, who was conceived without being begotten, was from the presence of the “Ruh”, which is non-human, and is the Spirit of Muhammad, or Muhammad, or Haqiqat i-Muhammadiyya, from Allah’s own Manifestation, many were unable to comprehend Jesus’ reality, and this reality of this matter because they could not define “Ruh” and took it to be literally Allah and not His Manifestation [i.e. Muhammad], and Jesus to have been begotten since the Virgin Mary conceived. The truth in this matter is the Jesus is not the literal son of God nor was he begotton, however, he came w and as the Ruhullah from the direct presence of the Manifestation of Allah as the Spirit of Muhammad, (which appeared) as “basharan sawiyyan” and that Manifestation did not beget Christ, as it did not beget Adam. Even on the Mount Sinai, when Moses beheld the tajalli (display, appearance) of his Lord, he beheld Muhammad, the Manifestation of God. On the Day of Judgment, when the creation will behold their Lord on the Throne, it is the Maqam i-Mahmud they will witness because Allah cannot be ‘seen’ nor does He ‘occupy a direction’. That is the Station for Muhammad, and not anyone else. Allah is not like His creation, He cannot be conceived in the minds, or imagined, nor does He appear literally in His Essence, rather only as He describes His Name adh-Dhahiru, or the Manifest. When He is Manifest, it is and always was in the appearance of Muhammad, His Messenger. The Holy Qur’an clarified this in Surah al-Ikhlas, “Say: He is Allah, the One and Only; Allah, the Eternal, Absolute; He begetteth not, nor is He begotten; And there is none comparable unto Him” [Qur’an:112]. Allah is not like His creation, and “exists” eternally beyond space and time, “without” His creation. When we say we “came” from Him, and when we say we “return” to Him (“To Allah we belong, and to Him is our return”), we are speaking of His Eternal Existence, not our “own”, and its manifestation as “Ruh” within our non-existing existence. The early Christian community’s lack of being able to understand “Ruh” was the inception of their confusion which resulted in the doctrine of the Trinity.