What is the difference between ruh and nafs?

 The distinction between ruh and nafs in the Qur’an is subtle but profound, and there is inspiration and instruction in trying our best to understand the distinction.

Though both terms can loosely be translated as “soul” or “spirit,” the Qur’an uses them in distinct contexts that point to different dimensions of human existence.

In terms of the linguistic and conceptual roots, ruh literally means spirit, breath, or divine inspiration. It comes from the root r-w-ḥ, implying something subtle, invisible, and life-giving. Nafs literally means self, person, or ego. It comes from the root n-f-s, meaning to breathe, but in the Qur’an it represents the individual self — the conscious, moral, desiring being.

In terms of the Qur’anic usage and meaning, ruh seems to represent the Divine Breath or Divine Quintessence of life.  The Qur’an associates ruh with what Allah directly bestows to bring life, guidance, or revelation.  Thus, in talking about the creation of Adam, the Quran says:

“Then He proportioned him and breathed into him of His ruh.”
 Surah al-Sajdah (32:9); (see also Quran 15:29 and 38:72)

Here, rūḥ represents a divine element — not part of Allah Himself, but a created emanation that grants humans consciousness and life.

Also, it is used in other senses, such as referring to revelation or the angel of revelation:

“He sends down the ruh by His command upon whom He wills of His servants…”
Surah al-Nahl (16:2)

In this sense, ruh refers to revelation or the angel of revelation (Jibrīl), called Ruḥ al-Qudus or Ruḥ al-Amīn.

This verse shows that rūḥ belongs to the realm of the amr (the divine command) — mysterious and beyond human comprehension.

Thus, ruh is the divine, immaterial life-giving essence breathed by Allah SWT, linking the human being to the unseen realm.

By contrast, nafs in the Qur’an refers to the individual self with its moral struggles, desires, and accountability.  It is linked to the combination of the ruh with the physical, biological being of the human.

Thus, the Quran says:

“Every nafs shall taste death.”
 Āl ʿImrān (3:185)

Nafs is the person who lives and dies, acts and is judged.  In going through life and facing its moral struggles, the Qur’an speaks of three main states of the nafs:

1. al-nafs al-ammārah bis-sū’ – the self that commands evil (12:53).
2. al-nafs al-lawwāmah – the self-reproaching conscience (75:2).
3. al-nafs al-muṭma’innah – the tranquil, content soul (89:27–30).

These describe levels of moral and spiritual refinement within the human being.

Thus, the nafs is the self — the conscious, feeling, moral person — which can incline to good or evil, and is subject to divine judgment.

Our favorite way of thinking about the relationship was expounded by Imam al-Ghazali in his Mishkāt al-Anwār, where he describes the human heart (central to the concept of self) as a mirror that reflects the light of the ruh, which in turn reflects the Divine Light.  The key ideas can be roughly paraphrased as follows: the ruh is the immaterial essence breathed by Allah SWT— pure, luminous, and of heavenly origin. The nafs, when tied to the body and worldly desires, becomes clouded — like a mirror tarnished by rust.  Through tazkiyah al-nafs (purification of the soul) and dhikr (remembrance), the nafs becomes polished so that the divine light of the ruh can shine through again.

We hope this explanation brings you some comfort and clarity, and once again, Allah SWT knows best.

In peace.