Discourse on the Spirit
Al-Ruh
It comes and goes by the command of God. On the night of
the Ascension, when Hazrat Muhammad (SAW) had seen in
heaven Adam, Joseph, Moses, Aaron, Jesus, and Abraham, it
was their spirits that he saw; and if the spirits were an
accident, it would not standby itself so as to become visible,
for it would need a locus in substances, and substances are
gross
(kathif). Hence, it has been ascertained that spirit is a
subtle and corporeal
(jasim), and being corporeal, it is visible,
but visible only to the eye of intelligence
(chashm-i dil).
Jehan-i-Seema
Translated by Reynold
A. Nicholson
    All the Sufi Shaykhs, however, and the most orthodox Muslims hold
    that the spirit is a substance, and not an attribute; for so long as it is
    connected with the body, God continually creates life in the body,
    and the life of Man is an attribute and by it he lives, but the spirit is
    deposited in the body and may be separated from him while he is
    living, as in sleep. But when it leaves him, intelligence and knowledge
    can no longer remain with him. Hazrat Muhammad (SAW) has said:
    “the spirits of Martyrs are in the crops of birds”; consequently it
    must be a substance; and Hazrat Muhammad (SAW) has said: “ the
    spirits are hosts (junud)” , and hosts are subsistent (baqi), and no
    accident can subsist, for an accident does not stand by itself.
Many Sufi Shaykhs have commented that they have
seen the spirit in different shapes, and this may well be
because spirit is created and has a subtle body. Ali
Hujwary has informed us in Kasaf al Mahjub that our
Life is wholly through God, and our stability is through
Him, and our being kept alive is the act of God in us,
and we live through His creation, not through His
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All material in this page is original writing of  Seema Arif. Using it in any form of
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Ali Hujwary has informed us in Kasaf al Mahjub: knowledge
concerning the existence of the spirit is intuitive (daruri), and the
intelligence is unable to apprehend its nature.
Excerpts from
KASHF-AL MAHJUB
Jehan-i-Kashf
Hazrat Muhammad (SAW) has said: “God had created spirits two
thousand years before the bodies.”
Accordingly it is one of His
creatures, and He joins it to another sort of God’s creatures, and He
produces Life through His predestination. But the spirit cannot pass
from body to body, because just as a body cannot have two lives,
so a spirit cannot have two bodies.
Human spirit is not eternal, because eternal is infinite which is God’
s Essence and one eternal being would limit the other. Eternal
attributes of God cannot possibly become an attribute of His
creature.
    Abu Bakr Wast has discoursed on this topic and has related following ten stations of
    spirits:
    1. The spirits of the Sincere – mukhlisan, which are imprisoned in a darkness and know
    not what would befall them.
    2. The spirits of pious men – parsa-mardan, which in the heaven of this world rejoice
    in the fruits of their actions and take pleasure in their devotions, and walk by the
    strength thereof
    3. The spirits of disciples – muidan, which are in the fourth heaven and dwell with
    angels in the delight of veracity, and in the shadow of their good works;
    4. The spirits of the beneficiant – ahl-i  minan, which are hung in lamps of light from
    the Throne of God, and their food is mercy, and their drink is favor and proximity
    5. The spirits of the faithful – ahl-i wafa, which thrill with joy in the veil of purity and
    the station of electness istifa
    6. The spirits of martyrs – shahidan, which are in Paradise in crops of birds, and go
    where they will in its garden early and late;
    7. The spirits of those who yearn – Mustaqan, which stand on the carpet of respect
    (adab) clad in the luminous veils of Divine attributes;
    8. The spirits of Gnostics – ‘arifan, which in the precincts of holiness, listen at morn and
    eve to the word of God and see their places in Paradise and in this world
    9. The spirits of lovers – dustan, which have become absorbed in contemplation of the
    Divine beauty and the station of revelation (kashf), and perceive nothing but God and
    rest content with no other thing;
    10. The spirits of Dervishes, which have found favor with God in theabode of
    annihilation, and have suffered a transformation of quality and a change of state..
The spirit is a subtle body – Jism-i Latif
 
The human spirit is not eternal
Spirits have stations