Here is my research that Ruh in Urdu is NOT Atma in Vedic.
Please read the following :
Qur’anic Definition of Allah: The Foundation of Tawheed
Surah Al-Ikhlas (Chapter 112) — The Essence of Tawheed (Oneness)اللَّهُ الصَّمَدُ
لَمْ يَلِدْ وَلَمْ يُولَدْ
وَلَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ
Translation:
Say: He is Allah, the One and Only;
Allah, the Self-Sufficient, Eternal;
He neither begets nor is born;
And there is none comparable to Him.
This Surah defines Allah as:
• One (Ahad) – absolute, indivisible unity
• Self-Sufficient (As-Samad) – not dependent on anything
• Without origin or offspring – uncreated and does not create through lineage
• Incomparable – beyond likeness or form
Surah Al-Baqarah (2:255) – Ayat al-Kursi (Verse of the Throne)
اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ...
Key attributes of Allah described in above verse :
• One and Only Deity
• Ever-Living (Al-Ḥayy)
• Self-Sustaining (Al-Qayyūm)
• All-Knowing and All-Powerful
Vedic vs Qur’anic View: Brahman and Allah, Ātman, Nafs, and Rūḥ — A Philosophical Distinction:In ancient Indian tradition, Brahman — the infinite, formless, eternal Absolute — was the foundational principle of existence. Later, Islamic theology introduced the term "Allah" to represent the singular, supreme deity, which in its transcendent and non-material aspects bears similarities with Vedic Brahman.
However, the difference becomes significant when we compare the understanding of the individual being — especially nafs, rūḥ, and ātman.Nafs and Rūḥ ≈ Jīva and Prāṇa (Roughly, Not Exactly)
• Nafs in Qur’anic view corresponds to the jīva (as in Vedic), the individual personality that is subject to judgment.
• Rūḥ corresponds to prāṇa, the vital energy or divine breath that gives life
As per Qur’an 15:29:
“I fashioned him and breathed into him from My rūḥ.”
This can be related to the Indian analogy:
"भगवान ने मिट्टी के पुतले में फूँक मार कर प्राण डाल दिए"
No Equivalent of Vedic Ātman in the Qur’an
The Qur’anic terms "nafs" and "rūḥ" are often misunderstood as being equivalent to the Vedic Ātman, but in essence, they are not the same.
• Ātman in Vedic texts is:
a) Unborn, eternal, indestructible
b) A divine ansh (fragment) of Paramātmā
c) Identical in all beings — pure consciousness beyond name and form
• In contrast:
a) Nafs refers to the individual self, similar to Jiva, with tendencies toward good or evil
b) Rūḥ is the life-giving force, breathed into the human form by Allah — more similar to prāṇa, not ātman.
c) There is no concept of nafs being divine or a portion of Allah
Three Transformations of Nafs (as per Qur’an)
1. Nafs al-Ammārah – the commanding nafs, driven by lower desires
2. Nafs al-Lawwāmah – the self-reproaching nafs, morally aware
3. Nafs al-Mutma’innah – the tranquil nafs, surrendered to Allah’s will
In this worldview, Allah and nafs are distinct — nafs is created by Allah but is not part of Him. It is morally accountable and judged after death.
No Rebirth in Islamic Doctrine
• In Islam, nafs lives one earthly life, after which it awaits resurrection and final judgment
• There is no concept of reincarnation or cyclical rebirth
• Nafs is not eternal — it is created, tested, and rewarded or punished
Core Philosophical Differences:
A) Vedic Philosophy (Sanātana Dharma)
1) Ātman is eternal, divine, and a part of Brahman
2) Jīva undergoes reincarnation due to karma
3) Ultimate goal is mokṣa — merging with Brahman
4) Ātman is identical in all beings
5) Ātman = Brahman (in Advaita)
B) Islamic Philosophy (Qur’anic View)
1) Nafs is created, not divine or eternal
2) Nafs lives one life, then faces judgment
3) Goal is Paradise, by Allah’s mercy
4) Nafs is individual and separate from Allah
5) Allah ≠ nafs, complete distinction
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I Hope all will understand that the major difference and note that Ruh and Atma are not same as it is presumed by many hindus.
Thank you
Vijay Goel.
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