Maarifat e Tib Course / Umoor e tabiya / Kulliyat / Principles of Eastern Medicine 

Vital Force-Life Spirits-Ruh-Arwah

The body has certain faculties or powers corresponding to three biological systems: physical, nervous, and vital. The physical faculty, centered in the liver, is responsible for nutrition and growth. The nervous faculty, centered in the brain, is responsible for sensation and movement. The vital faculty is essential for the life and activity of every organ and tissue. This faculty regulates the expansion and contraction of the vital force (ruh), moving it inward and outward.

It is widely accepted by physicians that ruh is a gaseous substance derived from atmospheric air. When inspired air reaches the alveoli of the lungs, oxygen (ruh) is absorbed by the blood, becoming part of the body and thus called ruh. Outside the body, oxygen is merely a component of atmospheric air, but once it is absorbed into the red blood cells and body fluids (rutubat/akhlat), it becomes ruh for the body. Galen identified blood as the carrier of the vital force (ruh), calling it Hamil-al-ruh (carrier of vital force). This Ruh al-Hawani enters the lungs through respiration, reaches the heart, and becomes the source of heat (energy) production. Ibn Sina stated that this air is not only an element (unsar) for our bodies and vital forces (arwah) but also continuously promotes and activates the body (hence, air is also called Hawa-murawih).

Unani medicine holds that no organ in the body is devoid of ruh. Wherever there is blood, there is ruh. Tissue fluids (rutubat tajawif) also contain ruh. Organs not supplied with blood receive ruh through other body fluids (akhlat). Arterial blood contains more ruh than venous blood, and the left chamber of the heart contains more ruh than the right. Organs with a hot temperament (mizaj) are more active, have a higher metabolic rate, and contain more ruh, while organs with a cold temperament contain less ruh. Thus, the consumption of ruh in an organ indicates its temperament regarding heat or coldness.

Functions of Ruh:

Physicians have identified the following functions of ruh, resulting from the same process:

1. Ruh produces Hararat gharizia (innate or normal heat) in the body.

2. Ruh generates energy that keeps all the faculties (quwa) functioning.

3. Ruh keeps all the organs of the body alive.

Production of energy and heat by the ruh

It is well known to us that a process of istahalah (metabolic changes) is going on in our body. This 

istahalah (metabolism) is composed of two processes: 1) kaun (anabolism) and 2) fasad( 

catabolism), With the result of these istahalat production of energy in the form of ATP and heat, 

takes place. In this production of energy and heat two important factors from umur tabi’yah of our 

body participate:

i. Ruh, which is obtained from the inspired air.

ii. Akhlat latifah (nutrients), which are obtained from blood plasma. 

When action and reaction among ruh and akhlat latifah takes place, or in other words ihtiraq 

(burning) of nutriments takes place, with the ruh, the energy and heat (hararat ghariziyah) are 

produced, thereby the organs of the body become able to continue their respective functions. It is 

why Abu Sahl Masihi has called the ghiza (nutrients) as waqud (fuel) and external air as maddah 

al-ruh.

Hararat ghariziyah is the normal heat of the body. When the hararat exceeds the normal limits, it 

is called hararat gharibah or humma (fever or hyperpyrexia), or when it falls below normal it is 

called as hararat muqassirah (hypopyrexia).

With the result of this ihtiraq (oxidation) bukharat dukhaniyah or aukhan are produced which are 

also known as fadhalah al –ruh (waste product of ruh) which is known as carbondioxide. 

Excreation of fadhalah from the body is essential. While discussing the functions of respiration 

Ibn Sina has clearly mentioned two functions:

i. Tarwih (oxygenation): i.e. furnishing of ruh to the organs.

ii. Tanqiyah (excretion): i.e. expelling of bukharat al- dukhaniyah (CO2) from the body.

Quwa (Faculties) and Ruh

The Tibb holds that the maintenance and proper functioning of quwa (faculties) depends upon the 

continuous supply of ruh. Any cessation of supply of ruh means cessation in the functioning of 

quwa. It has already been seen that when with the help of ruh, akhlat latifah (glucose, amino acids, 

fatty acids and glycerol) undergo ihtiraq (oxidation), huge amount of energy in the form of 

adenosine triphosphate (ATP) and heat is produced. This very energy (ATP) causes to perform the 

chemical, physical and mechanical functions in the body. Thus, this energy is the constant source 

of supply to all quwa i.e. quwa tabi’yah, quwa nafsaniyah and quwa haywaniyah. In other words 

the faculties of the body will continue their functioning as long as the general energy (ATP) 

remains available to the respective organs which are centre of these faculties. That is why it is 

generally held that all the bodily faculties exist owing to the dynamics of ruh.

Kinds of Arwah 

Arwah have been divided into Four types:

1- Ruh tabi’i

2- Ruh Haywani

3- Ruh nafsani

4- Ruh Nabati

Ruh tabi’i

When ruh reaches to the liver- the center of quwa tabiyah it is called ruh tabi’i where it produced 

quwat amm (general energy) to help quwa tabiyah.

Ruh Haywani

When ruh reaches to the heart- the center of quwa haywania it is called ruh haywani, where it help 

quwa haywania to discharge its function.

Ruh Nafsani

When ruh reaches to the brain- the center of quwa nafsaniyah it is called ruh nafsani, where it help 

quwa nafsania to help its function.

Ruh Nabati

When ruh reaches to the spleen- the center of quwa nafsaniyah it is called ruh nabati, where it help 

quwa nafsania to help its function.