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Between the Soul, the Spirit, and the Body by Hossam Badrawi

Published in Al-Azhar Newspaper (February 2025)

The body is governed by a set of genetic codes that we have studied and researched.
But does the soul have a genetic code? And where are its genes?

I was explaining to a group of young people how a fetus develops in the mother’s womb, progressing from two merging cells to a multicellular being, then forming organs and systems within the body, each with different functions.

Our discussion then moved on to the point at which this fetus becomes human, when the spirit enters it, and where the soul—mentioned in the Quran—fits into all this. The soul, as we understand it, is what lives and dies.

Do animals, plants, and microorganisms have a spirit?
If the spirit is the energy of life, how can there be life without a spirit?

I later had a philosophical discussion with artificial intelligence (AI) on this topic, which followed my conversation with the young people. The essence of our dialogue was as follows:

There is a distinction between the body and the soul in their composition. The body consists of cells that contain DNA, which is responsible for transmitting hereditary traits and determining the physical and chemical characteristics of living beings.

The soul, on the other hand, is a more abstract concept, encompassing emotions, awareness, perception, and memory. These processes depend on the brain and nervous system, but they are not solely determined by DNA. They are influenced by environment and life experiences as well.

Research in neuroscience, psychological genetics, and behavioral genetics suggests that some psychological traits (such as introversion or neuroticism) have a partial genetic basis.

There is also the concept of “epigenetics,” which explains how the environment affects gene expression. This could clarify how the soul’s traits develop through the interaction of genes and experiences.

With the advancement of artificial intelligence, theories have emerged suggesting the possibility of a psychological code akin to the genetic code. However, this would not be biological but rather based on stored data and behaviors in the brain or even digitally, as seen in AI models.

The Body Has a Fixed Genetic Code, but the Soul’s “Code” Is Dynamic

The Quran states:

“Allah does not burden a soul beyond its capacity. It will have [the consequence of] what [good] it has gained, and it will bear [the consequence of] what [evil] it has earned.” (Quran 2:286)

I see this verse as carrying profound philosophical dimensions concerning the nature, responsibilities, and evolution of the soul.

The verse indicates that the soul has innate potentials (a created code) that define its capacity, but it can also acquire and develop through experience and effort.

“It will have what [good] it has gained” suggests that the soul benefits from its efforts and achievements, implying that its development depends on human action and striving.
“And it will bear [the consequence of] what [evil] it has earned” means it is accountable for its deeds, affirming that the soul is not a static entity but a dynamic one that grows and changes based on its actions and decisions.

This leads us to view the soul as having a “basic code” from creation, but one that is not rigid. Instead, it can be modified and cultivated through knowledge, experience, and education.

The Quran describes multiple types of souls, implying that each soul has an innate programming or basic code, yet it can change based on behavior:

  • The tranquil soul (النفس المطمئنة) represents a balanced soul that has reached a state of peace and contentment, suggesting the existence of a stable psychological code that can be achieved and nurtured.
  • The self-reproaching soul (النفس اللوامة) is a soul in a state of growth and self-correction, recognizing its mistakes and striving for improvement, meaning the fundamental code of the soul can be reprogrammed through conscience and experience.
  • The soul that commands evil (النفس الأمارة بالسوء) is inclined toward wrongdoing. This may be part of its innate makeup (a created code), but it is not necessarily doomed to this fate—it can change through willpower, education, and experience.

Thus, we can conclude that the soul has a dynamic code rather than a fixed one.

From a scientific perspective, we could compare the soul to artificial intelligence, which starts with a basic code but learns and evolves through data and experience.

In fact, life experiences and continuous learning shape the final performance of the soul, just as AI algorithms improve through training.

Divine Justice and Human Responsibility

A profound philosophical question arises here: If humans are born with a created code (innate traits and biological and psychological characteristics) but are also shaped by their environment and life experiences, how can divine judgment be fair if conditions are not equal for everyone?

The Quran clarifies that divine judgment is not based on a single, rigid standard but considers the soul’s capacity and abilities:

“Allah does not burden a soul beyond its capacity.” (Quran 2:286)

This means each person is judged according to their inherent and acquired capabilities.

Moreover, internal intentions and motivations are considered:

“And every soul earns not [blame] except against itself, and no bearer of burdens will bear the burden of another.” (Quran 6:164)

This signifies that responsibility is individual and takes personal motives into account.

Likewise, upbringing and environment play a role:

“And We never punish until We have sent a messenger.” (Quran 17:15)

This implies that a person is not judged by the same standard as someone who had clear opportunities for knowledge and choice.

Since the soul is not fixed but changes throughout life, divine justice does not compare individuals with a single measuring stick. Instead, it evaluates each person based on their ability to change themselves (Did they seek knowledge? Strive for self-improvement? Resist temptations?) and what was beyond their control (such as oppressive environments, poverty, or forced ignorance).

In my view, humans exist between determinism and free will. There is a deterministic side (the created code, environment, and upbringing) and a voluntary side (how humans respond to these factors—whether they strive for improvement or succumb to circumstances).

God judges people based on what is within their control, not on what they cannot change, which aligns with absolute justice.

Since there is no single standard for judgment, divine reckoning is not “mechanical.” Instead, it considers both innate and acquired factors, making divine justice flexible rather than rigid and tailored to each individual’s circumstances.

The Remaining Philosophical Question

If God already knows in advance how a person will act based on their soul’s composition and circumstances, does human free will truly exist? Or is it similar to a digital simulation governed by predetermined algorithms?

I believe humans are neither fully free nor fully controlled but exist between the two—like a chess player in a match with set rules but with the freedom to make moves within them.

There is a deterministic aspect (biological factors, genetics, environment, circumstances), and there is a voluntary aspect (how a person interacts with these factors, what choices they make, how they develop themselves).

God knows everything, but He does not force people to act in a certain way:

“We have shown him the way, whether he be grateful or ungrateful.” (Quran 76:3)

This means the path is open, and humans decide which route they take.

From a scientific perspective, this idea resembles AI and deep learning. When an AI model is created, it has a pre-programmed code (a created code), but it learns and adapts through experience and interaction (an acquired code).

Although the model is constrained by its framework, it can make decisions and improve or deteriorate based on the quality of data it processes.

This mirrors human existence: genes and environment act as an “initial setup,” while willpower and choices shape interaction and learning.

The Spirit: A Divine Code?

If we understand the body and soul through biological and psychological coding, could the spirit be a divine code?

In computing, there is the concept of a “secret key”—an unseen but essential element that enables a system to function. The spirit may be the “divine key” that activates the body and soul but remains immaterial and beyond replication or decryption—at least for now.

I often contemplate the nature of human existence: the body is merely a vessel for the soul, and since the spirit is a matter of God’s command, we must work on ourselves to be worthy of life.

About Dr. Hossam Badrawi

Dr. Hossam Badrawi
He is a politician, intellect, and prominent physician. He is the former head of the Gynecology Department, Faculty of Medicine Cairo University. He conducted his post graduate studies from 1979 till 1981 in the United States. He was elected as a member of the Egyptian Parliament and chairman of the Education and Scientific Research Committee in the Parliament from 2000 till 2005. As a politician, Dr. Hossam Badrawi was known for his independent stances. His integrity won the consensus of all people from various political trends. During the era of former president Hosni Mubarak he was called The Rationalist in the National Democratic Party NDP because his political calls and demands were consistent to a great extent with calls for political and democratic reform in Egypt. He was against extending the state of emergency and objected to the National Democratic Party's unilateral constitutional amendments during the January 25, 2011 revolution. He played a very important political role when he defended, from the very first beginning of the revolution, the demonstrators' right to call for their demands. He called on the government to listen and respond to their demands. Consequently and due to Dr. Badrawi's popularity, Mubarak appointed him as the NDP Secretary General thus replacing the members of the Bureau of the Commission. During that time, Dr. Badrawi expressed his political opinion to Mubarak that he had to step down. He had to resign from the party after 5 days of his appointment on February 10 when he declared his political disagreement with the political leadership in dealing with the demonstrators who called for handing the power to the Muslim Brotherhood. Therefore, from the very first moment his stance was clear by rejecting a religion-based state which he considered as aiming to limit the Egyptians down to one trend. He considered deposed president Mohamed Morsi's decision to bring back the People's Assembly as a reinforcement of the US-supported dictatorship. He was among the first to denounce the incursion of Morsi's authority over the judicial authority, condemning the Brotherhood militias' blockade of the Supreme Constitutional Court. Dr. Hossam supported the Tamarod movement in its beginning and he declared that toppling the Brotherhood was a must and a pressing risk that had to be taken few months prior to the June 30 revolution and confirmed that the army would support the legitimacy given by the people