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Text of the page (random words):
ent of divine action or communication the quran describes the rūḥ in various ways it refers to ruh as arabic الروح القدس al rūḥ al qudus which means the holy spirit and ar rūḥ al amin which means the faithful or trustworthy spirit terms that are commonly understood to be references to the archangel gabriel the quran also refers to ruh as god s own spirit my his spirit which was blown into adam and which is considered the source of human life most commentators interpret the phrase my his god s spirit in 15 29 32 9 and 38 72 figuratively as god s power and way of honoring adam with some taking a more literal view this spirit leaves the human body at death and continues to exist in the afterlife further ruh appears to be a metaphysical being such as an angel in the quran edit the word ruh appears 21 times in the quran and in five of those instances it is used in conjunction with the verb nafakha meaning to blow suggesting that it is related to blowing 1 additionally its usage is linked to concepts such as peace 97 4 assistance 58 22 2 87 and life 15 29 1 in the quran the rūh is described as having the ability to infuse life into inanimate matter and perform other tasks beyond human comprehension its abilities are depicted as crossing vast distances and time spans as it ascends to the heavens in a day that is fifty thousand years long 70 4 and animates lifeless objects 1 2 the quran portrays rūh in different ways as a person who obeys god and brings revelation or as a general concept particularly as the inspiration for muhammad s prophetic messages rūh can take several forms as a person most commonly as a metaphysical being similar to an angel 78 38 but it can also appear in human form such as in the case of the rūh that interacts with mary 19 17 1 3 the quran even describes jesus as rūh in one instance 4 171 4 1 additionally rūh is referred to as rūh al qudus the holy spirit al rūh al amin the trustworthy spirit or simply al rūh and my his god s rūh 1 5 the quran however doesn t offer a definitive explanation of the spirit al ruh it merely says in response to the question about the spirit say the spirit al ruh is from the command of my lord and you have not been given knowledge save a little 17 85 6 suggesting the unknowable nature of ruh 7 according to the study quran the term spirit may refer to the source of human life as god breathes his spirit into adam 32 9 this led some muslim thinkers to believe that the spirit is the source of human knowledge perception and spiritual ability accordingly the spirit is also seen as the origin of religious moral and spiritual responsibility for human beings 8 the meaning of the phrase i breathed into him of my spirit 15 29 cf 38 72 32 9 is interpreted differently by various commentators most commentators believe that my or his spirit refers to god s power and a way of honoring adam with some understanding it more literally to refer to the spirit al rūḥ of god the latter interpretation explains why iblīs was commanded to bow before adam 9 rūh al qudus the holy spirit al rūh al amin the trustworthy spirit are generally understood as references to the archangel gabriel 5 holy spirit or trustworthy spirit edit rūḥ al qudus arabic روح القدس the holy spirit or spirit of holines al rūḥ al amin arabic الروح الأمين the faithful trustworthy spirit is a quranic expression that describes a source or means of prophetic revelations commonly identified with the angel gabriel 10 11 12 quranic commentators disagreed in their identification of gabriel with various uses of the word rūḥ 12 13 the phrase rūḥ al qudus commonly translated as the holy spirit or the spirit of holiness occurs four times in the quran 12 in quran 2 87 and 253 14 al ma idah verse 110 15 and an nahl verse 102 16 in three instances it is described as the means by which god strengthened jesus and in the fourth it is identified as the one who brought down god s truth to his prophet 12 as interpreted to refer to the archangel gabriel edit the term rūḥ al qudus is also an epithet referring to the archangel gabriel 17 who is related as the angel of revelation and was assigned by god to reveal the qurʼan to the islamic prophet muhammad and who delivered the annunciation to mary 18 in the two suras in which the qur an refers to the angel gabriel it does so by name 19 it appears to be indicated by the quran in sura maryam ayat 17 21 that it was the angel gabriel who gave to mary the tidings that she was to have a son as a virgin screening herself off from them then we sent to her our angel gabriel appearing before her as a man perfectly formed she appealed i truly seek refuge in the most compassionate from you so leave me alone if you are god fearing he responded i am only a messenger from your lord sent to bless you with a pure son she wondered how can i have a son when no man has ever touched me nor am i unchaste he replied so will it be your lord says it is easy for me and so will we make him a sign for humanity and a mercy from us it is a matter already decreed surah maryam 19 17 21 it is narrated in hadith that the angel gabriel accompanied muhammad during the mi raj an ascension to the heavens in which muhammad is said to have met other messengers of god and was instructed about the manner of islamic prayer sahih al bukhari 349 it is also held by muslims that the angel gabriel descends to earth on the night of laylat al qadr a night in the last ten days of the holy month of ramadan which is said to be the night on which the qurʼan was first revealed 20 the arabic phrase al qudus القدس translates into english as holiness or sanctity 21 not to be confused with al quddūs the all holy that is one of the 99 names of god in islam 22 as soul edit a visual rendition of the islamic model of the soul showing the position of ruh relative to other concepts based on a consensus of 18 surveyed academic and religious experts 23 god is believed to endow humans with rūḥ رُوح and nafs نَفْس i e ego or psyche the rūḥ drives the nafs which comprises temporal desires and sensory perceptions 24 the nafs can assume control of the body if the rūḥ surrenders to bodily urges 24 the nafs is subject to bodily desire within the sadr the chest whereas the rūḥ is a person s immaterial essence beyond the emotions and instincts shared by humans and other animals rūḥ makes the body alive 25 in some accounts some arwāḥ spirits dwell in the seventh heaven unlike the angels they are supposed to eat and drink an angel called ar rūḥ the spirit is responsible for them 26 muslim authors like ghazali ibn qayyim and suyuti wrote in more detail about the life of ghosts ibn qayyim and suyuti assert when a soul desires to turn back to earth long enough it is gradually released from restrictions of barzakh and able to move freely each spirit experiences afterlife in accordance with their deeds and convictions in the earthly life evil souls will find the afterlife painful by receiving punishment and imprisoned until god allows them to interact with other souls however good souls are not restricted they are free to come visit other souls and even come down to lower regions the higher planes are considered to be broader than the lower ones the lowest being the most narrow the spiritual space is not thought as spatial but reflects the capacity of the spirit the more pure the spirit gets the more it is able to interact with other souls and thus reaches a broader degree of freedom 27 sarra tlili contends that the term ruh had a simple meaning of blown breath during the time of the quran s revelation however the quran s use of the term introduces complexity as it attributes extraordinary agency and manifestations to it which may have bewildered early muslims 28 in order to reconcile their understanding with the quranic depiction of ruh they relied on the principles of god s creativity and omnipotence consequently the concept of ruh evolved into a metaphysical entity with immense dimensions and extraordinary features that expressed god s majesty and the limits of human comprehension tlili believes that the attempt to define the quranic ruh in early exegetical traditions as a specific entity already reveals an inclination to reduce the unknowable to something imaginable indicating a shift towards a more anthropocentric mode of thought 28 in subsequent centuries as the notion of soul started gaining ground in extra quranic circles it gradually started shaping the understanding of the quranic word ruh strangely to corroborate the view that ruh in the quran means soul the verse that has been adduced the most is q isra 17 85 they ask you about ruh the very verse that seems to say that ruh is unknowable to humans through the distorted prism of equating a non quranic notion with a quranic word ruh gradually ceased to be the elusive being known only to god and even became the divine spark that eventually set humans apart from other animals it should of course be noted that the process described here is gradual and long this precludes the possibility of pinpointing any exact transitional points or even identifying a straight linear direction nonetheless a trend is discernible along with an important factor that determined its direction anthropocentric feelings 28 sarra tlili from breath to soul the quranic word rūh and its mis interpretations 2017 according to sarra tlili the exegetes interpretations of ruh were influenced by anthropocentric factors such as their belief that god granted ruh to his most favored creatures rather than their ability to decipher the quranic term s true meaning for tlili god s power turned a breath into a supernatural being but eventually humans managed to bring this being down to earth through flawed interpretative strategies and in so doing they appropriated it in ways that served human ends however commentators acknowledged that despite feeling confident about their understanding of ruh they ultimately did not fully comprehend it 29 eschatological aspects edit in islamic belief ruh departs from the human body at the time of death 30 the qur an implies that rūh continues to exist after leaving the body in death 30 however it does not provide specific details about the period between burial and resurrection 30 in islam death is not considered to be the final end of life but rather the termination of the appointed period during which humans are tested on earth as such death is viewed as a merely transitional phase during which the rūh the principle of life provisionally remains separated from the disintegrating body 30 as part of lataif e sitta edit this section needs more citations please help improve this section by adding citations to reliable sources unsourced material may be challenged and removed find sources rūḥ news newspapers books scholar jstor july 2017 learn how and when to remove this message sufism teaches that to attain tajalli ar rūḥ the ultimate manifestation of divine truth in the human soul the salik sufi aspirant must cultivate the following 13 spiritual qualities or virtuous practices thus facilitating the gradual awakening in order of the various centres or subtle plexuses of his her jism latif subtle body 31 irādah or commitment to god istiqāmah or steadfastness in the way with god hāya or shame in committing evil ḥurīyyah or freedom ibrahim bin adham said a free man is one who abandons the world before he leaves the world yaḥyā bin maz said those who serve the people of the world are slaves and those who serve the people of ākhirah are the free ones abū ʿalī daqāq said remember real freedom is in total obedience therefore if someone has total obedience in god he will be free from the slavery of non god fatoot or manliness abū ʿalī daqāq said manliness is in one s being of continuous service to others this is a form of etiquette that was perfected by the prophet muhammad alone ḥub or love for god aboodiyah or servitude under god muraqaba or complete focus on god duʿāʾ or prayer faqar or abandoning of materialism tasawwuf or wearing a dress of no material significance suhbat or company of the righteous ones adab or following protocols of respect for the great ones see also edit islam portal islamic philosophy sufi philosophy sufi psychology aql fitra nafs qalb taqwa references edit 1 2 3 4 5 6 tlili 2017 p 7 nasr et al 2015 p 1416 nasr et al 2015 pp 768 1466 67 nasr et al 2015 p 267 1 2 nasr et al 2015 pp 768 921 nasr et al 2015 p 1466 tlili 2017 p 8 nasr et al 2015 p 720 nasr et al 2015 pp 646 1174 michael ebstein 2013 mysticism and philosophy in al andalus ibn masarra ibn al ʿarabī and the ismāʿīlī tradition brill p 36 isbn 9789004255371 j petersen 1991 d̲j̲abrāʾīl in p bearman th bianquis c e bosworth e van donzel w p heinrichs eds encyclopaedia of islam vol 2 2nd ed brill pp 362 64 1 2 3 4 sidney h griffith 2006 holy spirit in jane dammen mcauliffe ed encyclopaedia of the qurʾān vol 2 pp 442 44 said amir arjomand 1998 authority and political culture in shi ism suny press p 26 isbn 9780791495230 isbn 978 0 887 06638 2 quran 2 253 quran 5 110 quran 16 102 tözün issa alevis in europe voices of migration culture and identity routledge 2016 isbn 978 1 317 18265 8 what is meant by the holy spirit in the qur an islam awareness quran 2 97 98 quran 66 4 surah al qadr 97 lane s arabic dictionary p 2497 quran 59 23 62 1 rothman coyle 2018 pp 1733 1735 1742 1 2 ahmad sultan 2011 nafs what is it islam in perspective revised ed author house p 180 isbn 978 1 4490 3993 6 retrieved 2017 07 15 via google books tymieniecka anna teresa 2010 reason spirit and the sacral in the new enlightenment islamic metaphysics revived and recent phenomenology of life springer science business media p 75 isbn 978 90 481 9612 8 oclc 840883714 stephen burge angels in islam jalal al din al suyuti s al haba ik fi akhbar al mala ik routledge 2015 isbn 978 1 136 50473 0 p 276 smith jane i haddad yvonne yazbeck 1981 the islamic understanding of death and resurrection albany pp 117 25 isbn 0 87395 506 4 oclc 6666779 cite book cs1 maint location missing publisher link 1 2 3 tlili 2017 p 20 tlili 2017 pp 20 21 1 2 3 4 waardenburg 2001 p 508 translated from the persian book shahid ul wojood sources edit tlili sarra 2017 from breath to soul the quranic word rūh and its mis interpretations in lowry j e toorawa s m eds arabic humanities islamic thought essays in honor of everett k rowson islamic history and civilization brill isbn 978 90 04 34329 0 nasr s h dagli c k dakake m m lumbard j e b rustom m 2015 the study quran a new translation and commentary leather edition harpercollins isbn 978 0 06 112588 1 rothman abdallah coyle adrian 2018 toward a framework for islamic psychology and psychotherapy an islamic model of the soul journal of religion and health 57 5 springer science and business media llc 1731 44 doi 10 1007 s10943 018 0651 x issn 0022 4197 pmc 6132620 pmid 29907906 waardenburg jacques 2001 death and the dead in mcauliffe j d ed encyclopaedia of the qurʼān a d brill is...