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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. [1] Rūḥ or The Spirit (Arabic: الروح, al-rūḥ) is mentioned twenty one times in the Quran, where it is described as issuing from command of God. The spirit ...
Using the soul and the spirit synonymously is seen in almost all Qur'anic commentaries. [5] Also, in commentaries based on the Hadith and tradition, using the two terms interchangeably is very common. [6] In Islamic traditions, a distinction between soul, spirit and body is emphasized by addressing the actions of each part separately.
The Quran itself refers to both rūḥ (later used to designate a human's immortal self) [15] and nafs (meaning "self", used to refer to both a person's soul and the souls of humanity collectively). However, Muslims, those influenced by Neo-Platonism , Muʿtazila , classical Islamic theology , Shi'a and Sufis , regarded rūḥ as a matter ...
Bilquis, queen of Sheba, considered only partly human. (Human and Genie or Human and Fairy) Binn, predecessor of the jinn. Often paired with hinn. Extinct. (Demon) Bīwarāsp the Wise, jinn-king in the epistle The Case of the Animals versus Man, written by the Brethren of Purity. (Genie) Bubu, jinn seen by children. (Genie)
A visual rendition of the Islamic model of the soul based on a consensus of 18 surveyed academic and religious experts [5] There is now a substantial literature on combining these elements—ruh, qalb, nafs, and aql (mind)—to create an Islamic model for human behavior which can be the basis for an Islamic Psychology and Psychotherapy.
Athari scholar (al-atharīyah) Ibn Qayyim al-Jawziyya (1292–1350) elaborates on three possible states of a human soul (heart), depending on its relationship with devils: the first one is devoid of ʾīmān (faith), the devil does not whisper since he is already in complete control of that soul; the second heart is illuminated by ʾīmān, the ...
A visual rendition of the Islamic model of the soul showing the position of "nafs" relative to other concepts, based on a consensus of 18 surveyed academic and religious experts [1] Nafs (نَفْس) is an Arabic word occurring in the Quran, literally meaning "self", and has been translated as "psyche", "ego" or "soul".
Suhrawardi (c. 1145 – 1234) discusses the nature of human's soul as a mixture between Adam and Hawwa; Adam referring to the heavenly attributes and Hawwa to earthly animalistic passion. Through a mixture of both, the human soul (Arabic: نَفْس, romanized: nafs, lit. 'self') is fashioned and