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[13] [14] [15] Quranic commentators disagreed in their identification of Gabriel with various uses of the word rūḥ. [ 15 ] [ 16 ] The phrase rūḥ al-qudus , commonly translated as the "holy spirit" or the "spirit of holiness", occurs four times in the Quran, [ 15 ] in Quran 2:87 and 253, [ 17 ] Al-Ma'idah verse 110, [ 18 ] and An-Nahl ...
Other ahruf traditions and references are found in the Tafsir of Muhammad ibn Jarir al-Tabari, [12] [13] [14] the Musnad of Abu Ya'la, [15] the Musannaf of Ibn Abi Shaybah, the Jami' of Ma'mar ibn Rashid and most other classical hadith collections, [1] including versions attributed to Abu Hurairah and Abdullah ibn Masud. [10]
The Quran enjoins the faithful "to hinder the nafs from lust", [Quran 79:40] and another traditional narration warns that "the worst enemy you have is [the nafs] between your sides." [ 16 ] Rumi warns of the nafs in its guise of religious hypocrisy, saying "the nafs has a rosary and a Koran in its right hand, and a scimitar and dagger in the ...
The Old Testament consistently uses three primary words to describe the parts of man: basar (flesh), which refers to the external, material aspect of man (mostly in emphasizing human frailty); nephesh, which refers to the soul as well as the whole person or life; and ruach which is used to refer to the human spirit (ruach can mean "wind", "breath", or "spirit" depending on the context; cf ...
In Hebrew the word for Spirit (רוח) (ruach) is feminine, (which is used in the Hebrew Bible, as is the feminine word "shekhinah" in rabbinic literature, to indicate the presence of God, Arabic: سكينة sakina, a word mentioned six times in the Quran).
[8] [9] In Islamic culture, the patterns are believed to be the bridge to the spiritual realm, the instrument to purify the mind and the soul. [10] David Wade [b] states that "Much of the art of Islam, whether in architecture, ceramics, textiles or books, is the art of decoration – which is to say, of transformation."
According to art historian Rudolf Wittkower, the idea of the roc had its origins in the story of the fight between the Indian solar bird Garuda [3] and the chthonic serpent Nāga. The mytheme of Garuda carrying off an elephant that was battling a crocodile appears in two Sanskrit epics, the Mahabharata (I.1353) and the Ramayana (III.39).
Lurianic Kabbalah is a school of Kabbalah named after Isaac Luria (1534–1572), the Jewish rabbi who developed it. Lurianic Kabbalah gave a seminal new account of Kabbalistic thought that its followers synthesised with, and read into, the earlier Kabbalah of the Zohar that had disseminated in Medieval circles.