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The term Rūḥ al-Qudus is also an epithet referring to the Archangel Gabriel, [20] 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. [21] In the two suras in which the Qur'an refers to the angel Gabriel, it does so by name. [22]
Often nephesh is used in the context of saving your life, nephesh then is referring to an entire person's life as in Joshua 2:13; Isaiah 44:20; 1 Samuel 19:11; Psalm 6:5; 49:15; 72:13. In Greek, the word ψυχή is the closest equivalent to the Hebrew nephesh. [8] In its turn, the Latin word for ψυχή is anima, etymon of the word animal.
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 ...
A group of Muslim scholars argued that seven should be interpreted metaphorically, [20] due to the tendency of Arabs to use numbers such as 7, 70 and 700 to denote large quantities. In their view, the ahruf were intended to permit the recitation of the Quran in any Arabic dialect or a multiplicity of variants.
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 ...
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).
St Anselm 10:59, 16 November 2011 (UTC) Aside from just the biblical use of the word, Kabbalah associates nefesh with a very specific level of the soul, namely, the lowest part of the soul that gives life to a person or animal. Higher levels of the soul give a person emotion (ruach), logic (neshamah) and awareness of G‑dliness (chaya).
Hasidic thought explores the role of the Sephirot, Divine emanations of Kabbalah, in the internal experience of spiritual psychology. Kochos/Kochot haNefesh (Hebrew: כוחות הנפש from nephesh-"soul"), meaning "Powers of the Soul", are the innate constituent character-aspects within the soul, in Hasidic thought's psychological internalisation of Kabbalah.