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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 ...
A popular image is a donkey or unruly horse that must be trained and broken so that eventually it will bear its rider to the goal. [ 11 ] [ 18 ] Rumi compares the nafs to a camel that the hero Majnun , representing the intellect ( 'Aql ), strains to turn in the direction of the dwelling-place of his beloved.
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).
The Kabbalah posits that the human soul has three elements: the nefesh, ru'ach, and neshamah. The nefesh is found in all humans, and enters the physical body at birth. It is the source of one's physical and psychological nature.
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.
[10] [3] [11] [12] Despite being considered to be virtuous beings, angels are not necessarily bringers of good news, as per Islamic tradition, angels can perform grim and violent tasks. [13] Angels are conceptualized as heavenly beings. As such, they are said to lack passion and bodily desires. If angels can nevertheless fail, is debated in Islam.
In kabbalah, the divine soul (נפש האלקית ; nefesh ha'elokit) is the source of good inclination, or yetzer tov, and Godly desires.. The divine soul is composed of the ten sefirot from the side of holiness, and garbs itself with three garments of holiness, namely Godly thought, speech and action associated with the 613 commandments of the Torah.