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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 ...
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.
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.
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).
Job 12:7–10 parallels the words רוח and נפׁש (nephesh): “In His hand is the life (nephesh) of every living thing and the spirit (ruah) of every human being.” The Hebrew term nephesh chayyah is often translated "living soul". [6] Chayyah alone is often translated living thing or animal. [7]
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." [ 11 ] Wade argues that the aim is to transfigure, turning mosques "into lightness and pattern", while "the decorated pages of a Qur’an can become windows onto the infinite."
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.
Eastern Hanafis rejected a distinction between attributes of essence and action entirely. [ 8 ] Historically, Islamic debates about the relationship between the essence and attributes of God, and how to interpret or understand God's attributes, have figured in and underlined a variety of questions and debates, including those related to the ...