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<b>4. And from the evil of those who blow on knots<BR /> | <b>4. And from the evil of those who blow on knots<BR /> | ||
5. And from the evil of the envious when he envies</b>}}At least once, humans are taught magic by satans (believed to be jinn) and angels ([[w:Harut and Marut|Harut and Marut]] are named in this verse):{{Quote|{{Quran|2|102}}|and they follow what the Satans recited over Solomon's kingdom. Solomon disbelieved not, but the Satans disbelieved, <b>teaching the people sorcery,</b> and that which was sent down upon Babylon's two angels, Harut and Marut; they taught not any man, without they said, 'We are but a temptation; do not disbelieve.' From them they learned how they might divide a man and his wife, yet they did not hurt any man thereby, save by the leave of God, and they learned what hurt them, and did not profit them, knowing well that whoso buys it shall have no share in the world to come; evil then was that they sold themselves for, if they had but known.}} | 5. And from the evil of the envious when he envies</b>}}At least once, humans are taught magic by satans (believed to be jinn) and angels ([[w:Harut and Marut|Harut and Marut]] are named in this verse):{{Quote|{{Quran|2|102}}|and they follow what the Satans recited over Solomon's kingdom. Solomon disbelieved not, but the Satans disbelieved, <b>teaching the people sorcery,</b> and that which was sent down upon Babylon's two angels, Harut and Marut; they taught not any man, without they said, 'We are but a temptation; do not disbelieve.' From them they learned how they might divide a man and his wife, yet they did not hurt any man thereby, save by the leave of God, and they learned what hurt them, and did not profit them, knowing well that whoso buys it shall have no share in the world to come; evil then was that they sold themselves for, if they had but known.}} | ||
=== The Holy Spirit ( | === The Holy Spirit (rūḥ al-qudus) === | ||
{{Main|Jibreel (Gabriel) and al-Ruh al-Qudus (the Holy Spirit) in the Qur'an}}The holy spirit in the Qur'an is presented sometimes as an angel or quasi-angelic intermediary or agent of God.<ref>''rūḥ | spirit rūḥ al-qudus | the holy spirit'' Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (p. 355). Princeton University Press. Kindle Edition.</ref> Other times as a vivifying or fortifying principle emanating from God.<ref>Ibid. pp. 357</ref> Other times it is more complex to classify.<ref>Ibid. pp. 360</ref> | {{Main|Jibreel (Gabriel) and al-Ruh al-Qudus (the Holy Spirit) in the Qur'an}}The holy spirit in the Qur'an is presented sometimes as an angel or quasi-angelic intermediary or agent of God.<ref>''rūḥ | spirit rūḥ al-qudus | the holy spirit'' Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (p. 355). Princeton University Press. Kindle Edition.</ref> Other times as a vivifying or fortifying principle emanating from God.<ref>Ibid. pp. 357</ref> Other times it is more complex to classify.<ref>Ibid. pp. 360</ref> | ||
{{Quote|{{Quran|2|87}}|And We did certainly give Moses the Torah and followed up after him with messengers. And We gave Jesus, the son of Mary, clear proofs and supported him with the Pure Spirit. But is it [not] that every time a messenger came to you, [O Children of Israel], with what your souls did not desire, you were arrogant? And a party [of messengers] you denied and another party you killed.}}{{Quote|{{Quran|66|12}}|And [the example of] Mary, the daughter of ʿImrān, who guarded her chastity, so We blew into [her garment] through Our angel [i.e., Gabriel], and she believed in the words of her Lord and His scriptures and was of the devoutly obedient.}} | {{Quote|{{Quran|2|87}}|And We did certainly give Moses the Torah and followed up after him with messengers. And We gave Jesus, the son of Mary, clear proofs and supported him with the Pure Spirit. But is it [not] that every time a messenger came to you, [O Children of Israel], with what your souls did not desire, you were arrogant? And a party [of messengers] you denied and another party you killed.}}{{Quote|{{Quran|66|12}}|And [the example of] Mary, the daughter of ʿImrān, who guarded her chastity, so We blew into [her garment] through Our angel [i.e., Gabriel], and she believed in the words of her Lord and His scriptures and was of the devoutly obedient.}} | ||
=== The | === The Soul (nafs) === | ||
Alongside the outdated idea of [[Cardiocentric hypothesis|cardiocentrism]] ''(see: [[Scientific Errors in the Quran#Functions of the heart (cardiocentrism)|Scientific Errors in the Quran - Functions of the heart (cardiocentism)]])'', where the heart was believed to be responsible for thought as opposed to the brain, we see this imagery furthered as the heart being the literal seat of the mythical soul in the body, that rises to the throat at death. This was a common belief in antiquity (Get academic paper - history of the soul said to be in the heart - ancient Egyptians 7 Aristotle) | Similar to other religions a vague concept of the soul causing life appears in the Qur'an, in a context that matches the 7th century environment; '''unlike the personality that make us unique''' '''primarily coming from the brain''' Alongside the outdated idea of [[Cardiocentric hypothesis|cardiocentrism]] ''(see: [[Scientific Errors in the Quran#Functions of the heart (cardiocentrism)|Scientific Errors in the Quran - Functions of the heart (cardiocentism)]])'', where the heart was believed to be responsible for thought as opposed to the brain, we see this imagery furthered as the heart being the literal seat of the mythical soul in the body, that rises to the throat at death. This was a common belief in antiquity (Get academic paper - history of the soul said to be in the heart - ancient Egyptians 7 Aristotle) | ||
clavicles definition: https://my.clevelandclinic.org/health/body/16877-clavicle | clavicles definition: https://my.clevelandclinic.org/health/body/16877-clavicle | ||
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One has to wonder how [https://www.nhs.uk/conditions/heart-transplant/ heart transplants] work in this situation. | One has to wonder how [https://www.nhs.uk/conditions/heart-transplant/ heart transplants] work in this situation. | ||
EXTRA | |||
<nowiki>https://www.theguardian.com/books/booksblog/2013/dec/05/books-advent-calendar-5-soul-ancient-egypt</nowiki> - Egyptians literally believed the heart was the seat of the soul (Ib) <nowiki>https://www.thecollector.com/ancient-greek-theories-of-the-human-soul/</nowiki> - the heart would be weighed as it contains the soul (found in the book of the dead) | |||
Julien Decharneux (2023) notes for the Qur'anic conception of the heart, not for emotions as we associate today, but for thinking: | |||
''A number of times, human beings are characterized in the Qur’ān as ’ūlū l-’albāb (“those with a heart”). This expression should indeed be understood within the ancient Semitic understanding of the heart as seat of the mind or the intellect (as opposed to our modern understanding of the heart as the seat of emotions only). Within the contemplative context, the heart constitutes the organ that needs to be purified in order to reach God’s knowledge.'' | |||
Decharneux, Julien. Creation and Contemplation: The Cosmology of the Qur'ān and Its Late Antique Background (Studies in the History and Culture of the Middle East Book 47) (p. 93). De Gruyter. Kindle Edition. | |||
''Most importantly, as Jane Dammen McAuliffe signals, it is in the qalb that the connection with God is best felt. Among other things, the act of “remembering God” takes place in the qalb, where “steadfastness in faith” is felt (Q 16:106), and where “pious fear” (taqwā) arises (Q 22:32). These different themes associated with the notion of heart, only make sense within the framework of the antique representations of the heart as being the organ that enables intellection. This meaning is particularly conveyed by the expression man la-hu qalbun,201 “the one who has a heart”, where the word qalb is quasi-synonymous with “understanding”.202'' | |||
Decharneux, Julien. Creation and Contemplation: The Cosmology of the Qur'ān and Its Late Antique Background (Studies in the History and Culture of the Middle East Book 47) (pp. 93-94). De Gruyter. Kindle Edition. | |||
=== Sacred geography === | === Sacred geography === | ||