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Ansar Al-'Adl
03-08-2005, 02:25 AM
:sl:

The Ruh is the soul, and our knowledge of it is limited:
17:85 They ask thee concerning the Ruh. Say: "The Ruh (is) by command of my Lord: of knowledge it is only a little that is communicated to you, (O men!)"

The soul is the creation of Allah. It is blown into t=every human being when it is just a foetus of 120 days old and it departs from the body at death. It is the secret to life. There are four world that it must jorney though:
1. The womb, where the soul joins its body
2. This temporary world
3. The grave, 'Barzakh' period
4. The hereafter, the final destination of all human beings
When the soul is placed in a physical body, it is termed the Nafs. So when we refer to Nafs, we denote the union of the soul and the physical body. Thus, nafs is used to often refer to our desires or the core of our emotions. The nafs is our SELF.The word NAfs is udesed in a number of ways in the Qur'an, but all refer to the the soul with a body.



There are three states of Nafs:

Nafs Ammara bis-soo- The soul that dictates evil. This stage is when the person has no control of their desires and follows whatever evil urge he feels. He is the slave of evil and never satisfied. Ungrateful, hateful, and shrouded in darkness.

12:53 "Nor do I absolve my own self (of blame): the (human) soul is certainly prone to evil (nafs al-Ammara bis Su), unless my Lord do bestow His Mercy: but surely my Lord is Oft- forgiving, Most Merciful.

Nafs Al-Lawwama- the self-reproaching soul. This stage is when the person makes mistakes but continuously questions his actions and feels guilt. He is weak but he has faith. He struggles to control his desires and whims.

75:1 I do call to witness the Resurrection Day;
75:2 And I do call to witness the self-reproaching spirit: (Nafs Al-Lawwamal)


Why does Allah mention Nafs Al-Lawaama with The day of ressurection? If you think about it, both are like a court. In Nafs-Al-Lawwama we judge our deeds, and on the Day of resurrection, Allah will give us the final verdict on our deeds.

Nafs Al-Mutama'inna- Trhe satisfied soul. This is the noblests state. The satisfied soul finds its peace and consolation in the Qur'an, prayer, and the company of the righteous. The nafs al-mutamainna has suchj a deep conviction in Allah and the Last Day that it is never upset by the sorrows of this world.

89:27 (To the righteous soul will be said) "O (thou) soul, in (complete) rest and satisfaction!
89:28 "Come back thou to thy Lord,- well pleased (thyself), and well-pleasing unto Him!
89:29 "Enter thou, then, among My devotees!
89:30 "Yea, enter thou My Heaven!


I hope I have clarified the Islamic position.
Wasalaam

For more info:
http://www.ahya.org/amm/modules.php?...articles&cid=1
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أحمد
03-09-2005, 07:18 PM
:sl:

:) There's actually quite a good book about the Ruh, by Ibn Quyyum al-Jawziyyah. It's called "ar-Ruh . . ." something like that. I'll find the full title of the book Insha-Allah, because I can't remember it at the very moment . . .

:w:
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Ansar Al-'Adl
08-14-2005, 07:06 AM
:sl:
I recently came across two other reliable sources of information on the Ruh:
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The Nature and Essence of the Human Soul
Abu Bilal Mustafa al-Kanadi


Extracted with slight modifications from "Mysteries of the Soul Expounded" ©1994 Abul-Qasim Publishing House
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Scholars of various schools of thought [1] differ greatly regarding the nature and essence of the soul (nafs). Is it a part of the physical body or a non-essential characteristic [2] of it? Is it an entity consigned to dwell within the physical body?, or is it an independent essence in itself? Is the nafs the same as the rûh (spirit)? Finally, what happens to the soul upon death? Is it confined to its body and its grave? If not, is it free to move about in the unseen spiritual world and on the earth? [3]

Regarding this subject, leading theologians of various sects have put forward a host of conflicting opinions. It would be beyond the scope of the present work to examine each and every view put forward by the various scholars; however, a brief mention of some of their opinions regarding this issue is necessary. The correct view [4] is given, supported by sound reason and statements from the Qur'ân and the authentic sunnah.

Various Incorrect Theories

According to the theologian, Abul-Hasan al-Ash'arî scholars differed regarding the rûh (spirit), nafs (soul) and hayâh (life force). An-Nadhdhâm, one of the leaders of the Mu'tazilah, [5] is attributed with having said that the nafs is the form of the rûh. He further claimed that the rûh is alive (i.e. animate) and e ists independently. In contrast to his view, other scholars alleged that the rûh is a non-essential characteristic of the human being, unable to exist independently of itself. Still others opposed both of these views and claimed that it is not known what rûh is - an essential characteristic or a non-essential characteristic.

The proponents of another theory claimed that man consists of a particular form contained within a physical body, however, they differed as to precisely what this form is. One group maintained that the form consists of four ingredients [6] from which the physical body originates and further develops. A second opinion was that it represents pure blood, free of impurities and contamination. Another view claimed that this form is the animate life in man, the sensual heat which pervades the body. And a fourth group proposed that the form is an essential element which causes all animate, living beings to function in a particular manner [7] yet is not separated from such beings and does not have a different structure. Although there are other opinions[8] defining this form within the physical body, the four previously mentioned views are a sufficient sample.

The Correct View

What is considered as the most accurate view regarding the nafs and the rûh is that of Ibn al-Qayyim [9] which is affirmed by Ibn Abul-'Izz al-Hanafî in his commentary on al-'Aqeedat at-Tahâwiyyah. [10] They base their position on various verses of the Qur'ân and the traditions of the Prophet (S) as well as on sound logic and rational thought. According to them, man consists of a spirit and a body together. The spirit is an entity which differs from the physical, tangible body. It is a higher type of luminous (or light-like) being, alive and moving, and it penetrates the limbs, circulating through them as water circulates throughout the petals of a rose, as oil circulates throughout the olive and as fire circulates throughout the burning embers of coal. One may reasonably perceive the soul filling and occupying the body; its form, though non-physical, is molded into the body's shape. [11]

The soul will maintain its penetration of the limbs of the physical body and continue to affect their sense, movement and will as long as these limbs remain sound. However, if they are overcome [12] and no longer accept the forces enacted upon them by the soul, the soul leaves the body and enters the spiritual world.

Qur'ânic Evidence

Certain circumstances of the human soul are mentioned in various places of the Qur'ân.[13] Two such examples follow:

"Allâh takes soul at the time of their death and [the souls] of those that do not die during their sleep. He retains those souls for which He has ordained death, whereas He releases the rest for an appointed term." [14]

In this verse it is stated that there are only two points in time at which Allâh takes souls: at death and during sleep. [15] When one sleeps, Allâh separates the soul from the body. If He has decreed death for a person at this point, the separation becomes permanent and the body no longer functions. In the case of one for whom death has not been decreed at that time, the soul taken during sleep is returned to its respective body upon awakening. However, the soul for which Allâh has decreed death need not necessarily be taken during sleep but may be taken at a time other than sleep.

"If you could see when the wrongdoers taste the pangs of death and the angels stretch their hands out, [saying], 'Deliver up your souls. This day you will be awarded a degrading punishment.' " [16]

Here it is stated that death is painful for the disbelievers. Although they are ordered to surrender their souls to the angels, they are unwilling; therefore, the soul must be forced out as it does not wish to meet its punishment. [17] The terms "akhrijû anfusakum" used in this Qur'ânic verse literally means "expel or push out your souls," indicating that the soul becomes a separate entity from the physical body.

Evidence from the Sunnah

The sunnah is replete with descriptions of the state and nature of the human soul. These hadîths substantiate the view held by the dependable scholars of ahl as-sunnah. An example of the physical and psychological punishment awaiting the disbelievers occurs in the following portion of a long, authentically related hadîth:

"The Angel of Death.[says], 'O you foul soul, come out to the anger and wrath of your Lord.' The soul inside the disbeliever's body is overcome by terrible fear [and does not want to deliver itself up], whereupon the Angel of Death violently pulls it out like multi-pronged skewers being yanked out of wet wool - tearing with them the arteries and nerves." [18]

It is also narrated in an authentic tradition:

Umm Salamah reported: "Allâh's Messenger (S) entered upon Abû Salamah [i.e. his corpse], whose eyes were wide open. The Prophet (S) closed the lids and then said, 'When the rûh [spirit] is taken out, the eyesight follows it [i.e., watches it ascend].' " [19]

These hadîths indicate in two ways that the soul is indeed a form. First of all, something must have a form in order to be grasped and extracted. And second of all, eyes can only visualize something that has a form. [20]

In another narration the Prophet (S) described how the believer's soul comes out of the body:

"The Angel of Death comes to the [dying] believer, sits at his head and says, 'O you good soul, come out and receive your Lord's forgiveness and pleasure.' Then the soul flows out effortlessly just as water flows from the mouth of a waterskin." [21]

It is related in the same hadîth that as the soul is being carried up through the skies, the angels ask, "Who is this?" This question reaffirms the soul's separate existence from the body. The angels would not pose such a question unless they had seen a distinct form.

In the following hadîth also affirms that the soul separates from the body:

Abû Hurayrah narrated that Allâh's Messenger (S) said: "When the soul of the believer comes out [of its body], two angels receive it and rise with it towards the heavens, whereupon the inhabitants of the heavens say, 'A good soul has come from the earth. Allâh has blessed you and the body which you used to occupy.' " [22]

The Arabic expression "kunti ta'mureenah" ("you used to occupy") suggests that the soul inhabited the body, filling and possessing the whole of it. The soul's dwelling within the body and departure from it clearly confirms the soul's own entity.
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FOOTNOTES:

[1] Not the four famous schools of fiqh (jurisprudence) but rather leading scholars and thinkers who represent various unorthodox sects, such as the Mu'tazilites, Rafidhites and philosophers. They have expressed various incorrect views and opinions on this and other subjects of 'aqeedah.

[2] In Arabic, 'aradh. According to the terminology of the philosophers, it refers to things which cannot exist independently, like color, smell, length, etc.

[3] See Kitâb ar-Rûh, p. 272.

[4] It is "correct" in the sense that it is not contrary to the beliefs of ahl as-sunnah, literally, "the people of the established way or path" (those who sincerely and firmly adhere to the Qur'ân and the authentic sunnah as their complete way of life). Indeed, there is little authentic information about the rûh. Referring to the rûh Allâh says in the Qur'ân: "And you have not been given knowledge except for a little." Sûrah al-Isrâ', 17:85. (ed.)

[5] A misguided sect which introduced speculative dogmatics into Islâm. The school of thought is characterized by a slanted, so-called "rationalistic" approach to matters of faith. They interpret clear texts of the sharî'ah - those from the Qur'ân and the sunnah - in such a manner as to coincide with their preconceived notions based on what they termed "sense." Ibn al-Qayyim has aptly refuted their views and those of other who have been influenced by philosophical thought foreign to Islâm. Whoever wishes to delve deeply into this aspect is referred to his celebrated treatise, Kitâb ar-Rûh, pp. 266-293, where he meticulously details his refutation with logic and reasoning.

[6] There is a philosophical view which claims that the human body originates from earth, air, fire and water. However, as mentioned in the Qur'ân and authentic sunnah, man originates from clay (i.e., earth).

[7] See al-Ghazâlî's treatise on the soul, Ma'ârij al-Qudsfee Madârij Ma'ârifat an-Nafs, pp. 27-35.

[8] Mentioned and refuted by Ibn Taymiyyah in Majmû' al-Fatâwâ, vol. 3, pp. 30-35 and vol. 9, pp. 279-302.

[9] See his famous treatise dealing with the circumstances of the souls of the living and the dead, Kitâb ar-Rûh, pp. 249-250.

[10] See pp. 443-444.

[11] Descriptions of the spirit as "light," its mode of penetration of the body, as well as its shape cannot be proven by the Qur'ân or the sunnah. As such, these descriptions can only be considered conclusions based upon their own understanding of the "proofs." (ed.)

[12] Physical accidents, diseases or disorders may destroy the sound, physical harmony and delicate balance of the body's functions, causing a person to die (the point at which the soul leaves the body). In any case, there need not always be a physical dysfunction for divine forces to cause death.

[13] Ibn al-Qayyim identifies over ninety supporting statements from the Qur'ân, the sunnah and sayings of the companions, which altogether give a complete picture of the nature of the human soul and the conditions which surround it. See Kitâb ar-Rûh, pp. 249-261 for details.

[14] Sûrah az-Zumar, 39:42.

[15] The separation which occurs during sleep is temporary, whereas, upon death, it is permanent. For details, see ar-Râzî's at-Tafseer al-Kabeer, vol. 26, p. 284.

[16] Sûrah al-An'âm, 6:93.

[17] See al-Qurtubî's commentary, al-Jâmi'u li Ahkâm al-Qur'ân, vol. 7, p. 42.

[18] The full text is related in the section entitled "The Taking of the Soul and the State of the Grave."

[19] Authentically related by Ahmad and Muslim.

[20] In his tafseer, al-Qurtubî affirms that the soul has a form. See vol. 15, p. 262.

[21] The full text is related in the section entitled "The Taking of the Soul and the State of the Grave."

[22] Authentically related by Muslim.
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SOURCE

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The Nature and Definition of the Soul
Shaykh Saalih Al-Munajjid - IslamQA


Answer :
Praise be to Allaah.

Allaah is the Creator of all things, and the soul is something that has been created just like everything else. The knowledge about its true essence is something that belongs exclusively to Allaah, may He be glorified and exalted. Allaah has kept this knowledge exclusively to Himself, as is stated in the hadeeth of ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him), who said: “Whilst I was with the Prophet (peace and blessings of Allaah be upon him) on a farm, and he was resting on a palm branch stripped of its leaves, the Jews passed by, and some of them said to others, ‘Ask him about the soul.’ Some of them said, ‘What urges you to ask him about it?’ Others of them said, ‘Don’t ask him in case he says something you dislike.’ But they said, ‘Ask him,’ so they asked him about the soul. The Prophet (peace and blessings of Allaah be upon him) kept quiet and did not respond to them, and I knew that he was receiving Revelation, so I stayed where I was. When the Revelation of the aayah was complete, he said (interpretation of the meaning): ‘And they ask you [O Muhammad] concerning the rooh [the spirit]. Say: ‘The rooh: it is one of the things, the knowledge of which is only with my Lord. And of knowledge, you (mankind) have been given only a little.’ [al-Isra’ 17:85]” (Reported by al-Bukhaari). The rooh (soul or spirit) has been described by Allaah in His Book and by the Messenger (peace and blessings of Allaah be upon him) in his Sunnah, and various verbs and adjectives have been used in conjunction with the word ‘rooh’, such as seizing or grasping, taking (as in death), it may be fettered or shrouded, it comes and goes, it goes up and comes down, it may be pulled out like a hair being pulled out of dough… It is obligatory (in Islam) to believe in these attributes which are narrated in the “two Revelations” (i.e., the Qur’aan and Sunnah), and also to realize that the soul is not like the body.

Allaah created Adam and breathed the soul into him, as is stated in the Qur’aan and in the hadeeth of the Prophet (peace and blessings of Allaah be upon him): “When Allaah created Adam and breathed the soul into him, he sneezed and said ‘Al-hamdu-Lillah (Praise be to Allaah).’ He praised Allaah by His permission. Then his Lord said to him, ‘May Allaah have mercy on you, O Adam. Go to those angels, to a group of them who are sitting, and say, ‘As-salaamu ‘alaykum (peace be upon you).’ They said, ‘Wa ‘alayka al-salaam wa rahmat-Allaah (and upon you be peace and the Mercy of Allaah).’ Then he went back to his Lord, who said, ‘This is your greeting and the greeting of your descendants amongst themselves.’” (Reported and classed as hasan by al-Tirmidhi. Sunan al-Tirmidhi, 3290).

Allaah sends the angel to breathe the soul into the foetus as was reported by ‘Abd-Allaah ibn Mas’ood, who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him), who is the most truthful (of human beings) and his being truthful (is a fact) told us: ‘The constituents of one of you is gathered in his mother’s womb for forty days, then it becomes a clot of blood within another period of forty days. Then it becomes a lump of flesh, and forty days later, Allaah sends His angel to it to breathe into it the soul. The angel comes with instructions concerning four things, so the angel writes down his livelihood, his death, his deeds and whether he will doomed or blessed.” (Reported by Muslim, 1528).

The soul of the deceased is taken from the ends of the toes towards the top of the body, and when it reaches the throat, the death rattle sounds in the throat of the person who is about to die, and his eyes glaze over and roll upwards. Um Salamah said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) entered upon Abu Salamah (after he had died) and his eyes were open, so he closed them then said, ‘When the soul is taken, the eyes follow it.’” (Reported by Muslim, 1528).

The soul is met by the angels. The Prophet (peace and blessings of Allaah be upon him) said: “The angels met the soul of a man from among the people who came before you, and said, ‘Did you do anything good?’ He said, 'I used to tell my employees to postpone collection of payment or to let off anyone who was in difficulty.’ So it was said, ‘Let him off.’” (Reported by al-Bukhaari, 1935).

The soul is taken up to heaven by two angels after it is taken (i.e., after a person dies), as was reported in the hadeeth of Abu Hurayrah who said: “When the soul of the believer is taken, it is met by two angels who take it up…” (The narrator said: then he mentioned its good fragrance and scent of musk). The people of heaven say, ‘A good soul that has come from earth, may Allaah bless you and the body in which you used to dwell. Then they take it up to its Lord, may He be glorified and exalted, then He says, ‘Roam with it until the end of the world.’ When the disbeliever’s soul comes out… (the narrator mentioned its putrid smell and curses). The people of heaven say, ‘An evil soul that has come from earth,’ then it is said, ‘Roam with it until the end of the world.’ Abu Hurayrah said: then the Messenger of Allaah (peace and blessings of Allaah be upon him) put a piece of cloth over his nose, like this. (Reported by Muslim, 5119).

More information about how the soul comes out (at death) was reported in the hadeeth of Imaam Ahmad (may Allaah have mercy on him) from al-Bara’ ibn ‘Aazib who said: “We went out with the Prophet (peace and blessings of Allaah be upon him) for the funeral of a man from among the Ansaar, and we reached the grave whilst it was still being dug. The Messenger of Allaah (peace and blessings of Allaah be upon him) sat down and we sat down around him, and it was as if we had birds on our heads. In his hand was a stick with which he was scratching in the earth. He raised his head and said, ‘Seek refuge with Allaah from the punishment of the grave,’ two or three times. Then he said, ‘Verily, when the believing slave is about to depart this world and enter the Hereafter, there come down to him angels from heaven with white faces, as if their faces are the sun. They bring with them one of the shrouds of Paradise and some of the perfume of Paradise. They sit with him as far as the eye can see. Then the Angel of Death (peace be upon him) comes to him and sits by his head and says, ‘O pure soul, come out to the forgiveness and pleasure of Allaah.’ Then his soul comes flowing out like a drop of water flowing from a cup. Then he takes the soul, and no sooner does he seize it but they take it and place it in that shroud and perfume. Then out of it comes the most excellent fragrance of musk to be found on the face of the earth. Then they ascend with it and they do not pass by any group of angels but the angels ask, ‘Who is this pure soul?’ and they reply, ‘It is So and so the son of So and so’ – using the best names by which he was known on earth. Then they bring it to the lowest heaven, and ask for it to be opened, and it is opened for him. Those who are of high rank in each heaven accompany it until they approach the next heaven, and so it goes until it reaches the seventh heaven. Then Allaah, may He be glorified and exalted, says: ‘Record the book of My slave in ‘Illiyoon (the highest heaven) and take him back to the earth, for I created them from it, and I shall return them to it, then I shall take them out from it again.’ Then his soul is returned to his body and two angels come and make him sit up, and ask him, ‘Who is your Lord.’ He says, ‘Allaah.’ They ask, ‘What is your religion?’ He says, ‘My religion is Islam.’ They ask, ‘Who is this man that was sent amongst you?’ He says, ‘He is the Messenger of Allaah (peace and blessings of Allaah be upon him.’ They ask him, ‘What knowledge do you have?’ He says, 'I read the Book of Allaah and I believed in it.’ Then a voice will call out from heaven, ‘My slave has spoken the truth. Prepare for him a bed from Paradise and give him clothes from Paradise, and open for him a door to Paradise.’ And he will feel its breeze and smell its fragrance, and his grave will be widened for him as far as his eye can see. Then a man with a handsome face, beautiful clothes and a pleasant fragrance will come to him and say, ‘Good news! This is the day that you were promised.’ He will say, ‘Who are you? You face looks as if it brings good news.’ He will say, 'I am your good deeds.’ (The deceased) will say, ‘O Lord, let the Hour come so that I may see my family and my wealth again.’

When the disbelieving slave is about to depart this world and enter the Hereafter, there come down to him angels from heaven with black faces, bringing with them sackcloth. They sit with him as far as the eye can see. Then the Angel of Death comes to him and sits by his head and says, ‘O evil soul, come out to the wrath and anger of Allaah.’ Then his soul disperses in his body and is dragged out like a skewer being pulled out of wet wool. Then he takes the soul, and no sooner does he seize it but they take it and place it in that sackcloth. Then out of it comes the most putrid stench of rotten flesh to be found on the face of the earth. Then they ascend with it and they do not pass by any group of angels but the angels ask, ‘Who is this evil soul?’ and they reply, ‘It is So and so the son of So and so’ – using the worst names by which he was known on earth. Then they bring it to the lowest heaven, and ask for it to be opened, and it is not opened for him.” Then the Messenger of Allaah (peace and blessings of Allaah be upon him) recited (interpretation of the meaning): “… For them the gates of heaven will not be opened, and they will not enter Paradise until the camel goes through the eye of the needle” [al-A’raaf 7:40]. Then he said, “Then Allaah, may He be glorified and exalted, says: ‘Record the book of My slave in Sijjeen (the lowest Hell) in the lowest earth. Then his soul is cast down.” Then he recited (interpretation of the meaning): “… and whoever assigns partners to Allaah, it is as if he had fallen from the sky, and the birds had snatched him, or the wind had thrown him to a far off place.” [al-Hajj 22:31]. He said, “Then his soul is returned to his body and two angels come and make him sit up, and ask him, ‘Who is your Lord.’ He says, ‘Oh, oh, I don’t know.’ They ask, ‘What is your religion?’ He says, ‘Oh, oh, I don’t know.’ They ask, ‘Who is this man that was sent amongst you?’ He says, ‘Oh, oh, I don’t know.’ Then a voice will call out from heaven, ‘He is lying. Prepare for him a bed from Hell and open for him a door to Hell.’ And he will feel its hot winds and smell its stench, and his grave will be constricted for him until his ribs interlock. Then a man with an ugly face, ugly clothes and a horrible stench will come to him and say, ‘Bad news! This is the day that you were warned about.’ He will say, ‘Who are you? You face looks as if it brings bad news.’ He will say, 'I am your evil deeds.’ (The deceased) will say, ‘O Lord, do not let the Hour come!’” (Musnad al-Imaam Ahmad, 17803; this is a saheeh hadeeth).

At the end of time, Allaah will send a wind which will take the soul of every believer, as was reported in the hadeeth of al-Nawwaas ibn Sam’aan, who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) mentioned … (the coming of the Dajjaal [Antichrist] and the descent of ‘Eesa [Jesus], peace be upon him, and the good life and happiness of mankind at the time of Jesus and afterwards). He said, ‘And whilst the people are living like that, Allaah will send a good wind which will seize them under the armpits and will take the soul of every believer and every Muslim. The evil people will remain and they will behave like donkeys, then the Hour will come upon them.’” (Reported by Muslim, 5228).

When people sleep (and sleep is the “lesser death”), the soul is taken, but not completely, so the sleeper is still alive. Allaah says (interpretation of the meaning): “It is Allaah Who takes away the souls at the time of their death, and those that die not during their sleep, He keeps those (souls) for which He has ordained death and sends the rest for a term appointed. Verily, in this are signs for a people who think deeply.” [al-Zumar 39:42]

The Messenger of Allaah (peace and blessings of Allaah be upon him) advised the Muslim, when he lies down to sleep, to say: “Bismika Rabbee wada’tu janbi wa bika arfa’uhu wa in amsakta nafsi farhamhaa wa in arsaltahaa fahfazhaa bimaa tuhfaz bihi ‘ibaadika al-saaliheen ( In Your name, my Lord, I lie down, and in Your name I rise. If You should take my soul then have mercy on it, and if You should return my soul then protect it as You protect Your righteous slaves).” When the Muslim wakes up, he should say, “Al-hamdu Lillaah alladhi ‘aafaani fi jasadi wa radda ‘alayya roohi wa adhina li bi dhikrihi (Praise be to Allaah Who has restored to me my health and returned my soul and has allowed me to remember Him ).” (Reported by al-Tirmidhi, 3323’ He said, a hasan hadeeth).

These are a few of the aayaat and saheeh ahaadeeth which describe the soul. Maybe you will find in them information that will guide you to the way of truth, the Religion of Islam. Thank you for your question.


Islam Q&A
Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)
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SOURCE

:w:
Reply

ChasingRainbows
08-14-2005, 08:12 PM
Salam Alaikum,

Ayah 17:85 is in reference to the angel jibreel(as) or the soul?
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Ansar Al-'Adl
08-15-2005, 03:06 AM
format_quote Originally Posted by ChasingRainbows
Salam Alaikum,

Ayah 17:85 is in reference to the angel jibreel(as) or the soul?
:sl:
I've seen it interpreted either way, but most scholars agree that it refers to the human soul, since there is nothing in the verse to indicate that it refers to Agel Jibreel (as).

:w:
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Ummu Amatullah
09-09-2005, 09:54 PM
Asallama Alaikum Mash'Allah brother that was very beneficial.I thought the word,"Ruh."was only used for Angel Jibreel?In the Noble Quran it says,"Therein descend the angels and the Rûh [Jibrael (Gabriel)] by Allâh's Permission with all Decrees."(97:4)
Reply

Khayal
09-09-2005, 11:44 PM
:sl: :brother:

MashaAllah, an excellent article. jazk ALLAH khair..:rose:

:w:
Reply

Ansar Al-'Adl
09-11-2005, 02:28 AM
format_quote Originally Posted by Shukri
Asallama Alaikum Mash'Allah brother that was very beneficial.I thought the word,"Ruh."was only used for Angel Jibreel?In the Noble Quran it says,"Therein descend the angels and the Rûh [Jibrael (Gabriel)] by Allâh's Permission with all Decrees."(97:4)
:sl:
If you read the articles I posted, especially the one by Abu Bilal Mustafa Al-Kanadi, you will notice that the wqord ruh has several different connotations in the Qur'an. In the ayat you cited, it refers to Angel jibreel but in ceveral other ayaat and ahadith it refers to the human soul. Consider the following ayat, where Allah swt informs the Angels:
15:29 "When I have fashioned him [Adam] (in due proportion) and breathed into him a Ruh from Me, fall ye down in obediance unto him."

This clearly does not mean that Allah swt breathed Angel Jibreel into Adam, rather it refers to the human soul created by Allah swt, and delivered into the body of Adam pbuh. Consider this hadith:
Umm Salamah reported: "Allâh's Messenger (S) entered upon Abû Salamah [i.e. his corpse], whose eyes were wide open. The Prophet (S) closed the lids and then said, 'When the rûh [spirit] is taken out, the eyesight follows it [i.e., watches it ascend].' " (Authentically related by Ahmad and Muslim).
Again, a clear reference to the soul.

For those interested, I've also written a related article about Angel Jibreel, and the use of the word Ruh in the Qur'an, here:
http://www.load-islam.com/C/Rebuttal...he_Holy_Spirit

:w:
Reply

Ummu Amatullah
09-11-2005, 02:37 AM
:sl:
If you read the articles I posted, especially the one by Abu Bilal Mustafa Al-Kanadi, you will notice that the wqord ruh has several different connotations in the Qur'an. In the ayat you cited, it refers to Angel jibreel but in ceveral other ayaat and ahadith it refers to the human soul. Consider the following ayat, where Allah swt informs the Angels:
15:29 "When I have fashioned him [Adam] (in due proportion) and breathed into him a Ruh from Me, fall ye down in obediance unto him."
Asallama Alaikum oh,Jazak'Allah for the clearification I was going crazy for a minute there. :D
This clearly does not mean that Allah swt breathed Angel Jibreel into Adam, rather it refers to the human soul created by Allah swt, and delivered into the body of Adam pbuh.
;D ;D ;D It'll be cool though :thumbs_up
Reply

Najiullah
04-19-2006, 04:31 AM
Good
Reply

syilla
09-11-2007, 08:42 AM
*bump
Reply

Camomilla
09-11-2007, 09:09 AM
thanx for the share, Jazakallah Khair!
Reply

syilla
09-11-2007, 10:35 AM
The Messenger of Allaah (peace and blessings of Allaah be upon him) advised the Muslim, when he lies down to sleep, to say: “Bismika Rabbee wada’tu janbi wa bika arfa’uhu wa in amsakta nafsi farhamhaa wa in arsaltahaa fahfazhaa bimaa tuhfaz bihi ‘ibaadika al-saaliheen ( In Your name, my Lord, I lie down, and in Your name I rise. If You should take my soul then have mercy on it, and if You should return my soul then protect it as You protect Your righteous slaves).” When the Muslim wakes up, he should say, “Al-hamdu Lillaah alladhi ‘aafaani fi jasadi wa radda ‘alayya roohi wa adhina li bi dhikrihi (Praise be to Allaah Who has restored to me my health and returned my soul and has allowed me to remember Him ).” (Reported by al-Tirmidhi, 3323’ He said, a hasan hadeeth).
Does anyone have this dua in arabic font? I'm sorry i'm not sure if i would be reading it correctly if is not in arabic font.
Reply

m123
10-15-2007, 10:51 PM
mashallah.
Reply

Nabooly
10-16-2007, 10:31 PM
Thanks, that was very informative, lots of stuff there i didnt know!

Salam. :)
Reply

Dr.Trax
10-21-2007, 08:40 AM
format_quote Originally Posted by Ansar Al-'Adl
:sl:
When people sleep (and sleep is the “lesser death”), the soul is taken, but not completely, so the sleeper is still alive. Allaah says (interpretation of the meaning): “It is Allaah Who takes away the souls at the time of their death, and those that die not during their sleep, He keeps those (souls) for which He has ordained death and sends the rest for a term appointed. Verily, in this are signs for a people who think deeply.” [al-Zumar 39:42]
I can't understand this that: the soul is taken but not completely,How?And when you awake many times while sleeping,the soul is taken and returns many times in the night?Ya Allah forgive me for this question!
Thanks for the answer.:sunny:
Reply

poga
10-21-2007, 09:18 AM
:sl:i know what there is to know about ruh
yes i also know ALLAH said we know very little about it
but little from ALLAH and little from his RASUL is actualy a lot :w:
Reply

aligzander
10-21-2007, 10:15 AM
format_quote Originally Posted by Dr.Trax
I can't understand this that: the soul is taken but not completely,How?And when you awake many times while sleeping,the soul is taken and returns many times in the night?Ya Allah forgive me for this question!
Thanks for the answer.:sunny:



Narrated Abu Qatada:
When the people slept till so late that they did not offer the (morning) prayer, the Prophet said, "Allah captured your souls (made you sleep) when He willed, and returned them (to your bodies) when He willed." So the people got up and went to answer the call of nature, performed ablution, till the sun had risen and it had become white, then the Prophet got up and offered the prayer.

SAHIH AL-BUKHARI, Volume 9, Book 93, Number 563
Reply

aligzander
10-21-2007, 10:37 AM
format_quote Originally Posted by Salih20
I have heard that in sleep the soul does not completely separate from the body. It is still attached to the nose.
Is there evidence for this?


I don't think that theres authentic hadith supporting to that.
Reply

poga
10-21-2007, 12:33 PM
format_quote Originally Posted by Salih20
I have heard that in sleep the soul does not completely separate from the body. It is still attached to the nose.
Is there evidence for this?
:sl:excellent question i do not know where you heard it
i never heard it before
soul leaves our body during our sleep and it goes to ALLAH
now where is ALLAH
ALLAH is firmly on his throne
now is ARSH separate from this creation
if it is not then there is no need for travel for soul just transition to different dimension
and about nose ALLAH said he breathed his soul to adam and he came to life
when we sleep everything leaves us apart from the breath of ALLAH
above i only give you just drop from the ocean called RUH:w:
Reply

Camomilla
10-22-2007, 06:38 PM
format_quote Originally Posted by Salih20
The difference between sleep and death is that the latter includes death of the body while the former is Allaah's temporary posession of the soul?
can you please explain?
:w:
Reply

Camomilla
10-22-2007, 06:41 PM
format_quote Originally Posted by poga
:sl:excellent question i do not know where you heard it
i never heard it before
soul leaves our body during our sleep and it goes to ALLAH
now where is ALLAH
ALLAH is firmly on his throne
now is ARSH separate from this creation
if it is not then there is no need for travel for soul just transition to different dimension
and about nose ALLAH said he breathed his soul to adam and he came to life
when we sleep everything leaves us apart from the breath of ALLAH
above i only give you just drop from the ocean called RUH:w:
what does ARSH mean?
what about dreams that come from shaitan?
Reply

cute123
10-24-2007, 09:27 AM
format_quote Originally Posted by Ansar Al-'Adl
:sl:

The Ruh is the soul, and our knowledge of it is limited:
17:85 They ask thee concerning the Ruh. Say: "The Ruh (is) by command of my Lord: of knowledge it is only a little that is communicated to you, (O men!)"

The soul is the creation of Allah. It is blown into t=every human being when it is just a foetus of 120 days old and it departs from the body at death. It is the secret to life. There are four world that it must jorney though:
1. The womb, where the soul joins its body
2. This temporary world
3. The grave, 'Barzakh' period
4. The hereafter, the final destination of all human beings
When the soul is placed in a physical body, it is termed the Nafs. So when we refer to Nafs, we denote the union of the soul and the physical body. Thus, nafs is used to often refer to our desires or the core of our emotions. The nafs is our SELF.The word NAfs is udesed in a number of ways in the Qur'an, but all refer to the the soul with a body.



There are three states of Nafs:

Nafs Ammara bis-soo- The soul that dictates evil. This stage is when the person has no control of their desires and follows whatever evil urge he feels. He is the slave of evil and never satisfied. Ungrateful, hateful, and shrouded in darkness.

12:53 "Nor do I absolve my own self (of blame): the (human) soul is certainly prone to evil (nafs al-Ammara bis Su), unless my Lord do bestow His Mercy: but surely my Lord is Oft- forgiving, Most Merciful.

Nafs Al-Lawwama- the self-reproaching soul. This stage is when the person makes mistakes but continuously questions his actions and feels guilt. He is weak but he has faith. He struggles to control his desires and whims.

75:1 I do call to witness the Resurrection Day;
75:2 And I do call to witness the self-reproaching spirit: (Nafs Al-Lawwamal)


Why does Allah mention Nafs Al-Lawaama with The day of ressurection? If you think about it, both are like a court. In Nafs-Al-Lawwama we judge our deeds, and on the Day of resurrection, Allah will give us the final verdict on our deeds.

Nafs Al-Mutama'inna- Trhe satisfied soul. This is the noblests state. The satisfied soul finds its peace and consolation in the Qur'an, prayer, and the company of the righteous. The nafs al-mutamainna has suchj a deep conviction in Allah and the Last Day that it is never upset by the sorrows of this world.

89:27 (To the righteous soul will be said) "O (thou) soul, in (complete) rest and satisfaction!
89:28 "Come back thou to thy Lord,- well pleased (thyself), and well-pleasing unto Him!
89:29 "Enter thou, then, among My devotees!
89:30 "Yea, enter thou My Heaven!


I hope I have clarified the Islamic position.
Wasalaam

For more info:
http://www.ahya.org/amm/modules.php?...articles&cid=1
Jazakallah Khair
Reply

ansar.tajudeen
10-24-2007, 10:20 AM
format_quote Originally Posted by Ansar Al-'Adl
:sl:

The Ruh is the soul, and our knowledge of it is limited:
17:85 They ask thee concerning the Ruh. Say: "The Ruh (is) by command of my Lord: of knowledge it is only a little that is communicated to you, (O men!)"

The soul is the creation of Allah. It is blown into t=every human being when it is just a foetus of 120 days old and it departs from the body at death. It is the secret to life. There are four world that it must jorney though:
1. The womb, where the soul joins its body
2. This temporary world
3. The grave, 'Barzakh' period
4. The hereafter, the final destination of all human beings
When the soul is placed in a physical body, it is termed the Nafs. So when we refer to Nafs, we denote the union of the soul and the physical body. Thus, nafs is used to often refer to our desires or the core of our emotions. The nafs is our SELF.The word NAfs is udesed in a number of ways in the Qur'an, but all refer to the the soul with a body.



There are three states of Nafs:

Nafs Ammara bis-soo- The soul that dictates evil. This stage is when the person has no control of their desires and follows whatever evil urge he feels. He is the slave of evil and never satisfied. Ungrateful, hateful, and shrouded in darkness.

12:53 "Nor do I absolve my own self (of blame): the (human) soul is certainly prone to evil (nafs al-Ammara bis Su), unless my Lord do bestow His Mercy: but surely my Lord is Oft- forgiving, Most Merciful.

Nafs Al-Lawwama- the self-reproaching soul. This stage is when the person makes mistakes but continuously questions his actions and feels guilt. He is weak but he has faith. He struggles to control his desires and whims.

75:1 I do call to witness the Resurrection Day;
75:2 And I do call to witness the self-reproaching spirit: (Nafs Al-Lawwamal)


Why does Allah mention Nafs Al-Lawaama with The day of ressurection? If you think about it, both are like a court. In Nafs-Al-Lawwama we judge our deeds, and on the Day of resurrection, Allah will give us the final verdict on our deeds.

Nafs Al-Mutama'inna- Trhe satisfied soul. This is the noblests state. The satisfied soul finds its peace and consolation in the Qur'an, prayer, and the company of the righteous. The nafs al-mutamainna has suchj a deep conviction in Allah and the Last Day that it is never upset by the sorrows of this world.

89:27 (To the righteous soul will be said) "O (thou) soul, in (complete) rest and satisfaction!
89:28 "Come back thou to thy Lord,- well pleased (thyself), and well-pleasing unto Him!
89:29 "Enter thou, then, among My devotees!
89:30 "Yea, enter thou My Heaven!


I hope I have clarified the Islamic position.
Wasalaam

For more info:
http://www.ahya.org/amm/modules.php?...articles&cid=1

jazakallah hairun brother..
Reply

Camomilla
10-26-2007, 09:12 AM
what does ARSH mean?
Reply

-Elle-
10-27-2007, 12:25 AM
Great articles,very informative and quite interesting...

Allaah created Adam and breathed the soul into him, as is stated in the Qur’aan and in the hadeeth of the Prophet (peace and blessings of Allaah be upon him): “When Allaah created Adam and breathed the soul into him, he sneezed and said ‘Al-hamdu-Lillah (Praise be to Allaah).’ He praised Allaah by His permission. Then his Lord said to him, ‘May Allaah have mercy on you, O Adam. Go to those angels, to a group of them who are sitting, and say, ‘As-salaamu ‘alaykum (peace be upon you).’ They said, ‘Wa ‘alayka al-salaam wa rahmat-Allaah (and upon you be peace and the Mercy of Allaah).’ Then he went back to his Lord, who said, ‘This is your greeting and the greeting of your descendants amongst themselves.’” (Reported and classed as hasan by al-Tirmidhi. Sunan al-Tirmidhi, 3290).
I've never read this before,I really liked it,

jazaka'allah kheir for sharing!
Reply

snakelegs
10-27-2007, 12:30 AM
format_quote Originally Posted by Camomilla
what does ARSH mean?
throne.
Reply

Noor 13
11-24-2007, 10:52 AM
[QUOTE=Camomilla;846866]what does ARSH mean?
It is Allahs throne
Reply

poga
11-24-2007, 09:22 PM
format_quote Originally Posted by Camomilla
what does ARSH mean?
SWEETSWORDS
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24027 Poems Read
------------ Click Here To Read My Poetry -----------SWEETSWORDS 65 [ MARRIFATIC MAP ] sweetswords 21 [ monad ] SWEETSWORDS 3 [ DESIRE ] Ramadan greetings sweetswords 47 [ piegion petition sweetswords 90 [ lunatic luna ] SWEETSWORDS 76 [ Retro Majnu and Classic Layla ] SWEETSWORDS 6 [ Fibonacci Fitna ] SWEET SWORDS 1 [ witness ] SWEETSWORDS 84 [ Estimate of Kursi and Arsh ] SWEETSWORDS 2 [reason ] SWEETWORDS 3 [desire ] SWEETSWORDS 4 [glow ] SWEETSWORDS 5 [om ] SWEETSWORDS 6 [ Fibonacci Fitna ] SWEETSWORDS 7 [ gemini ] SWEETSWORDS 8 [witness II ] SWEET SWORDS 9 [scribe ] SWEETSWORDS 10 [crystal ball ] SWEETSWORDS 11 [ aim ] SWEET SWORDS 12 [ endless ] SWEETSWORDS 13 [ Heartless ] SWEETSWORDS 14 [witness III ] SWEET SWORDS 15 [sure ] SWEET SWORDS 16 [ thermaem ] ] SWEETSWORDS 17 [ great and small ] SWEETSWORDS 18 [compass ] SWEETSWORDS 19 [ adhan ] SWEETSWORDS 20 [ Cast and Creed ] SWEETSWORDS 21 [ The Monad ] SWEETSWORDS 22 [ my way II ] SWEETSWORDS 23 [ honest ] SWEETSWORDS 24 [ ALLAH'S PEN ] SWEETSWORDS 25 [madinah ] SWEETSWORDS 26 [ speed control ] SWEETSWORDS 27 [ third eye ] SWEETSWORDS 28 [ reality ] SWEETSWORDS 29 [ nectar ] SWEETSWORDS 30 [ equilibrium ] SWEETSWORDS 31 [ fanatic ] SWEETSWORDS 32 [ monad II ] SWEETSWORDS 33 [ monad III ] SWEETSWORDS 35 [ epistemological model of ilm ] SWEETSWORDS 36 [prayer ] SWEETSWORDS 37 [communism ] SWEETSWORDS 38 [shelly ] SWEETSWORDS 39 [ mother land ] SWEETSWORDS 40 [ The cosmic criterion ] SWEETSWORDS 41 [sheild ] SWEETSWORDS 42 [Hope to Pope] SWEETSWORDS 43 [ R.I.P ] SWEETSWORDS 44 [ prayer II ] SWEETSWORDS 45 [ dream assassin ] SWEETSWORDS 46 [BUDDHA ] SWEETSWORDS 47 [ Pigeon Petition ] SWEETSWORDS 48 [ ALLAH ] SWEET SWORDS 49 [ three two one ] SWEET SWORDS 50 [epistemological model of ilm II ] SWEETSWORDS 51 [cubical reality ] SWEETSWORDS 52 [ Scintillation of Soul ] SWEETSWORDS 53 [ALLAH ] SWEETSWORDS 54 [ Epistemological model of ilm VII ] SWEETSWORDS 55 [ One Line All Limit ] SWEETSWORDS 56 [ ALLAH ] SWEETSWORDS 57 [ Tempest and Flame ] SWEETSWORDS 58 [ ALLAH ] SWEETSWORDS 59[Sindoor and Sujud ] SWEETSWORDS 60 [ epistemological model of ilm III ] SWEETSWORDS 61 [ JESUS ] SWEETSWORDS 62 [ KEY ] SWEETSWORDS 63 [ TRUE ] SWEETSWORDS 64 [ WISE ] SWEETSWORDS 65 [ Marrifatic Map ] SWEETSWORDS 66 [ AL MUDHILL] SWEETSWORDS 67 [Domestic drill ] SWEETSWORDS 68 [ ALLAH ] SWEETS WORDS 69 [ SINCERE ] SWEETSWORDS 70 [ DROPS ] SWEETSWORDS 71 [ Adam and Eve ] SWEETSWORDS 72 [ enticement ] SWEETSWORDS 73 [educated ] SWEETSWORDS 74 [ fate ] SWEETSWORDS 75 [ Omar ] SWEETSWORDS 77 [ puzzle ] SWEETSWORDS 78 [ the great traitor 1] SWEETSWORDS 79 [ Puzzle II ] SWEETSWORDS 80 [ adam and eve II ] SWEETSWORDS 81 [ epistemological model of ilm IV ] SWEETSWORDS 82 [ body and soul ] SWEETSWORDS 83 [ epistemologocal model of ilm V ] SWEETSWORDS 84 [ Estimate of Kursi and Arsh ] SWEETSWORDS 85 [ epistemological model of ilm VI ] SWEETSWORDS 86 [ Comparative Religion ] SWEETSWORDS 87 [MAHARJI ] SWEETSWORDS 88 [cubical reality II ] SWEETSWORDS 89 [ margin III ] SWEETSWORDS 90 [ Lunitic Luna ] SWEETSWORDS 91 [ inner world ] SWEETSWORDS 92 [ the holy lingam ] [More Poetry - ] -->>


SWEETSWORDS 84 [ Estimate of Kursi and Arsh ]

BISMILLAH

By Poga Humayun Dundiwala

When there was nothing
There was the vacuum
The illuminating womb of all fire
Without smoke without fume
When there was nothing
There was the empty carcass
The Nur Un Ala Nur body
Without fire without ash

When there was nothing
There was the desert
The illuminating ring of fire
With the glowing Nurani art
When there was nothing
There was the empty carcass
The Nur Un Ala Nur Chairman
Under the ALLAH'S ARSH

Poga Say's in a Foolington Maze

When there was nothing
There was the KURSI
The creative cubical truth
Destroying all circular heresy
When there was nothing
There was the fulfilled heart
In order to reveal its love and peace
It created an written art
The art of pen tablet and ink
When there was no spoken words
There was the written alphabetic link

Hermes Said true it is without falsehood
Only AL HAQQ reside there in the blessed shelter house the MAKAM E MAHMOOD
Certain and most true that which above is like that of bellow
That is the one and only the singular solo
Hermes said truth written in honest alphabet
He said it in the potion of leaves and in emerald tablet

Hanuman Say's it is for sure oh Lord Raam
Draw one unified kingdom with ten different realm
Now from ten names take the first letter
And learn for sure
What needs to be known in past present and in future
Hanuman Say's it is for sure oh Lord Raam
It is one and only nameless kingdom with ten different Naam

Jesus Said when you make the two one and inside like outside
And outside like inside
And when you make male and female the unified small whole with the great divide
So that male be not male and female be not female then you will the Kingdom
Jesus Said when you make two one and one two you will reach the house of wisdom

Prophet MUHAMMAD Sallel La Hu Alahi Wa Sallam Said
Glory be to ALLAH and praises as great as his the number of his slave Animal
Extent of his satisfaction and the weight of his Raj Mahal
And the ink needed to write down its countless Sign
Prophet MUHAMMAD Sallel La Hu Alahi Wa Sallam Said
The only Footprint leads to the design of that house is the digram of my NA LAYNN

Dr Muhammad Tahir Ul Qadri Said
Mim has circular symptom its key role is to create the spin
And the Cubical Eternal lock spun open for infinity in the land of Jinn
He raveled the golden phi spiraling consciousness of Mim in the Shell
He said there they live in the Mim circular Sansar for Immortality of Heaven and Hell
There they western Nasara scholars with partial of arches built theirs Fibonacci housing success
Yet while easter Muslim scholars by learning the whole of the ignitron arc be came the Homeless Darvesh

Barzakh : I have two pockets one empty on full
One sheepskin jacket one jumper wool
These are two conditions of this creation
Solid death and fragile living vibration
Therefore oh BE AQL
ALLAH is beyond my reach of space but within my call
Space the void Gullah
Is the circular NURANI ring of MUHAMMAD RASUL ALLAH
The ring is within the cubical KURSI
The ironic footstool of the golden emcee
Bellow him
Muhammad Sallel La Hu Alahi Wa Sallim
Is the water
Above him is the throne of the creator
This are the Kissa of The Kursi and Arsh
Of hidden creator and his phantom carcass

Be Aql : His throne was above the water
It doesn't mean something was in between the water and the creator
Therefore don't create FITNA else there will be fight
Oh BARZAKH tear of you dark veil and come to the light

Barzakh : When his ARSH was above the water
Where was the KURSI
My BARZAKH is my clear soul
While your mind is full of doubtful heresy
My veil is my marrifatic identity
While your hijab is your sharriatic mask
You the kernel of the seed what do you know about the garden
While you can't see even beyond your own husk

Be Aql : As my bodily husk dies away
My kernel go through the earth toward the heavenly way
My shoot continuously prospers as tree in well tended garden
While other carcass grows as unattended graveyard grass to be continuously chew-en and eaten
And end up as dung
As wise manure Freud and learned muck Jung
There theirs every evil scheme every satanic Naqsha
Fails to design the phantom Baitul Mamaur or the physical Masjidul Aqsa

Barzakh : The Naqsha that occupies in and out
The Naqsh of cubical solid sight and the circular liquid shout
The Naqsha that fulfills every Naqshbandi Arif
The Naqsh of the cubical KAABA the treasure map of all foot mark followers of the Na Laynn Sharrif
The Naqsh that begins with the straight Siratul Mustaqim line
And Travels to grow toward all square sign
Then with the dividing two dimensional diagonals
Creates the first house of the three dimensional cubicles
It is the first house the ARSH of ALLAH
Bellow it is another cube The KURSI of MUHAMMAD UR RASUL ALLAH
Within the KURSI there is another diagonal line
Between Cathode and Anode for the ignotronic arc MUHAMMADAN sign
These are the Naqsh of the empty dark desert and the glowing Nurani ring
The straight organic iron with every spinning electronic beginning

Be Aql : What creates the spin
The Feminine nuts or bolts Masculine
Is It the cubical cross shivam screw driver
Or zero functional Pravathi's Circular SANSAR
What creates the spin
Is It The cubical Clayish INASAN
Or the circular Iblis sparkle JINN

Barzakh : The manifest cough lough and sneeze
Scented scenery and hidden breeze
Unseen symptom and visual sign
Hidden plane and manifest line
These are two sequence of the three state of the AWAZ
The manifest AL ZAHIR the hidden AL BATIN and the illusion AL MIRAGE
These are our past present future three straight separate lines unified by the triangle
These are three separate lines what creates this continuous spinning cycle by the arc of angle
It is here
In this chair
Where NOOR glows from its inner angular NICHE
It is here
To this chair
To whom the ARSH beseech
It is here in this chair
Where diagram of one mortal sandal provides the eight infinite immortal sign
It is here
In this chair
Where lays the diagram of macrocosm in the MUHAMMADAN NA LAYNN


Kitaab At-Tawheed, Chapter: 64

What Has Been Said About Allah's Words: " They Made Not a Just Estimate of Allah"

Allah , says:


" No just estimate have they made of Allah, such as is due to Him: On the Day of Resurrection, the whole earth will be in His Grasp and the heavens will be rolled up in His right Hand. Glory to Him! High is He above the partners they attribute to Him" (Qur'an 39:67)

Allah , Most Glorified, Most High, informs us in this verse that the polytheists do not glorify Allah as is His right, because they worship others beside Him, when He is the Owner of everything and Able to do all things: He will hold the whole world and the heavens and the earth in His right Hand on the Day of Resurrection and He is Exalted far above that which they attribute to Him.

Benefits Derived From This Verse


1. That those who worship others beside Allah do not glorify Him as is His right upon them.

2. The obligation to glorify Allah and to abstain from attributing to Him that which does not befit His Majesty.

3. Confirmation of Allah possessing Hands in a manner befitting His Majesty.

Relevance of This Verse to the Subject of the Chapter and to the Subject of Tawheed

That it proves the obligation to glorify Allah as is His right which means by affirming His Oneness (Islamic Monotheism) and abstaining from Shirk.

..ooOOoo..

It is reported on the authority of Ibn Mas'ood (ra) that he said: "Arabbi came to Allah's Messenger and said: "Oh, Muhammad ! We are told that Allah will put all the heavens on one Finger and the earths on one Finger and the trees on one Finger and the water and the dust on one Finger and all the other created beings on one Finger. Then He will say: "I am the King." Thereupon, the Prophet laughed until his molar teeth were visible and this was confirmation of the rabbi's words. Then he recited: "" No just estimate have they made of Allaah such as is due to Him: On the Day of Resurrection, the whole of the earth will be in His Grasp" ." In another narration by Muslim, it is stated: "...and the mountains and the trees on one Finger, then He will shake them saying: "I am the King, I am Allah." In a narration of Bukhari, it is said: "Allah will put the heavens on one Finger and the rest of creation on one Finger."

Ibn Mas'ood (ra) informs us in this Hadith that a Jewish rabbi came to the Prophet and told him that they, the Jews, had found in their Scriptures that on the Day of Judgement Allah will place the heavens on one Finger, the earths on one Finger, the trees on one Finger, the water on one Finger and the dust on one Finger; and in another narration, that He will place the water on one Finger and all of the rest of creation on another Finger. Thus will He reveal something of His Might and Power and His complete control over all affairs and His sole right to be worshipped.

Benefits Derived From This Hadith


1. The agreement between the Scripture of the Jews and Islam, in that they both confirm that Allah has Fingers, though they are unlike our fingers and exactly how they are is unknown to us.

2. Evidence of Allah's Might and His Ability to do all things.

3. That laughter for a specific reason is not bad manners.

4. The obligation to accept the truth, whatever its source.

5. Confirmation of two of Allah's Divine Names: (i) Allah , which constitutes proof of Allah's sole right to be worshipped and (ii) Al-Malik (the King), which proves His Divine Attribute of Ownership.

6. Confirmation of Allah's Divine Attribute of Speech in a manner befitting His Majesty.

Relevance of This Hadith to the Subject of the Chapter and to the Subject of Tawheed

That the Hadith proves the obligation to glorify Allah through Tawheed and by abstaining from every kind of Shirk.

..ooOOoo..

Muslim narrates, on the authority of Ibn `Umar (ra) in a marfoo' form: "Allah will fold up the heavens on the Day of Resurrection and then He will take them in His right Hand and say: "I am the King, where are the tyrants? Where are the arrogant ones?" Then He will fold up the seven earth and take them in His left Hand and say: "I am the King, where are the tyrants? where are the arrogant ones?"

Ibn `Umar (ra) informs us that he heard from the Prophet that on the Day of Judgement, Allah , Most Glorified, Most High, will fold up the seven heavens and take them in His right Hand and He will fold up the seven earth and take them in His left Hand and as He folds each of them, He will call forth the tyrants and the arrogant people, making them realise their insignificance by His Words: "I am the King." - i.e. He is the true Owner of all things; He is Perfect in every respect and there is no weakness or defect in Him and that all those who claim kingship or sovereignty are in fact weak and feeble, powerless in His Grasp. He will not be asked about what He does, but they will be asked.

Benefits Derived From This Hadith


1. Confirmation of Allah's possessing two Hands, right and left.

2. Confirmation of Allah's Divine Attribute of Speech in a manner befitting His Majesty.

3. Confirmation of Allah's Name: Al-Malik (the King), from which is inferred His Ownership of all things.

4. Evidence that there are seven earths.

5. The forbiddance of tyranny and arrogance.

6. Evidence of Allah's Perfection and infallibility.

Relevance of This Hadith to the Subject of the Chapter and to the Subject of Tawheed

That the Hadith proves the obligation to glorify Allah , Almighty All-powerful, by Declaring and practising Tawheed in all one's affairs and abstaining from all manner of Shirk.

..ooOOoo..

It is reported on the authority of Ibn `Abbas (ra) that he said: "The seven heavens and the seven earths are no more in Allah's Hand than a mustard seed in the hand of one of you."

Ibn `Abbas (ra) informs us in this narration that the seven heavens and the seven earths in comparison to Allah's Hand - in spite of their enormity - are as insignificant as a mustard seed in a man's hand; and this is a comparison between the heavens and the earths and a mustard seed, not a comparison between Allah's Hand and the hand of man because nothing resembles Allah , either in His Attributes or in His Self.

Benefits Derived From This Narration


1. That the heavens are seven.

2. That the earths are seven.

3. That Ibn `Abbas confirms Allah's Possessing a Hand.

Relevance of This Narration to the Subject of the Chapter and to the Subject of Tawheed

That it proves the overwhelming Might and Power of Allah and the insignificance of His creatures and thus the obligation to glorify Him, Alone, without partners, by professing His Oneness in word and deed.

..ooOOoo..

Ibn Jareer said: " Yoonus told me that Ibn Wahb informed him that Ibn Zaid said: "My father told me: "Allah's Messenger said: "The seven heavens are no more in comparison to the Kursi than seven dirhams set in a shield." Abu Zarr (ra) said: "I heard Allah's Messenger say: "The Kursi is no more in comparison to the `Arsh (Throne) than an iron ring thrown in a vast desert."

The Prophet informs us in both of the above narration that Allah possesses a Kursi (Footstool) and an `Arsh (Throne) and that they are both immense, though the `Arsh is greater than the Kursi, for the comparison of the seven heavens to the Kursi is that of seven dirham coins set in a shield, while the comparison of the Kursi to the `Arsh is that of a ring thrown in a vast desert. And it has been reported in another Hadith on the authority of Ibn `Abbas (ra) that the Kursi is the resting place of the Feet of the Most Beneficent, and that none can estimate its vastness but He , Most Glorified, Most High.

Benefits Derived From These Two Hadith


1. Confirmation of the existence of Allah's `Arsh and His Kursi and that they are both His creations.

2. That making comparisons is a valid way of teaching in Islam.

3. Evidence of Allah's Greatness and Glory.

Relevance of These Two Hadith to the Subject of the Chapter and to the Subject of Tawheed

That both of them prove the obligation to glorify Allah by professing His Oneness and abstaining from all manner of Shirk.

..ooOOoo..

On the authority of Ibn Mas'ood (ra) it is reported that he said: "Between the lowest heaven and the next is the distance of five hundred years and between each of the seven heavens is the distance of five hundred years and the distance between the seventh heaven and the Kursi is also five hundred years and between the Kursi and the water is also five hundred years and the `Arsh is above the water and Allah is above the `Arsh and nothing is hidden from Allah of your deeds."

Benefits Derived From These Two Hadith


1. That there is a distance between each of the heavens and between the seventh heaven and the Kursi and between the Kursi and the water and between the water and the `Arsh, each equivalent to five hundred years' travel.

2. Confirmation of the existence of the Kursi, the water and the `Arsh, which is above them.

3. Confirmation of Allah's Divine Attribute of being above His creation.

4. Evidence that Allah's Knowledge encompasses all things.

5. Evidence of Allah's Might and Majesty.

..ooOOoo..

It is reported on the authority of Al-'Abbas (ra) that Allah's Messenger said:


"Do you know what is the distance between the heaven and the earth?" We said: "Allah and His Messenger know best." He said: "The distance between them is five hundred years and the distance between one heaven and the next is five hundred years and the dimension of each heaven would take five hundred years to travel and there is a sea between the seventh heaven and the `Arsh which has between its lowest and highest ends the distance equvalent to that between the heavens and the earth. And Allah , Most High, is above that and nothing is withheld from Him of the deeds of the sons of Adam." (Narrated by Abu Dawood and others)

Allah's Messenger informs us in this Hadith that the distance between each of the seven heavens is equivalent to five hundred years' travel and the distance between the earth and the lowest heaven is also equivalent to five hundred years' travel and between the seventh heaven and the `Arsh is a like distance and that the breadth of each heaven is likewise five hundred years and that Allah is above His `Arsh and nothing of His creation is hidden from Him.

Benefits Derived From This Hadith


1. Proof of the distances between the heavens and the earth, between each heaven and between the seventh heaven and the `Arsh.

2. That the seven heavens are separate from each other.

3. That the heavens are masses with a defined breadth.

4. Evidence of the position of the water.

5. Evidence of the existence of the `Arsh.

6. Confirmation of Allah's Divine Attribute of being above His creation.

7. The all-encompassing nature of Allah's Knowledge.

Relevance of This Hadith to the Subject of the Chapter and to the Subject of Tawheed

That the Hadith proves the obligation to glorify Allah by professing and practising Tawheed and abstaining from all manner of Shirk




[GR] > The Number 666 - God's Secret Place


Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six.

Revelation 13.18

Now the weight of gold that came to Solomon in one year was six hundred threescore and six talents of gold.

I Kings 10.14


Topics in this Article
Six and Thirteen
666 in Creation
666 in the Garden
666 and Labour under the Sun
666 and Satan's Pride
666 and Holiness
666 and God's Secret Place
Evil Dark Side of 666
666 and Solomon's Gold
Mathematical Properties
Collected Identities
No number in the history of the World has stimulated more speculation than the enigmatic 666 of Revelation 13. The verse above contains the explicit imperative (psephisato, let him calculate) from the root psephidzo (count, S# 5585). This verb is the root of (Isopsephia = 1499) - the Greek equivalent of the Hebrew Gematria - from the roots "isos" (same, S# 2470) and "psephos" (pebble/count, S# 5586).

The study of the number 666 must therefore be understood as a command from the Lord, and should be obeyed. But to obey this command requires that we lay the foundation for the entire study of Numbers in Scripture, for the correct understanding of any number, like that of any word, depends on its context and relative meaning to other elements of the same class. This requires an indepth study, which is one of the purposes of this website. This study is not new. It has been known and practiced since ancient times. In the second century, Iraneus fought against its abuse by the Gnostics in his Against Heresies while St. Clement of Alexandria (as he is known to the Catholics and Greek Orthodox) practiced it with some alacrity while remaining (for the most part) within the bounds of Christian orthodoxy.


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Six and Thirteen
The appearance of the Number 666 in Revelation 13 integrates with the distribution of both the Greek word (Hex, Six, S# 1803) and the Hebrew word (Vav, Hook, S# 2053), the name of the Sixth Letter. Both of these words each appears exactly 13 times in Scripture! The significance of this "coincidence" is amplified by the natural geometry of the Number 13, which is fundamentally hexagonal - sixfold - since it is the first non-trivial Star Number:



There are many deep and profound ramifications of the relation between the Numbers Six and Thirteen. This Star Number is the basis of the Unity Holograph (Shema) just as the Hexagon/Star pair 37/73 forms the basis of the Creation Holograph. The Number 13 carries the fundamental significance of Love and Unity while Six carries the connotation of Work. Thus God's Work of Creation is intimately associated with these Numbers. The Star Numbers are the the root form of the Logos Star, the geometric representation of the prime number 373, the value of the Word God spoke to create the World.

The Numbers Six and Thirteen come together in the Prime Number 613 which is the quintessential self-chosen Number of the Jews, who concluded long ago that there are exactly 613 Commandments in the Torah. This number was one of the first to catch my attention many years ago because of the associated identities (613 = In the Torah = The First Covenant = Circumcision, etc.) Likewise, it is the Jews who recognized the profound spiritual significance of the Number 13, which they immortalized in their count of God's Thirteen Attributes of Mercy and Maimonides codification of the Jewish Faith as Thirteen Articles . Note also that 613 = 13 + 600, which is the sum of the ordinal and sofit values of the Thirteenth Letter Mayim.

One of the most enduring mysteries is the near universal superstitious fear and distrust of the Numbers Six and Thirteen, especially in light of God's use of these numbers in Scripture. Nearly all Christians who study numbers in Scripture assign dark and sinister meanings to both of them. Aversion to the Number Six arises primarily from its association with Man (who is fallen and sinful) and the Number of the Beast. But this is an historical abberation that ignores the much more significant association of Six with God's great work of Creation. We must never forget that evil is a perversion of the fundamental goodness of God's Creation.

The reason for aversion to the Number 13 is much less obvious, there being a host of divergent explanations for this superstitious fear, technically known as triskaidekaphobia . Suggestions vary from the thirteen witches in a coven, the thirteenth guest at the Norse god Odin's ill-fated feast to the thirteen partakers of the Last Supper. Christians typically note that the first occurrence of thirteen in Scripture is in the context of rebellion (cf. Genesis 14) and that Genesis 13.13 contains the first occurrence of "sinners." They also note that some references to Satan are multiples of 13, though how they ignore its primary significance - which has been noted for centruries by the Jews who counted God's Thirteen Attributes of Mercy - remains a mystery. Personally, I think it is due to sloppy, incomplete and superstitious thinking. Nor can I discount the possible influence of anti-semitism which would reinforce the dark cloud over both numbers 6 and 13.

Each number has polarity - we can view both its positive and negative aspects. This is particularly evident with the Numbers 6, 13, and 666. Prejudice has discolored the understanding of many, if not most, people interested in Numbers and the Bible. This should serve as a clear warning of the absolute necessity that we guard against self-deception.


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666 in Creation
Let us begin in the beginnning. The Number 666 figures prominently in the Creation Holograph. This originates in the geometric and algebraic properties of the Number 6 which is deeply integrated with space-filling hexagonal symmetry, Hexagon/Star pairs such as 19/37 and 37/73 (cf. The Work of Creation). All of this is profoundly integrated with Base Ten and the prime Numbers 3, 7 which is explained with extreme precision by Vernon Jenkins in his article A Matter of Numerical Symbiosis . All these ideas then cohere in the astounding fractal hexagonal prime Star Number 373 which represents the Logos/Word (cf. The Logos Star). Most significant is the reiterative triangular structure of Genesis 1.1 which is the product of both the Hexagon/Star pairs 19/37 and 37/73:

Text Triangular Form Hex/Star Pairs
Genesis 1.1 = 2701 = Sum(73) = 37 x 73
= Sum(37) + 3 x Sum(36) = 19 x 37 + 3 x 666


The threefold appearance of the 36th triangle 666 in the sum of Genesis 1.1 forms a visually symmetric division of the number 2701 as the 73rd triangle:



The blue outline consists of 216 = 6 x 6 x 6 counters, which coincides with the value of the cubic Holy of Holies, which contained the Ark of God (Arun Elohim = 343 = 7 x 7 x 7). It would appear there is a deep integration of the Creation of the Universe with the Tabernacle of God. Indeed "Heaven is [His] dwelling place, and the earth is [His] footstool." The significance of this will be seen below when we examine the connection between 666 and Holiness.

We also should note that the Hebrew description of the dimensions of the cubic Holy of Holies, which God specified to be exactly 20 x 20 x 20 cubits, also evaluates to 666:

Twenty Cubits



Esarim Amah
= 666


The Number 666 also appears in two other fundamentally important creation passages. In Jeremiah 10.12 we read:

He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heavens by his discretion.

Note the connection with Wisdom and Creation. We have the identity:

He made the earth



Asah Aretz
= 666


Note the reference to Wisdom (Hokmah = 73) which integrates with the declaration of Revelation 13.18: "Here is wisdom." The Number 6 is the Number of both Man and Cosmos. It appears twice in Isaiah 42.5:

Thus saith God the LORD, he that created the heavens, and stretched them out; he that spread forth the earth, and that which cometh out of it; he that giveth breath unto the people upon it, and spirit to them that walk therein:

We have the pair of identities:

God the LORD,
he that created the heavens



HaEl YHVH Bo-rah Shamayim

= 666 = He that spread forth
the earth



Raqa Aretz



The sum of the entire verse is the product of two hexagonal numbers, 3439 = 19 x 181. The Number 666 also appears in the Fourth Day:

And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years:

We have the identity:

Let there be lights



Yahi Moroth
= 666


This identity is part of a larger complex that includes the Number 777, as seen in the image below:



The sum of this phrase is therefore 666 + 777 = 1443 = 3 x 13 x 37 which relates to the Full Creation HyperHolograph through the identity:

13 x 37 = 481 = The Beginning (He Genesis)

Note that 13 and 37 are the second and third hexagonal Star Numbers. The integration of the Number Six, hexagonal symmetry, and Creation is very strong here.


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666 in the Garden
The perfection of the Number Six remained unblemished until the serpent entered the Garden and tempted Eve to sin. As an aside, we should note the identity of he who spoke to Eve. We have the pair of identities:

Now the serpent was more subtle
than any beast of the field
which the LORD God had made.




= 2515 = The False Prophet [Rev 20.10]



Ho Pseudoprophetes



This is a translingual alphanumeric identity linking the liar in Genesis with the the false prophet of Revelation! It certainly would seem like a rather long stretch to assign this to "mere coincidence." It is part of a large set of identities based on multiples of the prime number 503 that culminates in the value of the Abomination of Desolation. There are also very significant identities listed under the prime Number 1697, which denotes the fully articulated Word of God.

Returning to the theme of 666: The lying promise of the devil was that Adam and Eve would be "as gods" [KJV] or "like God" [NIV]. The variation in translation is due to the plural ending of Elohim which allows the interpretation of "gods" in certain contexts rather than the typical "God." The translation "like God" is suported by the Lord's statement that after eating the fruit, Adam and Eve had indeed become "like Us." In any case, we have the identity:

Like God (Sof)



K'Elohim
= 666


This identity is based on the sofit value of Mayim (600). The standard value (40) will also play a significant role, as seen below.

After succumbing to the tempation, God cursed the Serpent, Eve, and Adam. Adam's curse was specifically related to work - hence the Number 6. Adam and Eve were then driven from the Garden, and God placed cherubim and a flaming sword to keep the way of the Tree of Life:

and a flaming sword [Gen 3.24]



V'et Lahat HaCherev
= 666



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666 and Labour under the Sun
Forever after the Fall, the Number 6 would be marked with the sin of Man and the suffering Work he would be subject to all the days he would live upon this earth, under the sun. The relation between this vain work and the number 666 is seen in this passage from Ecclesiastes (vs. 1.2f):

Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity. What profit hath a man of all his labour which he taketh under the sun?

We have the identity:

Profit (S# 3504)



Yitron
= 666


The symbol of the Sun as signifying Work is strong. It connects the Number 6 and the Number 21 , which is the sixth triangular number, 21 = Sum(6). The word Sun (Shemesh) is a Shin KeyWord that is maximized on Spoke 21 in the Book of Ecclesiastes (cf. Under the Sun). The deep relation between the Number Six and the Sun manifests in the Sun being darkened in in both the Sixth Hour of Christ's Crucifixion and the Sixth Seal opened Revelation 6. The link between the Number 6 and the Sun is part of the ancient Jewish Kabbalistic tradition. This is discussed further below under the heading 666 and Solomon's Gold.

The connection between Profit, Work, and the Number 666 is amplified in Acts 19.25f:

For a certain man named Demetrius, a silversmith, which made silver shrines for Diana, brought no small gain unto the craftsmen; Whom he called together with the workmen of like occupation, and said, Sirs, ye know that by this craft we have our wealth.

We have the identity:

Wealth (S# 2142)



Euporia
= 666


The connection between Work and Six is first established in God's Six Day Work of Creation which then forms the foundation of the Six Days of Labour and the Seventh Day Sabbath. It is, therefore, one the most firmly established numerical teachings in the Bible. Likewise, the connection between Six and the Sun is established in the repetive reference to man's labour "under the sun" in Ecclessiastes. These links are further integrated in the letters that spell (HaShemesh, The Sun) which are an anagram of the Hebrew word for a six-sided geometric figure, (Meshushah, Hexagon), from the root (Sheysh, Six). This root will be seen below in the discussion of 666 and Solomon's Gold

It is this context of Work, Wealth, and Profit that relates most directly to the famous passage from Revelation 13

And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six.

Of course, the Number 6 is the Number of Man, whose creation occurred on the Sixth Day and whose destruction is prohibitted in the Sixth Commandment.


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666 and Satan's Pride
Fearful superstition has no place in the study of God's Word. We need to ask ourselves why the Number 666 is associated with the Beast of Revelation 13. The devil's false promise that Eve would be "like God" does not invladate the identity (K'Elohim, Like God) = 666. This word is used elsewhere in Scripture in reference to the One True God, e.g. Psalm 77.14

Thy way, O God, is in the sanctuary: who is so great a God as our God [K'Elohim]?

The word "our" is italicized because it does not appear in the Hebrew. A more literal translation would have been simply "who is so great a God as God?" So how are we to interpret this? The undestanding begins in God's revelation of Satan's motivation in Isaiah 14:


How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High.

Scripture is perfectly clear - Satan's motivation is pure pride, to be like God! Exactly the same thought emerges from the gematria of the declaration he repeated twice, where we now view the standard value of K'Elohim:

I will ascend



Olah

= 106 = Like God



K'Elohim



This satanic pride finds its utlimate expression in 2 Thessalonians:

Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.

It doesn't get any plainer than this. Satan's aspiration is to set himself up as God Almighty. Indeed, he seeks to be like God = 666. Though there are dark overtones associated with the Number 666, these are the negative images of the extreme holiness that comes from God's supernatural design based on the Number 6, as we shall see now.


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666 and Holiness
There are many holy phrases whose gematria comes to 666. Perhaps the most significant is this from 2 Chronicles 35.3:

And said unto the Levites that taught all Israel, which were holy unto the LORD, Put the holy ark in the house which Solomon the son of David king of Israel did build; it shall not be a burden upon your shoulders: serve now the LORD your God, and his people Israel,

We have the identity:

The Holy Ark



Arun HaQadosh
= 666


This fully integrates with the place where the Holy Ark was placed - the cubic 20 x 20 x 20 Holy of Holies called the Davir = 216 = 6 x 6 x 6. Both these numbers 666 and 6 x 6 x 6 figure prominently in the Creation Holograph (see above).

Exactly the same number is found in Leviticus 8.9, when Moses annointed Aaron and his sons:

And he put the breastplate upon him: also he put in the breastplate the Urim and the Thummim. And he put the mitre upon his head; also upon the mitre, even upon his forefront, did he put the golden plate, the holy crown; as the LORD commanded Moses.

We have the identity:

The Holy Crown



Nezar HaQadosh
= 666


The essential holiness of the Number 666 can not be denied. It is designed by God. It marks the Beast because the Beast seeks to blaspheme God and sit in the Holy Place, exactly where the Holy Ark = 666 sat!

As a finally example, we have these multiple occurrences of the phrase "of/from God":

John 1.6: There was a man sent from God, whose name was John.
John 9.16: Therefore said some of the Pharisees, This man is not of God, because he keepeth not the sabbath day. Others said, How can a man that is a sinner do such miracles? And there was a division among them.
John 9.33: If this man were not of God, he could do nothing.
2 Peter 1.17: For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased.
2 John 3: Grace be with you, mercy, and peace, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love.
In each case, the highlighted words are translated from the Greek phrase "para Theou." We have the identity:

From God



Para Theou
= 666


In light of these identities, we must understand that God Himself is revealing the Number 666 as His own Number which marks the true intent of the the Devil, the Pseudochrist - i.e. False Christ, the true meaning of Antichrist - who would if he could, sit upon God's Throne in the Holy of Holies, "shewing himself that he is God."


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666 and God's Secret Place
The Holy of Holies had no light in it at all. The Holy Ark (= 666) - where God said He would meet with Moses - sat in complete darkness. This corresponds exactly with what the Lord said of Himself through the Prophet David in Psalm 18.11:

He made darkness his secret place; his pavilion round about him were dark waters and thick clouds of the skies.

We have the identity:

His Secret Place



Sitrov
= 666


This really sums up the Holy side of the relation between Darkness and the Number 666.


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The Evil Dark Side of 666
Every number can be thought of as a single Pole with two ends. For example, Karet (To Cut Off) is an anagram of Keter (Crown). Since an anagram uses the same letters, both Karet and Keter have the same numeric weight (620). The Rabbis understand this as a warning that those who inappropriately seek the powers of Keter (e.g. for personal gain) are in danger of being cut off from God. The Number 666 is no different, and the extreme holiness derived from its association with the Temple and Work of God is quickly transformed into godless darkness when that holiness is blasphemed. This mirrors exactly what happened when God's perfect Creation (based on the Number Six) was marred by sin. Below are the primay identities that relate to the dark side of 666.

The Evil Dark Side of 666
There is no man who does not sin [2Chr 6.36]



To turn (away) [Deu 5.32]



Because of unbelief [Heb 3.19]



Dwellingplace for dragons [Jer 51.36]



We perish [Lk 8.24]



The Day of the LORD is darkness, not light. [Amos 5.18]




The identity from Deuteronomy 5.32 (to turn away = 666), is particularly intriguing. It describes the content of the only verse in the New Testament indexed by the 666. We read (John 6.66):

From that time many of his disciples went back, and walked no more with him.


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666 and Solomon's Gold
As mentioned above, the Number 666 is associated with the Sun, which itself is associated with the metal Gold. Scripture associates Gold and 666 in I Kings 10.14:

Now the weight of gold that came to Solomon in one year was six hundred threescore and six talents of gold.

A close examination of the underlying Hebrew yields an astounding identity. Here is an interlinear translation of the highlighted words:



The first three red letters spell the word (Shemesh, Sun, S# 8121). The last two have the value 26 which coincides with the value of the Lord's Name (YHVH). God unites these elements in Psalm 84.11:

For the LORD God is a sun and shield: the LORD will give grace and glory: no good thing will he withhold from them that walk uprightly.

Here is an interlinear translation of the first clause:



There is no Hebrew word corresponding to the English "is" in this verse. As is typical in Hebrew, the idea of "is" is communicated by a simple appostition of two or more words. Thus, we have the identity:

The Lord is a sun



YHVH Shemesh
= 666


As with the other identities relating to God's sectret place, the Holy Ark and the Holy Crown, we see that 666 properly belongs to the Lord God Almighty. It is associtated with the Beast because of his blasphemous attempt to usurp God's place in the Holy of Holies.


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Mathematical Properties of 666
666 is the 36th triangular number (note that 36 = 6 x 6):
666 = Sum(36)
666 = Sum(6 x 6)
666 = 37 x (6 + 6 + 6)
666 = 2 x (3 x 37 x 3) This symmetric form mimics the form of Genesis 1.1 = 2701 = 37 x 73 and the form of God's creative Logos = 373
All substrings of 666 are triangular:
6 = Sum(3) = 1 + 2 + 3 = 1 x 2 x 3
66 = Sum(11) This integrates with the structure of Scripture through the identity Wheel (Galgal) = 66 = Number of Books in the Wheel.
666 = Sum(36) = Sum(6 x 6)
666 is the largest triangular number consisting of a single repeated digit.
6, 36, and 666 are each the sum of powers of 1, 2, and 3:
6 = 11 + 21 + 31
36 = 13 + 23 + 33
666 = 16 - 26 + 36
There is a general geometric relation between the sum of cubes and the squares of triangular numbers:

Sum of first N cubes = Square of Nth Triangle

For example the 3rd triangle is 6 and 6 x 6 = 36 = 13 + 23 + 33, as above. This leads to a series of identities relating to 36 and 666 that are based in geometry:

36 = 15 + 21 = Sum(5) + Sum(6) This is an example of the general formula Square(N) = Sum(N-1) + Sum(N)
666 = 152 + 212 = 225 + 441 = Sum(5)2 + Sum(6)2: This is an example of the general formula Sum(Square(N)) = Sum(N-1)2 + Sum(N)2. We can use this to rewrite 225 and 441 (which are squares of triangles):
225 = 13 + 23 + 33 + 43 + 53
441 = 13 + 23 + 33 + 43 + 53 + 63
This then allows us to rewrite the formula for 666:

666 = 13 + 23 + 33 +43 + 53 + 63 + 53 + 43 + 33 + 23 + 13
666 is the sum of the squares of the first seven primes:
666 = 22 + 32 + 52 + 72 + 112 + 132 + 172
666 is the sum of the first 144 digits of the decimal expansion of Pi - 3. Note 144 = 12 x 12 = 6 x 6 x 4.
Both 6 and 666 are double triangular numbers of powers of 2:
6 = Sum(Sum(2))
666 = Sum(Sum(2 x 2 x 2))
These could also be written in the somewhat symmetrical form:

Sum(Sum(2))/2 = 3 = Sum(Sum(2 x 2 x 2))/222
Many interesting properties of 666 are listed on MathWorld's page Beast Number and on Mike Keith's page The Number of the Beast .




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Collected Identities relating to 666


The Number 666
Let there be lights [Gen 1.14]



Spread forth the earth [Is 42.5]



He made the earth [Jer 10.12]



Twenty Cubits [1Ki 6.20]



God the LORD who created the heavens [Is 42.5]



The Lord is a sun [Ps 84.11]



The work of the pillars [1Ki 7.22]



Pillar (Full) [Jud 16.29]



Profit [Ecc 1.3]



Wealth [Acts 19.25]



Like the dust of the earth [Gen 13.16]



and a flaming sword [Gen 3.24]



His secret place [Ps 18.12]



The Holy Ark



Holy Crown [Lev 8.9]



Like God (Sof) [Gen 3.5]



From God [Jn 1.6]



Thy God (Sof) [Is 40.9]



Thy Habitation (Sof) [Ps 91.9]



To turn (away) [Deu 5.32]



There is no man who does not sin [2Chr 6.36]



The Day of the LORD is darkness, not light. [Amos 5.18]



We perish [Lk 8.24]



Because of unbelief [Heb 3.19]



Dwellingplace for dragons [Jer 51.36]



Five Times [S# 3999]



Fourscore, Eighty (Full) [S# 8084]



I will keep my mouth [Ps 39.2]



tradition [S# 3862]



Which fell [2Ki 2.13]



a covering of the eyes [Gen 20.16]



All my bones [Ps 22.17]



and great shall be the peace of thy children [Is 54.13]






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Reply

SophiaCroft
11-25-2007, 05:01 PM
I have a question! I 'eard that before the creation of Earth. Allah Subahan Tallah made all the Ruhs to promise that we all will worship Him. Is it true? & if possible can somebody post detail if its true.
Reply

------
12-11-2007, 10:45 AM
:salamext:

*bump
Reply

Ummu Sufyaan
12-11-2007, 11:00 AM
:sl:
^^^i knew it lol :D
:sl:
Reply

Awaken
12-28-2007, 06:57 AM
As' salam

It is true that Allah had mentioned that we human being are given limited knowlegde about the subject called Ruh(soul).... However, do you have any idea how "limited" is these subject about the soul is? Could these limitation that Allah mentioned be size of a watch or perhaps the universe? (Imagine these subject regarding Ruh(soul) would be the size of a whole universe.... I believe we human being would take aeon to master it. However to Allah, those are limited) In fact there are still secret which only few human being knew about the subject regarding Ruh(soul).

Think about it...

Salam
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