The Holy Spirit is mentioned four times in the Quran, where it acts as an agent of divine action or communication. The Muslim interpretation of the Holy Spirit is generally consistent with other interpretations based upon the Old and the New Testaments. Further, the Quran refers to rūḥ as Ruh al-qudus and al-ruh al-amin. In Sufism, rūḥ is a person's immortal, essential self — pneuma, i.e. the "spirit" or "soul". The Quran itself does not describe rūḥ as the immortal self. Nevertheless, in some contexts, it animates inanimate matter. Further, it appears to be a metaphorical being, such as an angel. In one instance, rūḥ refers to Jesus. Outside the Quran, rūḥ may also refer to a spirit that roams the earth; a ghost. Among the al-Laṭaʾif as-sitta it is the third purity.
Rūḥ al-qudus
Rūḥ al-qudus, al-rūḥ al-ʼamin, and rūḥ "spirit" are Quranic expressions that describe a source or means of prophetic revelations, commonly identified with the angelGabriel. Quranic commentators disagreed in their identification of Gabriel with various uses of the wordrūḥ. The Arabic phrase al-Qudus translates into English as "Holiness" or "Sanctity". al-Quddūs "the All-Holy" is one of the 99 Names of God in Islam.
In the Quran
The phrase rūḥ al-qudus, commonly translated as the "holy spirit" or the "spirit of holiness", occurs four times in the Quran, in SurahAl-Baqarahverse 87and 253, Al-Ma'idah verse 110, and An-Nahl verse 102. In three instances, it is described as the means by which God "strengthened" Jesus, and in the fourth it is identified as the one brought down God's truth to his prophet. Some Muslim commentators connected this expression with the "faithful/trustworthy spirit" who is said to have brought down the Quran in verse, and identified with Gabriel. Other Muslim commentators viewed it as identical with the created spirit described in other Quranic verses as the means by which God brought Adamto life, made Mary conceive Jesus and inspired angels and prophets. The spirit who together with "the angels" descends and ascends to God was also identified with Gabriel in Quranic commentaries. Thus, the figure of Gabriel became a focus of theological reflection on the content of revelation and the nature of cognition itself, with distinctions articulated between reason, prophetic revelation, and mystical knowledge.
In Shia Islam, rūḥ is described as "a creature of God, grander than Gabriel or Michael", who was sent to inform and guide Muhammad and is now with the Imams. In some Shia traditions, ruh al-qudus is one of the five spirits possessed by the Imam. Unlike the other four spirits, it is always vigilant and available to inform the Imam on any issue. There is disagreement on whether ruh is an angel.
As interpreted to refer to the Archangel Gabriel
The term Rūḥ al-Qudus is also an epithet referring to the Archangel Gabriel, who is related as the Angel of revelation and was assigned by God to reveal the Qurʼan to the prophet Muhammad and who delivered the Annunciation to Mary. In the two suras in which the Qur'an refers to the angel Gabriel, it does so by name. However, some ahadith and parts of the Qurʼan may arguably lend support to the alternative view. It appears to be indicated by the Quran in sura Maryam, ayat 16–21, that it was the angel Gabriel who gave to Mary the tidings that she was to have a son as a virgin: It is narrated in hadith that the angel Gabriel accompanied Muhammad during the Mi'raj, an ascension to the heavens in which Muhammad is said to have met other messengers of God and was instructed about the manner of Islamic prayer. It is also held by Muslims that the angel Gabriel descends to Earth on the night of Laylat al-Qadr, a night in the last ten days of the holy month of Ramadan, which is said to be the night on which the Qurʼan was first revealed.
is believed to endow humans with rūḥ and nafs. The rūḥ "drives" the nafs, which comprises temporal desires and sensory perceptions. The nafs can assume control of the body if the rūḥ surrenders to bodily urges. The nafs is subject to bodily desire, whereas the rūḥ is a person's immaterial essence, beyond the emotions and instincts shared by humans and other animals; rūḥ makes the body alive. Some arwah dwell in the seventh heaven. Unlike the angels, they are supposed to eat and drink. An angel called Ar-Rūḥ is responsible for them.
Perfection of the ''Rūh'' through the Awakening of the ''[Lataif-e-sitta]'' (organs of spiritual perception)
To attain Tajalli ar-rūḥ, the Salik, must cultivate the following 13 spiritual qualities or virtuous practices, thus facilitating the gradual awakening in order of the various centres or subtle plexuses of his/her jism latif.
Irādah or Commitment to God
Istiqāmah or Steadfastness in the way with God
Hāya or Shame in committing evil
Ḥurīyyah or Freedom: Ibrahim Bin Adham said, "A free man is one who abandons the world before he leaves the world". Yaḥyā Bin Maz said, "Those who serve the people of the world are slaves, and those who serve the people of ʾĀkhirah are the free ones". Abū ʿAlī Daqāq said, "Remember, real freedom is in total obedience. Therefore if someone has total obedience in God, he will be free from the slavery of non God"
Fatoot or Manliness: Abū ʿAlī Daqāq said, "Manliness is in one's being of continuous service to others. This is a form of etiquette that was perfected by the Prophet Muhammad alone".
Ḥub or Love for God
Aboodiyah or Slavery under God
Maraqiba or Complete Focus on God
Duʿāʾ or Prayer
Faqar or Abandoning of materialism
Tasawwuf or Wearing a dress of no material significance
Suhbat or Company of the righteous ones
Adab or Following Protocols of respect for the great ones
