The concept of the Holy Spirit and Divine Sanctity constitutes one of the profound and pivotal subjects within the Holy Quran, prominently presented in verses such as verse 87 of Surah Al-Baqarah. This verse, by emphasising the confirmation of Prophet Jesus (peace be upon him) with the Holy Spirit, not only indicates his exalted status among the lineage of Prophets but also elucidates the notion of sanctity in relation to the Divine Essence, angels, believers, and sacred places. This treatise, adopting a scientific and specialised approach, analyses the lexemes Quds, Quddus, and Holy Spirit, whilst critically examining the views of theologians on negative attributes. Furthermore, it addresses the restrictive meaning of La ilaha illa Allah and the role of sacred and non-sacred custodians within the cosmic order. Employing philosophical, theological, mystical, and psychological perspectives, this work endeavours to elucidate the aforementioned concepts with a lofty language befitting the academic environment, whilst enriching the text through literary metaphors and allegories.
وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ وَقَفَّيْنَا مِنْ بَعْدِهِ بِالرُّسُلِ ۖ وَآتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ وَأَيَّدْنَاهُ بِرُوحِ الْقُدُسِ ۗ أَفَكُلَّمَا جَاءَكُمْ رَسُولٌ بِمَا لَا تَهْوَىٰ أَنْفُسُكُمُ اسْتَكْبَرْتُمْ فَفَرِيقًا كَذَّبْتُمْ وَفَرِيقًا تَقْتُلُونَ
And indeed We gave Moses the Book and followed him up with a succession of Messengers. And We gave Jesus, son of Mary, clear proofs and supported him with the Holy Spirit. Is it then that whenever a Messenger comes to you with what your souls do not desire, you grow arrogant? Some you deny, and some you kill.
The confirmation of Prophet Jesus (peace be upon him) by the Holy Spirit is an indication of his elevated status within the divine prophetic lineage. From a theological standpoint, this confirmation refers to the special rank of Jesus (PBUH) in the guidance of humanity, while from a mystical perspective, it signifies his profound connection with the unseen realm. The Holy Spirit, as a divine intermediary, plays a central role in strengthening Prophets and saints, and with regard to Jesus (PBUH), this confirmation is particularly emphasised due to his manifest miracles and unparalleled guidance.
What is the Holy Spirit? This question alludes to the necessity of recognising immaterial and divine beings within the cosmic system. Philosophically, the Holy Spirit is an immaterial entity acting as a divine intermediary in empowering Prophets and saints. Theologically, this being is associated with intrinsic purity and sanctity and is mentioned in numerous Quranic verses, including verse 87 of Surah Al-Baqarah, in relation to the confirmation of Prophets.
The word Quds linguistically denotes innate purity and clarity, while its derivatives such as Quddus, Muqaddas, and Aqdas refer to detachment from all defect and impurity. Theologically, this concept indicates the perfection and necessity of Divine existence, whereas mystically it points to a transcendent connection with the pure Divine Essence.
Quddus is one of the Most Beautiful Names of God mentioned only twice in the Quran: in Surah Al-Hashr (verse 23) and Surah Al-Jumuah (verse 1):
هُوَ اللَّهُ الَّذِي لَا إِلَٰهَ إِلَّا هُوَ الْمَلِكُ الْقُدُّوسُHe is Allah, besides Whom there is no god; the King, the Holy One.
This attribute refers to Gods intrinsic sanctity and His absoluteness from any defect or partner. From a rhetorical perspective, the limited repetition of this attribute emphasises its importance and special position within the divine nomenclature system.
The word Quds appears ten times in the Holy Quran and is applied to God, angels, sacred places (such as the Sacred Valley of Tuwa), and Prophet Jesus (PBUH). For example, in Surah Taha (verse 12):
فَاخْلَعْ نَعْلَيْكَ إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًىRemove your sandals; indeed, you are in the sacred valley of Tuwa.
This extensive usage, from a theological standpoint, points to the comprehensiveness of the concept of sanctity within the divine system, and sociologically, underscores the impact of sanctity upon human life.
Traditional theologians have divided Divine attributes into two categories: affirmative (such as knowledge and power) and negative (such as more holy than defect). This classification is philosophically erroneous, since God possesses neither defective nor negative attributes. For example, the phrase Allahu Akbar means Greater than can be described, not Greater than everything else. A narration from the Infallible (peace be upon him) confirms this meaning:
فالله اکبر من أن یوصفGod is greater than anyone can describe.
Theologically, this interpretation signifies Gods transcendence beyond descriptive limitations, and mystically, it emphasises the incomprehensible grandeur of the Divine Essence.
Superlative forms, such as Akbar and Aqdas, require a subject or reference. For instance, More holy than defect or Greater than all things. However, this subject does not imply a negative attribute but serves as a contextual limitation refining the words meaning. Philosophically, this context distinguishes between the Divine Essence and His attributes.
Divine attributes are divided into three categories:
The attribute Rahman is a prominent example of a perfect attribute, signifying the comprehensive nature of Divine mercy and power. This classification, theologically, points to the integrality of Divine attributes, and mystically, emphasises the balance between mercy and severity.
Religious knowledge, due to insufficient attention to philosophy and linguistic precision, has been flawed in conceptualising theological notions. For example, the division of Divine attributes into affirmative and negative categories reflects a simplistic approach by theologians who lacked mastery of philosophy and rational analysis. Methodologically, this critique stresses the necessity of integrating philosophy and theology in interpreting religious texts.
Like a carpet that is inherently a carpet and neither a spoon nor a turnip
