“They ask thee concerning the Spirit”
The Quran replies to this question from the Quraish for the benefit of Muslims
The Quran replies to this question from the Quraish for the benefit of Muslims
ABSTRACT
“They ask thee concerning the Spirit (of inspiration). Say: “The Spirit (cometh) by command of my Lord: of knowledge it is only a little that is communicated to you, (O men!)"
The ayah is the response of the Quran to one of the three questions that the Meccan Kuffar, after consulting the Jews of Madinah had put forward to the Holy Prophet as a challenge and proof of his claim to Messenger of Islam. Ten other ayahs have been quoted in the explanation of this ayah.
The term “Rooh” is uncertain and confusing to most of us. Literally the word means "spirit", "soul" or "breath of life”.. This term is used in five different connotations in the Arabic language and idioms as well as in the Quran:
- First, it is commonly recognised as the “soul” which conveys life to our physical body
2) Second, the archangel, Jibra'il al-AmIn (Gabriel, the Trust-worthy) is also addressed in the Quran as Rooh.
3) Third, this term has been used for Sayyidna Isa.
4) Fourth, it often refers to Wahy/revelation.
5) Fifth, Quran itself is implied and referred to as Rooh.
What is this index ayah referring to by the word Rooh?: is it the revelation and Quran or it is alluding to the soul. Or should both the meanings be adopted. After adequate discussion it is summarised that the “Rooh” in this ayah refers to Jibra’il and/or Divine inspiration and/or the Qur’an. Zamakhshari, a medieval Persian Islamic scholar, a great authority on the Arabic language and a rationalist theologian proposed a rationale for the use of the word Rooh for Divine inspiration: "it gives life to hearts that were [as] dead in their ignorance, and has in religion the same function as a soul has in a body". This opinion is endorsed by Maulana Maudoodi. But there are many authorities who consider Rooh to mean soul in this ayah. Mufti Mohammed Shafi subscribes to this view though he acknowledges the previous interpretation also. The Quraish of Makkah knew about the soul but were intrigued about its nature and substance. What makes humans different from animals, they wondered. What is the reality of Rooh? How does it make man alive? Hence they put this question to the Holy Prophet to test his authority as a Messenger. Mufti Mohammed Shafi declares “Therefore, the majority of commentators - Ibn Kathir, Ibn Jarir, al-Qurtubi Abu Hayyun, ‘Al-Isi confirm the view that the question (of the Kuffar and the reply of the Quran) related to the reality of the living Rooh (soul)”.
What is the wisdom behind this short and concise answer to the query from the Quraish of Makkah? Rooh is conceived as beyond human understanding. It is not a material phenomenon and therefore not under the material laws of nature. It comes under the umbrella of Divine absolute authority: “Kun fa yakun” — Be, so it is.
One more point before I close. Allah Ta’aala has declared:12
“and when I have formed him fully and breathed into him of My spirit (Rooh), fall down before him in prostration!
Our scholars have been debating all along about the reality of the Soul (Rooh); is it a physical entity or is it pure essence? “According to Ash-Shaykh 'Abd Al-Rauf Al-Munawi, there are upto a thousand positions taken by them. But, they are all based on conjectures. None of them can be called certain. Imam Al-Ghazali, Imam Razi and mystic scholars and thinkers maintain that it is no physical entity. It is pure essence. Imam Razi has advanced twelve arguments in support of this view. But, the majority of the Ulama of the Muslim Ummah declare Rooh (spirit, soul) to be a highly refined physical entity” writes Mufi Mohammed Shafi in his Ma’aariful Quran.
February 25, 2018
Read ONLY, IF AND WHEN you have time and mood for:
“An Ayah of the Quran for 30 Days” — February 2018
Choose the section you have time, in the next 30 days to read this ayah:-
Prelude: Recurrent Primary Message 1st. Page
Starting Dua, a note & The Ayah 2nd. Page
A Short Summary: For the Busy Bee One Plus Pages
The Main Story: Recommended Three Pages
Footnotes: For the Perfectionist Two Pages
PRELUDE
From the Pen and Perspective of a self-styled PPK Muslim (Proud, Practicing, Knowledgeable) with a humble submission that Islam totally rejects Blind Following BUT vigorously focusses on the Limitations of Pure Human Reasoning..............and clearly and comprehensively AlLAH knows best.
In the beginning of the seventh century C.E., the folks of Mecca and Medina had a fascinatingly unique window: they had direct access to the Heavens through one of their own. They were blessed with a regular stream of Divine counseling and guidelines. Question and answer sessions were part of the program. Even individual questioner was graced by an answer. In the short Introduction to this scheme they were assured that at the end of this twenty-two year project, Divine Directions and Admonitions will continue through the agency of the PEN. The whole discourse has been preserved and archived till eternity under the guarantee of our Lord and Creator. This record in known as the Quran.
It should sound unbelievable but factually appears to be true: Many of our prevalent, widespread and important concepts and opinions about religious matters do not have a basis in the Quran and sometimes even appear to be in obvious conflict with the teachings of the Quran. It would be very educative and helpful to discuss an Ayah once a month to see if it supports or rejects our views and actions in our daily life. I wish and hope this generates a fruitful interactive discussion.
DUAA’
بِسمِ اللَّهِ الرَّحمٰنِ الرَّحيمِ
In the name of Allah, we praise HIM, seek HIS help and ask for HIS forgiveness. Whosoever Allah guideth none can misguide; whosoever HE allows to fall astray, none can guide him right. We bear witness that there is none worthy of worship but Allah alone and we bear witness that Mohammed, SAW is HIS slave-servant and the Seal of HIS Messengers.
Further, we recall that Allah Ta’aala has declared in HIS Book1
“He granteth wisdom to whom He pleaseth; and he to whom wisdom is granted receiveth indeed a benefit overflowing; but none will grasp the Message (or remember or receive admonition) but men of understanding (or intellect)”
and we also recollect that he has warned us about the day of judgement2
“Then on that day you shall most certainly be questioned about the boons (joy, pleasure).”
We realise, that there cannot be a greater boon or blessing or benefit than wisdom and we wonder if this should be a timely reminder to very many of us sincere and practicing Muslims who use our critical thinking to enhance the mundane for ourselves and our families but in matters religion we choose to
resort to blind following -- taqleed, doctrine of classical Sunni Islamic Fiqh.
(NOTE: I have filtered out the proofs and details into the Footnotes for those who have the time and interest for them. The main text will then be of reasonable length, hopefully for the busy majority. What follows is not a sermon; I do not feel qualified to give one, anyhow. I wish, it may provide a food for thought. A caveat seems in order: If the ayah selected pertains to issues we face in our daily life with our family, friends, neighbours or peers it may affect us personally and lead to some self analysis and soul searching which in turn could be divisive and distressing. If taken in the right spirit, it can be a humble attempt towards finding the “straight path”.)
THE AYAH
Surah Al Isra 17, Ayah 85
وَيَسأَلونَكَ عَنِ الرّوحِ ۖ قُلِ الرّوحُ مِن أَمرِ رَبّي وَما أوتيتُم مِنَ العِلمِ إِلّا قَليلًا
“They ask thee concerning the Spirit (of inspiration). Say: “The Spirit (cometh) by command of my Lord: of knowledge it is only a little that is communicated to you, (O men!)"
A SHORT VERSION
“I am convinced about the veracity of my opinions, but I do consider it likely that they may turn out to be incorrect. Likewise, I am convinced about the incorrectness of the views different from mine, but I do concede the possibility that they may turn out to be correct.” — Imam Shafa’i
The ayah is the response of the Quran to one of the three questions that the Meccan Kuffar, after consulting the Jews of Madinah had put forward to the Holy Prophet as a challenge and proof of his claim to Messenger of Islam.
The term “Rooh” is uncertain and confusing to most of us. Literally the word means "spirit", "soul" or "breath of life”. Mufti Mohammed Shafi has thrashed this problem in some detail in his classical tafseer Ma’ariful Quran. This term is used in five different connotations in the Arabic language and idioms as well as in the Quran:
- First, it is commonly recognised as the “soul” which conveys life to our physical body. …………….(See the main story)The exact nature and characteristic of the soul is a vast subject for discussion in itself. Nasr, Seyyed Hossein et al offer a good explanation in their recent and scholastic tafseer The Study Quran: “As such, many Muslim thinkers consider it the source of human knowledge, perception, and spiritual capability and thus also of human beings’ religious, moral, and spiritual obligation”.
2) Second, the archangel, Jibra'il al-AmIn (Gabriel, the Trust-worthy) is also addressed in the Quran as Rooh. For example3 …………………
Dr. Mohammed Asad has rendered the term “holy spirit” as “holy inspiration”. As we go on, it will be evident that there is a lot of confusion and overlapping in the meaning of the term”rooh”. I will therefore let the Dr. explain: “As in the three other places in which the expression rooh al-qudus occurs, I am rendering it here, too, as "holy inspiration", a term which, to my mind, is a Qur'anic synonym for "divine revelation". However, a literal rendering-"spirit of holiness" - is also possible if one applies this term to the angel who communicates God's revelations to the prophets.”
3) Third, this term has been used for Sayyidna Isa.
4) Fourth, it often refers to Wahy/revelation.
5) Fifth, Quran itself is implied and referred to.
What is the index ayah referring to by the word Rooh?: is it the revelation and Quran or it is alluding to the soul. Or should both the meanings be adopted as will be evident from the ensuing discussion.
One of the important rules of Tafseer of the Quran is to read an ayah in the context of the topic under discussion around it. Let us see this ayah from this perspective. This ayah is preceded and followed by reference to Wahee and the Quran. ………………..See the main story
As I have said earlier, one of the important rules of Tafseer of the Quran is to read an ayah in the context of the topic under discussion around it. Hence there is a strong opinion that the word rooh refers here to wahee and revelation including the agent that delivers it and not to the generally understood meaning of Rooh i.e. soul. “……it becomes quite obvious that here the word Rooh (The Spirit) stands for the angel who brings revelation” declares Maulana Maudoodi. It seems the mushrekeene Makkah were challenging our Prophet where do you get this revelation (wahee) which you are reciting to us as the Quran? Put it differently, they were enquiring about the source of the Quran and the means of acquiring it. Allah Ta'aala Subhaanahoo bids HIS rasool to give a sharp and succinct reply “The Spirit (cometh) by command of my Lord”. Period. It is deemed irrelevant to furnish any other information. “It elected to be silent about its details and modalities” remarks Mufti Mohammed Shafi. Instead they are reminded that the knowledge given to mankind is very limited. Hence they the mushrekeen fail to appreciate Divine process of advising and guiding them. Not only this explanation fits in well with the nature of discussion round this ayah but this analysis is endorsed elsewhere in the Quran when the word Rooh is clearly used for Wahee. A few examples: ……………….See the Main Story
So the “Rooh” in this ayah refers to Jibra’il and/or Divine inspiration and/or the Qur’an. Zamakhshari, a medieval Persian Islamic scholar, a great authority on the Arabic language and a rationalist theologian proposed a rationale for the use of the word Rooh for Divine inspiration: "it gives life to hearts that were [as] dead in their ignorance, and has in religion the same function as a soul has in a body". This opinion is endorsed by Maulana Maudoodi. But there are many authorities who consider Rooh to mean soul in this ayah. Mufti Mohammed Shafi subscribes to this view though he acknowledges the previous interpretation also. The Quraish of Makkah knew about the soul but were intrigued about its nature and substance. What makes humans different from animals, they wondered. What is the reality of Rooh? How does it make man alive? Hence they put this question to the Holy Prophet to test his authority as a Messenger. The proponents of this view maintain that it also blends quite well with the topic around this ayah in the Quran. Mufti Mohammed Shafi declares “Therefore, the majority of commentators - Ibn Kathir, Ibn Jarir, al-Qurtubi Abu Hayyun, ‘Al-Isi confirm the view that the question related to the reality of the living Rooh”. The location of the background of the revelation of this verse is controversial. A report of Sayyidna Ibn Mas’ud places this incident about the questions from the Quraish in Madinah. Where as the report from Sayyidna Ibn 'Abbas positions the incident at Makkah.
What is the wisdom behind this short and concise answer to the query from the Quraish of Makkah? Rooh is conceived as beyond human understanding. It is not a material phenomenon and therefore not under the material laws of nature. It comes under the umbrella of Divine absolute authority: “Kun fa yakun” — Be, so it is. To quote Sayyid Qutb ……………….
Mufti Mohammed Shafi adds an opinion. ……………….
One more point before I close. Allah Ta’aala has declared:12
“and when I have formed him fully and breathed into him of My spirit (Rooh), fall down before him in prostration!
Our scholars have been debating all along about the reality of the Soul (Rooh); is it a physical entity or is it pure essence? “According to Ash-Shaykh 'Abd Al-Rauf Al-Munawi, there are upto a thousand positions taken by them. But, they are all based on conjectures. None of them can be called certain. Imam Al-Ghazali, Imam Razi and mystic scholars and thinkers maintain that it is no physical entity. It is pure essence. Imam Razi has advanced twelve arguments in support of this view. But, the majority of the Ulama of the Muslim Ummah declare Rooh (spirit, soul) to be a highly refined physical entity” writes Mufi Mohammed Shafi in his Ma’aariful Quran.
........and Allah knows best.
May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.
THE MAIN STORY
“I am convinced about the veracity of my opinions, but I do consider it likely that they may turn out to be incorrect. Likewise, I am convinced about the incorrectness of the views different from mine, but I do concede the possibility that they may turn out to be correct.” — Imam Shafa’i
The ayah is the response of the Quran to one of the three questions that the Meccan Kuffar, after consulting the Jews of Madinah had put forward to the Holy Prophet as a challenge and proof of his claim to Messenger of Islam.
The term “Rooh” is uncertain and confusing to most of us. Literally the word means "spirit", "soul" or "breath of life”. Mufti Mohammed Shafi has thrashed this problem in some detail in his classical tafseer Ma’ariful Quran. This term is used in five different connotations in the Arabic language and idioms as well as in the Quran:
1) First, it is commonly recognised as the “soul” which conveys life to our physical body. It is temporarily separated and flown to heavens during our sleep. It is back in our body on waking up. It is permanently split up and separated from the physical body and lodged in Burzakh at death. The physical remains is then buried underground for final decomposition. (It cannot be over emphasised that the “grave” that we see and talk about is simply a repository for the decaying physical body. The state of Barzakh is actually the stage for all the activities immediately after demise till the Day of Resurrection.) The exact nature and characteristic of the soul is a vast subject for discussion in itself. Nasr, Seyyed Hossein et al offer a good explanation in their recent and scholastic tafseer The Study Quran: “As such, many Muslim thinkers consider it the source of human knowledge, perception, and spiritual capability and thus also of human beings’ religious, moral, and spiritual obligation”.
2) Second, the archangel, Jibra'il al-AmIn (Gabriel, the Trust-worthy) is also addressed in the Quran as Rooh. For example3
“ Say, the Holy Spirit has brought the revelation from thy Lord in Truth, in order to strengthen those who believe, and as a Guide and Glad Tidings to Muslims.”
Dr. Mohammed Asad has rendered the term “holy spirit” as “holy inspiration”. As we go on, it will be evident that there is a lot of confusion and overlapping in the meaning of the term”rooh”. I will therefore let the Dr. explain: “As in the three other places in which the expression rooh al-qudus occurs, I am rendering it here, too, as "holy inspiration", a term which, to my mind, is a Qur'anic synonym for "divine revelation". However, a literal rendering-"spirit of holiness" - is also possible if one applies this term to the angel who communicates God's revelations to the prophets.”
Another example:4
“…….We gave Jesus the son of Mary Clear (Signs) and strengthened him with the holy spirit…….”
Elsewhere Allah Ta'aala Subhaanahoo also promises similar strength to all Muslims with faith5
“…..For such He has written Faith in their hearts, and strengthened them with a spirit from Himself….”
Allah Ta'aala Subhaanahoo has promised strength to all good and righteous men with a “a spirit from himself”. Yousuf Ali elaborates “ Whenever anyone offers his heart in faith and purity to God, God accepts it, engraves that Faith on the seeker’s heart, and further fortifies him with the divine spirit, which we can no more define adequately than we can define in human language the nature and attributes of God”.
3) Third, this term has been used for Sayyidna Isa.
4) Fourth, it often refers to Wahy/revelation.
5) Fifth, Quran itself is implied and referred to.
What is the index ayah referring to by the word Rooh?: is it the revelation and Quran or it is alluding to the soul. Or should both the meanings be adopted as will be evident from the ensuing discussion.
One of the important rules of Tafseer of the Quran is to read an ayah in the context of the topic under discussion around it. Let us see this ayah from this perspective.
This ayah is preceded and followed by reference to Wahee and the Quran. Three ayahs earlier we read:6
“THUS, step by step, We bestow from on high through this Qur'an all that gives health [to the spirit] and is a grace unto those who believe [in Us], the while it only adds to the ruin of evildoers”
And it is followed by four successive ayahs again about the Holy Quran:7
“And if We so willed, We could indeed take away whatever We have revealed unto thee, and in that [state of need] thou wouldst find none to plead in thy behalf before Us”
“[Thou art spared] only by thy Sustainer's grace: behold, His favour towards thee is great indeed!”
“Say: "If all mankind and all invisible beings" would come together with a view to producing the like of this Qur'an, they could not produce its like even though they were to exert all their strength in aiding one another!”
“For, indeed, many facets have We given in this Qur'an to every kind of lesson [designed] for [the benefit of] mankind! However, most men are unwilling to accept anything but blasphemy”.
As I have said earlier, one of the important rules of Tafseer of the Quran is to read an ayah in the context of the topic under discussion around it. Hence there is a strong opinion that the word rooh refers here to wahee and revelation including the agent that delivers it and not to the generally understood meaning of Rooh i.e. soul. “……it becomes quite obvious that here the word Rooh (The Spirit) stands for the angel who brings revelation” declares Maulana Maudoodi. It seems the mushrekeene Makkah were challenging our Prophet where do you get this revelation (wahee) which you are reciting to us as the Quran? Put it differently, they were enquiring about the source of the Quran and the means of acquiring it. Allah Ta'aala Subhaanahoo bids HIS rasool to give a sharp and succinct reply “The Spirit (cometh) by command of my Lord”. Period. It is deemed irrelevant to furnish any other information. “It elected to be silent about its details and modalities” remarks Mufti Mohammed Shafi. Instead they are reminded that the knowledge given to mankind is very limited. Hence they the mushrekeen fail to appreciate Divine process of advising and guiding them. Not only this explanation fits in well with the nature of discussion round this ayah but this analysis is endorsed elsewhere in the Quran when the word Rooh is clearly used for Wahee. A few examples: The earliest instance in which the term rooh has been used in this particular sense:8
“in hosts descend in it the angels, bearing divine inspiration (Rooh) by their Sustainer's leave; from all [evil] that may happen”
The term Rooh here has been variously translated as “spirit, divine inspiration or Jibra’il” by the mutassereen.
Next ayah:9
“He causes the angels to descend with this divine inspiration (rooh),[bestowed] at His behest upon whomever He wills of His servants: "Warn [all human beings] that there is no deity save Me: be, therefore, conscious of Me!”
Yet another ayah:10
“Raised high above ranks (or degrees), (He is) the Lord of the Throne (of Authority): by His Command doth He send the Spirit (of inspiration) to any of His servants he pleases, that it may warn (men) of the Day of Mutual Meeting”
And lastly:11
“And thus have We, by Our Command, sent (Rooh) inspiration to thee: thou knewest not (before) what was Revelation, and what was Faith; but We have made the (Qur-ān) a Light, wherewith We guide such of Our servants as We will; and verily thou dost guide (men) to the Straight Way”.
So the “Rooh” in this ayah refers to Jibra’il and/or Divine inspiration and/or the Qur’an. Zamakhshari, a medieval Persian Islamic scholar, a great authority on the Arabic language and a rationalist theologian proposed a rationale for the use of the word Rooh for Divine inspiration: "it gives life to hearts that were [as] dead in their ignorance, and has in religion the same function as a soul has in a body". This opinion is endorsed by Maulana Maudoodi. But there are many authorities who consider Rooh to mean soul in this ayah. Mufti Mohammed Shafi subscribes to this view though he acknowledges the previous interpretation also. The Quraish of Makkah knew about the soul but were intrigued about its nature and substance. What makes humans different from animals, they wondered. What is the reality of Rooh? How does it make man alive? Hence they put this question to the Holy Prophet to test his authority as a Messenger. The proponents of this view maintain that it also blends quite well with the topic around this ayah in the Quran. Mufti Mohammed Shafi declares “Therefore, the majority of commentators - Ibn Kathir, Ibn Jarir, al-Qurtubi Abu Hayyun, ‘Al-Isi confirm the view that the question related to the reality of the living Rooh”. The location of the background of the revelation of this verse is controversial. A report of Sayyidna Ibn Mas’ud places this incident about the questions from the Quraish in Madinah. Where as the report from Sayyidna Ibn 'Abbas positions the incident at Makkah.
What is the wisdom behind this short and concise answer to the query from the Quraish of Makkah? Rooh is conceived as beyond human understanding. It is not a material phenomenon and therefore not under the material laws of nature. It comes under the umbrella of Divine absolute authority: “Kun fa yakun” — Be, so it is. To quote Sayyid Qutb “It is worthless to roam endlessly in a maze. Similarly, it is pointless to spend one’s mental energies pursuing what we are not equipped to comprehend. The spirit is one such pursuit. It belongs to the realm that lies beyond the reach of human perception. It is a secret God has kept to Himself. He has breathed spirit into man and some other creatures whose nature is unknown to us.”
There is another angle to it. Ignorance of the reality of Roohi does not in any way affects the faith and deeds of an individual. It should also be borne in mind that the Quraish were not in a sincere google mode to understand the problem. When they were told “And thus have We, by Our Command, sent (Rooh) inspiration to thee…” (quoted above) they retorted in a mood of defiance, jest and challenge “what is this Rooh”.
Mufti Mohammed Shafi adds an opinion. This ayah does not offer any details but does not negate any effort to find the answer. “In fact, even if this matter is debated and investigated in terms of reason and philosophy, it would certainly be called useless and unnecessary, but it cannot be called impermissible.” Hence there are many scholarly attempts to decipher the problems. He recommends the writing of his mentor teacher, Shaykh al-Islam, Shabbir Ahmad Usman who has tried to explain the problem in simple terms for the common man.
One more point before I close. Allah Ta’aala has declared:12
“and when I have formed him fully and breathed into him of My spirit (Rooh), fall down before him in prostration!
Our scholars have been debating all along about the reality of the Soul (Rooh); is it a physical entity or is it pure essence? “According to Ash-Shaykh 'Abd Al-Rauf Al-Munawi, there are upto a thousand positions taken by them. But, they are all based on conjectures. None of them can be called certain. Imam Al-Ghazali, Imam Razi and mystic scholars and thinkers maintain that it is no physical entity. It is pure essence. Imam Razi has advanced twelve arguments in support of this view. But, the majority of the Ulama of the Muslim Ummah declare Rooh (spirit, soul) to be a highly refined physical entity” writes Mufi Mohammed Shafi in his Ma’aariful Quran.
........and Allah knows best.
May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.
Dr. Khalid Mitha
FOOTNOTES
(1) Surah 2/269
يُؤتِي الحِكمَةَ مَن يَشاءُ ۚ وَمَن يُؤتَ الحِكمَةَ فَقَد أوتِيَ خَيرًا كَثيرًا ۗ وَما يَذَّكَّرُ إِلّا أُولُو الأَلبابِ
(2) Surah 102/8
ثُمَّ لَتُسأَلُنَّ يَومَئِذٍ عَنِ النَّعيمِ
(3) Surah 16/102
قُل نَزَّلَهُ روحُ القُدُسِ مِن رَبِّكَ بِالحَقِّ لِيُثَبِّتَ الَّذينَ آمَنوا وَهُدًى وَبُشرىٰ لِلمُسلِمينَ
(4) Surah 2/87 (part of the ayah)
وَآتَينا عيسَى ابنَ مَريَمَ البَيِّناتِ وَأَيَّدناهُ بِروحِ القُدُسِ
(5) Surah 58/22 (part of ayah)
أُولٰئِكَ كَتَبَ في قُلوبِهِمُ الإيمانَ وَأَيَّدَهُم بِروحٍ مِنهُ
(6) Surah 17/82
وَنُنَزِّلُ مِنَ القُرآنِ ما هُوَ شِفاءٌ وَرَحمَةٌ لِلمُؤمِنينَ ۙ وَلا يَزيدُ الظّالِمينَ إِلّا خَسارًا
(7) Surah 17/86-89
لَئِن شِئنا لَنَذهَبَنَّ بِالَّذي أَوحَينا إِلَيكَ ثُمَّ لا تَجِدُ لَكَ بِهِ عَلَينا وَكيلًا
إِلّا رَحمَةً مِن رَبِّكَ ۚ إِنَّ فَضلَهُ كانَ عَلَيكَ كَبيرًا
قُل لَئِنِ اجتَمَعَتِ الإِنسُ وَالجِنُّ عَلىٰ أَن يَأتوا بِمِثلِ هٰذَا القُرآنِ لا يَأتونَ بِمِثلِهِ وَلَو كانَ بَعضُهُم لِبَعضٍ ظَهيرًا
وَلَقَد صَرَّفنا لِلنّاسِ في هٰذَا القُرآنِ مِن كُلِّ مَثَلٍ فَأَبىٰ أَكثَرُ النّاسِ إِلّا كُفورًا
(8) Surah 97/4
تَنَزَّلُ المَلائِكَةُ وَالرّوحُ فيها بِإِذنِ رَبِّهِم مِن كُلِّ أَمرٍ
(9) Surah 16/2
يُنَزِّلُ المَلائِكَةَ بِالرّوحِ مِن أَمرِهِ عَلىٰ مَن يَشاءُ مِن عِبادِهِ أَن أَنذِروا أَنَّهُ لا إِلٰهَ إِلّا أَنا فَاتَّقونِ
(10) Surah 40/15
رَفيعُ الدَّرَجاتِ ذُو العَرشِ يُلقِي الرّوحَ مِن أَمرِهِ عَلىٰ مَن يَشاءُ مِن عِبادِهِ لِيُنذِرَ يَومَ التَّلاقِ
(11) Surah 42/52
وَكَذٰلِكَ أَوحَينا إِلَيكَ روحًا مِن أَمرِنا ۚ ما كُنتَ تَدري مَا الكِتابُ وَلَا الإيمانُ وَلٰكِن جَعَلناهُ نورًا نَهدي بِهِ مَن نَشاءُ مِن عِبادِنا ۚ وَإِنَّكَ لَتَهدي إِلىٰ صِراطٍ مُستَقيمٍ
(12) Surah 15/29
فَإِذا سَوَّيتُهُ وَنَفَختُ فيهِ مِن روحي فَقَعوا لَهُ ساجِدينَ
