17-85 And they ask thee about the revelation. Say: The revelation is by the commandment of my Lord, and of knowledge you are given but a little.a
وَيَسْـَٔلُونَكَ عَنِ ٱلرُّوحِ ۖ قُلِ ٱلرُّوحُ مِنْ أَمْرِ رَبِّى وَمَآ أُوتِيتُم مِّنَ ٱلْعِلْمِ إِلَّا قَلِيلًۭا (۸۵)
17-85a: رُوح – See 2-87b, 4-1a, 4-171b. رُوح spirit is of three types: Theologians have generally recognized two types of spirit: the animal spirit and the human spirit, or نفس ناطقہ the rational soul. The Quranic mention of breathing the spirit in فَإِذَا سَوَّيْتُهُۥ وَنَفَخْتُ فِيهِ مِن رُّوحِى So when I have made him complete and breathed into him of My spirit (15:29) refers to the breathing of this human spirit because animals, and hence the animal spirit, preceded the creation of humans. It is the human spirit that distinguishes humans from animals. The reference in the Quran to breathing the spirit in every human being is in the same sense as breathing the spirit in Adam: ثُمَّ جَعَلَ نَسْلَهُۥ مِن سُلَـٰلَةٍۢ مِّن مَّآءٍۢ مَّهِينٍۢ ثُمَّ سَوَّىٰهُ وَنَفَخَ فِيهِ مِن رُّوحِهِۦ ۖ وَجَعَلَ لَكُمُ ٱلسَّمْعَ وَٱلْأَبْصَـٰرَ وَٱلْأَفْـِٔدَةَ ۚ : Then He made his progeny of an extract of worthless water. Then He made him complete and breathed into him of His spirit, and gave you ears, and eyes and hearts (32:8-9). The third type of رُوح spirit is وحی الٓہی Divine revelation, as in: يُنَزِّلُ ٱلْمَلَـٰٓئِكَةَ بِٱلرُّوحِ مِنْ أَمْرِهِۦ عَلَىٰ مَن يَشَآءُ مِنْ عِبَادِهِۦٓ :He sends down angels with revelation by His command on whom He pleases of His servants (16:2). Revelation is sent down only on certain chosen servants. Because the Quran contains Divine revelation, it is also called رُوح as in وَكَذَٰلِكَ أَوْحَيْنَآ إِلَيْكَ رُوحًۭا مِّنْ أَمْرِنَا :And thus did We reveal to thee an inspired Book by Our command (42:52). In the last two citations where رُوح means Divine revelation, the words, مِنْ أَمْرِهِۦ by His command and مِّنْ أَمْرِنَا by Our command are also added, similar to what is added here ٱلرُّوحُ مِنْ أَمْرِ رَبِّى :The revelation is by the commandment of my Lord.
The question is which رُوح is meant here? The commentators have mentioned five possibilities: 1. The spirit of the children of Prophet Adam 2. Gabriel, who is called الروح الامین Al Ruh al-Ameen in the Quran 3. An archangel 4. Angels who have the appearance of humans 5. Those angels who are not visible to other angels, but who can see other angels. Hence these hidden angels they are like angels to the other angels, in the same sense that the other angels are to humans (IK). This author considers the question to be a general one and I consider رُوح to include the animal spirit, the human spirit or the rational soul, and the spirit of the life Hereafter, or Divine revelation. It is stated about all three that it is مِنْ أَمْرِ رَبِّى by the commandment of my Lord, by the special command of the One who nurtures to perfection, and it encompasses all three because the nurturing occurs in all three. Since the real nurturing of humans which takes them to true completion occurs through Divine revelation, this theme is continued with the mention in the next verse of ٱلَّذِىٓ أَوْحَيْنَآ We have revealed, and in the mention of the Quran in verse 17:88. The other two types of رُوح are encompassed in this. A person cannot reach the reality of these three kinds of رُوح . The reference in the hadith in Bukhari or other hadith can be to all the three types of رُوح because even among the Jews the word رُوح was used for Divine communication. However, it does not appear correct that this verse was revealed in Madinah because the chapter belongs to the Makkan period. There are some narrations which confirm that this verse was revealed in Makkah. However, it is possible that the Jews might have asked questions about this subject in Madinah and the Holy Prophet gave them the previously revealed answer. It is only the conjecture of the narrator that the revelation took place at the very time that the question was asked, as is manifested by the use of the word ظننت .
It is conveyed in مَآ أُوتِيتُم مِّنَ ٱلْعِلْمِ إِلَّا قَلِيلًۭا the knowledge of humans compared to the knowledge of God is infinitesimal. Humans can gain knowledge at a surface level but they cannot grasp reality fully.
The spirit is born with the body: It is necessary to add, that the concept of Allah first creating spirits before giving them bodies is incorrect. The chain of narrators of the hadith stating the spirits were created two thousand years prior is defective, as stated by Ibn Qayyim (RM) because in another hadith which traces the embryonic state from life-germ to clot to a lump of flesh, it is stated that it is at that point that Allah sends an angel who breathes the spirit into the lump of flesh. Ruh al-Maani has noted that the creation of spirits before the bodies is a false statement and a clear error. So, both rationally and theologically, the accepted truth is that the spirit is born with the body, and this is the view of the rationalist school as noted by Imam Ghazali.
17-86 And if We please, We could certainly take away that which We have revealed to thee, then thou wouldst find none to plead (thy cause) against Us —a
وَلَئِن شِئْنَا لَنَذْهَبَنَّ بِٱلَّذِىٓ أَوْحَيْنَآ إِلَيْكَ ثُمَّ لَا تَجِدُ لَكَ بِهِۦ عَلَيْنَا وَكِيلًا (۸۶)
17-86a: This chapter starts with Prophet Moses and other prophets are also mentioned, along with Allah’s practice: when a new prophet comes after a previous prophet, the scripture of the previous prophet is abrogated by the scripture of the new prophet. After the Quran was revealed, there was no need for the revelation of Prophet Moses and Prophet Jesus. We also know that all previous scriptures have undergone alterations. Hence this verse states that if Allah had desired that this revelation of the Quran, by which Allah is providing for the immortal life of humanity, should also be taken away like the previous revelations, then nothing could bring it back to the world. However, this is not the will of God, and instead the Divine wisdom is for this last revelation to remain forever in the world, that no scripture should come after the Book of the Holy Prophet and no new prophet should come in the world after him and all the people should seek light from this eternal light. This is indicated in the next verse by the statement:
إِنَّ فَضْلَهُۥ كَانَ عَلَيْكَ كَبِيرًۭا : Surely His bounty to thee is abundant (17:87).
17-87 But it is a mercy from thy Lord. Surely His bounty to thee is abundant.
إِلَّا رَحْمَةًۭ مِّن رَّبِّكَ ۚ إِنَّ فَضْلَهُۥ كَانَ عَلَيْكَ كَبِيرًۭا (۸۷)
17-88 Say: If men and jinn should combine together to bring the like of this Qur’an, they could not bring the like of it, though some of them were aiders of others.a
قُل لَّئِنِ ٱجْتَمَعَتِ ٱلْإِنسُ وَٱلْجِنُّ عَلَىٰٓ أَن يَأْتُوا۟ بِمِثْلِ هَـٰذَا ٱلْقُرْءَانِ لَا يَأْتُونَ بِمِثْلِهِۦ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍۢ ظَهِيرًۭا (۸۸)
17-88a: The greatness of the Quran: After mentioning the eternal existence of the Quran in the world and its position as the last revealed Book, attention is now drawn to its magnificence. All the world’s people cannot come up with something equal to it in previous scriptures or new literature. It goes to reason that Allah will not let such an unparalleled book go to waste. See 2-23a. In Surah Al-Baqarah, it is stated: وَٱدْعُوا۟ شُهَدَآءَكُم : and call on your helpers (2:23) while here it is stated that if humans and jinn combine and help each other. This goes to show that what is called jinn in this Makkan chapter are none other than their شُهَدَآءَ helpers or leaders.
17-89 And certainly We have made clear for men in this Qur’an every kind of description, but most men consent to naught save denying.a
وَلَقَدْ صَرَّفْنَا لِلنَّاسِ فِى هَـٰذَا ٱلْقُرْءَانِ مِن كُلِّ مَثَلٍۢ فَأَبَىٰٓ أَكْثَرُ ٱلنَّاسِ إِلَّا كُفُورًۭا (۸۹)
17-89a: مَثَلٍۢ – The various meanings given to this word are حجة logic, and حدیث discourse and صفت attribute (T). Ruh al-Maani gives the meaning of مَثَلٍۢ here as everything that is extraordinary in its beauty, uniqueness, and ability to draw people’s attention to it.
The greatness and eternal existence of the Quran is proved in this verse by stating that all kinds of matters have been repeatedly and clearly explained. There is no religious discourse that is missing from the Quran but found elsewhere.
17-90 And they say: We will by no means believe in thee, till thou cause a spring to gush forth from the earth for us,a
وَقَالُوا۟ لَن نُّؤْمِنَ لَكَ حَتَّىٰ تَفْجُرَ لَنَا مِنَ ٱلْأَرْضِ يَنۢبُوعًا (۹۰)
17-90a: يَنۢبُوع – نَبَع is the gushing out of water from a spring, and يَنۢبُوع plural ینابیع is a spring, as in فَسَلَكَهُۥ يَنَـٰبِيعَ فِى ٱلْأَرْضِ : then makes it go down into the earth in springs (39:21) (R).
The demand to see spiritual rewards in a physical form: Despite the greatness of the Quran, its incomparable guidance and the perfection of its teachings, the disbelievers deny it and instead demand that a spring gush forth in Makkah. Since the righteous are promised gardens below which rivers flow and the opponents are warned of punishment, the disbelievers demand a physical manifestation of these spiritual phenomena. Whether it is springs, gardens, and rivers in which the Holy Prophet should reside, or the falling of the sky on the disbelievers, the demand is to see physically in this world what is a spiritual promise. The same condition prevails today. No doubt, because of the conquests that Allah granted the Muslims, in some regards these spiritual blessings were shown in a physical form as well. A spring did gush out in Makkah in the form of the canal that flows there; the Holy Prophet did come into the possession of gardens and rivers, and the sky did fall on the disbelievers, but not exactly as demanded, as is explained in the last verse of this section.
17-91 Or thou have a garden of palms and grapes in the midst of which thou cause rivers to flow forth abundantly,
أَوْ تَكُونَ لَكَ جَنَّةٌۭ مِّن نَّخِيلٍۢ وَعِنَبٍۢ فَتُفَجِّرَ ٱلْأَنْهَـٰرَ خِلَـٰلَهَا تَفْجِيرًا (۹۱)
17-92 Or thou cause the heaven to come down upon us in pieces, as thou thinkest, or bring Allah and the angels face to face (with us),a
أَوْ تُسْقِطَ ٱلسَّمَآءَ كَمَا زَعَمْتَ عَلَيْنَا كِسَفًا أَوْ تَأْتِىَ بِٱللَّهِ وَٱلْمَلَـٰٓئِكَةِ قَبِيلًا (۹۲)
17-92a: كِسَفًا – The plural of کِسۡفَة is کِسَف and کِسۡفَة is a piece of cloud, cotton or similar objects that are loosely structured and change forms. Examples are: وَيَجْعَلُهُۥ كِسَفًۭا : and He breaks it (30:48) and فَأَسْقِطْ عَلَيْنَا كِسَفًۭا مِّنَ ٱلسَّمَآءِ : So cause a portion of the heaven to fall on us (26:187) (R).
قَبِيل – It is the plural of قبیلة which means a tribe and the meaning here is by parties or the word قَبِيلا is used in the sense of مقابلة before the eyes (R).
Mention of chastisement as a metaphor: The chastisements demanded by the disbelievers are the same ones that are promised to them, but as the word کِسَف indicates, they took this literally, as if the sky is some solid body and a portion of it will fall and destroy them. The words simply mean that a Divine punishment will overtake them, and it could be in the form of a wind storm, or rain from clouds. The coming of Allah and the angels is also a true phenomenon but not in the literal way they had imagined. See 2-210a for the coming of Allah and the angels. The materialists’ sight is limited to superficialities, and they do not reflect on the truth to get to its core.
17-93 Or thou have a house of gold, or thou ascend into heaven. And we will not believe in thy ascending till thou bring down to us a book we can read. Say: Glory to my Lord! am I aught but a mortal messenger?a
أَوْ يَكُونَ لَكَ بَيْتٌۭ مِّن زُخْرُفٍ أَوْ تَرْقَىٰ فِى ٱلسَّمَآءِ وَلَن نُّؤْمِنَ لِرُقِيِّكَ حَتَّىٰ تُنَزِّلَ عَلَيْنَا كِتَـٰبًۭا نَّقْرَؤُهُۥ ۗ قُلْ سُبْحَانَ رَبِّى هَلْ كُنتُ إِلَّا بَشَرًۭا رَّسُولًۭا (۹۳)
17-93a: تَرْقَىٰ – رَقِیِ is past tense and رُقِيِّ is a verbal noun and its meaning is on a ladder, or on stairs, indicating to elevate or ascend. ارتقاء is derived from it, as in: فَلْيَرْتَقُوا۟ فِى ٱلْأَسْبَـٰبِ Then let them rise higher in means (38:10).
Literalism in the demand of the disbelievers: All the demands of the disbelievers –a house of gold on this earth in order to live with distinction from other mortals, to ascend into heaven in their presence to prove the claim of communion with Allah, with even such an ascension rejected unless a book written by the hand of God is brought down –all these demands display a literal mindedness without understanding the real point. The Quran has stated elsewhere that in the sight of Allah gold and silver have no value and had there not been an apprehension that people will fall into temptation, the disbelievers would have been given homes of gold and silver:
لَّجَعَلْنَا لِمَن يَكْفُرُ بِٱلرَّحْمَـٰنِ لِبُيُوتِهِمْ سُقُفًۭا مِّن فِضَّةٍۢ وَمَعَارِجَ عَلَيْهَا يَظْهَرُونَ … وَزُخْرُفًۭا : We would provide for those who disbelieve in the Beneficent, roofs of silver for their houses and stairs (of silver) by which they ascend. And (of silver) the doors of their houses and the couches on which they recline. And of gold… (43:32-35). The literalists say that if your Lord has such an abundance of gold then the Prophet’s house should have been the first one to be made of gold. In this chapter, there is mention of the Ascension of the Holy Prophet in which he saw the marvels of the heaven; hence they challenge the Holy Prophet to ascend to the heaven in front of their eyes. Further, they say about the Holy Prophet’s claim that he has brought commandments from heaven, that he should bring a book from heaven when he ascends, in which those commandments are written. So, while they talk of matters mentioned in the Quran, being a m aterialistic nation, they got stuck arguing over words instead of paying attention to the reality.
There is only one reply given to all these objections, namely that the Holy Prophet is a mortal Messenger and the Being of Allah is free of shortcomings. Allah does not have a body so that one can reach Him by ascending into heaven. Similarly, His messages cannot be heard and seen in the manner they demand because that requires different non-physical and spiritual senses that are free from the limitations of physical senses. Furthermore, all the matters Allah speaks of have been fulfilled and will be fulfilled but not in the manner they demand. Despite the mention of the Holy Prophet’s Ascension in this chapter, the mention of the disbeliever’s demand to ascend to the heaven shows clearly that the Mi‘raj of the Holy Prophet was spiritual, and physical ascension to the heaven is contrary to being a mortal. It is also contrary to Allah being free from all defects and shortcomings because the proposition of physical ascension to Allah requires that Allah has a physical body which is a limitation.
Bayan-ul-Quran 