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Kindly elucidate the concept of soul as given in the Quran


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Author Topic: Kindly elucidate the concept of soul as given in the Quran  (Read 2005 times)
Heba E. Husseyn
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« on: May 16, 2007, 07:03:30 pm »

 BismEm

 salamem to all members and guests!


I wish to know your concept of soul according to the guidelines provided in the Noble Quran.   We know that even non-Muslims believe in the existence of the soul.  But people of different faiths make somewhat different interpretations of the soul.  As a Muslim, how would you define the characteristics and limitations of the soul.  Just curious for a feedback.
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« Reply #1 on: May 17, 2007, 01:27:30 am »

BismAllah .. and Wa'Salaam Sis Heba.  Let me try to comment on this one. 

To begin with, as Muslims and human beings we all know for sure that the body of every living being contains a soul.  The body is mortal while the soul is immortal.  The body and soul are together as long as one lives in this earthly world.  Then, when the body dies, the soul departs from the body.  Those who trust the extra Quranic literature like Hadith etc. believe that after death the soul is made to rest in a place called Barzaq.   People differ in their precise explanation of Barzaq.  However, the Quran says nothing about Barzaq nor any other concept resembling it.  Thus, ever since I've started taking the Quran alone as my source of information (Alhamdulilah), I have stopped focusing on the concept of Barzaq

Allah Almighty says in Surah Bani Israel (V.17:85) that He has bestowed on we humans very little knowledge about the soul.  That means, complete knowledge about the soul belongs to Allah only.  The only information that The Almighty has bestowed upon us is the fact that the soul is immortal.  But where the soul is preserved after it leaves the body, what are its characteristics, limitations etc. are aspects of the unseen and only Allah has the complete knowledge of all such details. 

People in this world often wonder if departed souls are able to visit earth.  Some folks who claim to have seen the "apparitions" or spirits of their loved ones who have passed away, or the appearance of unknown spirits, believe for sure that spirits do visit this world.  But this idea is not at all supported by the Quran.  The only elemental spirit, the existence of which is confirmed in the Quran, is the Jinn. 

I reiterate, the only aspect about the soul which Allah has chosen to disclose to us is that the soul is immortal.  The rest of the knowledge about it is with Allah only.
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« Reply #2 on: May 17, 2007, 02:13:42 am »

very good points, thanks Sister Zeyna
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« Reply #3 on: May 17, 2007, 02:22:34 am »

BTW ... once upon a time it was much the same with me when I was very interested in knowing about Barzaak and I would talk about it a great deal with the Hadithers.  And as you pointed out, I too observed that they all had varying opinions which is typical of human ideas.  Some say Barzaak exists in the grave, some say it's in some other place outside from Paradise and so on.  All based on the various Hadith narrations but absolutely no mention of any such things in the Quran. 

I agree, it's best to accept that we know nothing beyond the immortality of the soul as Allah has decided. 
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« Reply #4 on: May 18, 2007, 02:06:22 am »

Okay, so .. to summarize this topic ::

As per the information provided in the Quran, souls exist and are immortal.  But we don't know where the souls rest after death until Resurrection.  That is only known to Allah.

People claim some souls visit the earth. This is not supported by the Quran.

Am I right?
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« Reply #5 on: May 06, 2008, 03:02:45 pm »

True Sis Ruhi.

Verse 17:85 (Surah Bani Israel or Al-Isra) clearly confirms the existence of the soul and it's at Allah's command, that humans have been granted no further knowledge about it. 

They are asking thee concerning the Spirit. Say: The Spirit is by command of my Rab, and of knowledge you have been vouchsafed but little.  (17:85)

Verse 56:60-61 (Surah Al-Waqi'ah) also, to my understanding, hints at the existence of the soul.  I would paraphrase it as .. death is unavoidable, and after death one is transformed into something different.  Perhaps this refers to the withered physical remains and the existing soul of those remains that's at the command of Allah.  Of course, Allah knows best.  It certainly has a deep meaning.

We mete out death among you, and We are not to be outrun,
That We may transfigure you and make you what ye know not.  (56:60-61)


Verse 42 of Surah 39 (Az-Zumar) quoted below also states that souls of people can be in the custody of Allah while they are asleep.  But the Verse clarifies that Allah takes away the soul permanently only when He ordains death for that soul.  Those for whom death hasn't yet been ordained, their soul is returned to their body by will of Allah. So, they're able to wake up from sleep.  In other words, those for whom the Divine Decree of death hasn't been issued yet, wake up from their sleep because their appointed time for death has not yet arrived. 

"Allah receiveth (men's) souls at the time of their death, and that (soul) which dieth not (yet) in its sleep. He keepeth that (soul) for which He hath ordained death and dismisseth the rest till an appointed term. Lo! herein verily are portents for people who take thought." (39:42)

As we can see from these three above mentioned Verses, the soul (of the dead) visiting the earth by Allah's permission is NOT stated or hinted anywhere.   That's because Allah has already said in 17:85 that humans have been vouchsafed little knowledge about the soul as per His will. 

Additionally, if you check Verses 23:99-100 of Surah Al-Mominun (The Believers), Allah has plainly conveyed te concept that death brings a barrier between the departed soul and earthly world.  I would conclude with the analysis that just as those still living on earth do not have the ability to visit the next world, thus after leaving earthly world, one does not have the capability to return here. 

"Until, when death cometh unto one of them, he saith: My Lord! Send me back,  (23:99) Surah Al-Mominun.
That I may do right in that which I have left behind! But nay! It is but a word that he speaketh; and behind them is a barrier until the day when they are raised."   (23:100) Surah Al-Mominun.


Allah knows best about every matter.
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« Reply #6 on: May 20, 2008, 10:57:12 pm »

O! thanks for this additional clarification directly from the Quran.  I don't know how I didn't see it earlier.  It's just what I was looking for.  From what I would interpret, the hint upon the existence of the soul in Verse 56:60-61 is so interesting.  When Allah says to "transfigure you and make you what ye know not" is apparently, as I see it, a reference to the soul without the physical body.  The soul without the body is surely a transfiguration of one form from another.  and Allah-o-Aalim. 

Thanks again sis Smiley
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« Reply #7 on: June 16, 2018, 07:47:50 pm »


Returning to this thread after a decade .....

Concerning the term "Spirit" in V. 17:85:
"They are asking you concerning the Spirit. Say: The Spirit is by command of my Rab, and of knowledge you have been vouchsafed but little."  (17:85)
 
Some say it refers to the arch angel, Jibreel.  I thought it referred to the soul.  What's your opinion on that.  I need some details as we expect to take up this topic for discussion end of this month, InshAllah.

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« Reply #8 on: June 16, 2018, 08:00:57 pm »


Yes, some have interpreted it as a reference to the arch angel.  But I don't see any clear evidence for that.  My first impression was reference to the soul.  In his commentary, Abu Ala Maududi has acknowledged that the Arabic word "ruh" stands for soul as generally understood.  But then he retracts this interpretation as he sees that the topic of soul is out of context with the preceding and following Verses of Verse 17:85.   But the preceding and following Verses do not directly point to the arch angel Jibreel either.   Maududi mentions a traditional incident  (which has also been highlighted by Pickthall somewhat differently in his commentary) that a question as put to the Prophet (pbuh) by the mushriks asking from where he got the Quran.  According to Maududi, Verses 17:82-88 are in response to this question about the Quran and its source. 

For reference, here are the preceding and following Verses of Verse 17:85.

17:82. "And We reveal of the Qur'an that which is a healing and a mercy for believers though it increase the evil-doers in naught save ruin."

17:83. "And when We make life pleasant unto man, he turns away and is averse; and when ill touches him he is in despair."

17:84. "Say: Each one does according to his rule of conduct, and your Rab is Best Aware of him whose way is right."

17:85.  "They are asking you concerning the Spirit. Say: The Spirit is by command of my Rab, and of knowledge you have been vouchsafed but little." 

17:86. "And if We willed We could withdraw that which We have revealed unto you, then would you find no guardian for you against Us in respect thereof."

17:87. "(It is naught) save mercy from your Rab. Lo! His kindness unto you was ever great."

17:88. "Say: Verily, though mankind and the jinn should assemble to produce the like of this Qur'an, they could not produce the like thereof though they were helpers one of another."

Verses 17:82-84 are clearly not connected with Angel Jibreel.  Similarly, concerning Verses 17:86-87,  Maududi's connection with the word al-ruhi alluding to Jibreel cannot be confirmed.
 

I reiterate, my first impression is that Verse 17:85 is an independent Verse alluding to the soul, and Verses 17:86-88 are also independent Ayats authenticating the source of the Noble Quran which is of course the Divine Power.


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« Reply #9 on: June 16, 2018, 08:06:53 pm »


Thank you sister Heba.





I reiterate, my first impression is that Verse 17:85 is an independent Verse alluding to the soul, and Verses 17:86-88 are also independent Ayats authenticating the source of the Noble Quran which is of course the Divine Power.

Though Allah knows best, this is precisely what I too had in mind ....


Maududi picks the the following hadith reference for his interpretation:

Quoting him:  "Ibn `Abbas, Qatadah and Hasan Basri have also adopted the same interpretation. Ibn Jarir has attributed the same thing to Ibn `Abbas on the authority of Qatadah, but at the same time he tells a strange thing that Ibn `Abbas stated this thing only in secret. Again the author of Ruh-ul-Ma'ani cites these words of Hasan and Qatadah: 'By ruh is meant Jibril: the question was about the nature of his coming down and inspiring the heart of the Holy Prophet with Revelation.' "   

But these kind of talks are largely evidence-free and lead nowhere, as is usual in the hadith literature. 

The incident Pickthall mentions in his review is as follows:

Quote:

"A strong tradition asserts that this even of Surah Al-Kahf Verses 18:10-27, the information on Dhul Qarneyn Verses 18:83-98 and possibly also the event of Moses and the angel Verses 18:60-82, were revealed to the Prophet to enable him to answer the questions the Jewish rabbis of Medinah had instructed the idolaters to ask him as a test of Prophethood.

The questions were three:  'Ask him of some youth who were of old, what was their fate for they have a strange story;  and ask him of a much-travelled man who reached the sunrise regions of the earth and the sunset regions thereof, what was his history;  and ask him of the Spirit, what it is.' 

The tormentors of the Prophet who had been to Medinah to get hints from the Jews, on their return to Mecca put these questions to the Prophet, after having told the people that it would be a crucial test.  The Prophet said that he would surely answer them upon the morrow, without adding "if Allah will" as though he could command the revelations of Allah.  As a reproof for that omission, the wished for revelation was withheld from him for some days and when it came included the rebue contained in Verses 18:24-25.  There is no reason whatever to doubt the truth of the tradition which connects Surah 18 with three questions set by Jewish rabbis and they must have considered the answers satisfying otherwise the Jews would certainly have made fun when they were taunting the Prophet daily after his flight to Medinah.
"

Unquote:

Verses similar to Verses 18:86-88 where Allah asserts the authenticity of the Noble Quran are found in other Surahs as well.

 
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« Reply #10 on: June 16, 2018, 08:13:47 pm »



Well yes.  Also let us not forget, mainstream clerical circles have their own reason to interpret Verse 17:85 as reference to angel Jibreel rather than the soul.  As we know, hadith has constructed the story of Barzakh as a place for souls between death and resurrection.   This information is plainly un-Quranic.  There are also various ahadith fictions on Barzakh, stories that are not in the least compatible with the Quran.  Thus, if our jurists accept Verse 17:85 as reference to the soul where Allah clearly confirms that humans on earth have been given little information about the soul, the jurists will find themselves in an awkward position for constructing so many hadith stories on Barzakh.

Below, word by word original Arabic and translation of Verse 17:85 from Corpus Quran:

"wayasalūnaka   ʿani   al-rūḥi   quli   al-rūḥu  min  amri  rabbi  wama   ūtītum   mina  al-ilmi  illa   qalīlan"

And they ask you concerning the soul.  Say, "The soul (is) of (the) affair  (of) my Rab.  And not you have been given of the knowledge except a little."


Most translators have used the term "Spirit" for the original Arabic word "al-ruhi" in this Verse, even though the basic English term for the word ruh is soul.   Then again, the hadith supports the interpretation of the word ruh as reference to angel Jibreel.  So it's expected that majority of translators will stick to the same.   

Apart from Corpus Quran word by word translation, the only two other translations I've found that use the word 'soul' are by Aisha Bewley and the Sahih international.  Quote below:

Aisha Bewley translation:
"They will ask you about the Ruh. Say: ´The Ruh is my Lord´s concern. You have only been given a little knowledge.´"

Sahih international translation:
"And they ask you, [O Muhammad], about the soul. Say, "The soul is of the affair of my Lord. And mankind have not been given of knowledge except a little." "

While Allah knows it best, in my opinion I feel quite certain that the word "al-ruhi" in Verse 17:85 refers to the soul, not angel Jibreel.   The few Verses that precede and follow are independent of Verse 17:85.


 
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« Reply #11 on: June 16, 2018, 08:15:18 pm »



Thanks again sister Heba.  Your input is very helpful.
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« Reply #12 on: June 16, 2018, 08:21:06 pm »



The archangel is  mostly mentioned in the Quran with the names  “Ruhul Qudus (The Holy Spirit)” and “Ruhul Amin (The Trustworthy Spirit)”.   Angel Jibreel pbuh) has been mentioned separately from other angels because of his special status as the slave of Allah.     In few Verses where the arch angel is mentioned as "The Spirit" (or ruh), there is a reference to other angels too along with the arch angel. 

For example:  Verse 97:4 Surah Al-Qadr " The angels and the Spirit (al-malāikatu wal-rūḥu) descend therein, by the permission of their Lord, with all decrees. "   

Also Verse 16:2 Surah An-Nahl  "He sends down the angels with the Spirit of His command unto whom He will of His bondmen, (saying): Warn mankind that there is no God save Me, so keep your duty unto Me."  This Verse has been translated by Maududi as follows: "He sends down by His command through His angels the Spirit " ..  Maududi explains it as "the Spirit of Prophethood with which a Prophet is imbued in order to fulfill his Mission by word and deed. The Qur'an has called this the Spirit in several places, for this has the same relation to the Mission of a Prophet and his moral life, which the soul has to the physical human life." 

Thus, in Verse 16:2 the reference is apparently not to the arch angel. 

I too agree with sister Heba's perception.


Related post:  Ruhul Qudusi


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« Reply #13 on: June 16, 2018, 08:22:48 pm »



Yes exactly, I see your point sister Zeynab.   
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« Reply #14 on: October 08, 2018, 08:31:39 am »

https://topicsfromquran.com/2017/04/17/al-rooh-the-sprit/

The word 'Nafs' can be translated as self/psyche/psychology. Ayat 39:42 defines 'Nafs' as conscious mind, which is not alive during sleep, i.e we are not liable for our actions during our sleep.
Rooh is spirit. The Ar-Rooh mentioned in Quran is 'The Spirit'. 'The Spirit' mentioned in Quran, it is not the human soul, but refers to the 'Spirit' behind the 'Words' of Allah, which is evident from the Ayas of Quran as described below:

Ar-Rooh in Al-Quran is the true spirit/understanding of the words of Al-Quran. Behind all words is an understanding, which is communicated to the recipient through the words. For example, a message comprising of words ‘Bring me water’ can be in any language or in sign language, however the understanding/meaning behind these words is the same .  When Al-Quran mentions Ar-Rooh/The spirit it means the true spirit of the Words of Al-Quran. It is not the Rooh which is commonly used to refer to the essence of life form in everyday language.

Al-Kitab mentions that Allah invokes this spirit (Understanding of the Words of Allah) in his Khalifa/vicegerent on Earth (15:29). When Mariam/Mary, protected her private parts and made a barrier between the the (sayings of) people and herself, the Spirit of Allah was invoked in her (66:12). The Spirit brings the message of Allah; the bringer of the message, is in the form of a human being (19:17).  Allah invokes his Spirit in any of his slaves he wishes, and after getting this spirit (of the Word of Allah) this person becomes the warner to people (40:15). Allah invokes this Spirit (understanding of the Word of Allah) on the Messenger, before the invocation of this Spirit, the Messenger does not know what is Al-Kitab and what is Iman/Belief (42:52). Allah strengthens the Iman/belief in believers with the help of this Spirit (58:22). One spirit is called the Ameen/Honest  so that it does transfers the true understanding of Al-Kitab with out any loss of message (26:193). A Spirit is also called Al-Qudus i.e the revered spirit (2:253, 16:102).  Another name of this revered Spirit is Jibreel in Al-Quran. This Spirit comes with the order of Allah (17:85). This Spirit when it comes with the Order of Allah in one night of determination on a person of choice, the understanding of the words of Allah, gained by the person , could be more than what may be possible to achieve in an entire life span of a human being which normally could be around 1000 months/83 years (97:3). All the Angels/Malaika/Forces of Universe are bowing down to the Spirit of Allah except the rebellious one (15:29) who makes comparisons in creations on the basis of self made criterion (38:73-76) and give arguments from both left and right side for wrongful justifications. (7:17)

40:15   رَفِيعُ الدَّرَجَاتِ ذُو الْعَرْشِ يُلْقِي الرُّوحَ مِنْ أَمْرِهِ عَلَىٰ مَن يَشَاءُ مِنْ عِبَادِهِ لِيُنذِرَ يَوْمَ التَّلَاقِ

“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,-“

Only after the Spirit of the words of the Al-Kitab is inspired on the Messenger, he then gets the perception of the Book and the Belief.

42:52  وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِّنْ أَمْرِنَا ۚ مَا كُنتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَٰكِن جَعَلْنَاهُ نُورًا نَّهْدِي بِهِ مَن نَّشَاءُ مِنْ عِبَادِنَا ۚ وَإِنَّكَ لَتَهْدِي إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ

“And Likewise, We have inspired you (the Messenger) the ROOH/THE SPIRIT from our order, you (the Messenger) did not have the perception, what is THE BOOK and the BELIEF, but We have made it light, We guide with it whom We will from Our servants. And surely you (The Messenger) guide towards the straight path.”

The Spirit is Honest/Ameen as it transfers the true understanding behind the Words of Allah to His Messengers.

26:192-4 وَإِنَّهُ لَتَنزِيلُ رَبِّ الْعَالَمِينَ   نَزَلَ بِهِ الرُّوحُ الْأَمِينُ -عَلَىٰ قَلْبِكَ لِتَكُونَ مِنَ الْمُنذِرِينَ

“This is a definitely a revelation from the Lord of the universe. Sent down with it is the Honest Spirit; into your heart, that you may be one of the warners.”

16:102  قُلْ نَزَّلَهُ رُوحُ الْقُدُسِ مِن رَّبِّكَ بِالْحَقِّ لِيُثَبِّتَ الَّذِينَ آمَنُوا وَهُدًى وَبُشْرَىٰ لِلْمُسْلِمِينَ

‘Say the Revered Spirit has revealed it from your Lord with the truth so that to strengthen those who believe and a guidance any good news for Muslims/submitters.’

Another name for this revered Spirit is Jibreel/Gabriel;

2:97  قُلْ مَن كَانَ عَدُوًّا لِّجِبْرِيلَ فَإِنَّهُ نَزَّلَهُ عَلَىٰ قَلْبِكَ بِإِذْنِ اللَّهِ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ وَهُدًى وَبُشْرَىٰ لِلْمُؤْمِنِينَ

Say. Whoever is an enemy to Gabriel-for he brings down the (revelation) to your heart by Allah’s will, a confirmation of whats between the hands (in Book form), and guidance and glad tidings for those who believe,-

Mariam/Mary took a barrier between her and the people. Practically when you are seeking the spirit of the words of Allah, this Spirit resides within oneself waiting to be recognized. The other teachings prevalent in one’s atmosphere interfere with ones ability of recognize this Spirit. So, one important step is to distance one self from other teachings and focus solely on Allah in order to get His Spirit (i.e the spirit of the Words of Allah)

19:17  فَاتَّخَذَتْ مِن دُونِهِمْ حِجَابًا فَأَرْسَلْنَا إِلَيْهَا رُوحَنَا فَتَمَثَّلَ لَهَا بَشَرًا سَوِيًّا

“Then she took a HIJAB/VEIL apart from them, then We sent to her Our Rooh/Spirit/Essence. So he was an even example of a human for her. “

This Spirit came to her in a form of Human being i.e a human being with the Spirit of the Words of Allah in him.

When the true Sprit of the Words of Allah comes to one, he finds it hard to believe it to be true, as it may be quite different from what one is made to believe by environmental influences since one’s childhood. Mariam was also confused at first and she asked Allah’s refuge from the Spirit that came to her.

19:18  قَالَتْ إِنِّي أَعُوذُ بِالرَّحْمَٰنِ مِنكَ إِن كُنتَ تَقِيًّا

She said. “I seek refuge from you to (Allah) Most Gracious, if you fear Allah.”

Prophet Essa Ibne Mariam is also termed as Word and Spirit from Allah.

4:171  يَا أَهْلَ الْكِتَابِ لَا تَغْلُوا فِي دِينِكُمْ وَلَا تَقُولُوا عَلَى اللَّهِ إِلَّا الْحَقَّ ۚ إِنَّمَا الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ رَسُولُ اللَّهِ وَكَلِمَتُهُ أَلْقَاهَا إِلَىٰ مَرْيَمَ وَرُوحٌ مِّنْهُ ۖ فَآمِنُوا بِاللَّهِ وَرُسُلِهِ ۖ وَلَا تَقُولُوا ثَلَاثَةٌ ۚ انتَهُوا خَيْرًا لَّكُمْ ۚ إِنَّمَا اللَّهُ إِلَٰهٌ وَاحِدٌ ۖ سُبْحَانَهُ أَن يَكُونَ لَهُ وَلَدٌ ۘ لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ وَكَفَىٰ بِاللَّهِ وَكِيلًا

O People of the Book! Commit no excesses in your judgement. Nor say about Allah but the truth. Christ Jesus the son of Mary is a messenger of Allah, and His Word, which He bestowed on Mary, and a spirit proceeding from Him. so believe in Allah and His messengers. Say not “Three/Trinity” . desist. it will be better for you. for Allah is one God. Glory be to Him. (far exalted is He) above having a son. To Him belong all things in the heavens and on earth. And enough is Allah as a Disposer of affairs.

Allah aides the Messengers and believers with the revered Spirit.

2: 253  تِلْكَ الرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ ۘ مِّنْهُم مَّن كَلَّمَ اللَّهُ ۖ وَرَفَعَ بَعْضَهُمْ دَرَجَاتٍ ۚ وَآتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ وَأَيَّدْنَاهُ بِرُوحِ الْقُدُسِ ۗ وَلَوْ شَاءَ اللَّهُ مَا اقْتَتَلَ الَّذِينَ مِن بَعْدِهِم مِّن بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَاتُ وَلَٰكِنِ اخْتَلَفُوا فَمِنْهُم مَّنْ آمَنَ وَمِنْهُم مَّن كَفَرَ ۚ وَلَوْ شَاءَ اللَّهُ مَا اقْتَتَلُوا وَلَٰكِنَّ اللَّهَ يَفْعَلُ مَا يُرِيدُ

These are the messengers We endowed some above others; Of them Allah spoke (directly); others He raised to degrees (of honour); to Jesus the son of Mary We gave clear (Signs), and strengthened him with the revered/holy spirit. If Allah had so willed, succeeding people would not have fought among each other, after clear (Signs) had come to them, but they disagreed (among themselves), some believing and others rejecting. If Allah had so willed, they would not have fought each other; but Allah does what He wills.

Allah invokes His Spirit in the Bashar/Human who He intends to make His Khalifa/Vicegerent on Earth. The order to all Angels/Malaika/Forces of Universe is to bow down to His Khalifa who has the Spirit of (Words of) Allah in him.

38:71-72  إِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي خَالِقٌ بَشَرًا مِّن طِينٍ  فَإِذَا سَوَّيْتُهُ وَنَفَخْتُ فِيهِ مِن رُّوحِي فَقَعُوا لَهُ سَاجِدِينَ

When your Lord said to the angels; Surely I am creating a human being from clay. When I have made him even and breathed into him from My spirit, then you all fall down prostrating for him.”

The rebellious one, who does not bow down to this Allah’s Khalifa, tries to justify himself by minusing the Spirit of Allah, i.e he alludes only to the body form of Khalifa and does not mention the Spirit of Allah (which was the reason for the order of bowing down). The rebellious ones tries to create confusions in matters of creations of Allah by making comparisons on the basis of self made criterion (e.g fire better than clay). Rebellious one till this day instead of bowing down to Khalifa, tries to dissuade by makeing left and right side arguments, tries to create confusion in matters of creation and making false comparisons.

38:73-76  فَسَجَدَ الْمَلَائِكَةُ كُلُّهُمْ أَجْمَعُونَ إِلَّا إِبْلِيسَ اسْتَكْبَرَ وَكَانَ مِنَ الْكَافِرِينَ  قَالَ يَا إِبْلِيسُ مَا مَنَعَكَ أَن تَسْجُدَ لِمَا خَلَقْتُ بِيَدَيَّ ۖ أَسْتَكْبَرْتَ أَمْ كُنتَ مِنَ الْعَالِينَ  قَالَ أَنَا خَيْرٌ مِّنْهُ ۖ خَلَقْتَنِي مِن نَّارٍ وَخَلَقْتَهُ مِن طِينٍ

So the angels prostrated, all of them together: Except Iblees / devil who sought greatness and became from the rejectors. He (Allah) said: O’ iblees / devil what prevented you to prostrate for what I have created with my hands. Did you seek greatness or are you from the higher class? He(Iblees/Devil) said. “I am the better one from him. You have created me from fire, and created him from clay.”

The Spirit comes with the order of Allah. The knowledge with the man kind is very little.

17:85  وَيَسْأَلُونَكَ عَنِ الرُّوحِ ۖ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي وَمَا أُوتِيتُم مِّنَ الْعِلْمِ إِلَّا قَلِيلًا

They ask you about The Spirit. Say: ” The Spirit is from the order of my Lord and you are not given from the knowledge except only a little (portion).”

70:4  تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ

The angels and the Spirit ascend unto him in a period/interval of time the measure whereof is (as) fifty thousand years.

This could be at the time of the end of an era or end of civilization when the angels and the Spirit ascends towards the Lord.

https://topicsfromquran.com/2017/04/17/al-rooh-the-sprit/

https://topicsfromquran.com/2018/06/16/mikal-%d9%85%d9%8a%d9%83%d8%a7%d9%84/
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