رُّوۡحُ
Appears 5 times in Quran
Derived Words (2)
Words derived from the stem "رُّوۡحُ".
- and the Spirit
- the soul
- The Spirit
Occurrences in Quran
Found 5 verses containing "رُّوۡحُ".
وَیَسۡـَٔلُوۡنَکَ عَنِ الرُّوۡحِ ۖ قُلِ الرُّوۡحُ مِنۡ اَمۡرِ رَبِّیۡ وَمَاۤ اُوۡتِیۡتُمۡ مِّنَ الۡعِلۡمِ اِلَّا قَلِیۡلًا
在犹太人的精神衰退和堕落期间, 他们看来在开始尝试像现代的许多唯灵论者、通神论者和印度瑜伽教徒等所进行的那些神秘莫测的做法。麦地那的有些犹太人在穆圣时代看来已经在进行这些做法。这就是为什么麦加的多神教徒竭力想得到帮助来驳倒穆圣, 他们建议麦加的多神教徒要质问穆圣有关人的灵魂的问题。«古兰经»用现在注释的这节经文来答复他们说, 灵魂从安拉的命令中得到它的力量, 任何其他声称来自所谓精神锻炼和巫术的东西都是骗人的鬼话。据说有关人的灵魂的性质问题首先是由古莱西族在麦加向穆圣提出的, 然后, 根据阿布杜拉•彬•麦斯武德 عَبْدُ الله بِنْ مَسْعُوْد (‘Abdullah bin Mas‘ud) 的看法, 由犹太人在麦地那向穆圣提出。灵魂在这里描写为由安拉直接命令而创造出来的东西。按«古兰经»经义, 一切创造 (物) 分为两类: (1) 原始的创造 (物), 即不借助任何以前创造出来的物质或事物而产生的创造 (物); (2) 后来的创造 (物), 即借助於以前创造出来的方法和物质所产生的创造 (物)。前一种创造 (物) 属於 اَمْر (Amr, 直译:命令) 类, 可见2:118节经文, 而后一种称为 خَلْق (Khalq, 直译:创造)。人的灵魂属於第一类。
In the period of their spiritual decline and decadence the Jews seem to have come to dabble in occult practices like many modern Spiritualists, Theosophists and Hindu Yogis. Some of the Jews of Medina also seem to have resorted to these practices in the time of the Holy Prophet. This is why when the Meccan idolaters sought their help to confute the Holy Prophet, they suggested that they (the Meccan idolaters) should question him about the human soul. The Qur’an answers them by the verse under comment by saying that the soul derives its powers from the command of God and anything else that is claimed to be acquired by the so-called spiritual exercises and magical art is all humbug. The question regarding the nature of the human soul is reported to have been first put to the Holy Prophet at Mecca by the Quraish and then, according to ‘Abdullah bin Mas‘ud, by the Jews at Medina. The soul has been described here as something created by the direct command of God. According to the Qur’an all creation fal
Commentary:
Various meanings have been assigned to the word روح (soul) by scholars of different schools of Muslim religious thought. According to some of the commentators it applies to all angels; according to others it means only the angel to whom is entrusted the task of the creation of the world; yet others think that it particularly applies to the Archangel Gabriel.
Some scholars, however, are of the view that الروح means the word of God, while some others take it as applying to the Quran. But the most appropriate meaning of this word is "the human soul."
The question regarding the nature of the human soul was first put to the Holy Prophet at Mecca by some of the Meccan idolaters, probably at the instance of the Jews of Medina, when the news reached the latter that he had claimed to be a Divine Prophet. In reply the Prophet recited to them the present verse. When, however, he came to Medina the question appears again to have been put to him by the Jews and he must naturally have recited to them the same verse, thus giving rise to the wrong notion held by some traditionalists that this verse was revealed in Medina or that, after having been first revealed at Mecca, it was again revealed at Medina. The fact is that it was only revealed once and that was at Mecca.
As stated above, the most appropriate meaning of the word الروح is the human soul. The soul has been described here as something created by the direct command of God. As a matter of fact according to the Quran all creation falls under two categories: (1) Original creation which is brought about without the aid or help of any substance or matter previously created. (2) Subsequent creation which is brought about with the aid and help of means and matter previously created. The former kind of creation falls under the category of امر (lit. command) for which see 2:118, and the latter is known as خلق (lit. creating). In this verse we are told that the human soul belongs to the first category.
In the period of their spiritual decadence the Jews seem to have come to dabble in spiritualism and occult practices like many modern Spiritualists, Theosophists and Hindu Yogis. They had come to believe in magic and so-called spiritual practices. These occult practices appeared to have exercised great influence on them. It appears that the Jews started taking interest in magic and occult practices in the time of the Prophet David. These practices became very popular with them in the time of Jesus. According to Philo and the well-known Jewish writer, Josephus, the Essenes in the time of Jesus greatly indulged in these practices and by a life of renunciation they had greatly developed this art. The Quran also refers to the Jewish counterparts of the modern spiritualists in 72:8-10. References to black and white magic may also be found in the books of the Old and New Testaments. Some of the Jews of Medina also seem to have resorted to these practices in the time of the Holy Prophet. This is why when the Meccan idolaters sought their help in confuting the Prophet they suggested that they (the Meccan idolaters) should enquire of him regarding the powers and attributes of the human soul. The Quran answers this inquiry in the verse under comment by saying that the perfect soul derives its powers from the command of God and anything else that is claimed to be acquired by so-called spiritual exercises and magical arts is all meaningless. It may be added that by الروح is particularly meant the perfect soul. That the knowledge acquired by so-called spiritual exercises and by their professed communication with the dead carries little weight has often been demonstrated by the fact that the information claimed to be furnished by departed souls to different mediums regarding the next world always varies.
The question of the powers and attributes of the human soul is of more than local importance, inasmuch as it had not only agitated the minds of the Medinite Jews of the Prophet’s time but has also agitated those of Hindu Yogis, Theosophists and Spiritualists in our own time. Taking الروح in its general sense the verse would mean that the human soul is as much the creation of God as the human body.
729
在犹太人的精神衰退和堕落期间, 他们看来在开始尝试像现代的许多唯灵论者、通神论者和印度瑜伽教徒等所进行的那些神秘莫测的做法。麦地那的有些犹太人在穆圣时代看来已经在进行这些做法。这就是为什么麦加的多神教徒竭力想得到帮助来驳倒穆圣, 他们建议麦加的多神教徒要质问穆圣有关人的灵魂的问题。«古兰经»用现在注释的这节经文来答复他们说, 灵魂从安拉的命令中得到它的力量, 任何其他声称来自所谓精神锻炼和巫术的东西都是骗人的鬼话。据说有关人的灵魂的性质问题首先是由古莱西族在麦加向穆圣提出的, 然后, 根据阿布杜拉•彬•麦斯武德 عَبْدُ الله بِنْ مَسْعُوْد (‘Abdullah bin Mas‘ud) 的看法, 由犹太人在麦地那向穆圣提出。灵魂在这里描写为由安拉直接命令而创造出来的东西。按«古兰经»经义, 一切创造 (物) 分为两类: (1) 原始的创造 (物), 即不借助任何以前创造出来的物质或事物而产生的创造 (物); (2) 后来的创造 (物), 即借助於以前创造出来的方法和物质所产生的创造 (物)。前一种创造 (物) 属於 اَمْر (Amr, 直译:命令) 类, 可见2:118节经文, 而后一种称为 خَلْق (Khalq, 直译:创造)。人的灵魂属於第一类。
2015
Commentary:
Various meanings have been assigned to the word روح (soul) by scholars of different schools of Muslim religious thought. According to some of the commentators it applies to all angels; according to others it means only the angel to whom is entrusted the task of the creation of the world; yet others think that it particularly applies to the Archangel Gabriel.
Some scholars, however, are of the view that الروح means the word of God, while some others take it as applying to the Quran. But the most appropriate meaning of this word is "the human soul."
The question regarding the nature of the human soul was first put to the Holy Prophet at Mecca by some of the Meccan idolaters, probably at the instance of the Jews of Medina, when the news reached the latter that he had claimed to be a Divine Prophet. In reply the Prophet recited to them the present verse. When, however, he came to Medina the question appears again to have been put to him by the Jews and he must naturally have recited to them the same verse, thus giving rise to the wrong notion held by some traditionalists that this verse was revealed in Medina or that, after having been first revealed at Mecca, it was again revealed at Medina. The fact is that it was only revealed once and that was at Mecca.
As stated above, the most appropriate meaning of the word الروح is the human soul. The soul has been described here as something created by the direct command of God. As a matter of fact according to the Quran all creation falls under two categories: (1) Original creation which is brought about without the aid or help of any substance or matter previously created. (2) Subsequent creation which is brought about with the aid and help of means and matter previously created. The former kind of creation falls under the category of امر (lit. command) for which see 2:118, and the latter is known as خلق (lit. creating). In this verse we are told that the human soul belongs to the first category.
In the period of their spiritual decadence the Jews seem to have come to dabble in spiritualism and occult practices like many modern Spiritualists, Theosophists and Hindu Yogis. They had come to believe in magic and so-called spiritual practices. These occult practices appeared to have exercised great influence on them. It appears that the Jews started taking interest in magic and occult practices in the time of the Prophet David. These practices became very popular with them in the time of Jesus. According to Philo and the well-known Jewish writer, Josephus, the Essenes in the time of Jesus greatly indulged in these practices and by a life of renunciation they had greatly developed this art. The Quran also refers to the Jewish counterparts of the modern spiritualists in 72:8-10. References to black and white magic may also be found in the books of the Old and New Testaments. Some of the Jews of Medina also seem to have resorted to these practices in the time of the Holy Prophet. This is why when the Meccan idolaters sought their help in confuting the Prophet they suggested that they (the Meccan idolaters) should enquire of him regarding the powers and attributes of the human soul. The Quran answers this inquiry in the verse under comment by saying that the perfect soul derives its powers from the command of God and anything else that is claimed to be acquired by so-called spiritual exercises and magical arts is all meaningless. It may be added that by الروح is particularly meant the perfect soul. That the knowledge acquired by so-called spiritual exercises and by their professed communication with the dead carries little weight has often been demonstrated by the fact that the information claimed to be furnished by departed souls to different mediums regarding the next world always varies.
The question of the powers and attributes of the human soul is of more than local importance, inasmuch as it had not only agitated the minds of the Medinite Jews of the Prophet’s time but has also agitated those of Hindu Yogis, Theosophists and Spiritualists in our own time. Taking الروح in its general sense the verse would mean that the human soul is as much the creation of God as the human body.
1647
In the period of their spiritual decline and decadence the Jews seem to have come to dabble in occult practices like many modern Spiritualists, Theosophists and Hindu Yogis. Some of the Jews of Medina also seem to have resorted to these practices in the time of the Holy Prophet. This is why when the Meccan idolaters sought their help to confute the Holy Prophet, they suggested that they (the Meccan idolaters) should question him about the human soul. The Qur’an answers them by the verse under comment by saying that the soul derives its powers from the command of God and anything else that is claimed to be acquired by the so-called spiritual exercises and magical art is all humbug. The question regarding the nature of the human soul is reported to have been first put to the Holy Prophet at Mecca by the Quraish and then, according to ‘Abdullah bin Mas‘ud, by the Jews at Medina. The soul has been described here as something created by the direct command of God. According to the Qur’an all creation fal
نَزَلَ بِہِ الرُّوۡحُ الۡاَمِیۡنُ
2:98; 16:103.
这节经文中, 传达 «古兰经» 启示的天使称为 رُوْحُ الْاَمِيْن (Ruhul-Amin), 即可靠的传达启示的天使。在其他经文中, 他又名 رُوْحُ الْقُدُسْ (Ruhul-Qudus, 16:103), 即神圣的天使。后一称号在 «古兰经» 中用来指出永恒而完全没有任何错误或缺点; 而使用前一称号 Ruhul-Amin意示它一定会继续享受安拉的保护, 不受一切想窜改它的经文的企图的影响。这一称号专用于启示 «古兰经» 方面, 因为安拉许约的永恒保护, 是不给其他启示的经典的; 这些经典的经文在时间的进程中会受到干扰和窜改。奇怪的是, 穆圣本人在麦加称为 اَلْاَمِيْن (Al-Amin, 可靠的传达启示者)。安拉命令一位 اَمِيْن (Amin) 传达启示给一位 اَمِيْن (Amin) 的 «古兰经» 所给予它的可靠性及其明证是多么伟大啊！
عَلٰی قَلْبِكَ (‘ala qalbika) “在你的心中” 这几个字, 加在这里是指出 «古兰经» 中启示的经文并不是穆圣用自己的话表达出受到灵感的思想, 而是安拉自己真正的话, 它通过天使吉布里尔的媒介, 降在穆圣的心中。
2:98; 16:103.
In this verse the angel who brought the Quranic revelation has been called Ruhul-Amin, i.e. the Spirit faithful to the trust. Elsewhere, he is called Ruhul-Qudus (16:103), i.e. the Spirit of holiness. The latter epithet has been used to point to the eternal and complete freedom from every error or blemish in the Qur’an and the use of the former epithet (Ruhul-Amin) implies that it shall continue to enjoy Divine protection against all attempts to tamper with its text. This epithet has been used exclusively with regard to the revelation of the Qur’an because the promise of everlasting Divine protection was held out to no other Divine Scripture; and their texts, in course of time, came to be interfered and tampered with. Strangely enough, the Holy Prophet himself was known as Al-Amin (the Trusty) at Mecca. What a great Divine tribute to, and evidence of the trustworthiness of the Qur’an that its revelation was brought by an Amin to an Amin!
2:98; 16:103.
Commentary:
In this verse the angel who brought the revelation from God to the Holy Prophet has been called الروح الامین i.e. the Spirit faithful to the trust. Elsewhere he is called روح القدس (16:103), i.e. the Spirit of Holiness. Both are the attributive names of the Archangel Gabriel who was the medium through whom Divine revelation came to the Holy Prophet. The epithet روح القدس has been used to point to the eternal and complete freedom from every error or blemish in the Quran and the use of the epithet الروح الامین implies that it shall continue to enjoy Divine protection against all attempts to tamper with its text. This latter epithet has been used exclusively with regard to the revelation of the Quran because the promise of everlasting Divine protection was held out to no other Divine Scripture and their texts, in course of time came to be interfered and tampered with. Strangely enough, the Holy Prophet himself was known as الامین (the trustworthy) at Mecca. What a great Divine tribute to, and evidence of, the trustworthiness of the Quran that its revelation was brought by an Amin to an Amin!
a
2:98; 16:103.
930
这节经文中, 传达 «古兰经» 启示的天使称为 رُوْحُ الْاَمِيْن (Ruhul-Amin), 即可靠的传达启示的天使。在其他经文中, 他又名 رُوْحُ الْقُدُسْ (Ruhul-Qudus, 16:103), 即神圣的天使。后一称号在 «古兰经» 中用来指出永恒而完全没有任何错误或缺点; 而使用前一称号 Ruhul-Amin意示它一定会继续享受安拉的保护, 不受一切想窜改它的经文的企图的影响。这一称号专用于启示 «古兰经» 方面, 因为安拉许约的永恒保护, 是不给其他启示的经典的; 这些经典的经文在时间的进程中会受到干扰和窜改。奇怪的是, 穆圣本人在麦加称为 اَلْاَمِيْن (Al-Amin, 可靠的传达启示者)。安拉命令一位 اَمِيْن (Amin) 传达启示给一位 اَمِيْن (Amin) 的 «古兰经» 所给予它的可靠性及其明证是多么伟大啊！
931
عَلٰی قَلْبِكَ (‘ala qalbika) “在你的心中” 这几个字, 加在这里是指出 «古兰经» 中启示的经文并不是穆圣用自己的话表达出受到灵感的思想, 而是安拉自己真正的话, 它通过天使吉布里尔的媒介, 降在穆圣的心中。
b
2:98; 16:103.
2796
Commentary:
In this verse the angel who brought the revelation from God to the Holy Prophet has been called الروح الامین i.e. the Spirit faithful to the trust. Elsewhere he is called روح القدس (16:103), i.e. the Spirit of Holiness. Both are the attributive names of the Archangel Gabriel who was the medium through whom Divine revelation came to the Holy Prophet. The epithet روح القدس has been used to point to the eternal and complete freedom from every error or blemish in the Quran and the use of the epithet الروح الامین implies that it shall continue to enjoy Divine protection against all attempts to tamper with its text. This latter epithet has been used exclusively with regard to the revelation of the Quran because the promise of everlasting Divine protection was held out to no other Divine Scripture and their texts, in course of time came to be interfered and tampered with. Strangely enough, the Holy Prophet himself was known as الامین (the trustworthy) at Mecca. What a great Divine tribute to, and evidence of, the trustworthiness of the Quran that its revelation was brought by an Amin to an Amin!
b
2:98; 16:103.
2133
In this verse the angel who brought the Quranic revelation has been called Ruhul-Amin, i.e. the Spirit faithful to the trust. Elsewhere, he is called Ruhul-Qudus (16:103), i.e. the Spirit of holiness. The latter epithet has been used to point to the eternal and complete freedom from every error or blemish in the Qur’an and the use of the former epithet (Ruhul-Amin) implies that it shall continue to enjoy Divine protection against all attempts to tamper with its text. This epithet has been used exclusively with regard to the revelation of the Qur’an because the promise of everlasting Divine protection was held out to no other Divine Scripture; and their texts, in course of time, came to be interfered and tampered with. Strangely enough, the Holy Prophet himself was known as Al-Amin (the Trusty) at Mecca. What a great Divine tribute to, and evidence of the trustworthiness of the Qur’an that its revelation was brought by an Amin to an Amin!
تَعۡرُجُ الۡمَلٰٓئِکَۃُ وَالرُّوۡحُ اِلَیۡہِ فِیۡ یَوۡمٍ کَانَ مِقۡدَارُہٗ خَمۡسِیۡنَ اَلۡفَ سَنَۃٍ
即吉布利尔--------传达安拉言语的天使。
بعض حساب دان جنہوں نے حساب کے ذریعہ سے دنیا کی عمر کا اندازہ لگایا ہے۔ انہوں نے قریباً پچاس ہزار سال ہی دنیا کی ساری عمر قرار دی ہے پس اگر ان کا قیاس صحیح ہے تو اس کے معنے یہ ہیں کہ اس آیت میں دنیا کی ساری عمر کی طرف اشارہ ہے۔ صلحاء اور اولیاء نے حضرت آدمؑ سے لے کر رسول کریم صلی اللہ علیہ وسلم کے زمانہ تک پانچ ہزار سال کی عمر قرار دی ہے مگر اندازے الگ الگ حساب سے ہوتے ہیں۔ پس یہ اختلاف کوئی نہیں۔ آدم کی نسل سے سلسلہ انبیاء کی عمر ممکن ہے سات ہزار سال ہو اور طبقات الارض کے اندازے کے لحاظ سے دنیا کی عمر پچاس ہزار سال ہو پس یہ کوئی اختلاف نہیں۔
Ar-Ruh meaning human soul, the verse may signify that the development and progress of the human soul will know no end. Or, the verse may mean that Divine plans and programmes take thousands of years to mature. Or, the reference may be to a specific cycle of fifty thousand years in which some particular great change is decreed to take place, because Divine prophecies have their fixed periods, epochs and cycles in which they are fulfilled.
Important Words:
الروح (Spirit) means, the human soul; spirit; the vital principle; inspiration; revelation; Word of God; the Quran; angel Gabriel; joy; happiness; mercy of God, etc. (Lane & Aqrab).
Commentary:
الروح meaning human soul, the word may signify that development and progress of the human soul will know no end. Or the verse may mean that Divine plans and programmes take thousands of years to mature. Or, the words "fifty thousand years" may have reference to the age of the world as estimated by some geologists from a study of the layers of earth. Or the reference may be to a specific cycle of fifty thousand years in which a great change was decreed to take place, because Divine prophecies have their fixed periods, epochs and cycles in which they are fulfilled.
1483
即吉布利尔--------传达安拉言语的天使。
2
بعض حساب دان جنہوں نے حساب کے ذریعہ سے دنیا کی عمر کا اندازہ لگایا ہے۔ انہوں نے قریباً پچاس ہزار سال ہی دنیا کی ساری عمر قرار دی ہے پس اگر ان کا قیاس صحیح ہے تو اس کے معنے یہ ہیں کہ اس آیت میں دنیا کی ساری عمر کی طرف اشارہ ہے۔ صلحاء اور اولیاء نے حضرت آدمؑ سے لے کر رسول کریم صلی اللہ علیہ وسلم کے زمانہ تک پانچ ہزار سال کی عمر قرار دی ہے مگر اندازے الگ الگ حساب سے ہوتے ہیں۔ پس یہ اختلاف کوئی نہیں۔ آدم کی نسل سے سلسلہ انبیاء کی عمر ممکن ہے سات ہزار سال ہو اور طبقات الارض کے اندازے کے لحاظ سے دنیا کی عمر پچاس ہزار سال ہو پس یہ کوئی اختلاف نہیں۔
4369
Important Words:
الروح (Spirit) means, the human soul; spirit; the vital principle; inspiration; revelation; Word of God; the Quran; angel Gabriel; joy; happiness; mercy of God, etc. (Lane & Aqrab).
Commentary:
الروح meaning human soul, the word may signify that development and progress of the human soul will know no end. Or the verse may mean that Divine plans and programmes take thousands of years to mature. Or, the words "fifty thousand years" may have reference to the age of the world as estimated by some geologists from a study of the layers of earth. Or the reference may be to a specific cycle of fifty thousand years in which a great change was decreed to take place, because Divine prophecies have their fixed periods, epochs and cycles in which they are fulfilled.
3120
Ar-Ruh meaning human soul, the verse may signify that the development and progress of the human soul will know no end. Or, the verse may mean that Divine plans and programmes take thousands of years to mature. Or, the reference may be to a specific cycle of fifty thousand years in which some particular great change is decreed to take place, because Divine prophecies have their fixed periods, epochs and cycles in which they are fulfilled.
یَوۡمَ یَقُوۡمُ الرُّوۡحُ وَالۡمَلٰٓئِکَۃُ صَفًّا ۖ لَّا یَتَکَلَّمُوۡنَ اِلَّا مَنۡ اَذِنَ لَہُ الرَّحۡمٰنُ وَقَالَ صَوَابًا
11:106.
"The Spirit" here may signify the perfect spirit—the Holy Prophet; and "the day" may mean the Day of Resurrection.
11:106; 20:110.
Commentary:
"The Spirit" here may signify the perfect Spirit—the Holy Prophet; and "the day" may mean the Day of Resurrection. As applied to the present world, "the day" may signify the day of the Fall of Mecca and "the angels" may stand for the angelic Companions of the Holy Prophet who were with him on that day. For الروح see 16:3; 19:18; 32:10; 42:53.
c
11:106.
1580
“精神” 在这里可以表示完善的精神--------穆圣; “那一天” 的意思可以是复生日。
c
11:106; 20:110.
4549
Commentary:
"The Spirit" here may signify the perfect Spirit—the Holy Prophet; and "the day" may mean the Day of Resurrection. As applied to the present world, "the day" may signify the day of the Fall of Mecca and "the angels" may stand for the angelic Companions of the Holy Prophet who were with him on that day. For الروح see 16:3; 19:18; 32:10; 42:53.
d
11:106.
3234A
"The Spirit" here may signify the perfect spirit—the Holy Prophet; and "the day" may mean the Day of Resurrection.
تَنَزَّلُ الۡمَلٰٓئِکَۃُ وَالرُّوۡحُ فِیۡہَا بِاِذۡنِ رَبِّہِمۡ مِّنۡ کُلِّ اَمۡرٍ
16:3; 40:16.
44:5.
Ar-Ruh here signifies a new spirit, awakening, zeal or determination. In the Night of Decree the angels of God descend to help the Divine Messenger or Reformer to promote and further the cause of Truth and his followers are inspired with a new life, and a new awakening to spread and propagate the Divine Message.
16:3; 40:16.
44:5.
Commentary:
الروح here signifies a new spirit, awakening, zeal and determination. The verse purports to say that in the Night of Destiny the angels of God descend to help the Divine Messenger or Reformer to promote and further the cause of truth and that his followers are inspired with a new life, a new spirit and a new awakening, to spread and propagate the Divine Message.
The expression من کل أمر signifies that the angels of God descend to meet and satisfy every religious need and to remove all obstacles and impediments from the way of the expansion and spread of the new Message.
a
16:3; 40:16.
b
44:5.
1747
اَلرُّوْح (Ar-Ruh) 在这里表示一种新的精神、觉醒、热情或决心。在这天命之夜里, 安拉的众天使下降, 以帮助安拉的使者或复兴宗教者推进和振兴真理的事业, 他的信徒们激起了新的生命和新的觉醒, 以传播和宣达安拉的启示。
a
16:3; 40:16.
b
44:5.
4796
Commentary:
الروح here signifies a new spirit, awakening, zeal and determination. The verse purports to say that in the Night of Destiny the angels of God descend to help the Divine Messenger or Reformer to promote and further the cause of truth and that his followers are inspired with a new life, a new spirit and a new awakening, to spread and propagate the Divine Message.
The expression من کل أمر signifies that the angels of God descend to meet and satisfy every religious need and to remove all obstacles and impediments from the way of the expansion and spread of the new Message.
a
16:3; 40:16.
b
44:5.
3397
Ar-Ruh here signifies a new spirit, awakening, zeal or determination. In the Night of Decree the angels of God descend to help the Divine Messenger or Reformer to promote and further the cause of Truth and his followers are inspired with a new life, and a new awakening to spread and propagate the Divine Message.