103. It is generally understood that the Arabic word Rooh stands here for soul as if the people asked the Prophet (peace be upon him) about the soul of man in regard to its nature, and the answer was that it came by the command of Allah. But we have great hesitation in accepting this meaning for it could be taken only if the verse be isolated from its context; otherwise these words would become quite incoherent for there is no reason why the question about soul should have intervened between the preceding three verses and following verses which deal with the theme of the Quran.

If we read the verse in its context, it becomes quite obvious that here the word Rooh (The Spirit) stands for the angel who brings revelation. This was in answer to the question of the mushriks: Where from do you bring the Quran? as if to say: O Muhammad, these people ask you about the Spirit, that is, the source of the Quran or the means of acquiring it, so tell them: This Spirit comes to me by the command of my Lord but your knowledge is so little that you cannot distinguish between the nature of human words and the divinely revealed words. That is why you suspect that this has been fabricated by some man.

The above interpretation is to be preferred, because it fits in excellently between the preceding and the succeeding verses. This is also supported by the Quran itself: He sends down by His command “The Spirit” to any of His servants He wills so that they should warn the people of the Day, when they shall be assembled together. (Surah Al-Momin, Ayat 15). And likewise, We have sent down “The Spirit” to you by Our command: You did not know what the Book was and what the faith. (Surah Ash-Shurah, Ayat 52).

Besides this, Ibn Abbas, Qatadah and Hasan Basri (may Allah bestow His mercy upon them all) 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-Maani cites these words of Hasan and Qatadah: By Rooh is meant Jibril: the question was about the nature of his coming down and inspiring the heart of the Prophet (peace be upon him) with Revelation.

104. Though these words are apparently addressed by the Prophet (peace be upon him), they are in fact meant for the disbelievers who considered the Quran to be either the invention of the Prophet (peace be upon him) himself or of some other man, who secretly taught him the Quran. They are being told that this is the Word of Allah, as if to say: Our Prophet has not fabricated the Quran but We have bestowed this on him, and if We take it back from him, the Prophet has no power to invent such a thing nor has any other man the power to help the Prophet to present such a miraculous Book.

105. This challenge occurs at several other places in the Quran: (Surah Al-Baqarah, Ayat 23); (Surah Younus, Ayats 38-39); (Surah Al-Momin, Ayats 13-14); (Surah At-Toor, Ayats 33-34). At all these places, this has been cited as an answer to the charge of the disbelievers that Muhammad (peace be upon him) has himself invented the Quran but is presenting it as Allah’s Word. Besides this, the same has also been refuted in (Surah Younus, Ayat 16): “Say also, had not Allah willed that I should recite the Quran to you, I could not have recited it to you, nor could I have been able to give you any information about it: already have I lived a lifetime among you before its revelation. Do you not use your common sense?”

Now let us turn to the three arguments contained in these verses as a proof that the Quran is the Word of Allah.

(1) The Quran is such a miracle in regard to its language, style, arguments, themes, topics, teachings and prophecies that it is beyond any human power to produce the like of it, as if to say, "You say that a man has invented this but We challenge that even the whole of mankind combined cannot produce a Book like this: nay, even if the jinns, whom the mushriks worship as deities and whom this Book openly attacks, should come to the help of the disbelievers, they cannot produce a Book like this to refute this challenge.

(2) As regards to the charge that Muhammad (peace be upon him) has himself invented this Book, the Quran refutes their claim, as if to say” Muhammad is one of you and not a foreigner. He has lived among you for forty years before the revelation of the Quran. Did you ever hear words like those of the Quran from him even a day before his claim of Prophethood, or did you ever hear him discussing themes and problems contained in the Quran? If you consider the matter from this point of view, it will become obvious to you that the sudden change which has come about in the language, ideas, information, style and the way of thinking of Muhammad, could not take place without divine guidance.

(3) Can you not see that after the recital of the Quran, he does not disappear but lives among you? You hear other things than the Quran from him. Do you not notice that the distinction between the two different styles of expression is so obvious that no man can successfully adopt the two styles at one and the same time. The distinction can also be noticed, even today, between the language of the Quran and that of the traditions of the Prophet (peace be upon him). Anyone well versed in the Arabic language and literature notices the difference which is so marked that one can categorically say that these modes of expression cannot belong to one and the same person. (For further reference please also see (E.N. 21 of Surah Younus, Ayat 16).

106. This is the second answer to the demand of the disbelievers for a miracle. The first answer is contained in (Ayat 59). The eloquence of this concise answer is above praise: You demand from me that I should cause a spring to gush forth, or in the twinkling of an eye should bring into being a garden in full bloom with canals flowing in it: or I should cause the heaven to fall into pieces on those of you who are rejecting the message: or I should cause to build a furnished palace of gold: or I should call Allah and the angels to stand before you and testify to this effect: We Ourselves have sent down Muhammad as Our Messenger: or I should go up to the sky in your presence and bring down, addressed to you, the letter of authority of my appointment duly signed by Allah so that you may touch it with your hands and read it with your own eyes. The concise answer to these big demands was this: My Lord be glorified! Have I ever claimed to be anything more than a human Messenger? It may be expanded like this: O people, have I claimed to be God that you are demanding such things from me? Did I ever say that I am all powerful and am ruling over the earth and the Heavens? From the very first day my claim has been that I am a human being who is bringing the Message from God. Therefore, if you want to judge the authenticity of my claim, you may judge it from my message. If you are convinced that it is based on the truth and is absolutely rational, then you should believe in it without making foolish demands. On the other hand, if you find any defect in it, you may reject it. If you want to test whether my claim is based on truth, you should judge it by the standard of my conduct and morals as a human being and my mission. Is it not a folly that, instead of this, you are demanding from me to cleave the earth and cause the sky to fall? Is there any connection whatsoever of Prophethood with things like that.