14 THE QUR'ANIC DOCTRINE OF GOD

had said, "And He breathed into him (of) something which, and the knowledge of which, belongs to (or concerns) Him alone." ' 1

The expression undoubtedly implies that God bestowed on Adam, and still bestows on the individual members of the human race (see xxxii. 8), something most closely related to His own Being; and the action by which it is bestowed (He breathed into him) symbolizes the close connexion of its origin with the very mode of the Divine Existence.

The statements of the Qur'an are not such as to lead us to suppose that by the bestowal of 'His Spirit' to man, is meant simply the bestowal of life. The gift is something far greater. All animals have life, but there is no suggestion that into them God breathes of His Spirit.

It is the possession of this Spirit which raises man far above all other created beings, so that even the angels are commanded to come and bow in reverence before Adam, the representative of God on earth.

We see then, in this passage, at least a suggestion, that the Essential Being of God is Spiritual.

2. The second use of the word 'Spirit' which we shall consider is found in those passages which speak of it as the means whereby God reveals to man His purpose and will, or, generally speaking, enters into personal relations with him.

It is through the 'Spirit', that God reveals His will to mankind, and inspires His prophets. 'Call then on

1 Al-Kashshaf (Government Press, Boulac, A.H. 1318), vol. ii. p. 419.
THE NATURE OF GOD 15

God, offering Him a pure worship, though the infidels abhor it. Of exalted grade, of the throne possessed, He sendeth forth the Spirit at His own behest on whomsoever of His servants He pleaseth, that He may warn of the day of meeting.' 1

It is through the instrumentality of 'the Spirit' that Muhammad himself professed to have received the revelation contained in the Qur'an. 'Say: The Holy Spirit hath brought it down with truth from thy Lord, that He may establish those who have believed, and as guidance and glad tidings to the Muslims.' 2

'We have sent the Spirit to thee with a revelation by our command.' 3

This Spirit may take the form of a man in order to hold converse with mankind. 'And make mention in the Book of Mary, when she went apart from her family, eastward.

'And took a veil to shroud herself from them: and we sent our spirit (better, Our Spirit) to her, and he took before her the form of a perfect man.' 4

The Spirit, it is, through which God strengthens believers. It is the means or instrument whereby the divine power acts on the human will and the human intelligence, apart from any special revelation or manifestation. 'Thou shalt not find that any one of those who believe in God, and in the last day, love him who opposeth God and His Apostle . . . On the

1 Suratu'l-Mu'min (xl) 14, 15.
2 Suratu'n-Nahl (xvi) 104.
3 Suratu'sh-Shura (xlii) 52; see also xxvi. 198.
4 Suratu Maryam (xix) 16, 17.