Answered by Ustadh Faraz Khan
Question: What is the meaning of the verse that states Allah blowing His spirit into Jesus?
Answer: Assalamu alaikum wa rahmatullah,
InshaAllah you are well.
The verse in question is, “So We breathed into him of Our spirit” (66:12)
What the Scholars of Exegesis Have Mentioned
According to works of Qur’anic exegesis (tafsir), the expression “Our spirit” means “a spirit created by Us.” Of course, every human’s spirit is created by Allah Most High. The spirit of our Master `Isa (peace be upon him), however, is singled out with this expression as a way of honoring him. This ascription of honor (idafat al-tashrif) is quite common in the language of the Qur’an, such as “the house of Allah,” “the she-camel of Allah,” etc. That is, a house or she-camel so incredibly honored and so very special, that it is ascribed to Allah, who is of course utterly transcendent above using a house or she-camel, may He be glorified and exalted. Similarly, the spirit that Allah created for our master `Isa (peace be upon him) is so honored and special, it is ascribed to Allah directly, who is utterly transcendent above having His own spirit.
Another explanation given is that such an ascription is used to indicate that Allah created that thing without any intermediary or “means.” So the she-camel of Allah was created directly by Him without a womb, and the spirit of ‘`sa (peace be upon him) was created directly by Him without any means that Allah normally uses in the act of creation.
With respect to the expression “We breathed,” most exegetes mention that it was actually the Archangel Jibril (peace be upon him) who breathed the spirit into `Isa (peace be upon him). The act is ascribed to Allah in the verse, however, since He Most High is the One who commanded Jibril to do so. Therefore, “We breathed” actually means “We sent Jibril, who breathed.” [Qurtubi, Nasafi, Biqa’i, Abu Suud]
Imam Razi, however, interprets it as metaphorical, stating that the nature of the spirit is such that, once it is created in the body, it spreads to every part of the body, just as air that is breathed into a vessel. Hence according to him, there was no literal “breathing” that took place. And Allah knows best.
Dealing with Ambiguous Verses
The verse in question is considered one of the ambiguous verses (mutashabihat). With such verses, the outward apparent meaning of it cannot be taken literally with respect to Allah Most High, who is well-exalted and transcendent above all things temporal. This is established in clear, unequivocal verses such as “There is nothing like unto Him” (42:11) and “And He has no equivalent” (112:4).
Classically, there were two historical approaches among Muslim scholars in dealing with such verses. The first was, after negating the outward literal meaning, to consign the matter completely to Allah Most High without any attempt to interpret the verse (tafwid); this was the approach of the first few generations (salaf).
The second approach was to attempt to interpret the verse in a matter befitting His majesty (ta’wil), yet without affirming it with certainty since other meanings could also be correct; this was the approach of scholars of later generations (khalaf), who were forced to do so in order to safeguard the understanding of Allah’s transcendence from the incorrect beliefs of various sects that arose in their time. [Bajuri, Tuhfat al-Murid]
And Allah knows best.
Checked & Approved by Faraz Rabbani