تَنَزَّلُ الْمَلَائِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِم مِّن كُلِّ أَمْرٍ
In it the angels and the Spirit descend, by the leave of their Lord, with every command.
سَلَامٌ هِيَ حَتَّىٰ مَطْلَعِ الْفَجْرِ
It is peaceful until the rising of the dawn.
English translation: Ali Quli Qarai
The closing verses turn from the night's worth to its content: "In it the angels and the Spirit descend, by the leave of their Lord, with every command," sealed by "It is peaceful until the rising of the dawn." The present sources converge on the scene — an authorized descent bearing the year's decreed affairs, ending in an all-night safety — while dividing instructively over the identity of "the Spirit" and the force of "peace."
On "the angels and the Spirit," al-Ṭabarsī and al-Ṭūsī give the standard reading: the Spirit is Gabriel, descending to the lowest heaven (or to earth) with every command, to witness the worship and remembrance, or to greet the Muslims — a grace by which hope is renewed. The Enlightening Commentary records this but prefers a third view, supported by a tradition from Imam al-Ṣādiq: the Spirit is a creature greater than the angels ("Gabriel is one of the angels, and the Spirit is greater") — the same narration al-Baḥrānī places at the head of its dossier, tied to the Imam's "increase of the Spirit" on this night. al-Mīzān locates the Spirit as the one "of [God's] command" (al-Isrāʾ 17:85) and parses min kulli amr grammatically — either causally ("originating from every divine command") or purposively ("for the managing of every cosmic matter").
On "by the leave of their Lord," al-Ṭabarsī and al-Ṭūsī read idhn as God's command or knowledge (citing Maryam 19:64), and both note the alternative parsing on which the clause stops at "by the leave of their Lord," with "with every command" attaching to a fresh sentence — a grammatical point al-Ṭabarsī develops at length around the variant min kulli imriʾ ("every angel"), which it, like Abū Ḥātim, sets aside in favour of amr ("command").
On "It is peace until the rising of dawn," the sources offer three complementary senses, all present in al-Ṭabarsī: the night is safety from evils and the harms of Satan (Qatāda, Mujāhid — Satan being chained, as the Enlightening Commentary adds); or it is the angels' greeting of God's friends, repeated whenever they meet them; with the safety and blessing extending through the whole night to daybreak. al-Mīzān grounds "peace" in al-Rāghib's lexicon (freedom from outward and inward blights) as a sign of divine care and the weakening of the devils' scheming; al-Ṭūsī adds the angels' mutual greeting and the grammar of ḥattā maṭlaʿ al-fajr. The Enlightening Commentary crowns the verse with the Abraham parallel — angels greeting him in the fire — and Imam al-Bāqir's saying that the angels "circle around us" on this night.
That last note opens the passage's distinctly Imāmī register, carried by al-Qummī and al-Baḥrānī: that the angels and the Holy Spirit descend upon the Imam of the age, handing him the written matters, greeting him until dawn (al-Qummī); and the cluster of narrations (reported as attributed to the Imams, not as the verse's plain lexical sense) by which al-Bāqir urges the Shīʿa to "dispute by Sūrat al-Qadr, for it is God's proof after the Messenger," holds the night created at the world's beginning and descending to the legatee of every prophet from Adam onward, and reads salām (with ʿAlī b. al-Ḥusayn) as the angels' greeting: "My angels and My Spirit greet you, O Muḥammad, with My peace, until the rising of dawn."