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Each and every Muslim must believe in revelation, as it is a fundamental aspect of belief. However, the evidence for revelation is not rational, rather it is accepted on the basis of authentic texts. Since revelation does not have a tangible sensation or reality, the mind cannot verify its validity. Therefore every attempt to prove revelation by means of the intellect will be incorrect, as it is not possible to use the mind to prove something without a tangible reality.
Hence, as mentioned earlier, the evidence for revelation is not intellectual; rather it is established on the basis of authentic narrations. The Definite text of the Qur’ān verifies that the messenger Muhammad recieved revelation. Allah says,
"Likewise Allah, the Honourable, the all-wise, reveals to you and to those before you." [TMQ Shura: 3]
"And likewise we have revealed to you an invigorate thing by our command." [TMQ Shura:52]
"And he doesn't utter from his own desire. Indeed it is an inspired inspiration" [TMQ Najm: 3]
"Undoubtedly, O prophet! We have sent revelation to you as we sent it to Noah and the prophets after him." [TMQ Nisa: 163]
"And follow that which is revealed to you and have patience until Allah decrees and He is the best of judges." [TMQ 10:109]
The revelation that descended on the messenger had three states, all prophets before him recieved the revelation through these only and not another. These states are all categorised under the revelation which Allah explains in the Qur’ān. He says,
"And it is not fit for any man that Allah should speak to him but through revelation, or that the man may be at the other side of the veil of grandeur, or by sending messengers and inspiring whom he wills." [TMQ Shura: 51]
That is, Allah only communicates with man through inspiration, through verbal contact via a veil or by sending messengers. The revelation that descended upon the messenger had two states. He informed about them when he was once asked, "How does the revelation come to you?" He replied,
"Sometimes it comes like the clattering or the jingling of a bell which is severest on me and when it leaves me, I have absorbed everything. And sometimes the angel comes to me in a form of a man and speaks to me and I am aware of what is being said." [Bukhari]
These two states are as follows: Firstly- the angel inspires the prophet by indication and without using words or language. The revelation is inspired into the mind of the prophet , just as he said,
"Ruh Al-Quds (Jibril) inspired in to me that no soul shall die until it has completed its Rizq and its Ajal. Therefore fear Allah O people and acquire the means to do good" [Extraced by AlHakim]
Also the messenger whilst dreaming had visions that he received from Allah both in the states of consciousness and sleep. Some of it was inspired to him whilst he was awake and he would have certain visions in his dreams all of which were revelation. As the mother of the believers, Aisha said,
"Firstly, the messenger began seeing true visions in his sleep. Every vision he had was true as clear as the morning."
The messenger would also feel that some form of revelation was about to come, but it didn't come. Aisha narrated that Harith ibn Hashim asked the messenger , "O messenger, how does the revelation come to you?" The messenger said,
"Sometimes it comes like the clattering /jingling of a bell which is severest on me and when it leaves me, I have absorbed everything." [Bukhari]
All these variations i.e. inspiration, dream, revelation without talk and everything similar constitute one state and fall within the saying of Allah ,
"Nothing but revelation" [TMQ Shura: 51]
Because linguistically when the verb "to reveal to someone" is used it means to indicate or shake ones head. Thus Allah reveals to him and inspires him. Allah says,
"And your lord inspired the bee", [TMQ Nahl: 68]
Thus the inspiration to the bee is: the inspiration and the innate knowledge within the bee’s heart.
The second state is the revelation inspired by means of oral communication from the angel. It is transmitted orally to the prophet after he learns through decisive evidence that this is revelation and the message bearer is the angel, i.e. Jibril. Allah says,
"The trusted spirit has descended with it. On your heart that you may warn." [TMQ Shuara: 193]
In other words, Allah sends Jibril who speaks with the messenger who simultaneously both hears and preserves his words. Aisha narrated that the prophet said,
"And sometimes the angel comes to me as a man and he talks to me and I am conscious of what he is saying." [Bukhari]
Abu Hurairah narrated that the prophet was with the people one day when a person came and asked him, "What is Emaan?" He said, "It is the belief in Allah , his angels, in the meeting with him , his messengers and the resurrection." He asked, "What is Islam?" He said, "Islam is that you worship Allah and do not commit Shirk, establish the prayer, pay the enjoined Zakat and you fast in Ramadan." He said, "What is Ihsaan?" He said, "That you worship Allah as if you see him, and if you can not see him, surely he sees you." He said, "When is the hour?" He said, "The one questioned about it knows no better then the questioner. I will tell you of its signs. When the mother will give birth to her Master and when the shepherd will build tall buildings. It is one of the five things that no one will know them except Allah ." Then the prophet recited the Ayat, "Indeed Allah has the knowledge of the hour." Then the man turned and left. The prophet said to the Sahaba call him but they didn't see anything. He said, "This was Jibril, he came to teach people their Deen." [Bukhari]
There are a number of incidents mentioned in Ahadith in which Jibril descended and talked to the prophet and he would listen. This was a form of revelation for the messenger, as the angel would tell the messenger the meanings in the form of a conversation. The revelation by words and meaning is restricted to the Noble Qur’ān. As for revelation by meaning, the messenger would express this by using his own words, through application i.e. his actions, or by silence and this is the Sunnah.
The Hadith Qudsi is regarded as Sunnah because although its meaning is revealed from Allah its words are from the prophet . The words of the Hadith Qudsi are not from Allah because the words that are from Allah are specifically for the Qur’ān and this is proven by its inimitability. Although the Sunnah comes in the forms of inspiration, dream and is cast directly in the heart, it also comes both in wakefulness and as a dialogue between Jibril and the messenger .
The Qur’ān is only revealed through the messenger because its words are from Allah . There are numerous ayats detailing the revelation of the Qur’ān. Allah says,
"And we have revealed the Quran to you in Arabic" [TMQ Shura:7]
" And what We have revealed to you (O Muhammad [saw]) of the Book, it is the (very) truth " [TMQ Fatir: 31]
The book referred to is the Qur’ān and “min” here is to indicate representation.
“This Qur'ân has been revealed to me that I may therewith warn you and whomsoever it may reach " [TMQ An’aam: 6]
" We relate to you (Muhammad [sal-Allâhu 'alayhi wa sallam]) the best of stories through Our Revelations to you, of this Qur'ân" [TMQ Yoosuf: 3]
" And recite what has been revealed to you (O Muhammad PBUH) of the Book (the Qur'ân) of your Lord. None can change His Words, " [TMQ alKahf: 27]
It is the Qur’ān. There are other ayats as well, which mention the revelation in general including the Sunnah. For example, Allah says,
" If I remain guided, it is because of the Revelation of my Lord to me” [TMQ As-saba: 50]
And He says,
" Verily, We have sent the Revelation to you (O Muhammad [saw]) as We sent the Revelation to Nûh (Noah) and the Prophets after him" [TMQ Nisa: 163]
And He says,
"And follow that which is revealed to you from your Lord. Verily, Allâh is Well-Acquainted with what you do" [TMQ Ahzaab: 2]
These two mentioned states have been discussed in the texts, The third state is mentioned in His saying,
"Or from behind a veil” [TMQ Shura: 51]
This is what happened with Musa . This Ayat is indicating to the incident in which Allah spoke to Musa from behind a veil. That is, just as the veiled person speaks with some dignitaries and with people of distinction. He speaks from behind a veil and although one hears the other person’s voice, he does not see him. This is the manner in which Allah spoke with Musa .
Such an incident only occurred once with the prophet during the al-Isra wal-Miraj, which has not only been mentioned in an authentic Hadith, but has also been indicated by Sura al-Najm. Allah says,
"It is only a Revelation revealed.He has been taught (this Qur'ân) by one mighty in power [Jibril].One free from any defect in body and mind then he (Jibrîl) rose and became stable.While he [Jibrîl)] was in the highest part of the horizon, Then he [Jibrîl] approached and came closer, And was at a distance of two bows' length or (even) nearer. So (Allâh) revealed to His slave [Muhammad [saw] through Jibrîl [as]] whatever He revealed." [TMQ Najm: 4-10]
With the exception of this event i.e. al-Isra wal-Miraj, the revelation descended upon the prophet in the form of an inspiration and through a messenger.
All the types of revelation are forms of evidence. The communication between the angel and the messenger by talk or indication or conversation is a clear revelation. The inspiration and visions are clear revelations and Allah speaking to the prophets is also a form of revelation. This revelation is a categorical proof as it has been reported in the most authentic and definite texts of definite meaning.
Reference: The Islamic Personality - Sheikh Taqīuddīn An-Nabahānī
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