Angel Jibreel (as) revealed the Qur‟an unto the Prophet (saw). The angel came for the first time when Muhammad (saw) was in the cave of Hira and revealed to him (saw) Surah Al-Alaq. During the early periods of the revelation, Prophet (saw) used to move his (saw) lips quickly in order to catch up to the words to memorise it, while Jibreel (as) used to recite it. Thereupon, Allah (swt) revealed:

“Move not your tongue (repeating the words of revelation) for behold it is for Us to gather it (in your heart) and to cause it to be read (as it ought to be read). Thus, when We recite it follow through its wording (with all your mind) and then behold it will be for Us to make its meaning clear.” (TMQ Al-Qiyamah: 16-19)

Neither Muhammad (saw) nor Jibreel (as) used to control the timing of the revelation. Muhammad (saw) once asked Jibreel (as) why is it that you do not visit more often?

The following Ayah was revealed in response to this question.

“We do not descend but by the command of your Rabb. To him belongs what is before us, what is behind us, and what is between. And your Rabb never forgets” (TMQ Maryam: 64)

Jibreel (as) used to come every year for the purpose of listening to the Qur‟an from Muhammad (saw) and checking the memorisation. In the year in which Muhammad (saw) passed away, Jibreel (as) went to Muhammad (saw) twice to listen to his (saw) recitation.

Although the word Wahy (revelation) was used linguistically in various meanings in the Qur‟an, as a term it means:

A. Allah‟s (swt) teachings revealed through a medium to one of His Messengers.

The Wahy could mean the speech of Allah (swt) or could mean the process of relaying it to the Prophets, or the angel who used to carry the Message from Allah (swt) to the Prophets.

Those who claim to be Messengers must provide proof that they have actually received the revelation. This proof is called Mu‟jizah or miracle. Miracle is the actual altering of one or more of the natural or universal laws. Since any such altering can only be achieved by the Will of Allah (swt), if a person is imbued with any such ability then such a person could only have done so by the Will of Allah (swt). This would prove that whatever he has was sent by Allah (swt). Regarding this issue, Allah (swt) says:

“It is not fitting for a human that Allah would speak to Him by revelation or behind a veil or by sending of the angel of revelation to reveal, with Allah‟s permission, what Allah wills.” (TMQ Ash-Shura: 51)

The Ayah mentions the three forms of revelation:

Talking to a Prophet behind a veil. This happened to Musa (as)

“And to Musa Allah Spoke” (TMQ An-Nisa: 164)

This also happened to Muhammad (saw) once and was mentioned in Surah An-Najm: 5-10

“He was taught by one Mighty in Power. Endued with Wisdom: For he appeared (in stately form). While he was in the highest part of the horizon. Then he approached and came closer, and saw at a distance of but bow lengths or (even) nearer. So did (Allah) convey the inspiration to His Servant - (Conveyed) what He (meant) to convey” (TMQ An-Najm: 5-10)

B. Relaying the meaning to the Prophet (saw)either while he is awake or sleeping (dream)

C. Sending of the Angel Jibreel (as) himself:

“With it comes down the truthful spirit to your heart.” (TMQ Ash-Shu‟ara: 193-194)

Jibreel used to come in the following forms:

1. The loud ringing of a bell, heard only by the Prophet (saw).

The Prophet (saw) says:

“Sometimes the Wahy comes like the ringing of the bell and this is the hardest of all. When this state passes, I grasp what was revealed.” (Bukhari)

When this would happen, those who were around the Prophet (saw) would realise the presence of the Wahy without being able to sense or comprehend it. It was reported on the authority of Aisha bint Abu Bakr (ra):

“I saw the Prophet (saw) once receiving the revelation on a very cold day and noticed the sweat dropping from his forehead once the revelation was over.” (Bukhari)

2. In the shape of a man.

“And sometimes, the angel would come in the form of a man.” (Bukhari)

3. The angel would come in the form of his original shape, as it was the case at the first time of the revelation.

Although the Wahy has different forms, the Qur‟an was revealed directly through the angel of revelation, Jibreel (as). It was never revealed to the Prophet (saw) by a dream or any other means. The Sunnah, however, can be revealed to the Prophet (saw) through any of the aforementioned forms of al-Wahy. Needless to say, all forms of Wahy have the same validity. The Prophet (saw) said:

“One of you who while reclining says, „this is the book of Allah (Qur‟an), what is in it from that is halal, we‟ll use as halal, and what is in it from the Haram, we‟ll take as Haram‟. But whoever delivers from me a Hadith and he lies in it, he has told a lie on Allah and His Messenger.” 43

The Qur‟an and Sunnah are the only two ways by which Allah (swt) has chosen to reveal Islam. The revelation can be of two kinds:

A. By the word and meaning B. By meaning alone The Qur‟an was revealed with the words and its meanings. For example, the words “Maliki youm middiin” in Surah al Fatihah are revealed by Allah (swt) with the words and its meaning. The Prophet (saw) did not insert or delete any part of the Qur‟an. On the other hand, the Sunnah is revealed by the meaning and the Prophet (saw) expressed it in his (saw) own words.