天使吉卜利勒(愿主赐其平安)将《古兰经》降示给先知(愿主福安之)。天使第一次降临时,穆罕默德(愿主福安之ﷺ)正在希拉山洞中,并向他ﷺ降示了《古兰经》的《阿拉格》章。在启示的早期,先知ﷺ为了跟上经文以便记诵,会迅速地动他ﷺ的嘴唇,而吉卜利勒(愿主赐其平安)则在诵读。于是,安拉(赞颂归主)降示了: Note: I kept the original's honorific forms as words where they appear as words, and placed ﷺ after each mention of the Prophet.

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:

{不要为了急于背诵而转动你的舌头。这些话语的收集与诵读，都由我来保证。当我诵读时，你就应当专心聆听。然后，它的意义也由我来阐明。}

“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)

既不是穆罕默德ﷺ,也不是吉卜利勒(as),能够控制启示降临的时间。穆罕默德ﷺ曾问吉卜利勒(as):"你为什么不常来看望我呢?"

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?

以下这节经文是为回应这个问题而降示的。

The following Ayah was revealed in response to this question.

“我们只有奉你的主的命令才降临。我们面前的、我们背后的，以及两者之间的，都属于他。你的主从不遗忘。”（《古兰经》麦尔彦章：64）

“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)

每年，吉卜利勒（愿主赐其平安）都会前来聆听穆罕默德ﷺ诵读《古兰经》，以核对其背诵。在穆罕默德ﷺ去世的那一年，吉卜利勒（愿主赐其平安）曾两次前去见穆罕默德ﷺ，聆听他的诵读。

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.

虽然“وَحْي”（启示）一词在《古兰经》中有多种语言学上的含义，但作为术语，它指的是：

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

A. 通过某种媒介启示给其一位使者的安拉（SWT）的教导。

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

"Wahy"（启示）可以指安拉（SWT）的言语，也可以指将其传达给众先知的过程，还可以指向先知们传递安拉（SWT）讯息的天使。

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.

凡自称为使者的人,都必须提供证据,证明自己确实接受了启示。这种证据称为"Mu'jizah",即奇迹。奇迹是对一条或多条自然或宇宙法则的实际改变。由于任何此类改变只能借真主(SWT)的意志实现,因此如果某人具有任何此类能力,那么他只能是借真主(SWT)的意志才获得的。这将证明他所拥有的一切是由真主(SWT)所派遣的。关于这一问题,真主(SWT)说:

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:

“人类不应当得到真主的启示，除非是借启示，或在帷幕之后，或派遣一位天使来启示，经真主允许，启示真主所愿启示的。”（《古兰经》Ash-Shura: 51） Note: The Qur'an verse text is in curly braces in the original format; here it is rendered as a quotation with the citation as given.

“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)

这段经文提到了启示的三种形式：

The Ayah mentions the three forms of revelation:

与先知隔着帷幕交谈。这事发生在穆萨（愿主赐其平安）身上。

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

《并且安拉与穆萨直接对话》（TMQ 尼萨厄：164）

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

这也曾发生在穆罕默德ﷺ身上，《下学》（An-Najm）章第5至10节中提到了此事。

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

“他是由一位大能者教导的，那位大能者有超凡的智慧。他显现出来，以庄严的形态出现，那时他在地平线的最高处。然后他靠近了，并且越来越近，近到只有两弓之距，甚至更近。于是（安拉）将启示传达给祂的仆人——传达了祂所要传达的。”（《古兰经》An-Najm 5-10）

虽然瓦希有不同的形式,但《古兰经》是通过启示天使吉卜利勒(愿主赐其平安)直接降示的,从未以梦境或其他任何方式降示给先知ﷺ。然而,逊奈可以通过上述任何一种瓦希形式降示给先知ﷺ。不言而喻,所有形式的瓦希具有同等的效力。先知ﷺ说:

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:

“你们中有人斜倚着说：‘这是安拉的经典（古兰经）。其中所包含的合法之事，我们就以之为合法；其中所包含的非法之事，我们就以之为非法。’然而，若有人向我转述一段圣训，而他在其中撒谎，那么他就是在对安拉和祂的使者撒谎。”43

“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

《古兰经》和《逊奈》是安拉（SWT）选择用来启示伊斯兰教的唯一两种途径。启示可分为两类：

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. 依词语与意义 B. 仅依意义 《古兰经》是连同其词语和意义一同降示的。例如，《法提海》章中的“Maliki youm middiin”（主宰报应日者）这些词语，是安拉（SWT）连同其词语和意义一同降示的。先知ﷺ没有增添或删减《古兰经》的任何部分。另一方面，圣训是以意义降示的，先知ﷺ则以自己的话语表述它。

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.