Encyclopedia of Muhammad
Definition: Divine communication from Allah to His Prophets for guidance.Primary Means: Angel Jibreel: Common for Prophet Muhammad ﷺ. Direct Speech: e.g.; Musa (Moses). Inspiration: Inner guidance; e.g.; dreams.Key Scriptures: Quran: Final revelation. Earlier Scriptures: Torah; Psalms; Gospel.Recipients: Prophets (Anbiya) chosen to guide communities.Purpose: To guide humanity in worship and establish moral Process: Received in various states (e.g.; trance; sound). Jibreel recited verses to Prophet Muhammad ﷺ.Types: Scriptural (Wahy Matlu): Quran. Non-Scriptural (Wahi Ghair Matlu): Guidance outside Quran.Finality: Revelation ended with the Quran.Significance: Foundation of Islamic theology; law; and daily practice.

Languages

German

Revelation

Literal meanings of the word ‘Revelation’ (وحی) are 'to write, point and convey the secret or message'. 1 According to Meriam Webster, this word refers to an act of revealing or communicating divine truth or something that is revealed by God to humans. 2 Cambridge Dictionary defines it as an act of making known something that was secret, or a fact that has been made known. 3

Terminologically, it refers to those words of Allah Almighty which are revealed on His

Prophets
. 4 Some people quote the
Holy Quran
and state that Satan also sends Wahi (revelation) to its followers, 5 their claim is right if the literal meaning of the revelation, i.e., communication or conveying a secret message is being referred to, and not its terminological definition. Similarly, the claims which state that Allah Almighty sends revelations to the bees (in the terminological sense) 6 and to Umm-e-Moosa (Mother of Moses ) 7 are also refuted, because in those verses, the literal meaning of the word (indicated, communicated) is being referred to.

The message of

Allah
Almighty (Al-Wahi) was revealed upon the Prophets via different mediums. Giving their details, Badruddin ‘Aini states:

  1. Allah Almighty directly spoke to the Prophets , as Moses used to have conversations with Allah Almighty.
  2. Revelation sent via an Angel.
  3. Planting a thought in the mind of the
    Prophet
    . (It should be noted here that Satan could not plant any thought in the mind of a Prophet since all Prophets were protected by Allah Almighty.)
  4. Being revealed in the form of Salsalatu Al-Jaras i.e., sound of an iron bell.
  5. Delivered by Gabriel ( جبرائیل) in the form of a man.
  6. Talking to Allah Almighty directly, like the Holy Prophet did on the night of Ascension.
  7. True Dreams of Prophets in which Allah Almighty communicated with them. 8

The revelations were revealed on the Holy Prophet via the mediums mentioned above. However, in the beginning, when Prophet Muhammad was meditating and was pre-occupied in the remembrance of

Allah
Almighty, he only used to see true visions in his sleep. These were revelations as well, but were not a part of the Holy Quran because these visions were Wahi Ghair Matlu ‘وحی غیر متلو’ (reports communicated by the Holy Prophet which are not part of the Holy Quran). 9 The revelations which are part of the
Holy Quran
are known as Wahi Matlu ‘وحی متلو’ (reports communicated by the Holy Prophet which are recited in Salat etc.). 10 These visions, which were Wahi Ghair Matlu, continued for a time period until Gabriel came to him with the First Revelation (Wahi Matlu). 11

 


  • 1 Muhammad ibn Muhammad ibn Abd Al-Razzaq Al-Hussaini (N.D.), Taj Al-Uroos, Dar Al-Hidaya, Kuwait, Vol. 40, Pg. 169.
  • 2 Meriam Webster (Online): https://www.merriam-webster.com/dictionary/revelation Retrieved: 20-04-2021
  • 3 Cambridge Dictionary (Online) https://dictionary.cambridge.org/dictionary/english/revelation: Retrieved: 20-04-2021
  • 4 Abu Muhammad Mahmud ibn Ahmed Badr Al-Din Al-Aini (N.D.), Umdat Al-Qari Sharah Sahih Al-Bukhari, Dar Ihya Al-Turath Al-Arabi, Beirut, Lebanon, Vol. 1, Pg. 14.
  • 5 Holy Quran, Al-Anaam (The Cattle) 6: 121
  • 6 Holy Quran, Al-Nahl (The Bee) 16: 68
  • 7 Holy Quran, Ta-ha 20: 38
  • 8 Ibid, Pg. 40.
  • 9 Alauddin Shams Al-Nazar ibn Ahmed Al-Samarqandi (1984), Meezan Al-Usool fi Nataij Al-Usool, Matabi’ Al-Doha Al-Hadeesa, Qatar, Vol. 1, Pg. 720.
  • 10 Abu Muhammad Ali ibn Ahmed Al-Qurtubi Al-Zahiri (N.D.), Al-Ahkam fi Usool Al-Ahkam, Dar Al-Afaaq Al-Jadeeda, Beirut, Lebanon, Vol. 1, Pg. 97.
  • 11 Muhammad ibn Ismail Al-Bukhari (1999), Sahih Al-Bukhari, Hadith: 3851, Darus Salam, Riyadh, Saudi Arabia, Pg. 646.