The Foundation of Islam: Divine Revelation and the Messenger Angel Jibril

10 Dec

Section 1: The Doctrine of Revelation and the Celestial Emissary

The entire edifice of the Islamic faith rests upon a foundational doctrine: that of divine communication, or wahy, a direct and unadulterated transmission of God's will and word to humanity through chosen messengers. Central to this process is the figure of the Archangel Gabriel, known in Arabic as Jibril, who serves as the celestial emissary and the primary conduit for this divine revelation. To understand how Islam is based on these revelations, one must first apprehend the theological framework that defines the nature of this communication and the status of its angelic bearer. Jibril is not merely a passive courier but a powerful, trusted entity whose very identity is interwoven with the authenticity and authority of the message he delivers. His role establishes a direct and unbroken chain of transmission from the divine source to the human recipient, forming the bedrock upon which Islamic scripture, law, and worldview are built.

1.1 The Concept of Wahy (Divine Revelation) in Islamic Theology

The Arabic term wahy signifies the core concept of divine revelation in Islam, representing the means by which God (Allah) communicates His guidance to His prophets and messengers.1 This communication is considered the ultimate source of truth and knowledge, forming the basis of all sacred scriptures recognized within the Islamic tradition. It is a direct link between the Creator and the created, intended to guide humanity towards a state of conscious submission and surrender (islām) to the divine will.2 The purpose of this ongoing revelatory process throughout history has been to establish a clear path for humanity, to correct the corruptions and deviations that had entered into previous religious traditions, and to restore the primordial monotheistic faith of Abraham.3 The revelations presented to the Prophet Muhammad are thus viewed as the culmination and final, complete articulation of this long history of divine messages sent to humankind.5

Islamic theology distinguishes between two primary forms of wahy received by the Prophet Muhammad. The first and most significant is wahy matluw (recited revelation), which constitutes the Qur'an itself.7 This form is considered the literal, verbatim word of God, transmitted in its exact Arabic wording through Jibril to the Prophet, who then recited it to his followers. The second form is wahy ghayr matluw (unrecited revelation), which encompasses the divine inspiration and guidance that informed the Prophet's teachings, actions, and approvals.7 This latter form of revelation is embodied in the Sunnah, the normative practice of the Prophet. While the Qur'an is the divine text, the Sunnah serves as its living explanation and practical application. Together, these two forms of revelation constitute the primary sources of Islamic law (Sharia), with the Qur'an holding precedence as the direct word of God, and the Sunnah providing its indispensable context and elaboration.9

1.2 Jibril (Gabriel): The Archangel of Revelation

Within the celestial hierarchy of Islam, the Archangel Jibril occupies a position of paramount importance. He is identified as the chief of all angels and the principal messenger between God and the prophets, a role that makes him indispensable to the entire prophetic tradition.11 His significance is magnified by his explicit mention in the Qur'an and the honorific titles bestowed upon him, which serve to underscore his authority and the sanctity of his mission. He is referred to as Ruh Al-Qudus (the Holy Spirit) and Ar-Ruh Al-Amin (the Spirit of Trust), titles that theologically frame him as the pure and faithful transmitter of the divine word.12 These are not merely honorifics; they are theological declarations about the integrity of the channel of revelation. By identifying the messenger with attributes of trustworthiness and sanctity, Islamic doctrine establishes a foundational premise: the message of the Qur'an is divine, unaltered, and perfectly preserved because its bearer is a divinely sanctioned and incorruptible entity. Jibril's identity thus functions as a divine seal of authenticity upon the revelation itself, preemptively addressing any questions regarding its source or fidelity.

Islamic tradition provides magnificent descriptions of Jibril that symbolize his immense power and celestial stature. Prophetic traditions describe him as possessing 600 wings, each pair so vast that they can crowd the space between the East and the West.2 This imagery serves to convey the sheer magnitude of his being and the divine power he represents. He is also depicted as having appeared to the Prophet Muhammad in various forms. On two occasions, the Prophet is said to have seen Jibril in his true, awesome angelic form, an experience that was profoundly overwhelming.2 More commonly, however, Jibril would appear in a human guise, often taking the form of an extraordinarily handsome disciple named Diḥyah ibn Khalīfah al-Kalbī, which facilitated his interactions and the delivery of guidance in a manner that was accessible to the Prophet.2 Jibril's primary function was to serve as the flawless intermediary for the transmission of the Qur'an, a process that unfolded over 23 years.2 Yet, his role was not that of a passive messenger. The traditions portray him as a constant companion, helper, and source of reassurance to the Prophet, providing comfort in times of distress and guidance throughout his mission.2

1.3 Jibril's Broader Role in Prophetic History

According to Islamic tradition, Jibril's mission as the archangel of revelation was not exclusive to the Prophet Muhammad. He is understood to be the same angel who communicated with and assisted prophets throughout history, thereby establishing a continuity of divine intervention across the Abrahamic faiths.2 This belief situates Muhammad's prophethood within a long and established lineage of divine guidance. Traditions hold that Jibril appeared to Adam after his expulsion from paradise, teaching him how to write, work iron, and cultivate wheat.2 He is also said to have aided Moses during the exodus from Egypt, deceiving the Pharaoh's army into entering the Red Sea.2 By connecting Jibril to these pivotal moments in the histories of previous prophets, Islamic theology reinforces the Qur'anic message that Islam is not a new religion but the restoration and culmination of the one true faith sent to all of humanity.

Furthermore, Jibril's role extended beyond the transmission of scripture and spiritual guidance to include direct intervention in the temporal affairs of the nascent Muslim community. This demonstrates a profound concept of revelation in Islam as an active and engaged force in the world, not merely a static text. For instance, at the pivotal Battle of Badr in 624 CE, Jibril is said to have come to the Prophet's aid, leading thousands of angels to secure a miraculous victory for the outnumbered Muslims.2 On other occasions, he provided direct strategic and military counsel, such as advising the Prophet to attack the Banū Qurayẓah tribe after they had violated their treaty.2 This aspect of Jibril's mission reveals that divine revelation in Islam is not confined to the spiritual or abstract realm. It is a dynamic and continuous engagement with the immediate, existential needs of the community, whether spiritual, political, or military. This understanding shaped the characteristic ethos of early Islam, in which the spiritual and temporal aspects of life are not seen as separate spheres but are united under the direct and active guidance of God. Revelation, through the agency of Jibril, was therefore the force that not only provided a foundational text but also actively built and defended the community-state, or Ummah.

Section 2: The Commencement of Prophethood: The First Revelation

The genesis of Islam as a revealed religion is traced back to a single, transformative event: the first revelation received by the Prophet Muhammad in the Cave of Hira. This momentous encounter marks the beginning of his prophetic mission and the point at which the divine word began to enter human history in its final form. The narrative of this event, preserved in meticulous detail in Islamic tradition, is not merely a historical account but a theological cornerstone. It establishes the context of the Prophet's mission, the divine source of his message, the profound psychological impact of revelation, and the process of validation that confirmed his prophethood, thus marking the definitive transition from the pre-Islamic era to the age of prophecy.

2.1 The Spiritual and Social Context of Pre-Islamic Mecca

The Arabian Peninsula in the late 6th and early 7th centuries CE was a region characterized by what Islamic tradition terms Jahiliyyah, or the "Age of Ignorance".14 This was not an ignorance of literacy or culture, as the Arabs had a rich oral poetic tradition, but a spiritual and moral ignorance of divine guidance. The religious landscape was dominated by polytheism, with the Kaaba in Mecca housing hundreds of idols representing various tribal deities.13 Society was structured around tribal loyalties, often leading to incessant warfare, social injustice, and a cycle of vengeance.14 It was into this environment of moral degeneration and spiritual vacuum that Muhammad was born. Known throughout Mecca for his unimpeachable character and earning the title Al-Amin (the Trustworthy), he was deeply troubled by the state of his community.16 This inner turmoil and a profound quest for spiritual truth led him, as he approached the age of 40, to seek solitude and contemplation. He would periodically withdraw to a small cave, known as Hira, on the mountain of Jabal al-Nour (the Mountain of Light), located a few miles outside the city.13 There, he would spend days in meditation and reflection, pondering the nature of creation and the moral ills of his society.14 Islamic tradition holds that in the period immediately preceding his first direct encounter with the divine, his spiritual preparation was intensified through the experience of "true dreams" (ru'ya sadia), which would manifest in reality with the clarity of daylight, serving as a prelude to the full commencement of his divine mission.14

2.2 "Read in the Name of Your Lord": A Narrative Analysis of the First Encounter

The pivotal moment occurred in the year 610 CE, during the month of Ramadan, on a night that Islamic tradition identifies as Laylat al-Qadr (the Night of Power or Decree).13 While Muhammad was engaged in his customary meditation in the solitude of the Cave of Hira, the Archangel Jibril appeared before him. The encounter was sudden and overwhelming. The angel commanded him with a single word: "Iqra'"—"Read!" or "Recite!".14 Muhammad, who was known to be illiterate, responded in distress, "I am unable to read" (Ma ana bi qari').14 This exchange is of immense theological significance. The command to "Read" directed at an unlettered man serves as a powerful testament to the divine, rather than human, origin of the message about to be delivered. An illiterate individual could not be accused of authoring or synthesizing a text of such profound linguistic and theological complexity; he was, by necessity, a pure vessel for a knowledge that originated from an external, divine source. His illiteracy, therefore, becomes a proof of the revelation's authenticity.3

The angel's response to Muhammad's protestation was not verbal but physical. Jibril seized him and embraced him forcefully, pressing him so hard that the Prophet felt he could not bear it, before releasing him and repeating the command, "Read!".14 This was repeated a second time, with the same response and the same crushing embrace. The sheer physical intensity of the experience underscored its reality and power, distinguishing it from a dream or a figment of the imagination. After the third embrace, Jibril imparted the first verses of the Qur'an, the opening of Surah Al-Alaq (Chapter 96):

"Read in the name of your Lord Who created, (1) Created man from a clinging substance. (2) Read, and your Lord is most Generous, (3) Who taught by the pen, (4) Taught man that which he knew not. (5)".16

These inaugural verses immediately established the central themes of the Islamic message: the absolute power of God as the sole Creator and the paramount importance of knowledge—knowledge that ultimately comes from Him.

2.3 The Aftermath and Validation

The experience left Muhammad deeply shaken, frightened, and bewildered. Far from feeling enlightened or chosen, his immediate reaction was one of terror, fearing that he had been possessed by a jinn (a spirit).14 He fled the cave and rushed home to his wife, Khadijah, crying, "Cover me! Cover me!".17 It is in this moment of profound vulnerability that the first human validation of his mission occurred. Khadijah, his wife of many years, did not doubt him. Instead, she comforted him and reassured him based on her intimate knowledge of his character, stating with conviction, "Never! By Allah, Allah will never disgrace you. You keep good relations with your kith and kin, help the poor and the destitute, serve your guests generously, and assist the deserving calamity-afflicted ones".16 Her immediate and unwavering belief provided the crucial initial support that anchored the Prophet in his moment of crisis.

Seeking further understanding, Khadijah took Muhammad to her cousin, Waraqah ibn Nawfal, an elderly and learned man who was a Nestorian Christian and familiar with the Hebrew and Christian scriptures.14 After hearing Muhammad's account, Waraqah immediately recognized the divine nature of the encounter. He identified the celestial visitor as the same Namus (the keeper of secrets, i.e., Gabriel) who had appeared to Moses.14 Waraqah thus provided the first scholarly affirmation of Muhammad's prophethood, placing his experience squarely within the continuity of the Abrahamic prophetic tradition. He also forewarned Muhammad of the trials to come, saying, "Anyone who came with something similar to what you have brought was treated with hostility; and if I should be alive until that day, then I would support you strongly".14 This dual validation—the internal, character-based affirmation from his wife and the external, scripturally-based confirmation from a representative of a prior monotheistic faith—was essential. It demonstrates that from its very inception, Muhammad's prophethood was not established in a vacuum of solitary conviction but was confirmed through a communal and interfaith process, providing a robust moral and historical foundation for the new faith.

Section 3: The Unfolding of Scripture: The 23-Year Process of Quranic Revelation

The revelation of the Qur'an was not a singular event but a prolonged and dynamic process that spanned the entirety of Muhammad's prophetic career. The divine message was not delivered as a complete, static book but was unveiled incrementally over approximately 23 years. This gradual and context-sensitive method of transmission was essential to the faith's development, allowing its teachings to be absorbed, implemented, and tailored to the evolving circumstances of the nascent Muslim community. The very mechanics of this process—its timeline, its thematic progression, and the profound physical and spiritual experiences of the Prophet—are central to understanding how the revelations from Jibril actively shaped Islamic belief and society.

3.1 The Gradual Transmission: Wisdom and Contextual Relevance

The entirety of the Qur'an was revealed to the Prophet Muhammad between the year of the first revelation, 610 CE, and the year of his death, 632 CE.15 This piecemeal delivery, with verses and chapters revealed in fragments over more than two decades, is seen in Islamic theology as an act of divine wisdom and pedagogy.23 A gradual revelation allowed the early believers, many of whom were transitioning from deeply ingrained polytheistic traditions, to comprehend and internalize the profound theological and ethical teachings of Islam without being overwhelmed.23 This approach facilitated both the memorization of the verses—a crucial method of preservation in an oral culture—and their practical application in daily life.13

Furthermore, this method allowed the revelations to be directly relevant to the community's immediate needs and circumstances. Verses were often revealed in response to specific questions posed to the Prophet, to address social or political crises, to provide rulings on disputes, or to offer comfort and encouragement in the face of persecution.13 This responsive nature makes the Qur'an a living document, deeply intertwined with the historical journey of its first recipients. A notable feature of this period was the fatra, a pause in revelation that occurred after the first encounter in the cave.15 Sources differ on its length, with some suggesting it lasted up to three years.14 This period caused the Prophet great anxiety and distress, as he yearned for the divine connection to be reestablished. However, this interval is also seen as a period of intense spiritual preparation, deepening his devotion and resolve before the revelations resumed and he was commanded to begin his public preaching.15

3.2 The Meccan and Medinan Phases: Thematic and Legislative Development

The 23-year period of revelation is traditionally divided into two distinct phases, corresponding to the two primary locations of the Prophet's mission: the Meccan period and the Medinan period. This division is not merely geographical but reflects a significant evolution in the thematic focus and legislative scope of the revelations, tailored to the changing needs of the Muslim community.

The Meccan Period, spanning approximately 13 years from 610 to 622 CE, was a time when the Muslims were a small, often persecuted minority in a hostile polytheistic society.13 The revelations from this phase, accordingly, focused on establishing the foundational pillars of faith (iman). The central and recurring theme was Tawhid, the absolute oneness of God, which was a direct challenge to the idolatry of the Quraysh tribe.13 Other key themes included the certainty of the Day of Judgment, the reality of resurrection, heaven, and hell, and the importance of personal morality, patience, and perseverance. The stories of earlier prophets, who also faced rejection and hardship, were frequently recounted to provide solace and encouragement to the beleaguered believers.23 The style of the Meccan surahs (chapters) is often characterized by its powerful rhetoric, vivid imagery, poetic cadence, and shorter verses, designed to have a profound impact on the listener.13

The Medinan Period began with the Hijra (migration) of the Prophet and his followers to the city of Medina in 622 CE and lasted for approximately 10 years until his death.23 In Medina, the Muslims were no longer a persecuted minority but the leaders of a nascent community-state, comprising various religious and tribal groups. The nature of the revelations shifted to meet the needs of this new reality. While the core theological themes of the Meccan period were reinforced, the Medinan revelations expanded to include comprehensive social, economic, and political legislation.13 These verses laid down the framework for a functioning Islamic society, providing detailed guidance on matters such as the formal structure of prayer (salat), the collection and distribution of charity (zakat), the rules of fasting (sawm), laws of marriage, divorce, and inheritance, criminal justice, and the principles of warfare and diplomacy.13 The Medinan surahs are typically longer, more prosaic, and legislative in their tone, reflecting their function as a legal and social blueprint for the Ummah.13 This thematic evolution demonstrates that the Qur'an was revealed not as a detached philosophical text, but as a responsive guide that actively shaped the development of its community from a small band of believers into a cohesive and organized society.

3.3 The Modalities of Revelation: The Prophet's Physical and Spiritual Experiences

The process of receiving revelation was a profound and often physically taxing experience for the Prophet Muhammad. His companions, who witnessed these moments, meticulously recorded the various modalities and the physiological effects they had on him, and these accounts serve as a powerful testimony to the external and overwhelming nature of the divine communication.15 These descriptions are theologically significant because they ground the supernatural event of revelation in the tangible, physical world, representing the point of contact between the celestial and terrestrial realms.

The traditions describe several distinct forms in which the revelations would come. The most intense and difficult form was auditory, described as being like the "ringing of a loud bell" or the "buzzing of bees".3 The Prophet stated that this form was the hardest on him, and after it ceased, he would have perfectly retained the message. At other times, the Archangel Jibril would appear to him in a form, either as an angel or, more commonly, in the guise of a man, and speak the words to him directly.3 The physical impact of receiving the divine word was immense. Companions reported that even on a very cold day, the Prophet's forehead would be covered in sweat when a revelation descended upon him.3 There was a palpable "weight" to the experience; if a revelation came while he was riding his camel, the animal would be forced to kneel to the ground under the pressure.15 Similarly, a companion seated next to him described the feeling of the Prophet's thigh pressing down on his with such immense weight that he felt his own leg would break.15 These physical manifestations were a testament to the immense power of the divine word entering the human world. They strained the very fabric of the human vessel chosen to receive them, reinforcing the belief among his followers that this was not a message Muhammad could have generated himself but was an external, supernatural force acting upon him.

Section 4: From Recitation to Scripture: The Preservation and Compilation of the Qur'an

The Islamic claim that the Qur'an is the verbatim word of God rests not only on the belief in its divine transmission through Jibril but also on the meticulous and multi-layered process of its preservation. The transformation of the revealed verses from an oral recitation into a standardized, written scripture (mushaf) was a systematic undertaking that began during the Prophet Muhammad's lifetime and was finalized by his immediate successors. This process, which relied on the twin pillars of mass memorization and immediate inscription, was designed to ensure the absolute fidelity of the text, safeguarding it from any corruption, addition, or omission, and thereby preserving the revelations for all subsequent generations.

4.1 The Dual Pillars of Preservation: Oral Memorization (Hifz) and Written Record

From the very outset of the revelations, a dual-method approach to preservation was employed, creating a robust and self-checking system that was perfectly suited to the cultural context of 7th-century Arabia.21 The primary mode of transmission was oral. Rooted in a culture that revered oral poetry and possessed a phenomenal capacity for memorization, the early Muslim community placed the highest value on committing the divine words to heart.21 Islamic tradition holds that the Prophet's own ability to memorize the revelations instantly was a divinely facilitated miracle.24 Immediately upon receiving a new set of verses from Jibril, he would recite them to his companions, who would in turn memorize them and recite them in their daily prayers.21 This practice led to the emergence of a large group of companions known as Huffaz (preservers, or memorizers), many of whom had memorized the entire Qur'an during the Prophet's lifetime.21 This created a living, distributed repository of the scripture, where the text was preserved not in a single manuscript but in the hearts of hundreds of individuals, ensuring its survival and providing a mass-verified oral standard.

Concurrent with this powerful oral tradition was the immediate practice of writing down the revelations.21 Although the Prophet himself was illiterate, he employed a number of literate companions as scribes, such as Zayd ibn Thabit.27 As soon as a revelation was received, the Prophet would dictate the verses to these scribes, who recorded them on whatever materials were available at the time, including scraps of leather, flat stones, palm leaves, and the shoulder blades of camels.25 This process was subject to rigorous verification. The Prophet would have the scribes read back what they had written to ensure that it corresponded exactly with what had been revealed.25 Crucially, he also specified the precise placement of each new verse within the structure of the surahs (chapters), indicating that the arrangement of the Qur'an was also divinely guided.25 By the time of the Prophet's death, the entire Qur'an existed in written form, though not yet as a single, bound book, but as a collection of authenticated fragments held by various companions.25 This dual system of oral and written preservation was not accidental but a systematic design for infallibility. The widespread memorization protected the text from being altered in its written form, while the written fragments served as a definitive reference to guard against any lapses in memory, creating an interlocking system of checks and balances.

4.2 The Caliphal Compilations: The Standardization of the Qur'an

Following the Prophet's death, the imperative to consolidate the scattered written fragments into a single, authoritative volume became urgent. The catalyst was the Battle of Yamama in 633 CE, a fierce conflict in which a significant number of the Huffaz were killed.13 This loss raised fears among the senior companions, particularly Umar ibn Al-Khattab, that parts of the Qur'an could be lost forever if the generation of memorizers who had learned it directly from the Prophet were to pass away. At Umar's urging, the first Caliph, Abu Bakr, commissioned the Prophet's chief scribe, Zayd ibn Thabit, to undertake the monumental task of compiling the first official manuscript of the Qur'an.13

Zayd's methodology was exceptionally rigorous, reflecting the community's profound reverence for the sacred text. He did not rely solely on his own memory or the written fragments he possessed. Instead, he instituted a strict verification protocol: for any written verse to be included in the final compilation, it had to be cross-referenced with the memorization of the senior companions and authenticated by at least two reliable witnesses who could testify that they had heard the Prophet recite that verse and had seen it written down in his presence.25 Zayd painstakingly gathered all the authenticated written materials and, by collating them with the memorized text held by the community, produced the first complete and verified manuscript, known as the Suhuf (the scrolls). This master copy was kept in the custody of Caliph Abu Bakr, then passed to his successor, Umar, and finally to Umar's daughter Hafsah, who was also a widow of the Prophet.25

A second and final stage of compilation occurred during the caliphate of the third Caliph, Uthman ibn Affan (644–656 CE). As the Islamic empire expanded rapidly, new converts from diverse linguistic backgrounds began learning and reciting the Qur'an. This led to disputes over pronunciation and dialectal variations, threatening to create divisions within the Muslim community.13 To prevent the kind of scriptural schisms that had affected previous religious communities, Uthman took the decisive step of standardizing the Qur'an. He appointed a committee, once again headed by Zayd ibn Thabit, to produce several official copies based on the original Suhuf held by Hafsah, ensuring they were transcribed in the Qurayshi dialect, the dialect of the Prophet himself.13 These master copies, known as the Uthmani mushaf, were then sent to the major centers of the Islamic world—such as Kufa, Basra, and Damascus—to serve as the definitive standard. Critically, Uthman then ordered that all other personal copies and non-standard fragments be destroyed.13 This action was not an alteration of the text but a measure to eliminate variants in orthography and dialect, thereby unifying the Muslim world around a single, universally accepted version of the scripture. This was not merely an act of scribal editing; it was a foundational act of political and religious consolidation. In a vast and diverse empire, a single, unchallengeable divine text became the ultimate source of law and the primary symbol of a unified identity (Ummah), transcending all other cultural and linguistic divisions. All copies of the Qur'an in circulation today are identical to this Uthmani text, a fact that Muslims view as the fulfillment of the Qur'anic promise that God Himself would preserve His final revelation.

4.3 Ensuring Textual Integrity: A Historical and Theological Analysis

The final arrangement of the Qur'an's 114 surahs does not follow the chronological order in which they were revealed. This is a deliberate and theologically significant feature of the text, believed to be divinely guided and instructed by the Prophet himself.13 While the chronological sequence of revelation reflects a pedagogical progression tailored to the historical development of the early Muslim community, the compiled order serves a different set of liturgical, thematic, and rhetorical purposes. A comparison of the revelation order of the first few surahs with their final placement in the mushaf illustrates this divine architecture.

Revelation Order

Surah Name

Surah Number in Compiled Qur'an

Al-Alaq (The Clot)

Al-Qalam (The Pen)

Al-Muzzammil (The Enshrouded One)

Al-Muddathir (The Cloaked One)

Al-Fatihah (The Opening)

Data derived from.30

The placement of Surah Al-Fatihah, the fifth surah to be revealed, as the opening chapter of the entire Qur'an is a prime example of this purposeful arrangement. Al-Fatihah serves as a perfect summary and spiritual gateway to the scripture, encapsulating the core themes of God's mercy, lordship, and guidance, and it is recited in every unit of the five daily prayers.30 The general arrangement of the compiled Qur'an, which places the longest surahs (like Al-Baqarah) at the beginning and the shortest ones at the end, is not arbitrary but is understood to create a specific thematic and spiritual flow for the reader who engages with the text as a whole. This non-chronological structure underscores the belief that the Qur'an is not merely a historical record of revelations but a timeless, divinely architected scripture whose final form is as inspired as its content.

Section 5: The Core Message of the Revelations: Foundational Beliefs of Islam

Beyond the process of its transmission and preservation, the ultimate basis of Islam lies in the content of the revelations themselves. The verses of the Qur'an, delivered by Jibril, are not a collection of disparate aphorisms but a cohesive and comprehensive body of teachings that establish a complete worldview and a detailed code for living. From this divine text, the foundational articles of Islamic faith (iman) and the core practices of Islamic worship (ibadah) are derived directly and explicitly. These beliefs are not later theological constructs but are woven into the very fabric of the Qur'anic message, forming an integrated system of thought and action that defines what it means to be a Muslim.

5.1 Tawhid: The Uncompromising Oneness of God

The single most important and foundational concept in Islam, the bedrock upon which all other beliefs rest, is Tawhid—the absolute, indivisible oneness of God.31 The Qur'anic revelations present this not just as a belief, but as the ultimate reality of the universe and the central purpose of human existence. This principle is articulated with uncompromising clarity throughout the Qur'an, most powerfully in Surah Al-Ikhlas (Chapter 112), which serves as a definitive statement on the nature of God:

"Say, 'He is Allah, the One and Only; (1) Allah, the Eternal, Absolute; (2) He begets not, nor is He begotten; (3) And there is none like unto Him.' (4)".32

This declaration of God's absolute singularity, transcendence, and self-sufficiency stands in stark contrast to the polytheism prevalent in pre-Islamic Arabia and distinguishes the Islamic conception of God from certain doctrines in other monotheistic traditions. The Qur'an vehemently condemns the sin of shirk—the act of associating partners with God in any form—as the only transgression that God will not forgive if unrepented.32

To ensure a comprehensive understanding, Islamic scholars have traditionally categorized Tawhid into three interconnected aspects. First is Tawhid al-Rububiyyah (Oneness of Lordship), which affirms that God alone is the Creator, Sustainer, and Sovereign of the universe.33 Second is Tawhid al-Uluhiyyah (Oneness of Worship), which dictates that since God is the sole Lord, He alone is deserving of any and all acts of worship, such as prayer, supplication, and sacrifice.33 Third is Tawhid al-Asma wa'l-Sifat (Oneness of Divine Names and Attributes), which means affirming the names and attributes that God has ascribed to Himself in the Qur'an without comparing them to created attributes.34 This concept of Tawhid is not merely the first article of faith; it is the logical axiom from which all other Islamic beliefs are derived. If God is the sole Creator and the only being worthy of worship, it logically follows that He must provide guidance for that worship, necessitating prophets and scriptures, and that He will ultimately hold His creation accountable, necessitating a Day of Judgment. Tawhid thus provides a complete and coherent epistemological and ethical framework for the entire faith.

5.2 The Doctrine of Prophethood: Divine Guidance Through Human Messengers

The Qur'an establishes that God, out of His mercy, has never left humanity without guidance. This guidance has been delivered throughout history by a series of prophets and messengers (anbiya' wa rusul) sent to every nation and community.5 Belief in these prophets is a mandatory article of faith. The revelations affirm a long and continuous chain of prophethood, explicitly mentioning 25 prophets by name, including figures central to the Judeo-Christian tradition such as Adam, Noah, Abraham, Moses, and Jesus.5 The Qur'an teaches that all of these prophets brought the same core message: the call to worship the one true God (Tawhid) and to live a righteous life in submission to His will.6

Within this framework, the revelations designate Muhammad as the final messenger in this lineage, referring to him as the "Seal of the Prophets" (Khatam an-Nabiyyin).31 This signifies that his prophethood completes and culminates the entire cycle of divine revelation to humanity. His message is not for a specific tribe or nation but is universal, intended for all people for all time until the Day of Judgment.5 The Qur'an is therefore presented as the final and most complete scripture, confirming the essential truths of previous revelations (like the Torah and the Gospel) while also correcting the human alterations and misinterpretations that had entered those texts over time.3

5.3 The Unseen World and Final Accountability

The revelations delivered by Jibril provide humanity with knowledge of realities beyond the reach of the senses, collectively known as al-ghayb (the unseen). A fundamental article of faith is the belief in angels (mala'ikah), described in the Qur'an as beings created from light who are perfectly obedient to God and carry out His commands throughout the universe.5 They serve as messengers, record human deeds, and perform various other functions, with Jibril being the most prominent among them.5

A central and recurring theme throughout the Qur'an is the doctrine of the Last Day, or the Day of Judgment (Yawm al-Qiyamah).5 The revelations contain numerous, vivid descriptions of this final event, when the universe will be brought to an end, and all human beings who have ever lived will be resurrected to stand before God for a final accounting of their deeds.31 This belief in a final judgment imbues life with profound moral purpose and responsibility. The Qur'an details the two possible outcomes of this judgment: for those whose faith was sound and whose deeds were righteous, the reward is eternal bliss in Paradise (Jannah); for those who rejected faith and persisted in wrongdoing, the punishment is the torment of Hellfire (Jahannam).31

5.4 From Belief to Practice: The Five Pillars

The core beliefs derived from the Qur'anic revelations are not meant to remain as abstract theological concepts; they are intended to be translated into a life of active worship and practice. The framework for this practical application of faith is provided by the Five Pillars of Islam, a set of foundational acts of worship mandated directly in the revelations. These pillars are not arbitrary rituals but are, in fact, the physical and communal enactment of the core doctrines, serving to constantly reinforce the foundational message delivered by Jibril.

The Shahada (Profession of Faith): This is the verbal declaration that "There is no god but God (Allah), and Muhammad is the Messenger of God." It is the verbalization of the core beliefs in Tawhid and Prophethood, and its sincere utterance is the gateway into the faith.37
Salat (Prayer): The Qur'an commands the establishment of regular prayer. This pillar requires Muslims to perform five formal prayers each day at prescribed times, facing the Kaaba in Mecca. It is the most direct and repeated physical act of submission to the One God, making Tawhid al-Uluhiyyah (Oneness of Worship) a daily, lived reality.37
Zakat (Alms): The revelations obligate Muslims to give a fixed portion of their accumulated wealth to the poor and needy. This practice institutionalizes the Qur'anic principles of social justice, compassion, and the understanding that all wealth is ultimately a trust from God.37
Sawm (Fasting): During the holy month of Ramadan, the month in which the Qur'an was first revealed, healthy adult Muslims are required to abstain from food, drink, and other physical needs from dawn until sunset. This act of self-discipline commemorates the beginning of the revelation itself, directly linking the community's practice to the foundational event of the faith, and fosters empathy for the less fortunate.15
Hajj (Pilgrimage): The Qur'an mandates that every Muslim who is physically and financially able must make a pilgrimage to the Kaaba in Mecca at least once in their lifetime. This is a powerful, unifying ritual that brings together Muslims from all over the world in a massive communal act of submission to the One God.37

Through this divinely designed system, the core message delivered by Jibril is transformed from a text to be read into a reality to be lived, felt, and embodied by the individual and the community.

Section 6: The Living Revelation: The Interplay of the Qur'an and the Sunnah

The revelations transmitted by Jibril form the foundation of Islam in two distinct but inseparable forms: the Qur'an, which is the divine, literal text, and the Sunnah, which is the normative practice and living example of the Prophet Muhammad. The relationship between these two sources is not one of hierarchy in application but of symbiosis. The Sunnah is not a separate body of law but is the necessary and divinely guided interpretation, elucidation, and practical application of the Qur'an. The Qur'an itself mandates adherence to the Prophet's example, making his life a form of living revelation. Therefore, to fully grasp how Islam is based on the revelations from Jibril, one must understand this critical interplay, where the divine word is made manifest and comprehensible through the life of the messenger who received it.

6.1 The Qur'an as the Divine Text and the Sunnah as its Embodied Practice

The Qur'an and the Sunnah are universally recognized within mainstream Islam as the two primary sources of Islamic law (Sharia) and guidance.9 The Qur'an holds the ultimate authority as the direct and verbatim word of God.9 However, its own verses establish the binding authority of the Prophet's Sunnah. The Qur'an repeatedly commands believers to "Obey Allah and obey the Messenger".40 This coupling of obedience is crucial; it implies that obedience to the Prophet is a necessary component of obedience to God. Another verse makes this even more explicit: "And whatever the Messenger has given you – take; and whatever he has forbidden you – refrain from".40 This verse grants the Prophet's commands and prohibitions a legislative authority that is rooted in the divine text itself.

This theological mandate is complemented by the Prophet's role as the ideal human exemplar, the uswa hasana (excellent model) mentioned in the Qur'an.40 His entire life was a practical demonstration of how to live in accordance with the divine will. This is famously encapsulated in the description given by his wife, 'A'ishah, who, when asked about the Prophet's character, replied that his character "was the Qur'an".43 This statement signifies that his actions, ethics, and personal conduct were a perfect, living embodiment of the Qur'an's teachings. The Sunnah, therefore, is not merely a historical biography but the normative model for every Muslim, providing a tangible and accessible pattern for implementing the revelations in every aspect of life, from ritual worship to social interactions.39

6.2 The Functional Relationship: How the Sunnah Elucidates the Qur'an

The symbiotic relationship between the Qur'an and the Sunnah is most clearly seen in their functional interplay. The Sunnah performs several crucial hermeneutical roles that are indispensable for the correct understanding and application of the Qur'anic text.

First, the Sunnah provides explanation and detail (Tafsir and Bayan) for general injunctions in the Qur'an. Many of the Qur'an's commands are stated as broad principles, with the specifics left to be elaborated by the Prophet. The most prominent example is the command to establish prayer (salat), which is mentioned frequently in the Qur'an but without any detail on its practical performance. It is the Sunnah that provides the specific number of daily prayers, their timings, the number of units (rak'ahs) for each, and the precise words and physical movements involved.7 The Prophet's instruction, "Pray as you have seen me praying," makes his practice the definitive guide for fulfilling the Qur'anic command.9 Similarly, the Qur'an mandates the payment of zakat (alms), but the Sunnah specifies the rates, the types of wealth on which it is due, and the threshold for eligibility (nisab).7

Second, the Sunnah specifies or qualifies (Takhsis) general rulings found in the Qur'an. For instance, the Qur'an states a general punishment for theft: "As to the thief, male or female, cut off his or her hands".7 This general statement is qualified by the Sunnah, which specifies that this severe punishment is only applicable for theft of goods that exceed a certain minimum value and are taken from a place of security, thus restricting its application and preventing its use for petty theft.9

Third, the Sunnah establishes new rulings (Tashri') on matters not explicitly addressed in the Qur'an. These rulings are also considered part of the divinely guided law, as they stem from the Prophet's inspired judgment. An example is the Qur'anic prohibition on being married to two sisters simultaneously. The Sunnah supplements this by also prohibiting a man from being married to a woman and her paternal or maternal aunt at the same time, extending the principle found in the Qur'an to an analogous case.7 This demonstrates that the revelation received by the Prophet was not confined solely to the recited text of the Qur'an but also included unrecited guidance that enabled him to legislate on new issues. This two-part system of revelation—a divine text and a divinely guided interpreter—is functionally inseparable. To attempt to follow the Qur'an while ignoring the Sunnah would be to render many of its core injunctions ambiguous and inapplicable, a violation of the Qur'an's own command to follow the Messenger.

6.3 The Sunnah as a Preserved Tradition

Just as the Qur'an was meticulously preserved, a rigorous methodology was developed to preserve the Sunnah. The Sunnah is documented primarily through a vast corpus of literature known as the Hadith, which are individual reports of the Prophet's sayings, actions, and tacit approvals.1 Each Hadith consists of two parts: the text (matn) of the report itself, and the chain of narration (isnad), which lists the sequence of individuals who transmitted the report from the time of the Prophet.

Recognizing that not all reports attributed to the Prophet were authentic, early Islamic scholars developed the sophisticated science of Hadith criticism ('ilm al-hadith). This discipline involves a meticulous examination of both the isnad and the matn. Scholars scrutinized the biography of every narrator in the chain for their moral character, memory, and reliability. They established strict criteria for an unbroken and trustworthy chain of transmission. This rigorous process allowed them to classify Hadith into categories of authenticity, such as sahih (authentic), hasan (good), and da'if (weak). This scholarly tradition serves to anchor the meaning of the Qur'an in the concrete and verified actions and sayings of the one person who understood its context and intent perfectly. By providing this definitive, lived interpretation, the Sunnah acts as a crucial safeguard against purely subjective or erroneous interpretations of the divine text, preserving the original intent of the revelation across time and cultures.

Section 7: A Broader Theological Context: Gabriel in the Abrahamic Traditions

The role of the Archangel Jibril as the primary vehicle of divine revelation in Islam is both a point of continuity with and a point of unique distinction from the predecessor Abrahamic faiths of Judaism and Christianity. In all three traditions, the figure of Gabriel (or Gavriel in Hebrew) is recognized as a high-ranking angel and a principal messenger of God. An examination of his role across these faiths provides a broader theological context that illuminates the specific and culminating significance attributed to him in Islam. This comparative analysis reveals a shared heritage of divine communication through a celestial intermediary, while also highlighting how Islamic theology positions Jibril's mission to the Prophet Muhammad as the final and most comprehensive act in the history of revelation.

7.1 Gabriel in Judaism

In Jewish scripture and tradition, the angel Gabriel (Gavriel) is a figure of immense power and importance, though his role evolves over time. His name, meaning "God is my strength," reflects his function as an emissary of divine might.44 Gabriel is first explicitly named in the later biblical text of the Book of Daniel. Here, his primary function is that of an interpreter of esoteric visions; he appears to Daniel to explain the meaning of his complex prophecies concerning the fate of nations.44

In post-biblical rabbinic and Talmudic literature, Gabriel's character and responsibilities are greatly expanded. He is depicted as one of the four principal archangels who stand before the throne of God, often invoked for protection in prayers like the bedtime Shema.44 His role becomes more active and formidable. He is portrayed as a warrior angel and an agent of divine judgment, the one sent to destroy Sodom and to smite the army of the Assyrian king Sennacherib.45 He is associated with the element of fire and is seen as a defender of the people of Israel against their celestial accusers.48 In these traditions, Gabriel is a powerful executor of God's will on Earth, acting as both a revealer of secrets and an instrument of divine power and retribution.45

7.2 Gabriel in Christianity

In Christianity, the role of the Archangel Gabriel is defined almost exclusively by his appearances in the New Testament, particularly in the Gospel of Luke. Here, his function is that of the supreme herald of the new divine plan of salvation. He is the messenger of the Annunciation, the angel who delivers the most pivotal news in Christian theology to the Virgin Mary: that she has been chosen by God to miraculously conceive and bear a son, Jesus, who will be the Son of the Most High.46 This event is central to the doctrine of the Incarnation, the belief that God became human in the person of Jesus Christ.

Prior to this, Gabriel also appears to the priest Zechariah to announce the miraculous birth of his son, John the Baptist, who is destined to be the forerunner of Jesus.46 In these roles, Gabriel is the messenger of divine grace, hope, and the fulfillment of Old Testament prophecy. His messages are not primarily of judgment or interpretation of political visions, but of the inauguration of a new spiritual era. Reflecting his role as the bearer of the "Good News" (Gospel), he is venerated in many Christian denominations as the patron saint of messengers, diplomats, and communications workers.46

7.3 Continuity and Uniqueness: A Comparative Analysis

When viewed together, the roles of Gabriel across the three Abrahamic faiths reveal a remarkable pattern of continuity. In each tradition, he is a preeminent archangel who serves as a direct intermediary between the divine and human realms, entrusted with delivering messages of profound significance.46 He is a figure of power and stands in the immediate presence of God. This shared understanding establishes a common theological heritage, with Islam affirming the missions Gabriel undertook in the service of Jewish prophets and in heralding the birth of Jesus.

However, Islamic theology presents Jibril's role in the revelation of the Qur'an as the culmination and apex of his celestial service. While in Judaism he interprets visions for a prophet and in Christianity he announces two pivotal births, in Islam he is entrusted with a mission of unparalleled scope and duration: the transmission of God's final, complete, and verbatim scripture to the final prophet for all of humanity.46 His 23-year-long engagement with the Prophet Muhammad was not for a single message or a specific announcement, but for the meticulous delivery of an entire legal, ethical, and spiritual code. This elevates his role from a messenger of specific tidings to the celestial guardian and transmitter of the ultimate and universal Divine Law. The following table provides a structured comparison of his functions, illustrating both the shared foundations and the distinct theological emphasis of each tradition.

Attribute/Function

In Judaism (Based on Tanakh & Talmud)

In Christianity (Based on New Testament)

In Islam (Based on Qur'an & Sunnah)

Primary Title(s)

Archangel, Emissary of God's Strength, Prince of Fire

Archangel, Angel of the Annunciation

Chief of Angels, The Holy Spirit (Ruh Al-Qudus), The Spirit of Trust (Ar-Ruh Al-Amin)

Key Appearances/Missions

Interpreting visions for the Prophet Daniel; acting as an agent of divine judgment (e.g., against Sodom); protecting Israel.

Announcing the coming birth of John the Baptist to Zechariah; delivering the Annunciation of Jesus's birth to the Virgin Mary.

Delivering the entirety of the Qur'an to the Prophet Muhammad over 23 years; providing guidance and military support (e.g., Battle of Badr).

Nature of Message

Interpretation of prophecy, divine judgment, protection.

"Good News" (Gospel) of salvation, grace, and the fulfillment of prophecy through miraculous births.

Final, complete, and universal law and guidance (the Qur'an); direct commands, prohibitions, and spiritual teachings.

Overall Theological Significance

A powerful agent of God's will, a revealer of divine secrets, and a protector/warrior for the faithful.

The primary herald of the Incarnation and the new covenant; the messenger of divine grace and fulfillment.

The sole intermediary for God's final and verbatim revelation to all humanity; the trusted transmitter of the ultimate scripture.

Data derived from.45

In conclusion, the foundation of Islam is inextricably linked to the revelations delivered by the Archangel Jibril. This foundation is built upon the theological principle of wahy, which posits a direct and reliable channel of communication from God to humanity. The process began with the dramatic first revelation in the Cave of Hira, a moment that established the divine source of the message and validated the prophethood of Muhammad. Over the subsequent 23 years, this divine communication continued to unfold, providing a responsive and comprehensive guide that shaped a community, established a legal and social framework, and culminated in the complete scripture of the Qur'an. The meticulous preservation of this text through a dual system of memorization and inscription, followed by its formal compilation, ensured its textual integrity for all time. The core message of these revelations established the uncompromising monotheism of Tawhid as the central axiom of the faith, from which all other beliefs—in prophethood, the unseen, and final judgment—logically flow. This divine text, the Qur'an, finds its practical and living application in the Sunnah of the Prophet, whose life serves as the embodied interpretation of the revealed word. Placed within the broader context of the Abrahamic traditions, Jibril's role in Islam is seen as the final and most comprehensive of his divine missions, delivering not just a specific message but the entirety of God's ultimate guidance for humanity. Thus, from its theological conception to its scriptural text, legal application, and historical context, Islam is fundamentally and entirely based on the revelations from the angel Gabriel.

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Pieter Lamper https://www.opened-source.com