Ash-Shura (Consultation)

51. It is not given to any human being that Allah should speak unto him unless [it be] by Revelation [descended upon his heart], or from behind a veil, or [that] He sends a messenger [an angel] to reveal what He wills by His permission. Verily, He is Most High, Most Wise.

Occasion of Revelation. A number of Qur’anic exegets present an occasion of Revelation for the blessed Verse in question whose summary is as follows.

A number of Jews came unto the Noble Prophet (S) and said:

“Why do you not speak unto God nor do you look at Him? If you are the Messenger of God, speak unto and look at Him in the manner that Moses (as) did. We never believe in you unless you do likewise.”

The Noble Prophet (S) replied:

“Moses (as) never saw God Almighty.”

Then, the blessed Verse in question was revealed unto the Noble Prophet (S) to express the manner of the Prophet’s nexus with God Almighty.¹

Divine Revelation is from God Almighty. It is not dependent upon human will. It is from the Exalted Lord and it is based on His Wisdom. Since the preceding Verses treated of Divine Bounties, the blessed Verse in question treats of the most significant of Divine Bounties and Favors bestowed by Him upon humanity.

These Bounties and Favors are Divine Revelation and the Prophets’ nexus with God Almighty.

In the first place, the blessed Verse says:

“It is not given to any human being that Allah should speak unto him unless [it be] by Revelation [descended upon his heart], or from behind a veil”

in the manner that Moses son of ‘Imran spake unto God Almighty and received His Answers through sound waves produced by God in the air without His being seen, since looking at Him is impossible.

Such communication is also possible through sending a messenger to impart unto him the Divine Message

(“or [that] He sends a messenger [an angel]”).

Likewise, the angel of Revelation, the Divine Messenger, Gabriel the trustworthy, descended upon the Noble Prophet of Islam (S). It is at that time that God’s Messenger imparts unto His Prophet (S) whatever He wills through His Command.

There exists no other means of communication between God Almighty and His servants, since He is Most Exalted and All-Wise;

(“Verily, He is Most High, Most Wise”).

He is far Exalted such they no one may see or speak unto Him. All his Acts are Wise and His Nexus with His Prophets are well-measured. The blessed Verse serves actually as a clear response to those who may out of ignorance imagine that Divine Revelation designates that Prophets may see God Almighty and speak unto Him.

The blessed Verse concisely and precisely reflects the nature and truth of Divine Revelation.

The contextual meaning of the blessed Verse indicates that there are solely three means of communication between Prophets and God Almighty:

Revelation unto heart, instances of which are to be found with many a Prophet, e.g.

“Therefore, We revealed unto him [Noah (as) saying]: ‘Construct the ship before Us and as per Our Command’”2 .

From behind the veil, in the manner that God Almighty spake unto Moses (as) on the Mount of Tur

(“And to Moses (as) Allah spake directly,”3 ).

Through sending down a Messenger, in the manner that God Almighty spake with the Noble Prophet of Islam (as):

“Say [O Muhammad (S)]: ‘Whoever is an enemy to Gabriel [is an enemy of God Almighty], since verily he has brought it [the Holy Qur’an] down unto your heart through Allah’s permission,’”4 .

It is to be noted that it was not the exclusive means of receiving Divine Revelation by the Noble Prophet of Islam (S). Divine Revelation was also descended upon Prophets through revealing unto him Divine Message when he was awake as it was mentioned above.

At times, Prophets received Divine Revelation in sleep through true dreams, for instance in the case of Abraham (as) who received the Divine Command to sacrifice Ishmael, although a number of Qur’anic exegets have considered it an instance of Divine Revelation from behind a veil.

Although the main means of sending down Divine Revelation constitute the three means mentioned in the blessed Verse in question, but each of which may fall into further categories, as a number of Qur’anic exegets maintain that sending down Divine Revelation through the angel of Revelation constitutes four means:

Where the angel of Revelation imparted the Divine Message unto the Noble Prophet’s (S) heart without appearing before him, as it is reflected in a Prophetic tradition saying:

“The Holy Spirit has revealed unto my heart that no one dies unless he receives his provision in full; therefore, fear God Almighty and be not avaricious in seeking your provision.”

At time, the angel of Revelation appeared in human form, addressed the Noble Prophet (S) and imparted the Divine Message unto him. According to a number of traditions, Gabriel appeared in the form of Dahya (or Dihya) Kalbi.²

At times, he heard Divine Revelation like chimes and it was the hardest means of receiving Divine Revelation such that even in very cold days his blessed visage perspired and if he was mounted, the mount was not able to carry the burden and sat down.

At times, Gabriel appeared to him in his original form as he was created by God Almighty. It happened only twice in his life time, as it will be revealed below under 53:12.³

Finally, it may be mentioned that means are Divine Revelation falls into ten categories in the book Wujuh al-Qur’an; however, taking into account all the instances of the word:

wahy (“Revelation”)

and its derivatives, it may be concluded that Divine Revelation falls into two categories: legislative Revelation (wahy tashri’i) sent to Prophets (as) between whom and God Almighty existed a particular nexus through which they received Divine Commands and Truths, and existential Revelation (wahy takwini) constituting the specific instincts, faculties, conditions, and laws placed by God Almighty in different creatures of the world.

Some Traditions Concerning Divine Revelation

There are numerous traditions regarding Divine Revelation mentioned in Islamic sources which shed some light on this mysterious nexus between Prophets and the Originator of creation.

It is reported in a number of traditions that when the angel of Revelation descended upon the Noble Prophet (S) he was alright but when immediate nexus was established he felt an extraordinary burden such that at times he became unconscious.

According to a tradition narrated by Saduq in his Tawhid on the authority of Imam Sadiq (as) that the Noble Imam (as) was asked:

“What was the state of unconsciousness experienced by the Noble Prophet (S) at the time of Divine Revelation?”

He replied:

“It occurred when the Revelation was sent down upon him at the time of Divine Immediate Manifestation.”7

When Gabriel was sent down to the Noble Prophet (S), the Archangel respected him, as it is narrated from Imam Sadiq (as):

“When Gabriel came to the Noble Prophet (S), he sat down before him like servants and never entered without permission.”8

A number of traditions indicate that it was through Divine Blessing and inward intuition that the Noble Prophet of Islam (S) could easily recognize Gabriel, as it is narrated from Imam Sadiq (as):

“It was solely through Divine Blessing that the Messenger of God (S) recognized that God Almighty had sent down angel Gabriel.”9

An interpretation which is worthy of note is attested in a tradition narrated on the authority of Ibn ‘Abbas concerning the Noble Prophet’s unconsciousness at the time of Divine Revelation:

“When Divine Revelation was descended upon the Noble Prophet (S), he felt an excruciating pain and suffered from headache and felt an extraordinary heaviness. It is in this vein that the Holy Qur’an says that God Almighty sent down a grave Word on him. The tradition further adds that Gabriel was sent down onto the Messenger of Allah (S) sixty thousand times.10