Usool at-Tafseer Part 5 (WAHY: DIVINE REVELATION) by Dr. Abu Ameenah Bilal Philips
Usool at-Tafseer (The Fundamental Principles of
Qur’aanic Interpretation)
Dr. Abu Ameenah Bilal Philips
Dr. Abu Ameenah Bilal Philips
WAHY: DIVINE REVELATION
The term “wahy” in Arabic means a swift and or secretive transfer of
information.1 It has been used in the Qur’aan as it was used by Arabs in the past to refer to a wide variety of methods by which the transfer of
information has taken place.
1. The Qur’aan sometimes uses wahy to mean instinctual animal habits. An example of this use can be seen in the case of bees mentioned in the following verse: “And your Lord inspired the bee by wahy (awhaa) to make its home in the mountains, trees, and what (men) build.”2 The bee instinctually builds its hives in appropriate places and according to
particular patterns as a result of divine commands secretly written in the cells of
its minute brain.
1 See the definitions of Ibn Faaris and ar-Raaghib al-Isfahaanee quoted in Lamahaat fee ‘Uloom
al-Qur’aan, p. 43.
2 Soorah an-Nahl (16):68.
2. Wahy is also used in the Qur’aan to mean natural human instincts that Allaah
has placed in humans. For example, Allaah uses it in reference to Prophet
Moosaa’s mother as follows:
“And I inspired Moosaa’s mother by wahy (awhaynaa) to suckle
him.”3
The motherly instinct of suckling her child is a result of information which has
been communicated to the genes of every female in a way unknown to man.
3. In the completion of the previous verse, Allaah refers to another aspect of
wahy: Allaah’s inspiration to humans to do actions which are not instinctive.
“Then, when you fear for him, cast him into the river (in a basket),
and don’t be afraid and don’t grieve.”
This is sometimes called intuition; a person gets a strong feeling that a certain
action is the right thing to do, even though there may not be any logical evidence
for it.
4. One must be careful, to distinguish between the sources of various inner voices,
however, because devils also have the ability to inspire suggestions in human
hearts. Occasionally, the Qur’aan refers to the whispering and prodding of the
devils as wahy. The following verse is a good example of this type of use:
3 Soorah al-Qasas (28):7.
“And verily the devils inspire their allies by wahy (yoohoona) to argue
with you.”4
The wahy by which devilish thoughts are inserted into the human minds is also
referred to as whispering in the Qur’aan, due to its secretive nature and hidden
source. For the same reasons it has been called “wahy.”
5. Sometimes wahy is used to mean communication by rapid, subtle gestures. For
example, Allaah said about the Prophet Zakareeyaa,
“He said, ‘My Lord, appoint a sign for me.’ (The angel) said, ‘Your
sign will be that for a full three nights you will not speak to people.’
Then he went out from the prayer niche to his people and gestured
(awhaa) to them to praise (Allaah) in the morning and the evening.”5
That is, he urged them to worship Allaah more often and more fervently.
6. Allaah uses the term wahy to refer to the process by which He gives commands
to his angels, as is illustrated in the following example:
4 Soorah al-An‘aam (6):121.
5 Soorah Maryam (19):10-11.
“When your Lord inspired the angels by wahy (yoohee): ‘Verily, I am
with you all, so strengthen those who believe.’ ”6
Elsewhere in the Qur’aan and hadeeths of the Prophet (r), Allaah’s
communication with His angels is referred to as direct speech. The following
verse is an example from the Qur’aan:
“And when your Lord said to the angels, ‘Verily, I will put a khaleefah
on earth.’ ”7
The Prophet (r) was reported to have said,
“When Allaah, the Most High, speaks the revelation (wahy), the inhabitants of
heaven hear the heavens tremble with a sound like the rattling of a chain across a
smooth stone. They are stunned and faint, and they remain in that state until
Jibreel comes to them. When Jibreel comes to them, the fear is removed from their
hearts. They say, ‘O Jibreel! What did your Lord say?’ He says, ‘The truth.’ Then
they say, ‘The truth, the truth.’ ” 8
6 Soorah al-Anfaal (8):12.
7 Soorah al-Baqarah (2):30.
8 Reported by Ibn Mas‘ood and collected by Aboo Daawood (Sunan Abu Dawud, vol. 3, p. 1326,
no. 4720), Ibn Khuzaymah and al-Bayhaqee, and authenticated by al-Albaanee in Silsilah alhttp://
Hence, it has been concluded that Allaah’s commands to the angels are
transmitted by Allaah speaking directly to them. From the above it is clear that
wahy is used to mean not only the process of revelation, but also the revelation
itself.
7. The process of revelation of Allaah’s commands to His Prophet (r), as well as
the revelation itself, is also referred to in the Qur’aan as wahy. A good example of
this use is in the following verse:
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“And he [the Prophet (r)] does not speak from his own desires; verily,
it (his speech) is revelation (wahy) which was revealed (yoohaa).”9
In the terminology of the Sharee‘ah, wahy is defined as the process by which
Allaah’s word is revealed to one of His prophets. It is also used for the actual
word of Allaah which has been revealed to one of His prophets.
THE METHOD OF WAHY
Allaah’s word may be revealed to the prophets in two ways: directly, in the
form of true dreams or in the form of direct conversations; and indirectly, by way
of the angel of revelation, Jibreel. These ways were identified by Allaah in the
Qur’aan as follows:
Ahaadeth as-Saheehah, vol. 3, pp. 282-3, no. 1293. A similar hadeeth was reported by an-
Nawwaas ibn Sam‘aan and collected by at-Tabaraanee.
9 Soorah an-Najm (53):3-4.
“Allaah does not speak to a person except by inspiration (wahy), or
from behind a veil or by sending a messenger who then reveals
(yoohee) by His permission whatever He wishes. Verily, He is most
High and Wise.”10
Direct Revelations
A portion of Allaah’s revelation was communicated directly to the prophets
without any intermediary. This form of revelation came either as visions during a
prophet’s sleep, or in the form of words spoken by Allaah from behind a veil of
light.
(a) True Dreams: Divine commands were communicated to the prophets in their
sleep in the form of dreams that gave them accurate glimpses of future events.
‘Aa’ishah, said, “Revelation to the Prophet (r) first began as righteous11 visions
in his sleep. Whenever he saw a vision, it would occur as surely as the break of
the day.” 12 This form of revelation was a very gentle means of preparing the
Prophet (r) for the tremendous burden of revelation in the waking state.
Sometimes visions directed the prophets to perform certain acts, as in the
case of Prophet Ibraaheem, who is recorded in the Qur’aan as saying to his son
Ismaa‘eel,
“O my dear son, verily, I saw in dream that I am to sacrifice you.
What is your opinion?”
Ismaa‘eel’s reply is recorded as follows:
10 Soorah ash-Shoora (42):51.
11 Some versions of the hadeeth use the word “true.”
12 Collected by al-Bukhaaree (Sahih Al-Bukhari, vol. 1, pp. 2-4, no. 3) and Muslim (Sahih Muslim,
vol. 1, pp. 96-8, no. 301).
“O dear father, do as you are commanded. You will find me, Allaah
willing, among those who are patient.”13
Both Prophet Ibraaheem and his son knew that the vision was a divine command
which they had to fulfill.
The only soorah of the Qur’aan reported to have been revealed in a vision
was Soorah al-Kawthar. The sahaabee Anas ibn Maalik said, “Once while
Allaah’s Messenger (r) was among us in the masjid, he dozed off, then raised his
head, smiling. I asked him, ‘What has amused you, O Messenger of Allaah (r)?’
He replied, ‘A soorah has just been revealed to me.’ Then he recited, ‘In the
name of Allaah, the Most Compassionate, the Most Merciful,
“Verily, I have given you Kawthar (the fountain in paradise) so pray to
your Lord and sacrifice. Verily, it is your enemy who will be cut off.”
’ ”14
It should be noted that true dreams are not restricted to the prophets only.15
However, true dreams of common people are not the same as the true dreams of
the prophets. Every dream of the prophets was a true dream; hence, their dreams
13 Soorah as-Saafaat (37):102.
14 Collected by Muslim (Sahih Muslim, vol. 1, p. 220, no. 790).
15 As is evident from the following statement of the Prophet: “After me divine revelation (wahy)
will completely cease...except in the case of glad tidings...good dreams.” Sahih Al-Bukhari, vol.
9, p. 98, no. 119.
are a reliable source of guidance. On the other hand, ordinary persons only know
that their dreams are true if and when they come true. The ordinary person’s
dreams are mostly a mixture of recollections, fantasies, and evil dreams implanted
by the devils, with occasional true dreams. Hence, one cannot claim any of one’s
dreams to be true before its occurrence.
(b) Divine Speech: The second method of direct communication by Allaah with
His prophets took the form of direct speech, in which the actual words of Allaah
were spoken to the prophets. In this case, the prophets were in a waking state, but
a veil of light separated them from Allaah and prevented them from seeing Him.16
This form of communication only occurred with two prophets, as far as we know.
The first of those was Prophet Moosaa, about whom Allaah stated the following
in the Qur’aan:
“And when Moosaa came to Our appointed place and his Lord spoke
to him...”17
This method of communication was apparently the main way in which Prophet
Moosaa received revelation, hence his title “Kaleemullah” (the one to whom
Allaah spoke).18
The second prophet to listen to the direct speech of Allaah was Prophet
Muhammad (r). However, this pheno-menon occurred on only one occasion
during his prophethood; at the time of the Prophet’s ascension up into the heavens
(Mi‘raaj).19
16 See Sahih Muslim, vol. 1, p. 113, nos. 341-2.
17 Soorah al-A‘raaf (7):143.
18 See Sahih Muslim, vol. 1, p. 127, no. 377.
19 See Sahih Muslim, vol. 1, pp. 100-4, nos. 309 and 313.
Indirect Revelation
The vast majority of Allaah’s revelation was conveyed to the prophets by
way of the angel of revelation, Jibreel. The final book of revelation, the Qur’aan,
was revealed in this way for the most part. This form of revelation reached the
Prophet (r) in two ways: either in the form of the reverbrating sound like the
gong of a bell, or in the form of the direct speech of the angel.
In the first case, the angel remained in a spiritual state and the Prophet (r)
was required to raise spiritually to a suitable state in which to receive the
revelation. This method was extremely taxing on the Prophet (r). During it the
voice of the angel resembled the loud ringing of a giant bell. The sahaabee al-
Haarith ibn Hishaam once asked the Prophet (r) to describe how the revelation
came to him. The Prophet (r) replied,
“Sometimes it comes to me like the ringing of a bell—this is the most severe form
for me—then the ringing ceases and I have understood what (the angel) said.” 20
‘Aa’ishah described the intensity of this form as follows: “I have seen him when
revelation (wahy) descended upon him on an extremely cold day, yet when it
stopped his forehead would be dripping with sweat.”21
The second method was much easier for the Prophet (r) to bear than the first.
In this case, the angel would leave the spiritual world, appear to the Prophet (r)
in human form and pass on the revelation in the medium of human speech. The
Prophet (r) described this form to al-Haarith ibn Hishaam as follows:
“Occasionally the angel appears before me in the form of a man and speaks to
me, and I grasp all that he says.” 22
20 Sahih Al-Bukhari, vol. 1, p. 2, no. 2.
21 Ibid.
22 Ibid.
TYPES OF WAHY
Just as the wahy was conveyed by different methods (direct and indirect) and
forms (visions and speech), there were variations in the types of revelation which
were conveyed: the Qur’aan, hadeeth qudsee, and hadeeths of the Prophet (r).
Wahy in the form of the Qur’aan is defined as Allaah’s word revealed to
Prophet Muhammad (r) in Arabic, whose style and construction is miraculously
inimitable and whose recitation is a form of worship.23 On the other hand, wahy in
the form of hadeeth qudsee is defined simply as Allaah’s word revealed in Arabic
to Prophet Muhammad (r). Such hadeeths are those in which the Prophet (r)
attributes statements directly to Allaah, saying, for example, “Allaah said...” or
“Your Lord said....” or the sahabee says, “The Prophet (r) reported from his
Lord...”24
As for the hadeeths of the Prophet (r), they can be divided into two main
categories. The first consists of statements of the Prophet (r) based on his own
reasoning (ijtihaad). Such statements are not considered to be wahy. However,
even this category is indirectly connected with wahy, because his statements were
either corrected by revelation if incorrect, or approved by the absence of
revelation if correct.25 The second category is prophetic statements whose
meanings were revealed (wahy), but whose expressions were in the Prophet’s own
words. This is the only part of the hadeeths of the Prophet (r) that can rightly be
considered wahy.
DOUBTS ABOUT QUR’AANIC WAHY
Attempts to create doubts about the authenticity of the Qur’aan have been
made from the time of the Prophet (r) until today. Hence, a study of wahy would
be incomplete without a look at the doubts which have been raised, as well as the
replies which have been given to them.
23 See Sharh al-Kawkab al-Muneer, vol. 2, pp. 7-8.
24 Qawaa’id at-Tahdeeth min Funoon Mustalih al-Hadeeth, p. 65.
25 See Sharh al-Kawkab al-Muneer, vol. 4, pp. 473-80.
The following objections to the divine origin of the Qur’aan are the two most
commonly raised:
(1) The Qur’aan was the product of Muhammad’s intelligence. (2) Muhammad
(r) was taught the stories of the Qur’aan by someone else.
Some critics claim that the meanings of the Qur’aan were made up by the
Prophet (r), and its unique style devised by him. If such a claim were true, it
would mean that the Prophet’s claim that the Qur’aan was revealed was false.
That is, the Prophet (r) either knowingly or unknowingly deceived his followers.
The kinder critics claim that the Prophet (r) was well-intentioned, as his
biography has proven him to be, but the “revelations” were really delusions and
hallucinations which afflicted him from time to time. This claim is totally
unsubstantiated historically, and the clarity and coherence of the Qur’aan could
not have been the result of a madman’s ramblings. The less kind critics claim that
the Prophet (r) deceived his followers in order to firmly establish his leadership
over them and eventually over the whole of Arabia. However, if the Prophet’s
goal had been personal glory and leadership, it would have been more to his
advantage to claim the Qur’aan for himself, since his enemies among the pagan
Makkans had all conceded its superiority over all other literary works and had
offered the Prophet (r) the position of kingship over Makkah if he would only
stop preaching the unity of God.
Other critics of the Qur’aan’s divine origins claim that the Prophet (r)
attributed it to Allaah in order to give more weight to his words in the minds of
people and increase their obedience to him. But if that were the case, he would
not have bothered to attribute any of his statements to himself. In fact, his
attribution of statements to himself has not in any way affected the obligation of
his followers to obey him.
Criticisms such as those previously mentioned would put the Prophet (r)
among worldly leaders who deceive their followers in order to achieve power,
prestige, and the luxuries of this life. However, the Prophet’s biography, which
has been recorded in the minutest of details, proves the exact opposite. Instead of
deception and corruption, we find the Prophet (r) known for his truthfulness and
generosity, so much so that he was named “al-Ameen” (the Trustworthy). He
lived very simply, and we find that he died without leaving any wealth or debts
behind him.
It should also be noted that there are many instances in the Qur’aan where the
Prophet’s mistakes were openly corrected. For example, when the Prophet (r)
accepted ransom for the prisoners of Badr,26 the following verse was revealed:
“It is not fitting for a prophet to take prisoners until he has established
himself in the land (by overcoming the enemy in war). You all desire
the fleeting gains of this world while Allaah wishes (for you the fruit
of) the next world. And Allaah is Powerful and Wise. Had it not been
for a previous decree by Allaah, you all would have been struck with a
severe punishment.”27
Another example is when the Prophet (r) brushed aside ‘Abdullaah ibn Umm
Maktoom, who had asked that he be taught the Qur’aan. The Prophet (r) had
been earnestly engaged with a group of Qurayshee leaders whom he was calling
to Islaam. Allaah revealed the following verses:
26 The first major battle fought against the people of Makkah. It occurred one year after the
migration to Madeenah.
27 Soorah al-Anfaal (8):67-68.
“He frowned and turned away because the blind man came to him.
Yet for all you knew he might have grown in purity or been reminded
and benefited from the reminder. As for him who regards himself as
self-sufficient, you attend to him, though you are not to blame if he
does not become purified.”28
For the Prophet (r) to expose such minor errors which were imperceptible to
those around him was certainly not to his advantage if his goals were power and
prestige.
Other critics have claimed that the Prophet (r) learned the knowledge
contained in the Qur’aan from Christian or Jewish sources. There is a report,
about whose authenticity the scholars of hadeeth are divided, that the Prophet (r),
while still a boy, travelled to Syria with his uncle and guardian Aboo Taalib, and
on the way met a Christian monk, Buhayraa.29 There is no dispute that after the
beginning of revelation, Prophet Muhammad (r) was introduced by his wife
Khadeejah to her cousin Waraqah ibn Nawfal, who was known to have
knowledge of the Torah and Gospels. The Prophet (r) is also known to have met
Jewish and Christian scholars after his migration from Makkah to Madeenah.30
However, his meeting with the monk was short, and all that transpired was the
monk’s prophecy to the Prophet’s uncle Aboo Taalib of his nephew’s impending
prophethood. As for Waraqah ibn Nawfal, he only confirmed that what was
revealed to the Prophet (r) came from the same source as the revelations of the
28 Soorah ‘Abasa (80):1-7.
29 Reported by at-Tirmithee. Ibn Katheer, ath-Thahabee and Ibn Seed an-Naas rejected the report,
whose narrators are not less than sadooq, due to certain historical inaccuracies in the text. Al-
Albaanee authenticated it in Saheeh Sunan at-Tirmithee, vol. 3, p.191, no. 2862. See ar-Raheeq
al-Makhtum, p.60-1.
30 See Sahih Al-Bukhari, vol. 1, pp. 2-4, no. 3, vol. 5, pp. 189-91, no. 275, and vol. 5, pp. 469-70,
no. 663.
earlier prophets. There is no record of the Prophet (r) having studied with him,
and Waraqah died shortly after this incident. In Madeenah, the Christians and the
Jews used to debate with the Prophet (r) and ask him questions; many of the
Madeenan verses answered their questions.31 They would ask him questions in
order to disprove his prophethood, and he would answer with the Qur’aan. There
is no historical record of anyone having taught the Prophet (r). Some, however,
claim that Haddaad, the Roman, was his teacher, but such a claim is quite
erroneous, because the Makkans did not consider Haddaad knowledgeable, nor
was he free to teach. He was known to be fully occupied as a blacksmith, and it
was known that he was a foreigner who could barely speak Arabic.32 The Arabs
of the Prophet’s time were very anxious to discredit the Qur’aan, but they were
unable to do so. If there had been a secret teacher, he would surely have been
exposed at that time.
Recently, most of the Qur’aanic stories that do not occur in the Torah or
Gospels, or which contradict them, have been traced to apocryphal33 books of the
Christians and Jews.34 This has been cited as proof that the Prophet (r) studied
the books of the Christians and the Jews. However, the number of obscure books
to which the Qur’aanic stories have been traced is great, and the languages of
these books vary between Amharic, Syriac, Hebrew and Greek.35 Consequently,
the Prophet (r), who could not read or write, would have had to spend most of his
time studying foreign languages, searching all over the Middle East for the books
and studying them in depth. Thus, even the most recent of critical research only
further confirms the divine origin of the Qur’aan.
31 See Sahih Al-Bukhari, vol. 6, pp. 63-4, no. 79, and p. 207, no. 245.
32 See Tafseer Ibn Katheer, vol. 2, p. 208, the commentary on 16:103.
33 The Apocrypha are fourteen books of the Septuagint (a Greek translation of the Old Testament)
rejected in Protestantism and Judaism; eleven are in the Roman Catholic bible. Other ancient
Christian texts written by sects at odds with the Catholic church, such as those found at Nag
Hammadi, Egypt, have been discovered only in the last half century.
34 Introducing Islam, pp. 30-1.
35 See Concise Encyclopaedia of Islam, p. 229, and Encyclopaedia Britannica, vol. 22, p. 9.
Detailed charges can be found in Robert Morey’s book, Islamic Invasion, portions of which are
excerpted on the internet: http://members.aol.com/kingcome/cults/islam.htm. (A devastating
rebuttal of Morey’s Moon God theory, documenting his deceitful quotation of source material, has
been written by Shabbir Ali.)
The term “wahy” in Arabic means a swift and or secretive transfer of
information.1 It has been used in the Qur’aan as it was used by Arabs in the past to refer to a wide variety of methods by which the transfer of
information has taken place.
1. The Qur’aan sometimes uses wahy to mean instinctual animal habits. An example of this use can be seen in the case of bees mentioned in the following verse: “And your Lord inspired the bee by wahy (awhaa) to make its home in the mountains, trees, and what (men) build.”2 The bee instinctually builds its hives in appropriate places and according to
particular patterns as a result of divine commands secretly written in the cells of
its minute brain.
1 See the definitions of Ibn Faaris and ar-Raaghib al-Isfahaanee quoted in Lamahaat fee ‘Uloom
al-Qur’aan, p. 43.
2 Soorah an-Nahl (16):68.
2. Wahy is also used in the Qur’aan to mean natural human instincts that Allaah
has placed in humans. For example, Allaah uses it in reference to Prophet
Moosaa’s mother as follows:
“And I inspired Moosaa’s mother by wahy (awhaynaa) to suckle
him.”3
The motherly instinct of suckling her child is a result of information which has
been communicated to the genes of every female in a way unknown to man.
3. In the completion of the previous verse, Allaah refers to another aspect of
wahy: Allaah’s inspiration to humans to do actions which are not instinctive.
“Then, when you fear for him, cast him into the river (in a basket),
and don’t be afraid and don’t grieve.”
This is sometimes called intuition; a person gets a strong feeling that a certain
action is the right thing to do, even though there may not be any logical evidence
for it.
4. One must be careful, to distinguish between the sources of various inner voices,
however, because devils also have the ability to inspire suggestions in human
hearts. Occasionally, the Qur’aan refers to the whispering and prodding of the
devils as wahy. The following verse is a good example of this type of use:
3 Soorah al-Qasas (28):7.
“And verily the devils inspire their allies by wahy (yoohoona) to argue
with you.”4
The wahy by which devilish thoughts are inserted into the human minds is also
referred to as whispering in the Qur’aan, due to its secretive nature and hidden
source. For the same reasons it has been called “wahy.”
5. Sometimes wahy is used to mean communication by rapid, subtle gestures. For
example, Allaah said about the Prophet Zakareeyaa,
“He said, ‘My Lord, appoint a sign for me.’ (The angel) said, ‘Your
sign will be that for a full three nights you will not speak to people.’
Then he went out from the prayer niche to his people and gestured
(awhaa) to them to praise (Allaah) in the morning and the evening.”5
That is, he urged them to worship Allaah more often and more fervently.
6. Allaah uses the term wahy to refer to the process by which He gives commands
to his angels, as is illustrated in the following example:
4 Soorah al-An‘aam (6):121.
5 Soorah Maryam (19):10-11.
“When your Lord inspired the angels by wahy (yoohee): ‘Verily, I am
with you all, so strengthen those who believe.’ ”6
Elsewhere in the Qur’aan and hadeeths of the Prophet (r), Allaah’s
communication with His angels is referred to as direct speech. The following
verse is an example from the Qur’aan:
“And when your Lord said to the angels, ‘Verily, I will put a khaleefah
on earth.’ ”7
The Prophet (r) was reported to have said,
“When Allaah, the Most High, speaks the revelation (wahy), the inhabitants of
heaven hear the heavens tremble with a sound like the rattling of a chain across a
smooth stone. They are stunned and faint, and they remain in that state until
Jibreel comes to them. When Jibreel comes to them, the fear is removed from their
hearts. They say, ‘O Jibreel! What did your Lord say?’ He says, ‘The truth.’ Then
they say, ‘The truth, the truth.’ ” 8
6 Soorah al-Anfaal (8):12.
7 Soorah al-Baqarah (2):30.
8 Reported by Ibn Mas‘ood and collected by Aboo Daawood (Sunan Abu Dawud, vol. 3, p. 1326,
no. 4720), Ibn Khuzaymah and al-Bayhaqee, and authenticated by al-Albaanee in Silsilah alhttp://
Hence, it has been concluded that Allaah’s commands to the angels are
transmitted by Allaah speaking directly to them. From the above it is clear that
wahy is used to mean not only the process of revelation, but also the revelation
itself.
7. The process of revelation of Allaah’s commands to His Prophet (r), as well as
the revelation itself, is also referred to in the Qur’aan as wahy. A good example of
this use is in the following verse:
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“And he [the Prophet (r)] does not speak from his own desires; verily,
it (his speech) is revelation (wahy) which was revealed (yoohaa).”9
In the terminology of the Sharee‘ah, wahy is defined as the process by which
Allaah’s word is revealed to one of His prophets. It is also used for the actual
word of Allaah which has been revealed to one of His prophets.
THE METHOD OF WAHY
Allaah’s word may be revealed to the prophets in two ways: directly, in the
form of true dreams or in the form of direct conversations; and indirectly, by way
of the angel of revelation, Jibreel. These ways were identified by Allaah in the
Qur’aan as follows:
Ahaadeth as-Saheehah, vol. 3, pp. 282-3, no. 1293. A similar hadeeth was reported by an-
Nawwaas ibn Sam‘aan and collected by at-Tabaraanee.
9 Soorah an-Najm (53):3-4.
“Allaah does not speak to a person except by inspiration (wahy), or
from behind a veil or by sending a messenger who then reveals
(yoohee) by His permission whatever He wishes. Verily, He is most
High and Wise.”10
Direct Revelations
A portion of Allaah’s revelation was communicated directly to the prophets
without any intermediary. This form of revelation came either as visions during a
prophet’s sleep, or in the form of words spoken by Allaah from behind a veil of
light.
(a) True Dreams: Divine commands were communicated to the prophets in their
sleep in the form of dreams that gave them accurate glimpses of future events.
‘Aa’ishah, said, “Revelation to the Prophet (r) first began as righteous11 visions
in his sleep. Whenever he saw a vision, it would occur as surely as the break of
the day.” 12 This form of revelation was a very gentle means of preparing the
Prophet (r) for the tremendous burden of revelation in the waking state.
Sometimes visions directed the prophets to perform certain acts, as in the
case of Prophet Ibraaheem, who is recorded in the Qur’aan as saying to his son
Ismaa‘eel,
“O my dear son, verily, I saw in dream that I am to sacrifice you.
What is your opinion?”
Ismaa‘eel’s reply is recorded as follows:
10 Soorah ash-Shoora (42):51.
11 Some versions of the hadeeth use the word “true.”
12 Collected by al-Bukhaaree (Sahih Al-Bukhari, vol. 1, pp. 2-4, no. 3) and Muslim (Sahih Muslim,
vol. 1, pp. 96-8, no. 301).
“O dear father, do as you are commanded. You will find me, Allaah
willing, among those who are patient.”13
Both Prophet Ibraaheem and his son knew that the vision was a divine command
which they had to fulfill.
The only soorah of the Qur’aan reported to have been revealed in a vision
was Soorah al-Kawthar. The sahaabee Anas ibn Maalik said, “Once while
Allaah’s Messenger (r) was among us in the masjid, he dozed off, then raised his
head, smiling. I asked him, ‘What has amused you, O Messenger of Allaah (r)?’
He replied, ‘A soorah has just been revealed to me.’ Then he recited, ‘In the
name of Allaah, the Most Compassionate, the Most Merciful,
“Verily, I have given you Kawthar (the fountain in paradise) so pray to
your Lord and sacrifice. Verily, it is your enemy who will be cut off.”
’ ”14
It should be noted that true dreams are not restricted to the prophets only.15
However, true dreams of common people are not the same as the true dreams of
the prophets. Every dream of the prophets was a true dream; hence, their dreams
13 Soorah as-Saafaat (37):102.
14 Collected by Muslim (Sahih Muslim, vol. 1, p. 220, no. 790).
15 As is evident from the following statement of the Prophet: “After me divine revelation (wahy)
will completely cease...except in the case of glad tidings...good dreams.” Sahih Al-Bukhari, vol.
9, p. 98, no. 119.
are a reliable source of guidance. On the other hand, ordinary persons only know
that their dreams are true if and when they come true. The ordinary person’s
dreams are mostly a mixture of recollections, fantasies, and evil dreams implanted
by the devils, with occasional true dreams. Hence, one cannot claim any of one’s
dreams to be true before its occurrence.
(b) Divine Speech: The second method of direct communication by Allaah with
His prophets took the form of direct speech, in which the actual words of Allaah
were spoken to the prophets. In this case, the prophets were in a waking state, but
a veil of light separated them from Allaah and prevented them from seeing Him.16
This form of communication only occurred with two prophets, as far as we know.
The first of those was Prophet Moosaa, about whom Allaah stated the following
in the Qur’aan:
“And when Moosaa came to Our appointed place and his Lord spoke
to him...”17
This method of communication was apparently the main way in which Prophet
Moosaa received revelation, hence his title “Kaleemullah” (the one to whom
Allaah spoke).18
The second prophet to listen to the direct speech of Allaah was Prophet
Muhammad (r). However, this pheno-menon occurred on only one occasion
during his prophethood; at the time of the Prophet’s ascension up into the heavens
(Mi‘raaj).19
16 See Sahih Muslim, vol. 1, p. 113, nos. 341-2.
17 Soorah al-A‘raaf (7):143.
18 See Sahih Muslim, vol. 1, p. 127, no. 377.
19 See Sahih Muslim, vol. 1, pp. 100-4, nos. 309 and 313.
Indirect Revelation
The vast majority of Allaah’s revelation was conveyed to the prophets by
way of the angel of revelation, Jibreel. The final book of revelation, the Qur’aan,
was revealed in this way for the most part. This form of revelation reached the
Prophet (r) in two ways: either in the form of the reverbrating sound like the
gong of a bell, or in the form of the direct speech of the angel.
In the first case, the angel remained in a spiritual state and the Prophet (r)
was required to raise spiritually to a suitable state in which to receive the
revelation. This method was extremely taxing on the Prophet (r). During it the
voice of the angel resembled the loud ringing of a giant bell. The sahaabee al-
Haarith ibn Hishaam once asked the Prophet (r) to describe how the revelation
came to him. The Prophet (r) replied,
“Sometimes it comes to me like the ringing of a bell—this is the most severe form
for me—then the ringing ceases and I have understood what (the angel) said.” 20
‘Aa’ishah described the intensity of this form as follows: “I have seen him when
revelation (wahy) descended upon him on an extremely cold day, yet when it
stopped his forehead would be dripping with sweat.”21
The second method was much easier for the Prophet (r) to bear than the first.
In this case, the angel would leave the spiritual world, appear to the Prophet (r)
in human form and pass on the revelation in the medium of human speech. The
Prophet (r) described this form to al-Haarith ibn Hishaam as follows:
“Occasionally the angel appears before me in the form of a man and speaks to
me, and I grasp all that he says.” 22
20 Sahih Al-Bukhari, vol. 1, p. 2, no. 2.
21 Ibid.
22 Ibid.
TYPES OF WAHY
Just as the wahy was conveyed by different methods (direct and indirect) and
forms (visions and speech), there were variations in the types of revelation which
were conveyed: the Qur’aan, hadeeth qudsee, and hadeeths of the Prophet (r).
Wahy in the form of the Qur’aan is defined as Allaah’s word revealed to
Prophet Muhammad (r) in Arabic, whose style and construction is miraculously
inimitable and whose recitation is a form of worship.23 On the other hand, wahy in
the form of hadeeth qudsee is defined simply as Allaah’s word revealed in Arabic
to Prophet Muhammad (r). Such hadeeths are those in which the Prophet (r)
attributes statements directly to Allaah, saying, for example, “Allaah said...” or
“Your Lord said....” or the sahabee says, “The Prophet (r) reported from his
Lord...”24
As for the hadeeths of the Prophet (r), they can be divided into two main
categories. The first consists of statements of the Prophet (r) based on his own
reasoning (ijtihaad). Such statements are not considered to be wahy. However,
even this category is indirectly connected with wahy, because his statements were
either corrected by revelation if incorrect, or approved by the absence of
revelation if correct.25 The second category is prophetic statements whose
meanings were revealed (wahy), but whose expressions were in the Prophet’s own
words. This is the only part of the hadeeths of the Prophet (r) that can rightly be
considered wahy.
DOUBTS ABOUT QUR’AANIC WAHY
Attempts to create doubts about the authenticity of the Qur’aan have been
made from the time of the Prophet (r) until today. Hence, a study of wahy would
be incomplete without a look at the doubts which have been raised, as well as the
replies which have been given to them.
23 See Sharh al-Kawkab al-Muneer, vol. 2, pp. 7-8.
24 Qawaa’id at-Tahdeeth min Funoon Mustalih al-Hadeeth, p. 65.
25 See Sharh al-Kawkab al-Muneer, vol. 4, pp. 473-80.
The following objections to the divine origin of the Qur’aan are the two most
commonly raised:
(1) The Qur’aan was the product of Muhammad’s intelligence. (2) Muhammad
(r) was taught the stories of the Qur’aan by someone else.
Some critics claim that the meanings of the Qur’aan were made up by the
Prophet (r), and its unique style devised by him. If such a claim were true, it
would mean that the Prophet’s claim that the Qur’aan was revealed was false.
That is, the Prophet (r) either knowingly or unknowingly deceived his followers.
The kinder critics claim that the Prophet (r) was well-intentioned, as his
biography has proven him to be, but the “revelations” were really delusions and
hallucinations which afflicted him from time to time. This claim is totally
unsubstantiated historically, and the clarity and coherence of the Qur’aan could
not have been the result of a madman’s ramblings. The less kind critics claim that
the Prophet (r) deceived his followers in order to firmly establish his leadership
over them and eventually over the whole of Arabia. However, if the Prophet’s
goal had been personal glory and leadership, it would have been more to his
advantage to claim the Qur’aan for himself, since his enemies among the pagan
Makkans had all conceded its superiority over all other literary works and had
offered the Prophet (r) the position of kingship over Makkah if he would only
stop preaching the unity of God.
Other critics of the Qur’aan’s divine origins claim that the Prophet (r)
attributed it to Allaah in order to give more weight to his words in the minds of
people and increase their obedience to him. But if that were the case, he would
not have bothered to attribute any of his statements to himself. In fact, his
attribution of statements to himself has not in any way affected the obligation of
his followers to obey him.
Criticisms such as those previously mentioned would put the Prophet (r)
among worldly leaders who deceive their followers in order to achieve power,
prestige, and the luxuries of this life. However, the Prophet’s biography, which
has been recorded in the minutest of details, proves the exact opposite. Instead of
deception and corruption, we find the Prophet (r) known for his truthfulness and
generosity, so much so that he was named “al-Ameen” (the Trustworthy). He
lived very simply, and we find that he died without leaving any wealth or debts
behind him.
It should also be noted that there are many instances in the Qur’aan where the
Prophet’s mistakes were openly corrected. For example, when the Prophet (r)
accepted ransom for the prisoners of Badr,26 the following verse was revealed:
“It is not fitting for a prophet to take prisoners until he has established
himself in the land (by overcoming the enemy in war). You all desire
the fleeting gains of this world while Allaah wishes (for you the fruit
of) the next world. And Allaah is Powerful and Wise. Had it not been
for a previous decree by Allaah, you all would have been struck with a
severe punishment.”27
Another example is when the Prophet (r) brushed aside ‘Abdullaah ibn Umm
Maktoom, who had asked that he be taught the Qur’aan. The Prophet (r) had
been earnestly engaged with a group of Qurayshee leaders whom he was calling
to Islaam. Allaah revealed the following verses:
26 The first major battle fought against the people of Makkah. It occurred one year after the
migration to Madeenah.
27 Soorah al-Anfaal (8):67-68.
“He frowned and turned away because the blind man came to him.
Yet for all you knew he might have grown in purity or been reminded
and benefited from the reminder. As for him who regards himself as
self-sufficient, you attend to him, though you are not to blame if he
does not become purified.”28
For the Prophet (r) to expose such minor errors which were imperceptible to
those around him was certainly not to his advantage if his goals were power and
prestige.
Other critics have claimed that the Prophet (r) learned the knowledge
contained in the Qur’aan from Christian or Jewish sources. There is a report,
about whose authenticity the scholars of hadeeth are divided, that the Prophet (r),
while still a boy, travelled to Syria with his uncle and guardian Aboo Taalib, and
on the way met a Christian monk, Buhayraa.29 There is no dispute that after the
beginning of revelation, Prophet Muhammad (r) was introduced by his wife
Khadeejah to her cousin Waraqah ibn Nawfal, who was known to have
knowledge of the Torah and Gospels. The Prophet (r) is also known to have met
Jewish and Christian scholars after his migration from Makkah to Madeenah.30
However, his meeting with the monk was short, and all that transpired was the
monk’s prophecy to the Prophet’s uncle Aboo Taalib of his nephew’s impending
prophethood. As for Waraqah ibn Nawfal, he only confirmed that what was
revealed to the Prophet (r) came from the same source as the revelations of the
28 Soorah ‘Abasa (80):1-7.
29 Reported by at-Tirmithee. Ibn Katheer, ath-Thahabee and Ibn Seed an-Naas rejected the report,
whose narrators are not less than sadooq, due to certain historical inaccuracies in the text. Al-
Albaanee authenticated it in Saheeh Sunan at-Tirmithee, vol. 3, p.191, no. 2862. See ar-Raheeq
al-Makhtum, p.60-1.
30 See Sahih Al-Bukhari, vol. 1, pp. 2-4, no. 3, vol. 5, pp. 189-91, no. 275, and vol. 5, pp. 469-70,
no. 663.
earlier prophets. There is no record of the Prophet (r) having studied with him,
and Waraqah died shortly after this incident. In Madeenah, the Christians and the
Jews used to debate with the Prophet (r) and ask him questions; many of the
Madeenan verses answered their questions.31 They would ask him questions in
order to disprove his prophethood, and he would answer with the Qur’aan. There
is no historical record of anyone having taught the Prophet (r). Some, however,
claim that Haddaad, the Roman, was his teacher, but such a claim is quite
erroneous, because the Makkans did not consider Haddaad knowledgeable, nor
was he free to teach. He was known to be fully occupied as a blacksmith, and it
was known that he was a foreigner who could barely speak Arabic.32 The Arabs
of the Prophet’s time were very anxious to discredit the Qur’aan, but they were
unable to do so. If there had been a secret teacher, he would surely have been
exposed at that time.
Recently, most of the Qur’aanic stories that do not occur in the Torah or
Gospels, or which contradict them, have been traced to apocryphal33 books of the
Christians and Jews.34 This has been cited as proof that the Prophet (r) studied
the books of the Christians and the Jews. However, the number of obscure books
to which the Qur’aanic stories have been traced is great, and the languages of
these books vary between Amharic, Syriac, Hebrew and Greek.35 Consequently,
the Prophet (r), who could not read or write, would have had to spend most of his
time studying foreign languages, searching all over the Middle East for the books
and studying them in depth. Thus, even the most recent of critical research only
further confirms the divine origin of the Qur’aan.
31 See Sahih Al-Bukhari, vol. 6, pp. 63-4, no. 79, and p. 207, no. 245.
32 See Tafseer Ibn Katheer, vol. 2, p. 208, the commentary on 16:103.
33 The Apocrypha are fourteen books of the Septuagint (a Greek translation of the Old Testament)
rejected in Protestantism and Judaism; eleven are in the Roman Catholic bible. Other ancient
Christian texts written by sects at odds with the Catholic church, such as those found at Nag
Hammadi, Egypt, have been discovered only in the last half century.
34 Introducing Islam, pp. 30-1.
35 See Concise Encyclopaedia of Islam, p. 229, and Encyclopaedia Britannica, vol. 22, p. 9.
Detailed charges can be found in Robert Morey’s book, Islamic Invasion, portions of which are
excerpted on the internet: http://members.aol.com/kingcome/cults/islam.htm. (A devastating
rebuttal of Morey’s Moon God theory, documenting his deceitful quotation of source material, has
been written by Shabbir Ali.)
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