Who/What Gabriel (Jibril) really is?

[A.G.Uddin]

By Joseph Islam

IS GABRIEL (JIBRIL) AN ANGEL?

INTRODUCTION

It is widely accepted in Muslim thought that 'Jibril' (henceforth 'Gabriel') is an angel or an important part of the creation termed 'malaika'. From a Quran's perspective there is no unequivocal statement which corroborates this well held belief and as the article will attempt to show, there is considerable evidence to contend with this well established view.

Gabriel is mentioned 3 times in the Quran by name.​

002:097
"Say: Whoever is the enemy to Gabriel (Jibril) - for indeed he revealed it to your heart by God's permission, confirming that which is before it (co-existent) and a guidance and glad tidings for the believers"

002:098
"Whoever is an enemy to God and His angels and His messengers and Gabriel (Jibril) and Michael (Meekael), then indeed God is an enemy to the disbelievers."

066:004
"If you both turn to God, then indeed your hearts are already inclined (to this); and if you back up each other against him, then indeed God, He it is Who is his Guardian / Protector, and Gabriel (Jibril) and righteous believers and the angels after that are his assistants."​

One notes that in two verses above (2:98, 66:4) the category of the angels have been seemingly treated as distinct and separate from Gabriel. The conjunction 'wa' (and) seems to separate the different entities as follows:

Verse 2:98

(1) God (Allah)
(2) Angels (malaika)
(3) Messengers (rasuli)
(4) Gabriel (Jibril)
(5) Michael (Meekael)

Verse 66:4

(1) God (Allah)
(2) Gabriel (Jibril)
(3) Righteous Believers (Salihul'mu'minina)
(4) Angels (Malaika)


However, it is to be appreciated that it is not unusual for the Quran to mention a member of a category separately to provide additional emphasis despite the conjunction 'wa' (and) apparently providing separation.

For example, in the following verse, one notes:​

055:068
"In both of them (are) fruits (Arabic: fakihatun) and (wa) date-palms and (wa) pomegranates"​

Here the conjunction 'wa' (and) when used with date-palms and pomegranates only clarifies the 'fruits', seemingly providing additional emphasis and is not read / understood as separate from the category of fruits (fakihatun).

Another example is noted in the following verse:​

002:238-39
"Be guardians for your prayers (salawati) and (wa) to the middle prayer (salat-ul wusta) and stand up truly obedient to God.​

Once again, a particular salat has been singled out for specific emphasis from the general category of prayers.

At this point, the above verses would not provide sufficient warrant to provide a satisfactory conclusion as to whether Gabriel was an angel or not.
​

IS GABRIEL SYNONYMOUS WITH THE HOLY SPIRIT?

It is once one compares verse 2:91 with verse 16:102 of the Holy Quran, that a striking overlap is noted whereby both Gabriel and the Holy Spirit are mentioned as being responsible for revealing the Quran by God's permission.​

002:097
"Say: Whoever is the enemy to Gabriel (Jibril) - for indeed he revealed it / brought it (nazzala) to your heart by God's permission, confirming that which is before it (co-existent) and a guidance and glad tidings for the believers"

016.102
"Say, the Holy Spirit (Ruh al-Qudoos) has revealed it / brought it (nazzala) from your Lord in Truth, in order to strengthen those who believe, and as guidance and glad tidings to Muslims"
​

From the verses above, one would have to strongly posit the suggestion that Gabriel is synonymous with the Holy Spirit and is not from the category of angels.

In the following verses, if one allows for the different descriptions of the 'Ruh', one notes the strong suggestion that the Spirit remains a separate entity from the general category of angels. This is also discussed in a dedicated article. Please see [1] below.​

078.038
"The Day that the Spirit (al-Ruh - singular) and the Angels (al-Malaikatu - plural) will stand forth in rows, none shall speak except any who is permitted by the Most Gracious (God), and He will say what is correct"

016.002
"He sends down the Angels with the Spirit of His command (Ruhe-min-amr) to whom He will of His bondmen / slaves, (saying): Warn mankind that there is no God save Me, so keep your duty to Me."

070.004
"The Angels (Malaika) and the Spirit (al-Ruh) ascend to him in a Day the measure whereof is (as) fifty thousand years: "

097.004
"Descend the Angels (Malaika) and the Spirit (al- Ruh) therein by the permission of their Lord, on every errand"
​

In another verse, the Holy Spirit also seems to be referred to as the Faithful / Trustworthy Spirit and once again, responsible for revealing the Quran to the Prophet. This once again strengthens the suggestion that Gabriel is indeed the Holy / Faithful Spirit.​

026.192-195
"And indeed, it surely is a revelation from the Lord of the worlds. The Faithful / Trustworthy Spirit (Ruh al-ameen) has revealed it / brought it (nazala) upon your heart that you may be of the warners. In plain / clear Arabic language"

​

OVERLAP WITH BIBLICAL NARRATIVES

In the New Testament, one finds an overlap of a narrative with the Quran which concerns Mary and where Gabriel is mentioned by name.​

Luke 1:26-34

26 And in the sixth month the angel (Greek: Aggelos) Gabriel was sent from God unto a city of Galilee, named Nazareth
27 To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary
28 And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women [1]
29 And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be.
30 And the angel said unto her, Fear not, Mary: for thou hast found favour with God.
31 And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS.
32 He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David
33 And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end.
34 Then said Mary unto the angel, How shall this be, seeing I know not a man?

Reference [2]​

In the corresponding Quranic narrative, one notes only the mention of the 'Spirit' (Ruh) and not any reference to an 'angel' (malak).​

019:017-21
"Then she took from them a screen; then We sent to her Our spirit (Ruhana), then he assumed for her the likeness of a well-proportioned / well-made / perfect man. She said: Indeed I seek refuge from you with the Most Gracious, if you are one guarding (against evil) / God fearing. "He said: "Indeed, I am only a messenger from thy Lord, (to announce) to thee the gift of a pure / innocent son". She said: How can I have a boy when no mortal has touched me, nor have I been unchaste? He said: Even so; your Lord says: It is easy to Me: and that We may make him a sign for humankind and a Mercy from Us, and it is a matter which has been decreed."​

The mention of the Spirit (19:17) seems deliberate which remains in stark contrast to verse 3:45 below where 'angels' have been clearly cited covering a similar incident yet pertaining to a different period of time. [3] ​

003:045 (part)
"When the angels said: O Mary, indeed God gives you good news with a Word from Him..."​

Therefore, it seems that is was not an angel that visited Mary in the incident covering the Quranic narratives in verses 19:17ff, but a 'Spirit'. If the Biblical perspective is accepted whereby Gabriel visited Mary to give glad tiding of a son, then the Spirit mentioned in the Quranic narrative would imply it to be Gabriel. Such a synonymy of Gabriel and the Holy / Faithful Spirit has already been noted in the Quranic verses cited above (2:97, 16:102 and 26:192-195).

However, in verses 19:17ff, it appears that the Quran deliberately avoids using the term 'angel' in the comparable narratives concerning Mary when it could have done so as in verse 3:45. This is 'possibly' with a view to depart from the Christian understanding that Gabriel was in fact an angel.
​

UNDERSTANDING VERSE 77:5

It is often asserted by some critics (especially from critical Christian corners) that verse 77:5 alludes to multiple Divine agents responsible for revealing the Quran to the Prophet. Such an argument is usually posited to counter any suggestion that there was only one Divine agent responsible for the task of revealing the Quran to the Prophet based on the interpretation solicited from verses 2:97, 16:102 and 26:193.

Quite apart from absolutely no mention of angels in the Arabic text of verse 77:5, the verse is best rendered implying those that simply spread the message of the Quran.

In verses 2:97, 16:102 and 26:193, the verb used to denote the revelation of the Quran to the Prophet is 'nazzala' / 'nazala'. The is clearly not the case in verse 77:5 where the verb 'alqa' is used which means to cast, throw, hurl, to convey or to offer.​

Therefore, in the context of the verses, there is no warrant to conclude that this passage refers to multiple angels or pertains to the revelation of the Quran to the Prophet. Therefore, the Quran's position remains clear that only one Divine agent was responsible for revealing the Quran to the Prophet by God’s leave.
​

FINAL THOUGHTS

There is no Quranic warrant to assert that Gabriel was in fact an angel or from the category of angels. The Quran rather, seems to suggest that He was of a different entity and possibly the Spirit referred to in the Quran by different names such as the Ruh al-Qudoos (16:102) or the Ruh al-ameen (26:193). It is not within the scope of the article to provide a detailed analysis of the Quranic term 'Ruh'. Please see the related article (1) below.

It is important to remember that God's creation is both diverse and immense and remains scattered throughout His Universe (42:29) and possibly beyond. He further adds to His creation as He wills (35:1). It would be a restriction on His Majesty's infinite power to suggest that His creative realm only consists of humans, animals, the jinn, angels and the Holy Spirit.

In the end, the Quran only furnishes information which is relevant for mankind’s guidance.


017.085
"They are asking thee concerning the Spirit (Arabic: ruhi). Say: The Spirit is by command of my Lord (Arabic: ruh min-amr), and of knowledge ye have been vouchsafed but little."




WHAT IS THE QURANIC RUH (SPIRIT)?

One notes from the following Quranic verses that the 'ruh' (spirit) and the 'malaika' (angels) are two separate entities.

078.038
"The Day that the Spirit (Arabic: ruhu) and the angels (Arabic: malaikatu) will stand forth in ranks, none shall speak except any who is permitted by (God) Most Gracious, and He will say what is right"

070.004
"The angels (Arabic: malaikatu) and the spirit (Arabic: ruhu) ascend to him in a Day the measure whereof is (as) fifty thousand years"

097.004
"Descend the angels (Arabic: malaikatu) and the Spirit (Arabic: ruhu) therein by permission (of) their Lord for every affair"
​

The Quran further uses the term 'Ruh' (spirit) in two main contexts:

(1) 'Ruh' as the Holy Spirit
(2) 'Ruh' as Divine Energy

(1) 'RUH' AS THE HOLY SPIRIT (RUH AL-QUDUS)

Before we analyse the term from the Quran's perspective, it is important to take note of the following verse. This verse makes it absolutely clear that very little information is imparted by the Quran with regards the nature of 'The Spirit' or what it completely entails.

017.085
"They are asking thee concerning the Spirit (Arabic: ruhi). Say: The Spirit is by command of my Lord (Arabic: ruh min-amr), and of knowledge ye have been vouchsafed but little."

The first point to note is that Gabriel has never been mentioned as an 'angel' (malaika) in the Quran. Furthermore, it appears from a Quran's perspective that 'Gabriel' is synonymous with the 'Holy Spirit' (ruh al-qudus).

016.102
"Say, the Holy Spirit (Arabic: ruh al-qudus) has brought the revelation from thy Lord in Truth, in order to strengthen those who believe, and as a Guide and Glad Tidings to Muslims"

002.097
"Say: Whoever is an enemy to Gabriel - for he indeed brings down the (revelation) to thy heart by God's will, a confirmation of what went before (Arabic: bayna yadayhi *), and guidance and glad tidings for those who believe"

* bayna yadayhi (Please see related article [1] below)


In the following verse, it appears that the 'ruh al-qudus' has also been described as a 'True / Trustworthy Spirit' (ruh al-ameen).

026.192-193
"And indeed! it is a revelation of the Lord of the Worlds, Which the True / Trustworthy Spirit (Arabic: Ruh al-ameen) has brought down"

The 'ruh al-qudus' (Holy Spirit) has been used to strengthen Prophet Jesus (pbuh)

002:087 (Part)
"...We gave Jesus the son of Mary Clear (Signs) and strengthened him with the Holy Spirit (Arabic: ruh al-qudus)..."

(Please also see verses 2:253 and 5:110)

It is very likely that the 'Ruh' that was sent to Mary was also Gabriel (ruh al-qudus / Holy Spirit) which changed form into the likeness of perfect man.

019:017
"Then she chose seclusion from them. Then We sent to her Our Spirit (Arabic: ruhana) and it assumed for her the likeness of a perfect man"​

(2) 'RUH' AS DIVINE ENERGY - SPIRIT OF HIS COMMAND

There appears to be two further types of Divine energy being suggested by the Quran:

(1) Divine energy which manifests as a command (ruh min amr)
(2) Divine energy which is breathed to form life endowing it with certain faculties (min ruh)

It is quite possible that the two are actually synonymous and that the Divine energy to form life is part of the Divine command. However, for the purposes of this article, they will be addressed separately.

DIVINE ENERGY AS A COMMAND

016.002
"He sends down His angels with the Spirit of His Command (Arabic: ruhi min amrihi), to such of His servants as He pleases, (saying): "Warn (Man) that there is no god but I: so keep your duty to Me."

040.015
"Raised high above ranks (or degrees), (He is) the Lord of the Throne (of Authority): by His Command does He send the Spirit of His command (Arabic: ruha min amrihi) to any of His servants he pleases, to warn (men) of the Day of the Meeting"
​

042.052
"And thus have We inspired in you (Muhammad) a Spirit of Our command (Arabic: Ruha-min amr(ina)). You knew not what the Scripture was, nor what the Faith. But We have made it a light whereby We guide whom We will of Our bondmen. And lo! you verily do guide to a right path,

DIVINE ENERGY TO FORM LIFE

015.029
"So When I have fashioned him (in due proportion) and breathed into him of My spirit (Arabic: min ruhi), fall ye down in obeisance to him."

032.009
"Then He fashioned him in due proportion, and breathed into him something of His spirit (Arabic: min ruhihi). And He gave you (the faculties of) hearing and sight and feeling (and understanding): little thanks do ye give!"

​

From the following verse, it appears clear that a 'Ruh' from God is also used to strengthen believers. Whether the reference in this verse is an appeal to God's Divine energy as a command or is synonymous with the Holy Spirit (as used to strengthen Prophet Jesus (pbuh) in verse 2:87) is open to discussion.

058:22 (part)
".... For such He has decreed faith in their hearts, and strengthened them with a spirit from Himself (Arabic: ruhi-minhu). And He will admit them to Gardens beneath which Rivers flow"

FINAL THOUGHTS

The above article briefly examined the uses of the Arabic term 'ruh' (spirit) in light of the Quran with a view to ascertain the best possible understanding.

The Quran seems to suggest two types of 'ruh'. One remains a reference to the Holy Spirit (ruh al-qudus) and the other to God's Divine Energy which includes his command (ruh min-amr / min ruhi).





By Siraj Islam (Lamp of Islam)

Meaning of Gabriel​

Gabriel is the Force of Inspiration inside us

Gabriel is a Quranic metaphor1 that represents the natural Force of Inspiration inside our minds. It becomes operational during our deep contemplation when it reveals to us flashes of awareness and insights. The name occurs three times in the Quran (2:97, 2:98, 66:4) along with related verses that explain the metaphor. Below we will go through them:

Say: “Whoever is hostile to GABRIEL, then know that he has brought it down upon your mind (qalb) by God’s leave, authenticating what still remains valid, and a guide and good news for the acknowledgers./ Whoever is hostile to God and His Forces, and His messengers, and GABRIEL, and Michael2, then so God is hostile to the rejecters.” 2:97-98

If the two of you repent to God, then your minds have listened. But if you band together against him, then God Himself is his Protector, and so are GABRIEL and the righteous among the acknowledgers, and the Forces are his helpers. 66:4

When God says: O Jesus, son of Mary, recall My blessings upon you and your mother, that I strengthened you (singular) with the Pure Force of Inspiration (Ruhul Kudus) … 5:110

He sends down the Forces with the Force of Inspiration by His command (amr) upon whom He wishes of His servants: “Warn that there is no deity except Me, so be aware of Me.” 16:2/ … Say: “The Pure Force of Inspiration (Ruhul Kudus) has brought it down from your Sustainer in truth to make firm those who acknowledge and as a guidance and good news to the submitters.” 16:102

And they ask you concerning the Force of Inspiration. Say: “The Force of Inspiration is from the command (amr) of my Sustainer; and the knowledge you have been given is but very little.” 17:85
And indeed this is a revelation from the Sustainer of the worlds./ The Trustworthy Force of Inspiration (Ruhul Amin) has brought it down3/ Upon your mind (qalb)4, so that you may be of the warners./ In a clear arabic (articulated) tongue. 26:192-195

Possessor of the highest ranks, the One with the Throne; He places the Force of Inspiration from His command (amr) upon whom He wills of His servants to warn of the Day of Meeting. 40:15

And thus We have inspired to you an inspiration from Our command (amr). You did not know what the Book was, nor what was faith. Yet, We made this a light to guide whoever We wish from among Our servants. Surely, you guide to a straight path. 42:52

He has decreed within their minds (quloob)4 faith and supported them with inspiration from Him. 58:22

The Forces and the Force of Inspiration ascend to Him in a Day the measure of which is fifty thousand years. 70:4

The Day the Force of Inspiration and the Forces stand in line, none will speak unless the Gracious permits him and he speaks what is true. 78:38

A Night of Meditation is better than a thousand months (of mindlessness). 97:3/ Descend therein the Forces along with the Force of Inspiration, by their Sustainer’s leave, for every affair. 97:4/ Peace it is till the break of dawn. 97:5

Some inferences that we can extract from the above

Gabriel symbolises the natural Force of Inspiration (al-ruh, the Sirit, Ra-Waw-Haa) that has downloaded the revelation onto the Prophet’s mind4 (qalb, 2:97, 26:193-194, 97:4), authenticating the truth in the previous revelations (2:97-98, 66:4). Opposition to it means opposition to the truth itself (2:97-98, 66:4). This Force of Inspiration arises from God’s command (16:2, 17:85, 40:15, 42:52) and occurs along with other Forces (malaika 2:98, 66:4; cf. 16:2, 70:4, 78:38, 97:5). Sometimes portrayed as pure (Ruhul Kudus, 2:87, 2:253; 16:102) and trustworthy (Ruhul Amin, 26:193), it is given to the minds (quloob) of selected people only at God’s leave (2:97, 16:2, 40:15, 97:4), which strengthens them (5:110, 16:102, 58:22). While carrying the message of monotheism and guidance (2:97, 16:2, 16:102, 26:194, 40:15, 42:52), it manifests itself during the hours of reflection and meditation, which yields flashes of awareness and insights (97:1-4) and thereby reveals some knowledge out of the ocean of knowledge (17:85).

Summary

In brief, Gabriel is a Quranic metaphor that represents the natural Force of Inspiration which stays dormant inside us all, in our minds, and becomes operational during our deep contemplation. This is when it reveals to us flashes of awareness and insights by uncovering some of the veiled truths/messages of the great Book of nature/Scripture.

******************************************************************************************************************************************************************************
Note 1

In the Abrahamic traditions, Gabriel (Hebrew Gabriel, “God is my Strength”; Arabic Jibrail) is an archangel, first described in the Hebrew Bible, where Gabriel appears to the prophet Daniel to explain his visions (Daniel 8:15–26, 9:21–27). The archangel also appears in the Book of Enoch and other ancient Jewish writings. Alongside the archangel Michael, Gabriel is described as the guardian angel of Israel, defending its people against the angels of other nations. In the stories of the Annunciation, Gabriel appears to Zechariah and the Virgin Mary, foretelling the births of John the Baptist and Jesus, respectively (Luke 1:11–38). Gabriel is also translated as “strength of God” in some languages.

Note 2

Michael, originally a Hebrew word that means God-like, is the name of one of the seven biblical archangels who is allegedly one closest to God and is responsible for carrying out God’s judgments. Its corresponding Arabic word Meekael (root Miim-Kaf-Lam) occurs only once in the Quran, in 2:98, apparently as a metaphor, which is paired with Gabriel and mentioned along with God, malaika and messengers – opposition to whom equals opposition to the truth itself (2:97-98). The Quran give no further information about Meekael, probably considering it unnecessary or irrelevant.

Note 3

Did Muhammad see Gabriel physically according to 53:11-18? No, the Quran DOESN’T talk here about a physical seeing at all. Often translated as “he saw”, the word raā derives from the root r-a-y, which means “see/think/hold, in opinion of, perceive, judge, consider, know” etc (cf. 53:19), and the next word ‘hu’ in 53:13 could mean “it”, instead of “him”. The verses seem to be a vague reference to the vision/perception of The Force of Inspiration (traditionally, ‘the angel of revelation’): The heart did not invent what it saw./ Do you doubt him in what he saw?/ And indeed, he saw/perceived (r-a-y, rAy) him/it in another descent (cf. 53:1-12, 17:1),/ At the ultimate boundary,/ Near it is the garden of promise,/ The whole place was overwhelmed,/ The sight did not swerve, nor go blind./ He certainly saw from the great signs of his Sustainer. 53:11-18. No doubt, any unbiased reader, not influenced by tradition, will find references like this as imprecise and metaphorical, probably illustrating some intense, transcendental experience of the Prophet during his entranced absorption while receiving revelation or during a visionary dream. For this prophetic vision, please see Note 3 of The story of Miraj: an anti-Quranic fiction.

Note 4

The Trustworthy Force of Inspiration has brought it down/ Upon your mind (qalb) 26:193-194. The word qalb (q-l-b) is best translated as mind, because the word – which often occurs with sensory perceptions like hearing and sight – essentially signifies brain’s cognitive sites of intellect, analysis and understanding, as defined by the related verses. See Senses and minds in the Quran. Since ‘The Book’, or al-Kitab, essentially exists as clear signs in ‘the hearts of the knowers’ beyond the boundaries of times and languages (29:49, 91:7-8), we can understand it as our Inner Script. The Quran maintains that the Arabic quran is one of the many books or scriptures that are spatiotemporal manifestations of this universal and timeless ‘The Book’ (al-Kitab, i.e., our Inner Script). These books or scriptures get downloaded in conscious minds (quloob) through inspiration (wahy) to serve specific audience in specific time and place – as localised, limited versions of ‘The Book’ (3:58).

​

 

[kayawish]

the category of the angels have been seemingly treated as distinct and separate from Gabriel same as the the category of the Jins have been seemingly treated as distinct and separate from iblis (Shaitan) but then Allah said Iblis is also from Jins.So Gabriel is also Angel but with high status.

 

[Citizen X]

By Joseph Islam

IS GABRIEL (JIBRIL) AN ANGEL?

INTRODUCTION






IS GABRIEL SYNONYMOUS WITH THE HOLY SPIRIT?


OVERLAP WITH BIBLICAL NARRATIVES




UNDERSTANDING VERSE 77:5

FINAL THOUGHTS

There is no Quranic warrant to assert that Gabriel was in fact an angel or from the category of angels. The Quran rather, seems to suggest that He was of a different entity and possibly the Spirit referred to in the Quran by different names such as the Ruh al-Qudoos (16:102) or the Ruh al-ameen (26:193). It is not within the scope of the article to provide a detailed analysis of the Quranic term 'Ruh'. Please see the related article (1) below.

It is important to remember that God's creation is both diverse and immense and remains scattered throughout His Universe (42:29) and possibly beyond. He further adds to His creation as He wills (35:1). It would be a restriction on His Majesty's infinite power to suggest that His creative realm only consists of humans, animals, the jinn, angels and the Holy Spirit.

In the end, the Quran only furnishes information which is relevant for mankind’s guidance.


017.085
"They are asking thee concerning the Spirit (Arabic: ruhi). Say: The Spirit is by command of my Lord (Arabic: ruh min-amr), and of knowledge ye have been vouchsafed but little."




WHAT IS THE QURANIC RUH (SPIRIT)?

One notes from the following Quranic verses that the 'ruh' (spirit) and the 'malaika' (angels) are two separate entities.




The Quran further uses the term 'Ruh' (spirit) in two main contexts:



(1) 'RUH' AS THE HOLY SPIRIT (RUH AL-QUDUS)



(2) 'RUH' AS DIVINE ENERGY - SPIRIT OF HIS COMMAND

There appears to be two further types of Divine energy being suggested by the Quran:




It is quite possible that the two are actually synonymous and that the Divine energy to form life is part of the Divine command. However, for the purposes of this article, they will be addressed separately.

DIVINE ENERGY AS A COMMAND






DIVINE ENERGY TO FORM LIFE






FINAL THOUGHTS

The above article briefly examined the uses of the Arabic term 'ruh' (spirit) in light of the Quran with a view to ascertain the best possible understanding.

The Quran seems to suggest two types of 'ruh'. One remains a reference to the Holy Spirit (ruh al-qudus) and the other to God's Divine Energy which includes his command (ruh min-amr / min ruhi).





By Siraj Islam (Lamp of Islam)

Meaning of Gabriel​

Gabriel is the Force of Inspiration inside us

Gabriel is a Quranic metaphor1 that represents the natural Force of Inspiration inside our minds. It becomes operational during our deep contemplation when it reveals to us flashes of awareness and insights. The name occurs three times in the Quran (2:97, 2:98, 66:4) along with related verses that explain the metaphor. Below we will go through them:

Say: “Whoever is hostile to GABRIEL, then know that he has brought it down upon your mind (qalb) by God’s leave, authenticating what still remains valid, and a guide and good news for the acknowledgers./ Whoever is hostile to God and His Forces, and His messengers, and GABRIEL, and Michael2, then so God is hostile to the rejecters.” 2:97-98

If the two of you repent to God, then your minds have listened. But if you band together against him, then God Himself is his Protector, and so are GABRIEL and the righteous among the acknowledgers, and the Forces are his helpers. 66:4

When God says: O Jesus, son of Mary, recall My blessings upon you and your mother, that I strengthened you (singular) with the Pure Force of Inspiration (Ruhul Kudus) … 5:110

He sends down the Forces with the Force of Inspiration by His command (amr) upon whom He wishes of His servants: “Warn that there is no deity except Me, so be aware of Me.” 16:2/ … Say: “The Pure Force of Inspiration (Ruhul Kudus) has brought it down from your Sustainer in truth to make firm those who acknowledge and as a guidance and good news to the submitters.” 16:102

And they ask you concerning the Force of Inspiration. Say: “The Force of Inspiration is from the command (amr) of my Sustainer; and the knowledge you have been given is but very little.” 17:85
And indeed this is a revelation from the Sustainer of the worlds./ The Trustworthy Force of Inspiration (Ruhul Amin) has brought it down3/ Upon your mind (qalb)4, so that you may be of the warners./ In a clear arabic (articulated) tongue. 26:192-195

Possessor of the highest ranks, the One with the Throne; He places the Force of Inspiration from His command (amr) upon whom He wills of His servants to warn of the Day of Meeting. 40:15

And thus We have inspired to you an inspiration from Our command (amr). You did not know what the Book was, nor what was faith. Yet, We made this a light to guide whoever We wish from among Our servants. Surely, you guide to a straight path. 42:52

He has decreed within their minds (quloob)4 faith and supported them with inspiration from Him. 58:22

The Forces and the Force of Inspiration ascend to Him in a Day the measure of which is fifty thousand years. 70:4

The Day the Force of Inspiration and the Forces stand in line, none will speak unless the Gracious permits him and he speaks what is true. 78:38

A Night of Meditation is better than a thousand months (of mindlessness). 97:3/ Descend therein the Forces along with the Force of Inspiration, by their Sustainer’s leave, for every affair. 97:4/ Peace it is till the break of dawn. 97:5

Some inferences that we can extract from the above

Gabriel symbolises the natural Force of Inspiration (al-ruh, the Sirit, Ra-Waw-Haa) that has downloaded the revelation onto the Prophet’s mind4 (qalb, 2:97, 26:193-194, 97:4), authenticating the truth in the previous revelations (2:97-98, 66:4). Opposition to it means opposition to the truth itself (2:97-98, 66:4). This Force of Inspiration arises from God’s command (16:2, 17:85, 40:15, 42:52) and occurs along with other Forces (malaika 2:98, 66:4; cf. 16:2, 70:4, 78:38, 97:5). Sometimes portrayed as pure (Ruhul Kudus, 2:87, 2:253; 16:102) and trustworthy (Ruhul Amin, 26:193), it is given to the minds (quloob) of selected people only at God’s leave (2:97, 16:2, 40:15, 97:4), which strengthens them (5:110, 16:102, 58:22). While carrying the message of monotheism and guidance (2:97, 16:2, 16:102, 26:194, 40:15, 42:52), it manifests itself during the hours of reflection and meditation, which yields flashes of awareness and insights (97:1-4) and thereby reveals some knowledge out of the ocean of knowledge (17:85).

Summary

In brief, Gabriel is a Quranic metaphor that represents the natural Force of Inspiration which stays dormant inside us all, in our minds, and becomes operational during our deep contemplation. This is when it reveals to us flashes of awareness and insights by uncovering some of the veiled truths/messages of the great Book of nature/Scripture.

******************************************************************************************************************************************************************************
Note 1

In the Abrahamic traditions, Gabriel (Hebrew Gabriel, “God is my Strength”; Arabic Jibrail) is an archangel, first described in the Hebrew Bible, where Gabriel appears to the prophet Daniel to explain his visions (Daniel 8:15–26, 9:21–27). The archangel also appears in the Book of Enoch and other ancient Jewish writings. Alongside the archangel Michael, Gabriel is described as the guardian angel of Israel, defending its people against the angels of other nations. In the stories of the Annunciation, Gabriel appears to Zechariah and the Virgin Mary, foretelling the births of John the Baptist and Jesus, respectively (Luke 1:11–38). Gabriel is also translated as “strength of God” in some languages.

Note 2

Michael, originally a Hebrew word that means God-like, is the name of one of the seven biblical archangels who is allegedly one closest to God and is responsible for carrying out God’s judgments. Its corresponding Arabic word Meekael (root Miim-Kaf-Lam) occurs only once in the Quran, in 2:98, apparently as a metaphor, which is paired with Gabriel and mentioned along with God, malaika and messengers – opposition to whom equals opposition to the truth itself (2:97-98). The Quran give no further information about Meekael, probably considering it unnecessary or irrelevant.

Note 3

Did Muhammad see Gabriel physically according to 53:11-18? No, the Quran DOESN’T talk here about a physical seeing at all. Often translated as “he saw”, the word raā derives from the root r-a-y, which means “see/think/hold, in opinion of, perceive, judge, consider, know” etc (cf. 53:19), and the next word ‘hu’ in 53:13 could mean “it”, instead of “him”. The verses seem to be a vague reference to the vision/perception of The Force of Inspiration (traditionally, ‘the angel of revelation’): The heart did not invent what it saw./ Do you doubt him in what he saw?/ And indeed, he saw/perceived (r-a-y, rAy) him/it in another descent (cf. 53:1-12, 17:1),/ At the ultimate boundary,/ Near it is the garden of promise,/ The whole place was overwhelmed,/ The sight did not swerve, nor go blind./ He certainly saw from the great signs of his Sustainer. 53:11-18. No doubt, any unbiased reader, not influenced by tradition, will find references like this as imprecise and metaphorical, probably illustrating some intense, transcendental experience of the Prophet during his entranced absorption while receiving revelation or during a visionary dream. For this prophetic vision, please see Note 3 of The story of Miraj: an anti-Quranic fiction.

Note 4

The Trustworthy Force of Inspiration has brought it down/ Upon your mind (qalb) 26:193-194. The word qalb (q-l-b) is best translated as mind, because the word – which often occurs with sensory perceptions like hearing and sight – essentially signifies brain’s cognitive sites of intellect, analysis and understanding, as defined by the related verses. See Senses and minds in the Quran. Since ‘The Book’, or al-Kitab, essentially exists as clear signs in ‘the hearts of the knowers’ beyond the boundaries of times and languages (29:49, 91:7-8), we can understand it as our Inner Script. The Quran maintains that the Arabic quran is one of the many books or scriptures that are spatiotemporal manifestations of this universal and timeless ‘The Book’ (al-Kitab, i.e., our Inner Script). These books or scriptures get downloaded in conscious minds (quloob) through inspiration (wahy) to serve specific audience in specific time and place – as localised, limited versions of ‘The Book’ (3:58).

​

TL;DR