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Template:Infobox Quranic Concept Legislative Revelation (Arabic: الوحي التشريعي) or Revealed Revelation (Arabic: الوحي التنزيلي) denotes a distinct category of revelation (waḥy) exclusive to prophets. This form of divine communication from God may occur through the mediation of an Angel, via direct discourse with the Divine, or by means of inspiration (ilhām) cast into the heart of the prophet. Scholars maintain that the preponderance of revelation received by Prophet Muhammad (s) was transmitted through the agency of Gabriel, the Archangel of Revelation. Characterized by infallibility, legislative revelation encompasses religious doctrines, including creeds, juridical rulings, and other spiritual directives. It is fundamentally distinct from both Inspiration and Explanatory Revelation.

The elucidation of the nature of revelation has engendered extensive discourse among Muslim philosophers, theologians, and mystics, each offering unique perspectives on its ontological reality. Some, such as 'Allama Tabataba'i, describe it as a form of "mysterious consciousness" inaccessible to non-prophets, while others interpret it as the product of the prophet's connection with the inner dimensions of the cosmos. In the modern era, certain thinkers have characterized revelation as a religious or mystical experience of the prophets, or even as Prophetic Dreams—theories that have faced significant critique.

Status and Significance

Legislative revelation, alongside Sustaining Revelation (waḥy tasdīdī) and Explanatory Revelation (waḥy tabyīnī), constitutes a primary classification of divine revelation.[1] Reserved exclusively for prophets, it signifies a special mode of communication from God.[2] In Islamic theology, the entire Qur'an is regarded as the revelation of God,[3] and the Qur'anic usage of the term "waḥy" most frequently refers to legislative revelation.[4]

Distinction from Inspiration

Main article: Inspiration

Inspiration (ilhām), or Sustaining Revelation, refers to the descent of non-legislative concepts upon spiritually perfected individuals.[5] In this process, a divine truth is cast into the heart and soul of a worthy recipient. Inspiration involves no verbal communication or auditory perception; rather, the individual follows this internal prompting intuitively. Instances include the inspiration to the mother of Moses to cast her infant into the river,[6] and the inspirations granted to the Infallible Imams (a)[7] and divine saints.[8] While not intended for establishing Shari'a law, such revelation may convey personal instructions, social guidance, prescience of future events, or spiritual tranquility (sakīna) that fortifies the recipient's heart.[9]

Distinction from Explanatory Revelation

Main article: Explanatory Revelation

Explanatory revelation is a form of divine communication aimed at elucidating concepts presented in the Qur'an, descending upon prophets and select others.[10] Researchers suggest that unlike legislative revelation, which descended gradually and verbally, explanatory revelation was instilled into the heart of the Prophet (s) instantaneously and spiritually.[11] The Shi'a theologian Ja'far Subhani posits that non-prophets can also be recipients of explanatory revelation, identifying it with the phenomenon of Tahdith (angels speaking to humans).[12] Qur'anic scholar Abd al-Karim Bahjatpur argues that explanatory revelation was not a single, simultaneous event but rather accompanied each instance of legislative revelation to the Prophet (s).[13] He maintains that while restricted to the Prophet (s) in its descent, its full content was subsequently entrusted to the Imams of the Shi'a (a).[14]

States of the Prophet (s) During Revelation

The reception of revelation induced specific states in the Messenger of God (s). A narration from Imam al-Sadiq (a) indicates that when revelation was mediated by Gabriel, the Prophet (s) would report, "This is Gabriel saying such." However, when receiving direct revelation from God, the immense weight of the divine communication would cause him to swoon.[15]

Sayyid Muhammad Husayn Husayni Tihrani relates that his teacher, 'Allama Tabataba'i, held that at times the Prophet (s) was so immersed in the lights of the Divine Essence that he perceived neither Gabriel nor other angels. In these moments, he would fall unconscious, becoming motionless; his complexion would pale or whiten; and his body would become so heavy that the mount he was riding would lower until its belly nearly touched the ground.[16]

Modes of Communicating Legislative Revelation

Based on Qur'an 42:51, Muslim scholars delineate three modes of divine communication with prophets: direct speech from behind a veil, inspiration into the heart, and communication via a messenger, identified as the Angel of Revelation.[17] Tabataba'i suggests these modes may represent hierarchical levels of revelation.[18]

Direct Revelation

In the context of the aforementioned verse, "waḥy" signifies direct speech, functioning as one of three communicative methods.[19] Tabataba'i concludes that the revelation of the Qur'an to the Prophet (s) primarily occurred through this first mode—projection directly into the heart.[20] In his view, the other two methods do not strictly qualify as "waḥy" in its primary sense.[21]

Revelation via an Angel

The Shi'a theologian Murtada Mutahhari clarifies that the majority of revelation received by the Prophet (s) was mediated by an angel.[22] Husayni Tihrani notes that 'Allama Tabataba'i, citing Qur'an 80:11-16, believed that while some verses were revealed directly, others were transmitted by the Spirit (superior to angels), by Gabriel, or by subordinate angels of revelation under Gabriel's command.[23]

Tihrani offers his own analysis, positing that Gabriel, as a supreme archangel, manifests the knowledge of the Truth. This knowledge is then reflected to lower angels, and finally to the Prophet (s). Thus, revelation always originates from God through Gabriel and his "noble and righteous messengers" (safara kirām barara). Nonetheless, there were moments when the Prophet (s) was so absorbed in the Divine Essence that the angelic intermediaries were imperceptible to him.[24]

Infallibility of Legislative Revelation

Muslims uphold the infallibility of revelation, asserting that both its process and content are free from error.[25] Some ascribe this to the infallibility of the Angel of Revelation and the infallibility of the Prophet (s).[26] Others, viewing revelation as a form of Knowledge by Presence, argue for its infallibility based on the inherent certainty of such knowledge.[27]

Arguments for the infallibility of revelation include God's ontological guidance, the connection to existential reality (knowledge by presence), the necessity of fulfilling divine purpose, and connection to the Active Intellect.[28] Theologians contend that the possibility of error would undermine trust in revelation,[29] while mystics argue that prophets, as perfect humans and vicegerents of God, are manifestations of Divine Names incapable of error.[30]

Satanic suggestions, though rapid and subtle like revelation, are distinguished by their effect: divine inspiration induces spiritual expansion and joy, whereas satanic whisperings, being discordant with human innate nature, produce constriction and unease.[31]

The Nature of Legislative Revelation

The essence of revelation has been interpreted variously by theologians, philosophers, and mystics.[32]

Philosophical Analysis

Philosophers analyze revelation within the framework of ontology and the hierarchy of existence.[33] Peripatetic philosophers such as al-Farabi and Avicenna view revelation as a profound connection between the prophet's soul and the Active Intellect (Tenth Intellect).[34] While Avicenna describes it as a projection from the Active Intellect, al-Farabi and later Mulla Sadra propose a form of union between the recipient and the Active Intellect.[35][36]

Theological Analysis

Muslim theologians generally categorize revelation under the attribute of Divine Speech (kalām Allāh),[37] asserting God's omnipotence in creating sounds and letters audible to the recipient.[38] Conversely, a group of Shi'a theologians regards the analysis of revelation's essence as futile,[39] defining it instead as a mysterious perception stemming from a unique prophetic faculty distinct from ordinary senses or reason.[40] Proponents of this view include Al-Shaykh al-Mufid, 'Allama Tabataba'i, Murtada Mutahhari,[41] Ja'far Subhani, Nasir Makarem Shirazi, Mohammad Reyshahri, and Mohammad Baqir Sa'idi Rowshan.[42]

Mystical Analysis

In Theoretical mysticism, revelation is interpreted as a form of unveiling and witnessing (kashf wa shuhūd)[43] attained through spiritual purification.[44] Here, the Angel of Revelation mediates between the prophet's inner reality and his external existence, transmitting divine knowledge from the "disparate world of images" (ʿālam al-mithāl al-munfaṣil) to the "connected world of imagination" (ʿālam al-khayāl al-muttaṣil).[45][46] This theory is attributed to Tabataba'i and his student Abdullah Javadi Amuli.[47] Mystics assert that the profundity of revelation correlates with the prophet's spiritual rank.[48] Imam Khomeini emphasizes that it is the Prophet's (s) heart that compels Gabriel's descent.[49]

Dreams and Revelation as Experience

The theories of Prophetic Dreams and the Prophetic Reading of the World, advanced by Abdolkarim Soroush and Mohammad Mojtahed Shabestari, propose alternative understandings of revelation.[50] Soroush interprets revelation as the Prophet's (s) dream-visions requiring interpretation (taʿbīr) rather than exegesis (tafsīr), equating it with Religious Experience.[51][52] This perspective views religious texts as human products, deeply embedded in history and culture.[53]

While Muhammad Iqbal Lahori is cited as a precursor to this view,[54] critics have highlighted fundamental differences between religious experience and divine revelation:

  • Revelation serves as a source of doctrinal teaching, unlike the subjective feelings of religious experience.[55]
  • Revelation is infallible, whereas religious experience is fallible and culturally conditioned.[56][57]
  • Prophetic revelation employs specific modes (inspiration, verbal communication) not emphasized in religious experience.[58]
  • Prophetic teachings often challenge prevailing cultures, whereas religious experience tends to reflect them.[59]
  • The modes of revelation (e.g., voice from a tree, Gabriel's appearance) find no parallel in ordinary religious experiences.[60]
  • The linguistic style of the Qur'an differs markedly from the Prophet's (s) daily speech, and its detailed content contrasts with the vagueness of religious experiences.[61][62]

Revelation and Mystical Experience

Researcher Mohammad Husaynzadeh suggests that both revelation and inspiration may be categorized as types of Mystical experience, defined as intuition (kashf wa shuhūd). However, "waḥy" represents the supreme level of such experience.[63]

Notes

  1. ↑ Yaʿqūbiyān, Ḥaqīqat-i waḥy, 1398 Sh, p. 29.
  2. ↑ Yaʿqūbiyān, Ḥaqīqat-i waḥy, 1398 Sh, p. 29.
  3. ↑ Jawādī Āmulī, Waḥy wa nubuwwat dar Qurʾān, 1385 Sh, p. 55.
  4. ↑ Yaʿqūbiyān, Ḥaqīqat-i waḥy, 1398 Sh, p. 29.
  5. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1417 AH, vol. 6, p. 373.
  6. ↑ Qur'an 28:7.
  7. ↑ Āmulī, Tafsīr al-muḥīṭ al-aʿẓam, 1422 AH, vol. 1, p. 446.
  8. ↑ Ṣadr al-Mutaʾallihīn, Tafsīr al-Qurʾān al-karīm, 1366 Sh, p. 100; Ālūsī, Rūḥ al-maʿānī, 1415 AH, p. 393.
  9. ↑ Jawādī Āmulī, Adab-i fanā-yi muqarrabān, 1388 Sh, vol. 1, p. 141.
  10. ↑ Subḥānī, "Tabyīn-i waḥy", p. 7.
  11. ↑ Zādihūsh, "Imtiyāz-i waḥy-i tanzīl az waḥy-i tabyīnī", p. 140.
  12. ↑ Subḥānī, "Tabyīn-i waḥy", p. 7.
  13. ↑ Bahjatpūr, "Tafāwut-i waḥy-i Qurʾānī wa waḥy-i tabyīnī".
  14. ↑ Bahjatpūr, "Tafāwut-i waḥy-i Qurʾānī wa waḥy-i tabyīnī".
  15. ↑ Majlisī, Biḥār al-anwār, 1403 AH, vol. 18, pp. 256, 261, 268.
  16. ↑ Ḥusaynī Ṭihrānī, Nūr-i malakūt-i Qurʾān, vol. 1, pp. 266-269.
  17. ↑ Maʿrifat, Al-Tamhīd, vol. 1, p. 55; Muṭahharī, Majmūʿa-yi āthār, 1373 Sh, vol. 4, p. 343.
  18. ↑ Ḥusaynī Ṭihrānī, Mihr-i tābān, 1421 AH, p. 309.
  19. ↑ Khalʿatbarī, "Waḥy wa kārbard-hā-yi Qurʾānī-yi ān", p. 138.
  20. ↑ Ḥusaynī Ṭihrānī, Mihr-i tābān, 1421 AH, p. 307.
  21. ↑ Ḥusaynī Ṭihrānī, Mihr-i tābān, 1421 AH, p. 307.
  22. ↑ Muṭahharī, Majmūʿa-yi āthār, 1373 Sh, vol. 4, p. 342.
  23. ↑ Ḥusaynī Ṭihrānī, Mihr-i tābān, 1421 AH, p. 309.
  24. ↑ Ḥusaynī Ṭihrānī, Nūr-i malakūt-i Qurʾān, 1427 AH, p. 268.
  25. ↑ Jawādī Āmulī, Waḥy wa nubuwwat dar Qurʾān, 1385 Sh, p. 96.
  26. ↑ Dānish, Barrasī-yi taṭbīqī-yi ḥaqīqat-i waḥy, 1387 Sh, pp. 68-69.
  27. ↑ Al-Rabīʿī, Daʿwā bashariyyat al-Qurʾān, 2011, p. 59.
  28. ↑ Ḥaydarī, Waḥy az maḥḍar-i buzurgān, 1392 Sh, pp. 143-146.
  29. ↑ Ḥaydarī, Waḥy az maḥḍar-i buzurgān, 1392 Sh, p. 146.
  30. ↑ Ḥaydarī, Waḥy az maḥḍar-i buzurgān, 1392 Sh, p. 146.
  31. ↑ Dāvarpanāh, Anwār al-ʿirfān, 1375 Sh, vol. 3, p. 370.
  32. ↑ Bāqirī Aṣl, Naqd wa barrasī-yi naẓariyya-hā-yi waḥy, 1384 Sh, p. 115.
  33. ↑ Dargāhzāda, "Tabyīn-i falsafī-yi waḥy az nigāh-i Ibn Sīnā", p. 29.
  34. ↑ Bāqirī Aṣl, Naqd wa barrasī-yi naẓariyya-hā-yi waḥy, 1384 Sh, p. 119.
  35. ↑ Dānish, Barrasī-yi taṭbīqī-yi ḥaqīqat-i waḥy, 1387 Sh, p. 228.
  36. ↑ Dānish, Barrasī-yi taṭbīqī-yi ḥaqīqat-i waḥy, 1387 Sh, p. 233.
  37. ↑ Yaʿqūbiyān, Ḥaqīqat-i waḥy, 1398 Sh, p. 40.
  38. ↑ Yaʿqūbiyān, Ḥaqīqat-i waḥy, 1398 Sh, p. 40.
  39. ↑ Yaʿqūbiyān, Ḥaqīqat-i waḥy, 1398 Sh, p. 42.
  40. ↑ Bāqirī Aṣl, "Tabyīn-i waḥy az dīdgāh-i mutakallimān-i Musalmān", p. 52.
  41. ↑ Bāqirī Aṣl, "Tabyīn-i waḥy az dīdgāh-i mutakallimān-i Musalmān", p. 52.
  42. ↑ Yaʿqūbiyān, Ḥaqīqat-i waḥy, 1398 Sh, p. 44.
  43. ↑ Maʿmūrī, "Dīdgāh-hā-yi gūnāgūn dar tafsīr wa taḥlīl-i waḥy", p. 14.
  44. ↑ Ḥaydarī, Waḥy, 1392 Sh, p. 66.
  45. ↑ Ḥaydarī, Waḥy, 1392 Sh, p. 66.
  46. ↑ Āqāʾī, "Barrasī-yi naqsh-i Jabraʾīl dar nuzūl-i lafẓī-yi waḥy", p. 50.
  47. ↑ Jawādī Āmulī, Waḥy wa nubuwwat dar Qurʾān, 1385 Sh, p. 94.
  48. ↑ Ḥaydarī, Waḥy, 1392 Sh, p. 66.
  49. ↑ Imām Khumaynī, Tafsīr-i Sūra-yi Ḥamd, p. 164; Ṣaḥīfa-yi Imām, 1378 Sh, vol. 19, p. 48; vol. 20, p. 5.
  50. ↑ "Chirāyī-yi tawajjuh-i nawandīshān-i maʿāṣir", Farhang-i Emrooz.
  51. ↑ Sājidī, Rūyā-ingārī-yi waḥy, 1396 Sh, p. 17.
  52. ↑ Sājidī, Rūyā-ingārī-yi waḥy, 1396 Sh, p. 34.
  53. ↑ "Chirāyī-yi tawajjuh-i nawandīshān-i maʿāṣir", Farhang-i Emrooz.
  54. ↑ Dānish, Barrasī-yi taṭbīqī-yi ḥaqīqat-i waḥy, 1387 Sh, p. 258.
  55. ↑ Rabbānī Gulpāyigānī, Kalām-i taṭbīqī, 1385 Sh, p. 80.
  56. ↑ Rabbānī Gulpāyigānī, Kalām-i taṭbīqī, 1385 Sh, p. 80.
  57. ↑ Dānish, Barrasī-yi taṭbīqī-yi ḥaqīqat-i waḥy, 1387 Sh, p. 330.
  58. ↑ Rabbānī Gulpāyigānī, Kalām-i taṭbīqī, 1385 Sh, p. 80.
  59. ↑ Dānish, Barrasī-yi taṭbīqī-yi ḥaqīqat-i waḥy, 1387 Sh, p. 328.
  60. ↑ Sājidī, Rūyā-ingārī-yi waḥy, 1396 Sh, p. 36.
  61. ↑ Sājidī, Rūyā-ingārī-yi waḥy, 1396 Sh, pp. 37-38.
  62. ↑ Sājidī, Rūyā-ingārī-yi waḥy, 1396 Sh, p. 38.
  63. ↑ Ḥusaynzāda, "Taḥlīl-i maʿrifat-shinākhtī-yi waḥy", p. 12.

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