3.1.2 The Role of Jibrīl (عليه السلام)

The Angel Who Brought Revelation

Among all the angels, Jibrīl عليه السلام has a special and unique role in the story of guidance. To understand the Qur’an as divine guidance, a beginner must know who carried this guidance from Allah to the prophets, especially to Prophet Muhammad ﷺ.

Allah introduces Jibrīl in the Qur’an as the trustworthy carrier of revelation. The Qur’an did not come to the Prophet ﷺ through dreams, imagination, or self-reflection. It came through a real angel, Jibrīl, created by Allah and completely obedient to Him.

“Say, ‘Whoever is an enemy to Jibrīl, it is he who has brought it (the Qur’an) down upon your heart, by permission of Allah, confirming that which was before it and as guidance and good tidings for the believers.’”
(Qur’an 2:97)

This verse shows three important points. Jibrīl brings the Qur’an. He brings it by Allah’s permission. He brings it to the heart of the Prophet ﷺ. Jibrīl does not speak from himself, he only delivers what Allah commands.

Jibrīl as the Messenger of Revelation

The core role of Jibrīl عليه السلام is that he is the messenger between Allah and His messengers among humans. The Qur’an describes him with titles that point to this task.

One of his names is “Ar-Rūḥ al-Amīn,” the trustworthy Spirit.

“And indeed, it is a revelation of the Lord of the worlds, which the Trustworthy Spirit has brought down upon your heart, [O Muhammad], that you may be of the warners, in a clear Arabic language.”
(Qur’an 26:192–195)

Another description is “Rūḥ al-Qudus,” the Holy Spirit, a title that appears in connection to supporting prophets with revelation and clear signs.

“Say, ‘The Holy Spirit has brought it down from your Lord in truth to make firm those who believe and as guidance and good tidings to the Muslims.’”
(Qur’an 16:102)

These verses clarify that Jibrīl is completely trustworthy, that the Qur’an is from “the Lord of the worlds,” and that the Prophet ﷺ received it directly through him. There is no mixing, loss, or alteration. What Allah revealed, Jibrīl delivered exactly, and the Prophet ﷺ conveyed to the people.

The Descent of Jibrīl with the Qur’an

The Qur’an came down in stages, and Jibrīl was the one who repeatedly descended to the Prophet ﷺ with parts of it. Allah says:

“The Trustworthy Spirit has brought it down upon your heart, [O Muhammad], that you may be of the warners.”
(Qur’an 26:193–194)

The Prophet ﷺ described how revelation came to him, and these descriptions include the presence and role of Jibrīl. In one hadith, the Prophet ﷺ said:

“Sometimes it comes to me like the ringing of a bell, and that is the hardest upon me. Then it departs from me, and I remember what has been said. And sometimes the angel comes in the form of a man and speaks to me, and I remember what he says.”
(Al-Bukhari)

When the angel came “in the form of a man,” this was Jibrīl, appearing in a human shape to make the meeting easier to bear. In other times, Jibrīl came in his true angelic form, which is far more powerful and overwhelming.

Allah refers to the greatness of the one who brings the revelation:

“He has been taught by one mighty in power, one of soundness. And he rose to [his] true form while he was in the higher horizon.”
(Qur’an 53:5–7)

The scholars explain that “one mighty in power” here refers to Jibrīl عليه السلام. Allah highlights his strength and his established position in the heavenly realm, which further shows the seriousness and honor of the Qur’an he carries.

The First Meeting Between Jibrīl and the Prophet ﷺ

The story of the first revelation in the cave of Hira is the clearest scene of Jibrīl’s role. The Prophet ﷺ was alone in worship and reflection when the angel appeared to him.

In the famous hadith, the Prophet ﷺ described:

“The angel came to me and said, ‘Read.’ I said, ‘I do not know how to read.’ He took hold of me and pressed me so hard that I could not bear it, then he released me and said, ‘Read.’ I said, ‘I do not know how to read.’ He pressed me again a second time until I could not bear it, then he released me and said, ‘Read.’ I said, ‘I do not know how to read.’ He pressed me a third time, then released me and said,
‘Read in the name of your Lord who created, created man from a clinging clot. Read, and your Lord is the Most Generous.’”
(Al-Bukhari and Muslim)

Here, Jibrīl is the one who speaks these first verses of the Qur’an to the Prophet ﷺ. He is the one who initiates the mission of prophethood for Muhammad ﷺ. This moment shows Jibrīl as a teacher, a conveyor, and an instructor. He does not bring vague impressions. He recites exact words from Allah.

Jibrīl as a Teacher of the Qur’an

Jibrīl عليه السلام did not only deliver revelation once. He repeatedly visited the Prophet ﷺ over twenty three years. Part of his role was to help the Prophet ﷺ learn, recite, and review the Qur’an.

Allah mentions in the Qur’an that the Prophet ﷺ was eager not to forget the revelation, and that Allah assured him about this process:

“Do not move your tongue with it to hasten it. Indeed, upon Us is its collection and its recitation. So when We have recited it through Jibrīl, then follow its recitation.”
(Qur’an 75:16–18)

Here “We have recited it” refers to Allah causing it to be recited to the Prophet ﷺ, through Jibrīl. The Prophet ﷺ was told to listen first, then follow after. Jibrīl is the one who recites, teaches, and confirms the Qur’an to the Prophet ﷺ, while Allah guarantees that it will be preserved in the Prophet’s heart.

Every year in Ramadan, Jibrīl would come to the Prophet ﷺ to review the Qur’an that had been revealed so far. Ibn Abbas رضي الله عنهما narrated:

“The Prophet ﷺ was the most generous of people, and he was even more generous in Ramadan when Jibrīl met him. Jibrīl used to meet him every night in Ramadan to study the Qur’an with him.”
(Al-Bukhari and Muslim)

In the final year of the Prophet’s life, this review happened twice:

“Jibrīl used to review the Qur’an with the Prophet ﷺ once every year, but he reviewed it with him twice in the year in which he died.”
(Al-Bukhari)

This repeated “study” of the Qur’an between Jibrīl and the Prophet ﷺ helped establish the Qur’an firmly in the Prophet’s memory and clarified its correct order and recitation.

Jibrīl and the Support of the Prophet’s Mission

Although Jibrīl’s primary role is to bring revelation, he was also a supporter and companion to the Prophet ﷺ in critical moments of the mission. This is still part of his role as the angel of revelation, because these supports strengthened the Prophet ﷺ to continue conveying Allah’s message.

When the Prophet ﷺ first returned from the cave of Hira, frightened and shaken, his wife Khadijah رضي الله عنها comforted him. She then took him to her cousin Waraqah ibn Nawfal, a man who knew earlier scriptures. He said:

“This is the same Namūs (the bearer of secrets, meaning Jibrīl) whom Allah sent to Musa.”
(Al-Bukhari)

This shows that the angel who came to Muhammad ﷺ is the same angel who came to Musa عليه السلام. Jibrīl connects the chain of prophethood across history, carrying revelation to multiple prophets.

In times of hardship, Jibrīl would sometimes bring encouragement from Allah. In the famous hadith of the “Night Journey and Ascension” (Isrā and Miʿrāj), Jibrīl accompanies the Prophet ﷺ on his blessed journey from Mecca to Jerusalem and up through the heavens. In this journey, the daily prayers were made obligatory, which ties Jibrīl’s role again to central aspects of divine guidance.

Another clear moment is the Battle of Badr. The believers were few and weak, and Allah promised support through angels. Among them was Jibrīl, as indicated by narrations. Allah says:

“When you asked help of your Lord, and He answered you, ‘Indeed, I will reinforce you with a thousand angels following one another.’”
(Qur’an 8:9)

While this verse does not name Jibrīl specifically, other texts speak about his presence in battles to support the believers and strengthen their hearts. His presence at such times is part of Allah’s way of supporting His messenger and his message.

Jibrīl as a Questioner and Clarifier

Jibrīl عليه السلام did not only speak to the Prophet ﷺ in private. At times he appeared in the form of a man in front of the companions to teach them important aspects of their religion, while still acting as a messenger of revelation and knowledge.

The most famous example is the “Hadith of Jibrīl” where he came in the form of a man with very white clothes and very black hair, and sat by the Prophet ﷺ in front of the companions. Umar ibn al-Khattab رضي الله عنه narrated:

“While we were sitting with the Messenger of Allah ﷺ, one day there appeared before us a man whose clothes were extremely white and whose hair was extremely black; no signs of travel were seen on him, and none of us knew him. He came and sat by the Prophet ﷺ, resting his knees against his knees, and placing his hands on his thighs, and said, ‘O Muhammad, tell me about Islam…’ Then he said, ‘Tell me about Iman…’ Then he said, ‘Tell me about Ihsan…’”
(Muslim)

At the end of the hadith, the Prophet ﷺ told the companions:

“That was Jibrīl. He came to teach you your religion.”
(Muslim)

In this event, Jibrīl plays the role of a questioner, but his questions are actually a form of teaching. He asks, the Prophet ﷺ answers, and the companions learn. This shows that Jibrīl’s role in guidance is not only to deliver verses, but also to participate in clarifying the religion in ways that are easy for people to understand.

Jibrīl’s Love and Honor for the Prophet ﷺ

The Qur’an mentions that whoever is an enemy to Jibrīl is in fact an enemy to Allah, because Jibrīl only acts by Allah’s permission.

“Whoever is an enemy to Allah and His angels and His messengers and Jibrīl and Mika’il, then indeed, Allah is an enemy to the disbelievers.”
(Qur’an 2:98)

This verse shows that Jibrīl is included by name among those who must be respected and not opposed. The Prophet ﷺ also spoke about the love that Jibrīl has for him, and how Allah’s love is linked to the love of Jibrīl and the angels.

In a hadith, the Prophet ﷺ said:

“When Allah loves a servant, He calls Jibrīl and says, ‘I love so and so, so love him.’ Then Jibrīl loves him and calls out to the inhabitants of the heavens, ‘Allah loves so and so, so love him.’ Then the inhabitants of the heavens love him, and acceptance is placed for him on earth.”
(Al-Bukhari and Muslim)

Here, Jibrīl is a witness and carrier of Allah’s love to the heavens. He loves those whom Allah loves, and this certainly includes the greatest of Allah’s servants, Muhammad ﷺ. Some narrations also mention that Jibrīl would sometimes bring greetings from Allah to the Prophet ﷺ, which shows honor and closeness.

Jibrīl and the Protection of Revelation

Because Jibrīl is the one who brings the revelation, his role is tied directly to the protection and purity of the Qur’an. Allah promises in the Qur’an:

“Indeed, it is We who sent down the Reminder, and indeed, We will be its guardian.”
(Qur’an 15:9)

Part of this divine protection is that the one who brings the Qur’an is completely loyal, strong, and unable to be influenced by devils. About the angels who carry revelation, Allah says:

“[It is] in the hands of scribes, noble and righteous.”
(Qur’an 80:15–16)

Allah also says about the Qur’an:

“That it is indeed the word brought by a noble messenger, possessed of power and with the Owner of the Throne secure in position, obeyed there in the heavens and trustworthy. And your companion is not mad. And he has certainly seen him in the clear horizon. And he is not withholding knowledge of the unseen. And it is not the word of a devil, expelled.”
(Qur’an 81:19–25)

Many scholars explain that the “noble messenger” in these verses is Jibrīl عليه السلام. He is described as powerful, honored, obeyed among the angels, and trustworthy. The verse also rejects the idea that revelation is from devils. This makes his role a clear barrier between pure revelation and any false or evil suggestions.

The End of Jibrīl’s Revelatory Visits

The role of Jibrīl عليه السلام in bringing new revelation to humanity came to an end with the completion of the message of Islam. Once the Qur’an was fully revealed and the religion was perfected, there was no need for further revelation to any new prophet.

Allah says:

“This day I have perfected for you your religion, completed My favor upon you, and have approved for you Islam as religion.”
(Qur’an 5:3)

Prophet Muhammad ﷺ is the final prophet. After him there is no prophet and no new revelation. Jibrīl’s specific role of bringing scripture to a messenger is therefore complete. His honor remains, and his past role is part of the belief in the unseen, but no one today receives revelation through him.

The companions understood that when the Prophet ﷺ passed away, revelation had stopped. Umar ibn al-Khattab رضي الله عنه said when the Prophet ﷺ died:

“Then I went out and Ibn Abbas recited this verse, ‘Indeed, you will die, and indeed, they will die.’ (Qur’an 39:30). Then I knew that the Prophet ﷺ had indeed died.”
(Al-Bukhari)

The death of the Prophet ﷺ means no more revelation, and therefore no more visits of Jibrīl with new commands or scripture.

Summary of Jibrīl’s Role in the Qur’anic Guidance

Jibrīl عليه السلام is central to understanding how the Qur’an came to us. For a beginner, it is enough to remember these unique aspects of his role.

He is the trustworthy angel who carries the words of Allah from the highest heavens to the heart of the Prophet Muhammad ﷺ. He recited the Qur’an to the Prophet, reviewed it with him, and helped establish it firmly. He supported the Prophet ﷺ in his mission, appeared sometimes as a man to teach the companions, and accompanied him in great events like the first revelation and the Night Journey.

He brought revelation in truth, free from the touch of devils, and was a key part of Allah’s promise to protect His book. With the completion of Islam, his mission of bringing new revelation ended, but his role remains a fundamental part of how Muslims understand the Qur’an as true divine guidance.

“And indeed, it is a revelation from the Lord of the worlds, which the Trustworthy Spirit has brought down upon your heart, [O Muhammad], that you may be of the warners.”
(Qur’an 26:192–194)