Gabriel: Difference between revisions

"Jibril" is composed of "Jabr," meaning servant <ref>" al-Jawāliqī ,al-Muʿrib min al-Kalām al-Aʿjamī ", p. 154. ,,, Ibn Manẓūr ," Lisān al-ʿArab" ,vol. 4, p. 114. ,,, al-Ṭabarasī , " Majmaʿ al-Bayān" ,vol. 1, p. 324.</ref> or power<ref>al-Shaʿrānī , "Nasr-i Ṭūbā ", vol. 1, p. 122.  ,,, Ibn ʿĀshūr , "al-Taḥrīr wa al-Tanwīr",vol. 1, p. 620. </ref> and "Il," which, according to some, is one of the names of God<ref>al-Nawawī , " al-Majmūʿ Sharḥ al-Muḥaḏhab" ,vol. 3, p. 20; al-Shaʿrānī , "Nasr-i Ṭūbā ", vol. 1, p. 123; Ibn ʿĀshūr , "al-Taḥrīr wa al-Tanwīr",vol. 1, p. 620. </ref>

And according to some, it means "Allah."<ref>al-Zamakhsharī , "al-Kashshāf",vol. 1, p. 169; Ḥusaynī Kāshifī , "Mawāhib ʿAliyya (Tafsīr Ḥusaynī)" ,p. 30; al-Ṭabarasī , " Majmaʿ al-Bayān" ,vol. 1, p. 324.</ref> This word is originally Hebrew<ref>Ḥusaynī Kāshifī , "Mawāhib ʿAliyya (Tafsīr Ḥusaynī)" ,p. 30; Arthur Jeffery , "Wājihāt-i Dakhīl dar al-Qurʾān al-Majīd" ,p. 166; al-Shaʿrānī , "Nasr-i Ṭūbā ", vol. 1, p. 122.</ref> or Syriac<ref>al-Ṭabarasī , " Majmaʿ al-Bayān" ,vol. 1, p. 324; Maybudī , "Kashf al-Asrār", vol. 1. P. 291; Ḥusaynī Kāshifī , "Mawāhib ʿAliyya (Tafsīr Ḥusaynī)" ,p. 30.</ref> and means “servant of God”<ref>al-Ṭūsī , " al-Tibyān" ,vol. 1, p. 363; al-Zamakhsharī , "al-Kashshāf",vol. 1, p. 169; al-Ṭabarasī , " Majmaʿ al-Bayān" ,vol. 1, p. 324.</ref> or “power of God.” This word in Hebrew is Gabriel (Gabriel).<ref> Shūshtarī. , "Farhang-i Kāmil Lughat al-Qurʾān" ,p. 149.</ref> and in Arabic in various forms<ref>al-Ṭūsī , " al-Tibyān" ,vol. 1, p. 362; ***,,, al-Qurṭubī, " Tafsīr al-Qurṭubī (al-Jāmiʿ li-Aḥkām al-Qurʾān)" ,vol. 2, p. 37.</ref>

Gabriel is one of the four archangels of God (Gabriel, Michael, Israfil, and Azrael)<ref>al-Kulaynī, " al-Kāfī" ,vol. 4, p. 72; al Rāwandī , "al-Nawādir" , p. 260; al-Majlisī ," Biḥār al-Anwār" , vol. 56, p. 206.</ref>

who is mentioned in the holy books, the Torah and the Gospel<ref>Buṭrus ʿAbd al-Malik et al. Cairo , "Qāmūs al-Kitāb al-Muqaddas" ,p. 245; Qarshī , " Qāmūs al-Qurʾān" ,vol. 2, p. 5; al-Shaʿrānī , "Nasr-i Ṭūbā ", vol. 1, p. 123.</ref>

He is mentioned in the Quran. In the Holy Quran, the name of this angel appears three times with the word "Jibril."<ref>Al-Baqarah, Sūrat al-Baqarah (2), āyāt 97–98; al-Taḥrīm, Sūrat al-Taḥrīm (66), verse, 4.</ref> Explicit Mention of the Names Gabriel and Michael<ref>Sūrat al-Baqarah (2), verse, 98.</ref>

Among all the angels, it indicates the superiority of these two over the others.<ref>ʿAtīq Nīshābūrī , "Tafsīr Sūrābādī" , vol. 1, p. 103; Bursawī, " Rūḥ al-Bayān" ,vol. 1, p. 188; al-Sabzawārī., "Mawāhib al-Raḥmān " , vol. 1, p. 341.</ref>

Possessing strength, a noble messenger, firm, obedient, and trustworthy has been mentioned.<ref>

The Holy Quran, in numerous verses, refers to the role of angels in the affairs of the world<ref>Sūrat al-Nāziʿāt (79), verse, 1; Sūrat al-Nāziʿāt (79), verse 5; Sūrat al-Dhāriyāt (51), verse 4; al-Ṭabarī, "  Jāmiʿ al-Bayān", vol. 30, p. 18–20; al-Ṭabarī, "   Jāmiʿ al-Bayān",vol. 26, p. 116–117; Ṭabāṭabāʾī, " al-Mīzān", vol. 18, p. 364–365; Ṭabāṭabāʾī, " al-Mīzān", vol. 20, p. 180.</ref>

Considering the various attributes mentioned in the Holy Quran for Gabriel(a), it can be understood that, in addition to his exalted status with God, this angel plays an important role in managing the affairs of existence, the most significant of which is the revelation of divine guidance.<ref>Sūrat al-Baqarah (2), verse 97;  Sūrat al-Naḥl (16), verse, 102.</ref> and its instruction<ref>Sūrat al-Najm (53), verse 5; al-Ṭabarī, " Jāmiʿ al-Bayān ", vol. 27, p. 25. ,,, Ibn Kathīr, " Tafsīr Ibn Kathīr" , vol. 7, p. 412; Ibn al-Jawzī, " Zād al-Masīr", vol. 4, p. 184; Ṭabāṭabāʾī, " al-Mīzān", vol. 19, p. 27.</ref>to the Prophet of Islam(s).

Regarding Gabriel’s (a) role in cosmic affairs, for example, one can refer to the expansion of the earth (Dahw al-Ard). It is said that the spreading of the earth mentioned in the verseوَالاَرْضَ بَعْدَ ذَلِکَ دَحَاهَا﴾<ref>Al-Sūrat al-Nāziʿāt (79), verse, 30.</ref>

It is mentioned that this was carried out by Gabriel (a) from beneath the [[Ka'ba]].<ref>Abū al-Fatḥ Rāzī, " Rawḍ al-Jinān" , vol. 20, p. 140.</ref>

According to Shia narrations, the descent of Adam and Eve from Paradise to the land of Mecca, and the placement of Adam (peace be upon him) on Mount Safa and Eve on Mount Marwah, was carried out by God’s command and through Gabriel (a).

Then Gabriel (a), by God’s command, erected one of the heavenly tents at the place where the Ka'ba was later built and placed [[Adam (Prophet)|Adam]] and Eve in it.

The light of the tent’s pillar illuminated the mountains of [[Mecca]] and its surroundings, and God named the area reached by the pillar’s light as the Sacred Sanctuary (Haram).

Then Gabriel (a), by God’s command, dismantled the tent and built the Ka'ba in its place.<ref>al-Kulaynī , "Al-Kāfī", vol. 4, p. 195–197; al-ʿAyāshī , "Tafsīr al-ʿAyyāshī ", vol. 1,  p. 35–38.</ref>

On the eighth day of Dhu al-Hijjah, Adam (a) was commanded to perform Ghusl (ritual purification) and enter Ihram, and then the rituals of Hajj, such as Talbiyah, standing at Mina and [[Arafat]], [[Taqsir or Halq|Halq]] (shaving the head), stoning the Jamrah, and [[Tawaf]], were taught to him.<ref>al-Qummī , "Tafsīr al-Qummī" , vol. 1, p. 44–45; al-Kulaynī , " al-Kāfī", vol. 4, p. 191–194.</ref>

According to Sunni narrations, Gabriel (a) also accompanied Adam (a) in the plains of Arafat and [[Mina]].

In Arafat, he reminded Adam that the angels had performed Tawaf around the House of God fifty thousand years before his creation.<ref>al-Ḥalabī , "Al-Sīrah al-Ḥalabiyyah", vol. 1, p. 219; al-Ṣāliḥī , "Subul al-Hudā" ,vol. 1, p. 209; al-Suyūṭī , "al-Durr al-Manthūr", vol. 1, p. 315.</ref> When parting from Adam(a) in the land of Mina, he said: “Tamann” means: “Ask God for whatever you wish.<ref>al-ʿAynī ,"ʿUmdat al-Qārī", vol. 7, p. 118. </ref>

According to a Shia narration, Gabriel(a) said these words to [[Abraham (a)|Abraham]].<ref>al-Ṣadūq," ʿUyūn Akhbār al-Riḍā, vol. 1, p. 98.</ref>

For this reason, this land was named Mina.<ref>al-Ṣadūq," ʿUyūn Akhbār al-Riḍā, vol. 1, p. 98.</ref>Teaching Abraham and Ishmael After Hagar and Ishmael settled in Mecca, causing the Zamzam water to flow beneath Ishmael’s feet was one of Gabriel’s (a) missions.<ref>al-Ṣadūq," Al-Khiṣāl, vol. 1, p. 455; Ibn Isḥāq , "Sīrat Ibn Isḥāq", p. 26; al-Kulaynī, " al-Kāfī", vol. 4, p. 202.</ref>

For this reason, one of the names of Zamzam is Raqdat Jibril (the place where Gabriel stepped).<ref>al-Ṣadūq," Al-Khiṣāl", p. 455; al-ʿAynī ,"ʿUmdat al-Qārī", vol. 9, p. 277.</ref>

When Abraham(a) was commanded by God to build the Ka'ba, Gabriel (a) showed him its location.<ref>Sūrat al-Ḥajj (22), verse, 26;

Then, upon reaching the location of the Black Stone, he sent Ishmael(a) to bring a stone for that place.* (37)** <ref>Al-Mustadrak, vol. 1, p. 629.</ref>

Abraham and Ishmael (a) asked God to teach them the rituals of Hajj.<ref>Sūrat al-Baqarah (2), verse, 128.</ref>

Gabriel (a) came to the two of them and taught them the rituals of Hajj.<ref>al-Kulaynī , " Al-Kāfī" ,vol. 4, p. 202–203; Abū al-Fatḥ Rāzī , " Rawḍ al-Jinān", vol. 2, p. 160/ 171; al-Qurṭubī, " Tafsīr al-Qurṭubī" , vol. 2, p. 128–129.</ref>

According to some Sunni narrations, Abraham, with Gabriel’s guidance, determined and marked the boundaries of the Sacred Sanctuary of Mecca.<ref>al-Fākhī, " Akhbār Makkah" , vol. 2, p. 259; al-Ṣanʿānī, " al-Muṣannaf " ,vol. 5, p. 25.</ref>

According to a Shia narration, Gabriel(a) was also present when Moses(a) performed Hajj, and in response to Moses’ question about the reward for one who performs Hajj sincerely, he conveyed God’s message that such a person would be placed in the highest realm of Paradise alongside the prophets, the truthful, the martyrs, and the righteous<ref>al-Ṣadūq, " Man lā Yaḥḍuruhu al-Faqīh ", vol. 2, p. 235–236.</ref>

The prophethood of the Prophet(a) began with the revelation of verses of the Quran to him by Gabriel(a) in the [[Cave of Hira]].<ref>al-Dhahabī , "Tārīkh al-Islām wa Wafayāt al-Mashāhīr  " , vol. 1, p. 65.</ref>

After that, Gabriel(a) continuously appeared to the Prophet(s) throughout the 23 years of his prophethood, whether in [[Mecca]] or [[Medina]], for the revelation of Quranic verses and to guide and assist him in specific situations.<ref>Al-Isrāʾ, Sūrat al-Isrāʾ (17), verse, 1; al-ʿAyāshī, " Tafsīr al-ʿAyyāshī" , vol. 2, p. 276–277; al-Thaʿlabī, "Tafsīr Thaʿlabī (al-Kashf wa al-Bayān " ,vol. 6, p. 55.</ref> Praying in Mecca led by Gabriel <ref>al-Azraqī, "Akhbār Makkah ",vol. 1, p. 178; al-Nawawī, " al-Majmūʿ" , vol. 3, p. 18.</ref>

Accompanying the Prophet(s) during the Mi’raj and informing him of the Quraysh’s plot to kill him,<ref> Sūrat Yā Sīn (36), verse, 9; al-Qummī, "Tafsīr al-Qummī" , vol. 1, p. 275–276; al-Majlisī , "Biḥār al-Anwār " ,vol. 19, p. 46; al-Majlisī , "Biḥār al-Anwār " ,vol. 19, pp. 50–51; al-Majlisī , "Biḥār al-Anwār " ,vol. 19, p. 54.</ref> are among these instances.

It is reported that in Medina, Gabriel(a) often appeared to the Prophet(a) in the form of “Dihyah al-Kalbi,” who was one of the companions of the Prophet and a handsome man.<ref>al-Ṭabarānī, "Al-Muʿjam al-Awsaṭ ", vol. 1, p. 7.  al-Haythamī, " Majmaʿ al-Zawāʾid ",vol. 8, p. 257.</ref>

In another narration, it is reported that at the end of the Battle of the Trench, Gabriel(a) came to the Prophet(s) at this place and conveyed God’s message instructing him to prepare for the battle against the Jews of Banu Qurayza.<ref>al-Samhūdī, " Wafāʾ al-Wafāʾ " ,vol. 1, p. 236–237.</ref>

By God’s command, Gabriel(a) participated in certain battles, such as [[Badr]],<ref>al-Bukhārī, " Ṣaḥīḥ al-Bukhārī" , vol. 5, p. 14; al-Qummī, " Tafsīr al-Qummī" , vol. 1, pp. 266–267; Abū al-Fatḥ Rāzī, "  Rawḍ al-Jinān ",vol. 9, p. 71.</ref>