The general belief of Muslims concerning the revelation, based on the is that the text of the is the actual speech of God transmitted to the Prophet by one of his chosen angels. The name of this angel, or heavenly being, is Gabriel (Jibril) or the Faithful Spirit. He transmitted the word of God over a period of twenty-three years to the Prophet. He would bring the divine instructions to the Prophet, who would relate them faithfully to the people using the same words in the form of a verse. The Prophet thus used the meaning of the verses to call the people to an understanding of faith, of belief, of social laws and of individual duties. These instructions from God to his Messenger represent the prophecy, or the message; the Prophet transmitted this message without making any addition to or detraction from it in any way.
The however, strongly denies that it is the speech or the ideas of the Prophet or, indeed, any other man. In 10.38 and 11.13 the declares that, if it is the word of man, then detractors of Islam should be able produce similar words about every subject treated in the belief in the afterlife, morals, laws, stories of past generations and other prophets, wisdom, and advice. The urges them to seek help anywhere if they do not realize that it is the word of God and not of man, but adds that even if jinn and man joined forces together, they would not be able to produce a like it.
In 2.23 the challenges those who consider it merely the speech of Muhammad to produce a book similar to it or even just one chapter like it. The force of this challenge becomes clear when we realize that it is issued for someone whose life should resemble that of Muhammad: namely, the life of an orphan, uneducated in any formal sense, not able to read or write, who grew up in the unenlightened age of the jahiliyya (the age of ignorance) that preceded Islam. In 4.82 the asks why no inconsistencies or changes appeared in the verses, with neither the wording nor the meaning of the verses having altered despite being revealed over a period of twenty-three years. If it was the word of man and not the word of God, then it would have certainly been affected by change, like all other things in the temporal world of nature and matter.
The angel Gabriel
We read in 2.97: ‘Say [O Muhammad, to mankind]: Who is an enemy to Gabriel! for it is he who has revealed [the to your heart by God’s permission.’ This verse refers to Jews who wanted to know who had revealed the to the Prophet. He replied that it was Gabriel and they said: ‘We are enemies of Gabriel as he it was who gave us the laws and legal punishments and as we are enemies to him, we do not believe in the book which he has brought.’ Thus God replies to them in the verse that Gabriel revealed the to the Prophet by God’s permission. God further says that the is to be believed, and that it is not the speech of Gabriel. It is important to note that the in the words of the above verse, was revealed ‘to the heart’ of the Prophet Muhammad by Gabriel. At 26.193–194 we read that it was transmitted by the ‘faithful spirit’ ‘upon your heart’. By comparison of these two verses it becomes evident that it is the angel Gabriel who is meant here by ‘faithful spirit’.
In 81.19–23 God describes the transmittance of revelation:
That this is in truth the word of an honoured messenger [Gabriel], mighty, established in the presence of the Lord of the Throne, one to be obeyed and trustworthy and your comrade [the Prophet] is not mad. Surely he saw him on the clear horizon.
Thus God says, in 6.124, ‘And when a sign comes to them, they say: “We do not believe until we are given that which God’s messengers are given. God knows best with whom to place His message”.’ Thus we read, in 20.50, ‘Our Lord is He who gave everything its nature, then guided it correctly’ and again, in 87.2–3, ‘Who creates, then disposes, who measures then guides’. We also know that man is not excluded from this general law—that is, he has a direction and an aim towards which he develops, having been endowed with faculties that allow him to fulfil this aim. All his happiness lies in achieving this aim; his sorrow, grief and misfortune are the result of his failure to achieve this aim. He is guided to this special purpose by the Creator.
As we read in 76.3: ‘Indeed, we have shown him the way whether he be grateful or disbelieving.’ In 80.19–20 we find: ‘From a drop of seed, He creates him and proportions him. Then makes the way easy for him.’ The way we ought to live, which fits perfectly the requirements of humanity, is the way taught by the Prophets and Messengers of God. It is the way brought to them by God, through revelation, and established as undeniably true and valid by the example of their own lives and their intimate knowledge and contact with God.
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is that the text of the 
is the actual speech of God transmitted to the Prophet by one of his chosen angels. The name of this angel, or heavenly being, is Gabriel (Jibril) or the Faithful Spirit. He transmitted the word of God over a period of twenty-three years to the Prophet. He would bring the divine instructions to the Prophet, who would relate them faithfully to the people using the same words in the form of a verse. The Prophet thus used the meaning of the verses to call the people to an understanding of faith, of belief, of social laws and of individual duties. These instructions from God to his Messenger represent the prophecy, or 
however, strongly denies that it is the speech or the ideas of the Prophet or, indeed, any other man. In 10.38 and 11.13 the 
declares that, if it is the word of man, then detractors of Islam should be able produce similar words about every subject treated in the 
belief in the afterlife, morals, laws, stories of past generations and other prophets, wisdom, and advice. The 
urges them to seek help anywhere if they do not realize that it is the word of God and not of man, but adds that even if 
like it.
challenges those who consider it merely the speech of Muhammad to produce a book similar to it or even just one chapter like it. The force of this challenge becomes clear when we realize that it is issued for someone whose life should resemble that of Muhammad: namely, the life of an orphan, uneducated in any formal sense, not able to read or write, who grew up in the unenlightened age of the 
asks why no inconsistencies or changes appeared in the verses, with neither the wording nor the meaning of the verses having altered despite being revealed over a period of twenty-three years. If it was the word of man and not the word of God, then it would have certainly been affected by change, like all other things in the temporal world of nature and matter.
to your heart by God’s permission.’ This verse refers to Jews who wanted to know who had revealed the 
to the Prophet. He replied that it was Gabriel and they said: ‘We are enemies of Gabriel as he it was who gave us the laws and legal punishments and as we are enemies to him, we do not believe in the book which he has brought.’ Thus God replies to them in the verse that Gabriel revealed the 
to the Prophet by God’s permission. God further says that the 
is to be believed, and that it is not the speech of Gabriel. It is important to note that the 
in the words of the above verse, was revealed ‘to the heart’ of the Prophet Muhammad by Gabriel. At 26.193–194 we read that it was transmitted by the ‘faithful spirit’ ‘upon your heart’. By comparison of these two verses it becomes evident that it is the angel Gabriel who is meant here by ‘faithful spirit’. 
