is a universal experience of the whole of humanity. The Holy Qur’ān tells us of the vision of a king, who was apparently not a believer in God (12:43) — a vision which had a deep underlying significance. This shows that, according to the Holy Qur’ān, revelation in its lower forms is the common experience of all mankind, of the unbeliever as well as the believer, of the sinner as well as of the saint.

The third kind, which is peculiar to the prophets of God, is that in which the angel (Gabriel) brings the Divine message in words. This is the surest and clearest form of revelation, and such was the revelation of the Holy Qur’ān to the Holy Prophet. This is called revelation that is recited in words (waḥy matluww). It is the highest and most developed form; and it was in this manner that revelation was granted to all the prophets of God in every nation.7 The revealed books are a record of this highest revelation, and technically the word revelation (waḥy) is applied to this form as distinguished from the lower forms.

Object of God’s revelation to man

Speaking of Adam, the Holy Qur’ān has stated the reason why revelation from God was needed, and the purpose which it fulfilled. Man had two objects before him, to conquer nature and to conquer self, to bring under his control the powers of nature and his own desire. In the story of Adam as the prototype of man, as related in the Qur’ān8, we are told that Adam was given the knowledge of things, that is to say that man was endowed with the capacity to obtain knowledge of all things; he was also gifted with the power to conquer nature, for the angels (beings controlling powers of nature) were made to submit to him; but Iblīs (the inciter of lower desires in man) did not make obeisance, and man fell a prey to his evil suggestions. Man was powerful against all, but weak against himself. He could attain perfection in one direction by his own exertions; he could conquer nature by his knowledge of things and the power granted to him; but the greater conquest and the greater perfection lay in the conquest of his inner self, and this conquest could only be brought about by a closer connection with the Divine Being. It was to make this perfection possible for him that revelation was needed. Thus,