Title: The Alleged “Enemy of Jibril”: A Critical Examination of Quran 2:97 and the Origin of the Quran in Islamic Thought
By Dr. Maxwell Shimba
Abstract:
This scholarly article critically examines the claim that the "enemy of Jibril (Gabriel)" is the actual source of the Quranic revelation given to Muhammad. Rooted in Quran 2:97, this theory is often hidden or downplayed by Islamic clerics, especially in their teachings to Muslim youth. Through exegetical analysis, theological evaluation, and comparative textual study, this article seeks to explore whether the Quran itself supports or contradicts the idea that Jibril (Gabriel) was truly the messenger of divine revelation—or whether another spiritual force masquerading as Gabriel delivered the Quran.
Introduction:
The Quran is traditionally believed by Muslims to be the literal word of Allah, revealed to the Prophet Muhammad by the angel Jibril (Gabriel). However, certain Quranic verses, particularly Quran 2:97, have raised questions regarding the true nature of this revelation and whether Islamic tradition has suppressed alternative readings or interpretations. This article addresses the controversial argument that the true enemy of divine truth posed as Jibril, deceiving Muhammad and giving rise to the Quran.
Quran 2:97 – Literal Translation and Classical Interpretation:
Quran 2:97 (Sahih International):
“Say, 'Whoever is an enemy to Gabriel—it is [none but] he who has brought it [i.e., the Quran] down upon your heart, [O Muhammad], by permission of Allah, confirming that which was before it and as guidance and good tidings for the believers.’”
This verse is a response to the Jewish tribes of Medina who, according to Islamic sources (e.g., Tafsir Ibn Kathir), rejected Gabriel because they believed he was a bringer of war, unlike Michael, who was associated with mercy.
Key Observations:
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Gabriel is described as the conveyor of the Quran.
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The verse assumes someone is an enemy of Gabriel.
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This opens up theological space: Can Gabriel be opposed? And could another spirit impersonate him?
Theological Dilemma: Can an Angel of God Be Rejected or Misidentified?
If Jibril is an angel of Allah and the bearer of divine truth, how can someone legitimately be his "enemy"? In biblical and Jewish thought, angels of God are holy, and hostility toward them is equivalent to hostility toward God (cf. Zechariah 3:1, where Satan accuses Joshua before the angel of the Lord).
Could it be that Quran 2:97 subtly reveals that the spirit whom Muhammad encountered may not have been the true Gabriel? Could it be a counterfeit angel, akin to Paul’s warning in 2 Corinthians 11:14:
“And no wonder, for even Satan disguises himself as an angel of light.”
Early Islamic Sources: Muhammad's Fear of Demonic Possession
Islamic historiography provides support for this line of questioning:
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Sahih Bukhari, Vol. 9, Book 87, Hadith 111:
Muhammad initially feared he was possessed by a jinn (evil spirit) after his first encounter with the angel in the cave of Hira. -
He contemplated suicide, thinking the presence was demonic—not angelic.
Why would a true prophet fear divine revelation?
Unless, perhaps, the spirit he encountered bore not the peace of God but the confusion of deception.
The “Enemy of Gabriel” as a Masked Deceiver?
In theological perspective, particularly from Christian and Jewish traditions, an enemy of Gabriel cannot be human only—it may be spiritual. If Gabriel is a divine messenger, then his "enemy" could be Satan, who opposes all of God's messengers.
Thus, if Quran 2:97 mentions an enemy of Gabriel, it may be a spiritual force in opposition to the divine Gabriel—and yet cunning enough to pose as Gabriel to deceive.
Could it be that this “enemy” took Gabriel’s form and brought the Quran, deceiving Muhammad, who was initially unsure of the encounter’s authenticity?
This would explain:
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Why Muhammad doubted the experience.
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Why the Quran contradicts previous revelations (Torah and Gospel).
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Why the content of the Quran glorifies war, misogyny, and deception—traits alien to biblical revelation.
Scholarly Silence and Islamic Clerical Suppression
In modern Islamic education:
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Critical verses like 2:97 are not emphasized in their theological depth.
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Youth are told what to believe, not encouraged to read and question.
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Commentaries (tafsir) often deflect attention from the spiritual implications of the text.
This has led to an intellectual stagnation where alternate readings of verses like Quran 2:97 are actively suppressed. The fear is that deeper investigation might lead to the conclusion that the Quran is a spiritual counterfeit.
Conclusion:
Quran 2:97 may unintentionally reveal more than traditional Islamic scholars admit. The mention of an "enemy to Gabriel" is not just a throwaway phrase—it is the key to understanding a deeper spiritual battle over the source of the Quran. When coupled with Muhammad’s initial fear of possession, and Paul's warning about Satan masquerading as an angel of light, a compelling theological case arises:
The enemy of Gabriel may have been the actual source of the Quran—deceiving Muhammad, claiming to be Gabriel, and thereby leading millions into theological darkness.
This claim demands deeper scholarly and theological reflection, especially among Muslims who seek the truth. For seekers of light, this verse may be the very doorway to discovering the spiritual conflict behind Islam’s origin.
References:
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The Quran, Surah Al-Baqarah 2:97
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Sahih Bukhari, Hadith 87:111
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Tafsir Ibn Kathir – Commentary on 2:97
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2 Corinthians 11:14 (New Testament)
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Zechariah 3:1 (Old Testament)
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Samuel M. Zwemer, The Origin of the Quran
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Jay Smith, Unveiling Islam: The Story Behind the Text
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John of Damascus, On Heresies
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