The Question of Jibril’s Identity in Muhammad’s Revelation: A Critical Examination

By Dr. Maxwell Shimba, Shimba Theological Institute

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Introduction

In Islamic tradition, the angel Jibril (Gabriel) is presented as the messenger who delivered the Qur’an to Muhammad. However, a close reading of both the Qur’an and the Hadith raises serious questions about the identity of this figure. Unlike the biblical Gabriel, who consistently introduced himself by name and declared his divine commission (cf. Luke 1:19; Daniel 8:16), the Qur’anic Jibril never once introduces himself directly to Muhammad with the explicit words: “I am Jibril; I have been sent to you by Allah.”

This absence of self-identification stands in stark contrast to the biblical record and undermines the reliability of Muhammad’s claim to prophethood. If Muslims insist that Jesus’ divinity cannot be accepted because he never said verbatim, “I am God, worship me,” then by the same logic, Muhammad’s encounter with the alleged Jibril must also be rejected, since no such explicit self-introduction exists.

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The Qur’anic Silence on Jibril’s Self-Introduction

A survey of the Qur’an reveals that the name Jibril (or Gabriel) appears only in a handful of verses (Surah Al-Baqarah 2:97–98; Surah At-Tahrim 66:4). Yet in none of these does Jibril ever address Muhammad directly, nor does the Qur’an preserve any statement of Jibril introducing himself as God’s messenger.

For example:

• Surah 2:97–98 states:

  “Say, ‘Whoever is an enemy to Gabriel—it is he who has brought it (the Qur’an) down to your heart by permission of Allah…’”

  This verse speaks about Jibril but not from Jibril. There is no direct speech where Jibril identifies himself.

• Surah 66:4 mentions Jibril alongside other angelic beings but again, no self-identification is made.

The Qur’an itself provides no evidence that Muhammad ever heard the words: “I am Jibril, I have been sent by Allah.”

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The First Encounter: Squeezing Without Introduction

Islamic tradition (Sahih al-Bukhari, Book 1, Hadith 3) records Muhammad’s first alleged encounter with Jibril in the cave of Hira. Muhammad reports that a being appeared and commanded him to “Read!” (Iqra). When Muhammad replied that he could not, the being violently squeezed him three times before dictating words later included in Surah 96:1–5.

Crucially:

1. No introduction is recorded. The being did not say who he was.

2. The encounter was traumatic, not reassuring. Muhammad feared for his life and doubted his own sanity afterward.

3. It was Muhammad’s later assumption—through others—that the figure was Jibril.

By contrast, in the Bible, Gabriel always introduces himself:

• To Daniel: “Gabriel, make this man understand the vision.” (Daniel 8:16).

• To Zechariah: “I am Gabriel, who stands in the presence of God, and I was sent to speak to you.” (Luke 1:19).

• To Mary: “The angel said to her, ‘I am Gabriel…’” (Luke 1:26–27).

The biblical Gabriel acts with clarity, reassurance, and divine authority. The Qur’anic figure, however, acted with violence and anonymity.

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The Satanic Verses and the Question of Authenticity

The so-called Satanic Verses episode, preserved in early Islamic sources (al-Tabari, History of the Prophets and Kings, Vol. 6), recounts how Muhammad once delivered verses endorsing pagan goddesses (al-Lat, al-‘Uzza, and Manat) as intercessors. Later, he retracted them, claiming Satan had deceived him.

If Muhammad could be deceived by Satan once, then the legitimacy of his entire encounter with the unnamed “angel” in the cave is suspect. Since this being never identified himself, what guarantee exists that it was not a demonic entity rather than the biblical Gabriel?

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Applying the Muslim Argument Consistently

Muslims frequently reject Jesus’ divinity with the argument: “He never said, ‘I am God, worship me.’” If such a standard of verbatim self-claim is applied to Muhammad, then:

• Muhammad never heard Jibril say: “I am Jibril, sent by Allah.”

• The Qur’an never records such a declaration.

• The Hadith never preserves such a statement.

Thus, by their own standard, Muslims must concede that Muhammad never met Jibril.

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Conclusion

The Qur’an and Hadith fail to provide any explicit evidence that Muhammad ever encountered the angel Jibril. Unlike the biblical Gabriel, who always declared his identity and mission, the Qur’anic “Jibril” remains silent, anonymous, and forceful in his first appearance. This absence of self-identification raises deep suspicions about the true nature of the being Muhammad encountered.

If Jesus’ divine nature can be dismissed on the grounds of not making a verbatim claim, then Muhammad’s encounter with Jibril must also be rejected on the same grounds. Without Jibril’s clear testimony, Muhammad’s prophethood rests on uncertain and highly questionable foundations.

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References

• The Qur’an: Surah Al-Baqarah 2:97–98; Surah At-Tahrim 66:4; Surah Al-‘Alaq 96:1–5.

• Sahih al-Bukhari, Book 1, Hadith 3.

• Al-Tabari, History of the Prophets and Kings, Vol. 6.

• Guillaume, A. (1955). The Life of Muhammad. Oxford University Press.

• Crone, P. & Cook, M. (1977). Hagarism: The Making of the Islamic World. Cambridge University Press.

• Reynolds, G. S. (2018). The Qur’an and Its Biblical Subtext. Routledge.

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