فَأَوحىٰ إِلىٰ عَبدِهِ ما أَوحىٰ
Whereat He revealed to His servant whatever He revealed.
EXEGESIS
There is again some ambiguity regarding the pronouns here. It could mean: Gabriel revealed to God’s servant, or: God revealed to His servant. Both opinions have their proponents and both are valid. Essentially, they both mean the same thing as in any case God revealed to the Prophet through Gabriel. What is more appropriate though is that the first verb he revealed is referring to Gabriel, since it is a direct continuation of the previous verses and there is no indication that the pronoun has changed.
However, the pronoun hi in ʿabdihi (His servant) is without a doubt referring to God. There has been no need to clarify that by saying, for example, ʿabd-allāh (God’s servant) since there is no one else to whom it could refer. This is similar to the verse, Indeed We sent it down on the Night of Ordainment (97:1), where it is undoubtedly referring to the Quran.
Awḥā (revealed) was discussed in the commentary on verse 4.
EXPOSITION
This verse tells us that God revealed to the Prophet whatever He revealed through Gabriel. The true nature of what was revealed is unknown to us because what was revealed to him was a secret. By purposefully leaving the matter obscure, its magnitude and immenseness is emphasised, as if to say it is indescribable, as in the verse, they were engulfed by what engulfed them of the sea (20:78). This fits in with the usage of all the ambiguous pronouns in this and earlier verses. They are excellent literary tools used to create an atmosphere of mystery and grandeur, which is very fitting considering the subject matter. It also assists in carrying the constant undercurrent of the main theme – spiritual eminence – which, as we explained, is a matter unknown to others.
This verse raises an important question regarding the nature of revelation and the role of prophets. We know that Prophet Muhammad (s) was not simply a conduit for revelation, but also had to live as its exemplar and explain it to people: We have sent down the reminder to you so that you may clarify for the people that which has been sent down to them (16:44). However, the Quran is filled with concepts that are beyond the capacity of language to describe. This is why many of the verses describing paradise, for example, say it is only a likeness that is described. This is because those things are beyond our conceptual framework and thus cannot be described by our current languages. However, it is unimaginable that the Prophet should simply receive the Arabic words of the revelation and then convey it to people while not fully appreciating the concepts he is conveying. How could he explain and teach what he only superficially understood? Therefore, revelation to him had to be more than just words, but also a connection of his heart to the metaphysical. This is the implied meaning of The heart did not deny what it saw (verse 11). This is also the reason for his ascension to heaven, discussed in verses to come, where he witnessed the realities of those things and many more, to be able to fully appreciate them. This is why what was revealed to him cannot be described, but we are only told He revealed to His servant whatever He revealed.
In conclusion, that which was revealed to the Prophet, especially during the Night of Ascension – which is going to be referred to in the upcoming verses – was more than just the Quran. Indeed, it was knowledge that even other prophets before him had not received, a testament to his high station and position. What was revealed to him was some of the greatest signs of his Lord (verse 18).
[1] Tibyan, 9/423-424; Tabari, 27/28; Qurtubi, 17/91.
[2] Zamakhshari, 4/420; Alusi, 14/48.
[3] Qurtubi, 17/91; Muhit, 10/11.
[4] Tabrisi, 9/263.
[5] Alusi, 14/49.