Moreover, if Gabriel did not hear it from Allah but merely found it written, its wording would be Gabriel’s, and the Quran would be Gabriel’s speech, rendered by him on Allah’s behalf—just as one interprets for a mute person who has written something but cannot utter it. This is contrary to the religion of the Muslims.

If someone appeals to His words:

“Indeed, it is the word of a noble messenger, endowed with strength and held in honour with the Lord of the Throne,”

he should be told that Allah also says in another passage:

“Indeed, it is the word of a noble messenger. It is not the word of a poet—little do you believe! Nor is it the word of a soothsayer—little do you take heed!”

The messenger in the latter passage is Muhammad, may Allah bless him and grant him peace, whereas the messenger in the former is Gabriel. If this meant that the messenger originated its wording, the two statements would contradict one another.

It is therefore clear that He attributed it to the messenger as its transmitter, not its originator. This is why He said:

“The word of a messenger,”

rather than “an angel” or “a prophet.” There is no doubt that the messenger conveyed it, as Allah Most High says:

“O Messenger, convey what has been sent down to you from your Lord.”

The Prophet, may Allah bless him and grant him peace, would present himself to people during the pilgrimage season and say: “Is there any man who will take me to his people so that I may convey the speech of my Lord? Quraysh have prevented me from conveying the speech of my Lord.”

When Allah sent down:

“Alif Lām Mīm. The Romans have been defeated,”

Abū Bakr al-Siddīq went out and recited it to the people. They asked, “Is this your speech or your companion’s speech?”

He replied, “It is neither my speech nor my companion’s speech; rather, it is the speech of Allah.”

If someone appeals to His words:

“No new reminder comes to them from their Lord,”

he should be told: