Gabriel is the messenger of revelation. But did the realm of this mediation also include the teaching of the revelation, or was the order of teaching only directly from Allah Almighty to the Holy Prophet (PBUH)?! Shia and Sunni commentators have divided into two groups under the verse (عَلَّمَهُ شَدِیدُ الْقُوى‏) Al-Najm/5. But all the authors of the Shia narrative interpretations have considered (شَدِیدُ الْقُوى‏) to be a description of Allah Almighty and have not accepted Gabriel's teaching role. Many of those who have accepted the importance of Gabriel's teaching towards the Holy Prophet have indulged in interpretation, have distanced the teaching from its truth, and have assumed with meanings such as indoctrination and mediation in the revelation that mediation is only in conveying a message, not its teaching. This research, with the method of library study and comparative review of commentators' opinions and paying attention to rational thinking in verses and traditions, has documented the theory of Shia narrative interpretations for five reasons, answers all the related problems, and distorts the theory of the teaching dignity of Gabriel (PBUH) in relation to the Holy Prophet (PBUH) in five ways.
Introduction
Gabriel is the angel who carries and brings the messenger of revelation.
But does the realm of this mediation also include the dignity of revelation teaching or was the order of teaching only directly from Allah Almighty to the Holy Prophet?!
The theory of Shia narrative interpretations that considered (Shadeedu al-Qawy=شدید القوى) in the fifth verse (Al-Najm) to be a description of Allah Ta'ala is documented for five reasons. The first reason is the principle of application in the verses (Al-Rahman)/2, (Al-Nasa)/113, (Al-Hajr)/9, (Al-Qayama)/16 and 17, and (Al-Ali)/6 is strong evidence for this theory, because, except for mediation in the transmission of revelation, the dignity of teaching is not restricted. The second reason is the narration of Ali Ibn Ibrahim from the Shiites and the narration of Hassan from the Sunnis. The third reason is the problems that arise in the theory of Gabriel's educational dignity in relation to the Holy Prophet; problems such as the necessity of preferring Gabriel over the Holy Prophet, the necessity of preferring the favorite over the best, and the denial of many authentic traditions of the virtue of the Prophet's teaching over all the angels, which distorts this theory. The fourth reason is the need for interpretations that many owners of the theory of educational dignity have inevitably given in to. Avoiding these interpretations is only possible by avoiding the theory of educational dignity.
The fifth reason is the argument of the best explanation, which is explained in detail in the text of the article.
This article has answered all the problems that can be found in the theory of Shia narrative interpretations, and in addition, the theory of Gabriel's educational dignity in relation to the Holy Prophet is distorted in five ways.
Many of those who have accepted the dignity of Gabriel's teaching towards the Holy Prophet have indulged in interpretation and they have distanced teaching from its truth and have assumed meanings such as indoctrination and mediation in revelation that mediation is only in conveying a message, not teaching it.
background research
The Shia and Sunni commentators are divided into two groups under the verse (Al-Najm/5).
A group of them has given the importance of the teaching of revelation and the Holy Quran to Gabriel and the angel of revelation and has considered him as the teaching position of the Holy Prophet, but all the masters of Shia narrative interpretations (Shadeed al-Qawy شدید القوى=) have considered the description of Allah Ta'ala (Great God), and have not accepted the teaching role of Gabriel.
Some of the Sunnis, like Qurtubi, based on the narration of "Hassan" (Shadeedu al-Qawy شدید القوى=) in the fifth verse of the star, considered the description of Allah Ta'ala (Great God), and in fact, they have not considered the position of education mentioned in this blessing as a proof of Gabriel's educational status in relation to the Holy Prophet.
Matridi has reduced the role of teaching in this blessing to just mediation in hearing the revelation, which does not indicate the truth of teaching.
"Fakhr Razi" is also clear about the teaching dignity of Gabriel, but his words are not without anxiety, because in a part of his speech, he has defined the role of education almost as "matridi" as mere indoctrination, not the truth of education.
The author of "Majjam al-Bayan" also applied Faraz (Shadeedu al-Qawy شدید القوى=) to Gabriel, but he summarized the truth of this teaching in communicating it as a revelation (Etyan Al,Vah.i).
It is clear that this meaning does not indicate the identity of education, which includes the virtue of knowledge and the superiority of the teacher over the learner and the superiority of the teacher's dignity.
Research Methodology
This research has investigated this issue with the method of library study and comparative analysis of commentators' opinions and intellectual consideration in verses and traditions and has explored the educational dignity of Gabriel under the fifth verse (Al-Najm).
Conclusion
The interpretative opinions of Shia can be divided into two parts influenced by the opinions and interpretative atmosphere of the Sunnis and the part based on the religious-rational teachings of Atrat.
In this regard, all Shia narrative interpretations, as well as some other Imamiyya interpretations, have not accepted the teaching status of Gabriel over the Holy Prophet. Of course, the narrative interpretations of the Imamiyyah have basically considered (the intensity of the power) to be the description of Allah. Some other interpretations, such as Majmaal al-Bayan, although they consider the fifth verse (Al-Najm) to be about Gabriel, he has reduced the dignity of teaching to the mere mediation of revelation and it can be said that he has avoided such problems on the theory of the teaching dignity of Gabriel.