وَمَا كَانَ لِبَشَرٍ أَنْ يُكَلِّمَهُ اللَّهُ إِلَّا وَحْيًا أَوْ مِنْ وَرَاءِ حِجَابٍ أَوْ يُرْسِلَ رَسُولًا فَيُوحِيَ بِإِذْنِهِ مَا يَشَاءُ إِنَّهُ عَلِيٌّ حَكِيمٌ ﴿۵۱﴾ وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِنْ أَمْرِنَا مَا كُنْتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَكِنْ جَعَلْنَاهُ نُورًا نَهْدِي بِهِ مَنْ نَشَاءُ مِنْ عِبَادِنَا وَإِنَّكَ لَتَهْدِي إِلَى صِرَاطٍ مُسْتَقِيمٍ ﴿۵۲﴾ صِرَاطِ اللَّهِ الَّذِي لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ أَلَا إِلَى اللَّهِ تَصِيرُ الْأُمُورُ ﴿۵۳﴾

﴾51﴿ Wa maa kaana libasharin any yukallimahul laahu illaa wahyan aw minw waraaa'i hijaabin aw yursila Rasoolan fa yoohiya bi iznihee maa yashaaa'; innahoo 'Aliyyun Hakeem
﴾52﴿ Wa kazaalika awhainaaa ilaika roohan min amrinaa; maa kunta tadree mal Kitaabu wa lal eemaanu wa laakin ja'alnaahu nooran nahdee bihee man nashaaa'u min 'ibaadinaa; wa innaka latahdeee ilaaa Siraatin Mustaqeem
﴾53﴿ Siraatil laahil lazee lahoo maa fis samaawaati wa maa fil ard; alaaa ilal laahi taseerul umoor

﴾51﴿ And it is not for any human that Allah the Exalted should speak to him except by revelation to his heart, or from behind a veil, or by sending a messenger who then reveals by Allah's command whatever He wills. Indeed, He is the Most High, the Most Wise
﴾52﴿ And thus We have revealed to you a soul (the Quran) by Our command. You did not know what the Book was, nor the details of faith, but We made it a light by which We guide whom We will of Our servants. And indeed, you guide to the straight path
﴾53﴿ The path of Allah, to whom belongs whatever is in the heavens and whatever is on the earth. Be aware that all matters ultimately return to Allah the Exalted

[51] In the previous verse, the division was of outward blessings, and in this verse, it is the division of inward blessings, which is revelation (waḥy).
This verse also affirms the inability of the prophets (peace be upon them) to reach the level of divinity — proving their status as servants, not gods.
The speech of Allah the Exalted with human beings occurs in three exclusive ways, as mentioned here:
1. Waḥy — In the specific sense, this refers to what Allah places directly into the heart of a prophet without any intermediary angel, whether it occurs in wakefulness or in a dream.
An example of this is the dream of Ibrahim (peace be upon him) regarding the command to sacrifice his son.
2. "From behind a veil" (min warā’i ḥijāb) — this means Allah speaks directly, but without being seen — as in the event of Mi‘rāj (Ascension).
3. "By sending a messenger" — this refers to Jibrīl (Gabriel, peace be upon him). This method has two forms, as mentioned in the second ḥadīth of Ṣaḥīḥ al-Bukhārī:
One: Jibrīl comes with a sound like the ringing of a bell (ṣalṣalat al-jaras) — this was very heavy on the Prophet (peace be upon him), but from it he would learn the necessary parts of revelation.
Two: Jibrīl appears in the form of a man and speaks openly with the Prophet — this method was easier.
Note: From this verse, it is derived that prophets cannot see Allah in this world — they only hear His speech. This is another proof that the speech (kalām) is an attribute of Allah, not a created sound.
[52] This verse is an encouragement to follow the Noble Qur’an and an affirmation of its truthfulness — it connects back to the beginning of the sūrah, and it points out that the Qur’an was revealed through the means of revelation mentioned in the previous verse.
"Rūḥan" (a spirit) — refers to the Qur’an, because the Qur’an gives spiritual life, just as the physical soul gives bodily life.
For this reason, the Qur’an is also called “the springtime of hearts” (rabī‘ al-qulūb).
"Mā kunta tadrī mā al-kitāb" (You did not know what the Book was) — this refers to the Noble Qur’an, meaning the Prophet (peace be upon him) was unaware of it before revelation.
Alternatively, al-kitāb could refer to previous revealed books (like the Torah, Gospel, and Psalms), or it could mean writing in general.
"Walā al-īmān" (nor [did you know] the faith) — this means detailed faith (īmān tafṣīlī) — the specifics, details, and laws of faith were unknown to the Prophet before prophethood.
Or it could refer to the method of calling to faith, or to the people of faith themselves.
Note: From this verse, we learn that detailed faith cannot be attained without the Qur’an — so when people say, "faith came before the Qur’an," they mean general faith (īmān ijmālī), not detailed understanding.
[53] "Alā ilā Allāhi taṣīru al-umūr" — this statement removes a misconception (wahm):
If someone imagines that created beings also possess some form of ownership, then how can it be said, “To Him belongs whatever is in the heavens and the earth”?
The essence of the answer is: in reality and in the end, all ownership returns to Allah the Exalted.
Even if temporary or apparent control seems to belong to others in this world, the ultimate authority, judgment, and true ownership of all matters is solely with Allah.