THE Divine-human communication or experience has a range of mediums through which it takes place. It may start from a simple prayer or a moment of focus to a truly mystical or spiritual experience leading to a transforming impact, though we experience the Divine all around, day and night, directly or indirectly, through the manifestations of creation.

What we wish to discuss here is that the Divine-human communication may be rooted in, and spring from, the personal experiences of common people, not necessarily of saints or sages. These encounters take place at a more spiritual level, mediated through sociocultural and intellectual contexts. These experiences then are interpreted through a particular language, and a symbolic system (called semiotics) needing interpretation (hermeneutics) at multiple levels. Since these are subtle topics, needing a lengthy discourse, they are not discussed here for reasons of space.

Divine-human communication may be twin-directional: downward and upward (in a metaphorical, not a physical sense). The ‘downward’ communication may involve (Divine) inspiration, revelation, or by opening the ‘heart’ through divulging mysteries by the Divine as and when the Divine wishes. These may be specialised communications meant for a broader purpose, which have often been reserved for the prophets and inspired individuals, such as sages, saints and the enlightened few.

It is generally believed that the Divine communications are underpinned through mediums (‘wasila’, Holy Quran 5:35) through, for example, angels (‘malaika’) and ‘al-ruh’ (19:17), in the case of Bibi Mariam. As God cannot be personified, He uses expressions and manifestations through which He expresses His wish or desire.

Humans try to communicate with the Divine in many ways.

The Quran mentions many words to express this downward communication, such as ‘anzalna’, ‘arsalna’. In Surah al-Qadr, the Divine speaks of ‘anzalna’, which literally means “We revealed” (97:1). The same surah, in its fourth verse, mentions ‘tanazzalul malaikatu war ruh’ (therein come down the angels, and the spirit (ruh). The literal word for ‘tanazzalu’ may be ‘descend’, indicating a spiritual descending or coming down, in a metaphorical sense.

The Quran says, “It is not possible for a human being to have Allah communicate with them, except through inspiration, or from behind a veil, or by sending a messenger-angel to reveal whatever He wills… .” (42:51).

Humans are not capable of reaching God on their own, but it is the Divine who calls through a medium (maybe called an ‘angel’) a person and blesses them with the secrets of life or what is known as revelation or opening or divulging of the Divine truths. This may be called the Divine Mercy, which becomes a bridge or a medium (‘wasta’) with the Divine.

The upward communication, on the other hand, involves a communication from the people to the Divine. There may be many forms in which humans try to communicate with the Divine, such as forms of supplication, prayers, beseeching, or simply talking. Still other forms may be silent, such as ‘muraqaba’, reflection, contemplation, meditation and focused silent ‘zikr’.

Varieties of ways have been mentioned in the Quran regarding how humans approach the Divine. In one of the verses, Allah says humans approach God through prayer and how He listens to them. “When My servants ask thee concerning Me, I am indeed close (to them); I listen to the prayer of every suppliant when he calleth on Me; let them also with a will listen to My call and believe in Me; that they may walk in the right way” (2:186).

Allah also nar­-rates how hum-ans approach Him in dire situations. “When trouble toucheth a man, He crieth unto Us (in all postures) lying down on his side, or sitting or standing. But when We have solved his trouble, he passeth on his way as if he had never cried to Us for a trouble that touched him. …” (10:12). What this shows is that humans approach God when they are often desperate.

These experiences or encounters, termed by William James as “Varieties of religious experience” can be vastly different, yet in many ways, they are similar in terms of their impact on the life of those who undergo them.

These experiences have been documented by many, including Muslim mystics. The Quran testifies to this nearness and says, “…We will show them Our signs in the universe [aafaq] and within themselves [fi anfusihim] until it becomes manifest to them… .” (41:53). Thus, Divine-human communications may take place at ordinary as well as privileged times, each creating an impact of its own kind. These may take place in a variety of ways; individual and private, clearer and subtle.

The writer is an educationist with an interest in the study of religion and philosophy.

Published in Dawn, August 28th, 2026