This study aims to explain the status and nature of the prophet’s faculty of imagination (quwwat al-khayāl) in the process of receiving and transmitting revelation (waḥy) within Islamic Peripatetic (mashshāʾī) philosophy. Furthermore, it aims to elucidate the divergent approaches of al-Fārābī and Ibn Sīnā concerning the relationship of the imagination to the Active Intellect (al-ʿaql al-faʿʿāl) and the celestial souls (al-nufūs al-falakiyya); a divergence that stems directly from their respective conceptions regarding the possibility of rationalizing revelation. Consequently, adopting an ontological approach and aiming to investigate its impact on the epistemological process of revelation, the present study has analyzed the primary texts of al-Fārābī and Ibn Sīnā utilizing a comparative method. The findings indicate that al-Fārābī considers the prophet’s faculty of imagination to possess the capacity for transcendence and relative immateriality (tajarrud). In the light of the direct emanation (ifāḍa) of the Active Intellect, this faculty receives immaterial intelligibles (maʿqūlāt) and transmits them to society in the guise of sensible forms (ṣuwar), allegories, and symbols. Hence, from his perspective, revelation is the product of a descending flow of knowledge from the Active Intellect to the prophetic imagination. In contrast, Ibn Sīnā, emphasizing the material and restricted nature of the imagination, believes that it lacks an independent capacity to apprehend intelligibles. He considers the actualization of revelation to require a specific conjunction (ittiṣāl) between the prophet’s soul and the celestial souls, alongside emanation from the Active Intellect. This divergence culminates in two distinct paradigms regarding the relationship between the intellect, imagination, and revelation in Islamic philosophy. It demonstrates that the explanation of revelation in the Peripatetic system is directly contingent upon the philosophical conception of the faculty of imagination.