ahmadiyyafactcheckblog

Intro
In Barahin-i-Ahmadiyya V-3 (1882)(See page 195-198, online English edition, Sub-Footnote Number One is referenced from Footnote Number Eleven on page 150), MGA made ilham=wahi. MGA targeted this argument vs. Maulavi Abu Abdullah Qasuri. Maulvi Abu Abdullah Qasuri argued that ilham and wahi are totally different. Bro Imtiaz and Adnan covered this topic on a recent livestream. The word ilham doesn’t exist at all in Barahin-i-Ahmadiyya V-4 or any other volume of the Barahin. Also, check out my other essay on this topic, did MGA get Wahy Nubuwwat or Wahy-i-Wilayat? In 1900, Mirza Ghulam Ahmad called himself as “Khatam-ul-Wilayat”.

In 1883-1884, via BA-4, MGA accused Al-Khidr of being a non-prophet and receiving Wahi (see pages 428-429), however, neither the Quran (see 18:65) or hadith confirm this. However, after MGA died, Ahmadi’s started calling Al-Khidr as Muhammad (Saw)(naozobillah). MGA also alleged that Hazrat Ali (ra) also received Wahi.

On page-78 of Imam Abu Hanifa’s famous book, “Fiqh al Akbar”, Imam Abu Hanifa explains how “Wahi” is only for the prophets/messengers, whereas “ilham” is for non-prophets, like Hazrat Umar (via the Muhaddath theory). This is in total contradiction to MGA’s usage of Wahi/ilham in 1882.

In the Quran, “Wahi” is used for humans that are non-prophets twice, to an animal/insect once and to the Samaat Wattay (lower heavens) once. Thus, only 4 instances of usage for Wahi for non-prophets. We found 17 instances of Wahi used for the prophets/messengers. We also found one instance of the word “ilham” (see ref in the below). Listen to Mirza Tahir Ahmad explaining the Ahmadi belief that Wahi=ilham, in the 1990′s.

4 instances of Wahi for non-prophets in the Quran
In the Quran, Wahi is used to signify ilham to non-prophets like the companions of Eisa (as)(See 5:112, 5:113 in the Qadiani Quran), the mother of Musa (as)(See 28:7, 28:8 in the Qadiani Quran)(See also 20:38, 20:39 in the Qadiani Quran), the bee (see 16:68, 16:69 in the Qadiani Quran). In 41:12 (41:13 in the Qadiani Quran) Allah gave Wahi to Samaa Wattay (lower heavens) and assigned duties to them.

17 instances of Wahi used for Rasul/Nabi
7:117 (7:118 in the Qadiani Quran), 10:2 (10:3 in the Qadiani Quran) also mentions how Allah sent Wahi to Muhammad (Saw). See 42:51 and 42:52 also (42:52 and 42:53 in the Qadiani Quran) Allah says that he only communicates via Wahi to his prophets. 53:4 (53:5 in the Qadiani Quran). 3 times in 4:163 (4:164 in the Qadiani Quran). 21:45 (21:46 in the Qadiani Quran). 11:36 (11:37 in the Qadiani Quran). 16:43 (16:44 in the Qadiani Quran). 14:13 (14:14 in the Qadiani Quran). 20:114 (20:115 in the Qadiani Quran). 21:73 (21:74 in the Qadiani Quran). 23:27 (23:28 in the Qadiani Quran). 20:77 (20:78 in the Qadiani Quran). 21:7 (21:8 in the Qadiani Quran).

Tanzila
This seems to be another word that Allah uses to describe his revelations to humans.

Unzila
Unzila is also used to describe the revelations of Allah.

ilham via Allah to the Universe
91:8 (91:9 in the Qadiani Quran).______________________________________________________________________________________________
1882
Barahin-i-Ahmadiyya V-3 (1882)(See page 195, online English edition

“”A few days ago I came across a booklet by Maulavi Abu Abdullah Qasuri. In its epilogue he has expressed his opinion about ilham and wahi. Although his intention behind writing the booklet is not entirely clear, I am led to suspect from what I have been told, and what I have myself gathered from reading the booklet, that Maulavi Sahib does not believe in the ilham that is bestowed upon auliya’ullah [friends of Allah]. و الله أعلم بما في قلبهم [God knows best what is in their hearts].
In any case, what I have understood from his booklet is that the author starts with a lexical discussion about ilham, which he describes as, الہام چ� ی ز�ے در دل انداختن و آنچہ خدا در دل اندازد [‘Ilham is something that is put into one’s heart, and particularly what is put into one’s heart by God’]. He then hastens to conclude that, since ilham is merely the name given to the thoughts that pass through one’s mind, regardless of whether the thoughts are good or evil, it [i.e., ilham] cannot be specific to a wali, righteous person or believer—because all kinds of thoughts occur to all kinds of people; and who is there in the world who is free of thoughts. Maulavi Sahib concludes his thesis with some confusing and dubious remarks, with no clear statement to indicate that he believes that auliya’ullah and perfect believers have a special relationship with God— who, whenever…””
_______________________________________________________________________________________________1891
Izalah Auham, (Septembers, 1891)
p. 614

“Verse 40 of chapter al-Ahzab (33:40) runs thus: ‘Muhammad is not the father of any of your men, but he is the Messenger of Allah and Khatam al-Nabiyyin.’ This, too, expressly proves that no prophet would appear in the world after our Holy Prophet (peace and blessings of Allah be upon him). It is thus abundantly clear that the Messiah, son of Mary, cannot come back in the world because he is a messenger and inter alia, the true significance of the office of a messenger is that he obtains knowledge of spiritual sciences through Gabriel and it has just been proved that the apostolic revelation (wahy risalat) has been cut off for ever till the day of Judgement.”

“According to the explanation of the Holy Quran, rasul is he who receives the commands and tenets of the religion through Gabriel. But a seal has been put upon wahy nubuwwat since thirteen hundred years ago. Will this seal then break?”
— Izala Auham, 1891, p. 534; RK 3: 387. [TOP]

2. “After the Khatam an-nabiyyin, the Holy Quran does not allow the coming of any rasul, whether he is a new one or a former one, because a rasul receives knowledge of religion through the agency of Gabriel, and the coming of Gabriel as bringing wahy risalat has been closed. It is self-contradictory that a messenger (rasul) come into the world, but not be accompanied by wahy risalat.”
— Izala Auham, 1891, p. 761; RK 3: 511. [TOP]

3. “It is obvious that if it is supposed that the angel Gabriel can now descend with even one sentence of wahy nubuwwat and remain silent thereafter, this would still contradict the finality of prophethood, for when the seal of finality is breached and wahy risalat again starts to descend, it matters not whether the amount is little or much. Every wise person can understand that if God is true to His promise, and the promise given in the Khatam an-nabiyyin verse, which has been explicitly mentioned in the Hadith, that now, after the death of the Prophet of God, peace and the blessings of God be upon him, Gabriel has been forbidden forever from bringing wahy nubuwwat — if all these things are true and correct, then no person at all can come as a messenger (rasul) after our Prophet, peace be upon him.”
— Izala Auham, 1891, p. 577; RK 3: 411-412. [TOP]

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1891
Al-Haqq Mubahasa Ludhiana (The Debate at Ludhiana), (1891), p. 79

“I also believe that it is not for every mujtahid and maulvi to deduce and infer conclusions in religious matters from the Quran and to grasp the divine meanings and understand the correct details of the mujmilat (verses requiring explanation) of the Quran. But this is particularly the job of those who have been supported by divine revelation either as a prophet or one blessed with great sainthood (wilayat-i ‘uzma). … And God has, from time to time, been disclosing the hidden subtilities of the Quran to those who are illuminated with the light of the revelation of great sainthood and are among the group of illa al-mutahharun (the purified ones).”

38. Ibid., p. 91

“Whatever is outside the Quran or repugnant to it is rejected (mardud). And the authentic reports (ahadith) are not outside the Quran, because all these problems (masa’il) have been drawn forth and inferred from the Quran with the help of revelation which is not recited (wahy ghair-matluww) of course, this is true that deduction (istikhraj) and inference (istinbat) is not the job of every one but the Messenger of Allah or one who has attained these excellences by way of reflection (zill).”
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1893
Tuhfah Baghdad, (July 1893), p. 7

“And God has brought an end to the prophets with our Messenger, and the prophetic revelation (wahy-i nubuwwah) has been cut off. Then how could the Messiah come when there is to be no prophet after our Messenger? Will then his prophethood be suspended and he would come like the one deposed from his office?”
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1893
Ainah Kamalat Islam, (February 26, 1893)
p. 323

“Has it ever happened in the world that God has supported an impostor (kazib) to the extent that he went on fabricating a lie against Him for eleven years, that wahy-i-wilayat (revelation granted to saints) and wahy-i-muhaddathiyyah — descended on him and God did not cut his life-vein.”
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1893
Barakat al-Du’a (April 2, 1893)
p. 17

“I have personally experienced a sway of strong external and extremely effectual force over me at the time of revelation which descends on me in the form of wahy-i wilayat (revelation granted to saints).”
___________________________________________________________________________Majmu’ah Ishtiharat, vol. i
— April 1897.
Old ref

vol. iii, p. 223

“The assertion (of Mawlvi Ghulam Dastagir of Kasur) that since I am not a claimant to prophethood, I cannot invoke any immediate divine chastisement, is not correct. Let it be known to all that I too curse the claimant to prophethood. I sincerely believe in the Kalimah, la ilaha illal-lahu Muhammadur Rasulullah (There is no god but Allah, Muhammad is His Messenger) and in the finality of prophethood of the Holy Prophet Muhammad, peace and blessings of Allah be upon him. I also believe that wahy-i-wilayah (revelation to saints) and not wahy-i-nubuwwah (prophetic revelation) is granted to auliya as one of the graces of the prophethood of Muhammad by faithfully following him. Anyone who ascribes to me anything beyond this is devoid of honesty and is not God-fearing. …Thus I have never been a claimant to prophethood but a claimant to wilayah (sainthood) and mujaddidiyyah (reformation).”

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1894
Claims and position of Hazrat Mirza Ghulam Ahmad: 3. Wahy Nubuwwat versus Wahy Wilayat – 1 (muslim.org)
— Hamamat al-Bushra, 1894, p. 20; RK 7: 200. [TOP]

“If we allow the appearance of a prophet after our Holy Prophet, we would have to allow the opening of the door of wahy nubuwwat after its closure. And this is wrong, as is not hidden from the Muslims. How can a prophet come after our Holy Prophet, when revelation has been cut off after his death, and God has ended the prophets with him?”

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1897
Siraj-i Munir (March 24, 1897), pp. 2, 5

“Do not lay false charges against me that I have claimed absolute prophethood. Have you not read that muhaddath (one spoken to by God) is also a mursal (sent one)? Do you not remember the recitation (qir’at or version) wa la muhaddath-in? Then, how absurd is the allegation that I have claimed to be a mursal. O ye the ignorants! Tell me what is the appropriate word in Arabic for one sent by God other than mursal or rasul. But remember that in God’s revelation (ilham) it does not here carry the real sense (haqiqi ma’ni) which is specific for the giver of law (sahib shari’ah). On the other hand, whoever is appointed (mamur) is indeed a mursal. This is, of course, true that in the revelation which God has sent down on me He has-frequently used the words nabi, rasul and mursal but they are not in their real significance. And every one has its own terminology. So, this is God’s terminology that He has used such words. We admit and hold the view that in the real sense of prophethood neither a new nor an old prophet can appear after the Holy Prophet, (peace and blessings of Allah be upon him). The Quran precludes the appearance of such prophets. But God may, in a metaphorical sense, address a mulham (an inspired one) as a prophet or a messenger. …

The people in Arabia still call a person’s messenger (faristadah) rasul. Why then shouldn’t God use the word mursal metaphorically? Do you not remember the Quranic verse: ‘fa qulu inna ilaikum mursalun’ (So they said: surely we are sent to you) — 36:16? Is it fair and justifiable to call me a kafir only on this count? When you will be questioned by God on the Day of Judgement for declaring me kafir, may I know what reasons you will advance before Him? I again repeat that no doubt the words rasul, mursal and nabi occur for me in my revelations from God but they are not applicable in their real sense. Likewise, the description of the Promised Messiah in reports (ahadith) as a prophet does not connote prophethood in its real sense. This is the knowledge which God has granted me. Let him who wishes to understand grasp it. It has been disclosed to me that the doors of real prophethood (haqiqi nubuwwat) are absolutely closed after the Khatam al-Nabiyym. Neither can a new prophet appear in the real sense (of the term) nor an old one. But, our unjust opponents (zalim mukhalif) dc not consider the doors of the finality of prophethood as entirely closed, rather, according to them, a window is still open for the coming of a prophet, i.e., the Israelite Messiah. Thus, when after the Quran a real prophet (haqiqi nabi) comes and the prophetic revelation (wahy-i nubuwwah) is resumed then tell us how prophethood came to an end. Will the revelation of such a prophet be called wahy-i nubuwwah or something else?
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1899
Ayyam al-Sulh (January, 1899)
p, 47

“Besides these points, the verse: wa lakin rasul-lul lahi wa khatam an-Nabiyyin (but he is the Messenger of Allah and the Seal of the Prophets) also precludes the coming of the Messiah, son of Mary, for the second time; likewise, the hadith, la nabiyya ba’di; (there will be no prophet after me) stands in his way. How is it possible that, in spite of our Holy Prophet being the Seal of the Prophets, another prophet can come at some time and the prophetic revelation (wahy-i nubuwwah) can start again? Do not all these suggest that while interpreting this hadith, we are not to adhere to the apparent meaning of these words?”

p. 74

“If it be argued that Jesus, who came for bearing testimony (tasdiq) to the Torah, was a prophet of God, how do you compare him in this respect? Again, a prophet ought to have come for vouching and reviving (tajdid) the religion. The reply is that, in Islam, the door of independent prophethood is closed as the Most High God says: wa la-kin rasulul lahi wa Khataman Nabivyin (but he is the Messenger of Allah and the Seal of the Prophets’) and in the Hadith we find: la nabiyya ba’di (there will be no prophet after me). Moreover, the Messiah’s natural death has been proved by conclusive arguments (nusus qat’iyyah); therefore, his coming to this world again is nothing but mere wishful thinking. And, if another prophet, new or old, does come, then how can our Holy Prophet (peace and blessings of Allah be upon him), be the Last of the Prophets. No doubt, the door of wahy-i wilayah (revelations granted to saints) and of divine communications is still open.

“The signs are God’s whether they are manifested through a prophet or a saint (wali) and are all of one and the same standard (darjah) because they have a common source. It is sheer folly and stupidity to think that if the Most High God demonstrates heavenly signs at the hands of a prophet these are greater in power and grandeur than those demonstrated through a wali. On the other hand, some signs in support of Islam are manifested at a time when there is neither a nabi nor a wali. For instance, the sign of the annihilation of the ‘possessors of the elephants’.”

“The authentic Hadith corroborate that muhaddath is also included among the prophets and messengers as God’s sent ones (mursals). A careful perusal of the recitation (qir’at) of the hadith in Bukhari, wa ma arsalna min rasulin wa la nabiyyin wa la muhaddath-in (And We never sent a messenger or a prophet or a muhaddath) will bear this out. Again, it is mentioned in another hadith: ulama-u ummati ka anbiya bani israil (i.e. the ‘ulama of my ummah will be like the prophets of Israel). The sufi (mystics) have also, in their visions, got this hadith verified by the Holy Prophet (peace and blessings of Allah be upon him). It should also be remembered that in the book of Muslim the word prophet has also been used for the Promised Messiah i.e., by way of metaphor and simile.”

p. 146

“Our Holy Prophet’s being the Khatam al-Anbiya (the Seal of the Prophets) also vouches for the death of Jesus, peace of God be upon him, because if another prophet comes after him he no longer remains the Khatam al-Anbiya nor the chain of prophetic revelation (wahy-i nubuwwah) can be deemed to have ended. And if it be considered that Jesus will come as an ummati (follower) even then he shall not be devoid of the dignity of prophethood (shan-i nubuwwat). Although he shall also act upon the Shari’ah of Islam like other followers but it cannot be said that at that time he shall not be a prophet in God’s knowledge. And if he shall, however, be a prophet in the knowledge of God then we have to face the same objection that a prophet had come after the Khatam al-Anbiya, peace and blessings of Allah be upon him. This is derogatory to the Holy Prophet’s dignity and contradicts the explicit teachings of the Quran on this point. The Quran speaks nowhere about the second advent of the Messiah, son of Mary, rather the Finality of Prophethood (Khatm-i Nubuwwat) has been mentioned most expressly. And it is a mischief to differentiate between an old and a new prophet. Such a differentiation (tafriq) is to be found neither in the Hadith nor in the Quran. And the same general negation (naf‘i-i ‘am) is found in the Hadith: la nabiyya ba’di (i.e., There will be no prophet after me). How audacious and impertinent it is then to stick to the sordid thoughts and disregard and ignore the clear injunctions of the Quran and accept the coming of a prophet after the Seal of the Prophets and resumption of the prophetic revelation after it had been cut off. Because in whomsoever exists the dignity of prophethood (shan-i nubuwwat) his revelation will undoubtedly be that of prophethood.”

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______________________________________________________________________________________________1900
Khutbah ilhamiyyah, Ruhani Khaza’in, vol. 16
pages 69 & 70

MGA declared Prophet Muhammad PBUH as seal of the Prophethood and to himself as seal of the sainthood.

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1902
Tuhfah Golarwiyyah (September 1, 1902)

p. 83

“The Holy Quran has declared the death of Jesus in the verses: ‘But when Thou didst cause me to die’ and the ‘messengers have already passed away before him’; similarly, in the verse: ‘This day have I perfected for you your religion’ and that ‘but he is the Messenger of Allah and the Seal of the Prophets,’ prophethood has been clearly brought to an end and it has been declared in clear words that the Holy Prophet (peace and blessings of Allah be upon him), is the Last of the Prophets (Khatam al-Anbiya) as has been stated in the verse: wa la-kin rasul-lul lahi wa khatam-an Nabiyeen (but he is the Messenger of Allah and the Seal of the Prophets). But those who bring Jesus back to this world believe that he would return with his prophethood and that Gabriel would be descending on him continuously for forty-five years with prophetic revelation (wahy-i nubuwwah). What is left then of the Finality of Prophethood (Khatm-i Nubuwwat} and the finality of prophetic revelation with such a belief? Rather, in that case, Jesus would be the last of the prophets (khatam al-anbiya).”

Tuhfa Golarwiya, see Ruhani Khaza’in, vol. 17, p. 174

“The Holy Quran, in the verses, ‘This day I have perfected for you your religion’, and ‘He is the Messenger of Allah and the Khatam an-nabiyyin’, has clearly ended prophethood with the Holy Prophet Muhammad. And it has said in plain words that the Holy Prophet is Khatam al-anbiya, as it says: ‘He is the Messenger of Allah and the Khatam an-nabiyyin’. But those people who bring Jesus back to the world believe that he will come to the world still bearing his prophethood, and that the angel Jibreel will continue to descend upon him with wahy nubuwwat for forty-five years. Now tell us, according to their belief, how can the finality of prophethood and the finality of revelation given to prophets (wahy nubuwwat) be maintained? Instead, one would have to accept that Jesus is the Khatam al-anbiya.”

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1903
Malfuzat, pages 289-290

MGA says that since the Bee got Wahi, Wahi can never end.

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1908
Malfuzat, V-4, page 513

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_____________________________________________________________________________________________ Ibn Taymiyyah said that Wahi Nubuwwat is only for prophets with law (which is all of them)

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Muslims who received Wahi after the death of Muhammad (SAW) – White Minerat (whiteminaret.org)
Qadiani-Ahmadi website

“””..Ali (ra) and Al-Fazl were cleaning the body of Muhammad (saw) when Ali (Ra) heard a voice: ‘Life up your eyes to heaven’ (see Al-Khasa’is Al-Kubra by Suyuti, V-2, page 276). 
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Links and Related Essay’s

Farhan Iqbal on X: “In my livestream today I discussed the concepts of WAHI and ILHAAM. What does the Quran say? Does the Quran distinguish between the two terms when it comes to KALAAM (Communication) between God and humans?” / X (twitter.com)

terminology – What is the difference between ‘Wahi’ and ‘Ilham’? – Islam Stack Exchange

Did MGA get Wahy Nubuwwat or Wahy-i-Wilayat? – ahmadiyyafactcheckblog

Imam Abu Hanifa on ilham vs. Wahi – ahmadiyyafactcheckblog

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