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Contents of the Evidence

Supplement to Section 4: Revelation in Islam
5. Hazrat Mirza Ghulam Ahmad
6. Non-English material

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Supplement to the Evidence
Section 4:
Revelation in Islam

The following further references, in addition to those in Section 4, also show that, according to Muslim theologians, revelation is still continuing.

1. Maulavi Muhammad Husain Batalvi

In his glowing review of Hazrat Mirza’s Barahin Ahmadiyya, he replied to some Muslims who had criticised Hazrat Mirza for including his revelations in the book. Batalvi explained:
“In this way, it is not only intended to support the revelations of the author of Barahin Ahmadiyya, and of other saints, but the revelation of prophets is also supported, and that is the real aim. For, a denial altogether of the concept of revelation to non-prophets is a prelude to denial of revelation to prophets, and draws one to that position, because the nature and essence of both revelations is the same. In fact, the two are rivers from the same source, so that if one is denied, there remains no reason to accept the other, and the denial of the existence of one implies the risk of denial of the other. For this reason, the scholars of spiritual experience have said that the person who denies the inward grace and Divine knowledge bestowed upon the saints, risks a bad end. Eventually, the denial of the Divine knowledge and revelation of prophets will find place in his heart.”

(Isha‘at as-Sunna, vol. vii, no. 7, June to November 1884, p. 194)

2. Maulana Sana-Ullah of Amritsar (d. 1949)

He was a well-known opponent of the Ahmadiyya Movement during and after the time of Hazrat Mirza Ghulam Ahmad. Commenting on the Quranic verse 42:51, which speaks of three modes of Divine revelation to man, he wrote:
“This means that it is the practice of God that when He speaks to a mortal it is by wahy, the first kind, or from behind a veil, the second kind, or by sending an angel to the apostle, the third kind, and revealing what He wishes. These three kinds of revelation are known as ilham shar‘i [revelation as recognised in Islamic theology]. ... Prophets can have revelation of all the three kinds, but saints, who are perfect followers and heirs of the prophets, have a share of the first two kinds, but not the third.”

(Nuqoosh Abul Wafa, by Maulana Abu Yahya Imam Khan of Noshera, published by Idara Tarjuman as-Sunna, Lahore, 1969, vol. i, pp. 82–83.)

3. Deoband School founded under revelation

Tarikh Darul-‘ulum Deoband is the official history of the first hundred years of the theological school at Deoband (India), founded in 1867, and has been written by Maulana Muhammad Tayyib, Principal of the school. In the introduction, referring to the original meeting at which the founding fathers gathered to discuss the establishment of the school, the author writes:
“The persons who girded up their loins for these aims [of the school] were not typical leaders, but godly holy men and saints of the age. And their mutual discussion was not the customary sort of consultation or exchange of views, but it was an exchange of revelation. As I heard from Maulana Habib-ur-Rahman Usmani, the sixth Principal of the school, that the hearts of all these saints of the time received revelation to the effect that the sole means of the defence and preservation of Islam and the Muslims in India was to set up a school. So it was that, at this consultative meeting, one said that he had seen in a dream that, for the defence of the faith and the Muslims, a school should be set up; a second said that he had seen a vision that a school must be set up; a third said that it had entered his heart that the founding of a school was essential; and yet another said in clear words: I have received revelation from God that in these circumstances it is essential to set up a school for religious teaching.”

(Tarikh Darul-‘ulum Deoband, published by Darul Isha‘at, Karachi, pp. 12–13)

Go to The Evidence, Section 4
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