Supplement to the
Evidence
Section 4:
Revelation in Islam
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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 Mirzas 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.
(Ishaat 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 shari [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. 8283.)
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 Ishaat,
Karachi, pp. 1213)
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