Can revelation (Wahi) be given to someone who is not a Prophet?

Quran

Hadith

Islamic Text

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

In the Name of Allah Most Merciful Most Kind

Short Answer

Yes, revelation or Wahi being given to someone who is not a Prophet was possible in the past. This occurred for Sayidah Maryam and the mother of Sayidina Musa (peace be upon them all). However, this is not possible anymore because all forms of Wahi (revelation) ended with the Prophet Muhammad ﷺ. So, we only have Ilham now, which is not factual rather it is speculative.

Explanation
وَأَوْحَيْنَا إِلَى أُمِّ مُوسَى أَنْ أَرْضِعِيهِ فَإِذَا خِفْتِ عَلَيْهِ فَأَلْقِيهِ فِي الْيَمِّ وَلَا تَخَافِي وَلَا تَحْزَنِي إِنَّا رَادُّوهُ إِلَيْكِ وَجَاعِلُوهُ مِنَ الْمُرْسَلِينَ

And We revealed to the mother of Moses: Nurse him, and if you fear for him, cast him into the sea. And do not be afraid, nor grieve. Indeed, we will return him to you and make him one of the Messengers. (Surah al-Qasas, 7).

In the noble Quranic verse above, it is explicitly mentioned that the mother of Prophet Moses received revelation (Wahi). This proves that Wahi being given to someone who is not a Prophet was possible. However, this was prior to our blessed Prophet Muhammad ﷺ, it is no longer possible thereafter. Since there is no revelation after our Prophet ﷺ.

Not Prophetic Wahi
قَتَادَةَ قَوْلُهُ: وَأَوْحَيْنَا إِلَى أُمِّ مُوسَى وَحْيًا جَاءَهَا مِنَ اللَّهِ قُذِفَ فِي قَلْبِهَا، وَلَيْسَ بِوَحْيِ نُبُوَّةٍ. (تفسير القرآن العظيم لابن أبي حاتم)

Qatada said (regarding): And We revealed to the mother of Moses, a revelation that came to her from Allah. It was cast into her heart. It was not a revelation of prophecy. (Ibn Abi Hatim  327H, Tafseer al-Quran al-Adheem).

In the Nass above Imam Qatada confirmed that the Wahi given to the mother of Sayidina Musa was not the same as prophetic Wahi. However, it was Wahi. Therefore, confirming the notion of Wahi being given to someone who is not a Prophet.

Wahi and Ilham

In this context, people often raise raise a question. What is the difference between Wahi and Ilham? This causes great confusion because sometimes the terms are used synonymously. The fundamental difference is that Wahi is definitive whereas Ilham is speculative.

An example of Ilham is seeing an event in a dream that later occurs. This is a true dream and is a type of Ilham. However, this is not like Wahi. Since, one cannot know the dream will be true or not prior to the occurrence of the event. As for Wahi we know it is true prior to occurrence.

We know without doubt that Dajjal will return. Since that is based on the words of the blessed Prophet ﷺ. They are beyond doubt. As the words of the Prophet ﷺ are Wahi not Ilham. Thus, they are fact not speculation. So, we do not need to wait and see, we can confirm that Dajjal will appear.

However, if someone were to see a dream showing that Dajjal will arrive this Ramadan, we cannot consider that to be fact. Rather we will have to wait and see. If it does occur, then we can retrospectively say that it was a true dream. And if it does not, then it was a false dream.

That is because both possibilities existed. It could have been a true dream or a false dream. Such possibilities do not exist with Wahi. It is always true. That is why we say Wahi is factual and Ilham is speculative.

Wahi now

Once we have understood the distinction between Wahi and Ilham, it becomes easy to understand what is meant by no more Wahi after our blessed Prophet Muhammad ﷺ. Meaning, Ilham is possible but definitive knowledge is not possible. Since that is Wahi.

Allah (Most High) giving Wahi to someone who was not a Prophet occurred in the past. However, that is no longer possible. Since revelation (Wahi) ended with our blessed Prophet ﷺ. Only Ilham is feasible now.

Sayidah Maryam
قَالَ كَذَلِكِ قَالَ رَبُّكِ هُوَ عَلَيَّ هَيِّنٌ وَلِنَجْعَلَهُ آيَةً لِلنَّاسِ وَرَحْمَةً مِنَّا وَكَانَ أَمْرًا مَقْضِيًّا

He said: Thus your Lord said, “It is easy for me, and we will make him a sign for the people and a mercy from us.” And it was a matter decreed. (Surah Maryam, 21).

Another great example of Wahi being given to someone who was not a Prophet is Sayidah Maryam. In the verse above it is clear that she was given a definitive message from Allah (Most High). The following verse confirms that this message was brought by an angel.

فَأَرْسَلْنَا إِلَيْهَا رُوحَنَا فَتَمَثَّلَ لَهَا بَشَرًا سَوِيًّا

We sent our spirit to her, and he appeared to her as a well-formed person.  (Surah Maryam, 17).

A Sahih Hadith in Imam Hakim’s al-Mustadrak (4156) has Sayidina Ibn Masud clarifying that the angel was Sayidina Jibreel. This is not only an example of Wahi being given to someone who is not a Prophet, but also being done through the blessed angel Jibreel. All of this is no longer conceivable.

Nature of revelation (Wahi)

The notion of Wahi being given to someone who was not a Prophet can cause confusion. Which is why some scholars held the position that Sayidah Maryam was a Prophet. However, the dominant position is that Wahi can be given to someone who is not a Prophet.

في هذه الآية الوحي إلى النساء. وقد اختلف هل يجوز أن تكون المرأة نبية أن لا؟ بعد اتفاقهم على أن لا تكون رسولًا. (أحكام القرآن)

In this verse there is (proof for) Wahi to women. There is a difference of opinion about whether it is possible for a woman to be a prophet or not? After they agreed that she could not be a messenger. (Imam Ibn al-Faras 597H, Ahkam al-Quran)

{وَأَوْحَيْنَا إِلَى أُمِّ مُوسَى} فيه ثلاثة أقاويل: أحدها: أنه إلهام من الله قد قذفه في قلبها وليس بوحي نبوة، قاله ابن عباس وقتادة. الثاني: أنه كان رؤيا منام، حكاه ابن عيسى. الثالث: أنه وحي من الله إليها مع الملائكة كوحيه إلى النبيين. (تفسير الماوردي)

And We revealed to the mother of Moses. Regarding it, there are three opinions. One of them is that it was Ilham from Allah that He cast into her heart, it was not revelation of prophecy. This was said by Ibn Abbas and Qatada. The second is that it was a dream vision. It was narrated by Ibn Isa. The third is that it was revelation from Allah to her with the angels. Just like his revelation to the prophets. (Imam al-Maawardi 450H, al-Nukat).  

Then what is the difference between what Sayidah Maryam received and what a Wali in this Ummah can receive? It is once again the issue of it being definitive and speculative. Wahi is definitive and it ended with our blessed Prophet ﷺ. Ilham is speculative and could still occur today.

No definitive revelation

It should be obvious to all Muslims that there can be no definitive knowledge of the unseen (Ghayb) or Wahi after our beloved Prophet ﷺ. Yet, the Sahabah clarified this further in numerous narrations.

عَبْدَ اللَّهِ بْنَ عُتْبَةَ، قَالَ: سَمِعْتُ عُمَرَ بْنَ الخَطَّابِ رَضِيَ اللَّهُ عَنْهُ، يَقُولُ: إِنَّ أُنَاسًا كَانُوا يُؤْخَذُونَ بِالوَحْيِ فِي عَهْدِ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَإِنَّ الوَحْيَ قَدِ انْقَطَعَ، وَإِنَّمَا نَأْخُذُكُمُ الآنَ بِمَا ظَهَرَ لَنَا مِنْ أَعْمَالِكُمْ، فَمَنْ أَظْهَرَ لَنَا خَيْرًا، أَمِنَّاهُ، وَقَرَّبْنَاهُ، وَلَيْسَ إِلَيْنَا مِنْ سَرِيرَتِهِ شَيْءٌ اللَّهُ يُحَاسِبُهُ فِي سَرِيرَتِهِ، وَمَنْ أَظْهَرَ لَنَا سُوءًا لَمْ نَأْمَنْهُ، وَلَمْ نُصَدِّقْهُ، وَإِنْ قَالَ: إِنَّ سَرِيرَتَهُ حَسَنَةٌ

Abdullah bin Utbah said, I heard Umar bin al-Khattab (May Allah Most High be pleased with him) say: Indeed people were judged by revelation during the era of the Messenger of Allah ﷺ. But now revelation has stopped. So we judge by your apparent deeds. Whoever makes good apparent to us, we will feel secure and draw him close. We have nothing to do with his inner reality. Allah (Most High) will call him to account for his inner reality. But whosoever makes sin apparent, we will not feel secure from him. Nor will we believe him. Even if he says that his inner reality is good. (Sahih al-Bukhari, 2641)

In the narration above, Sayidina Umar (May Allah (Most High be pleased with him) confirms that there is no form of revelation or definitive knowledge available after the passing of the blessed Prophet ﷺ. Thus, the Sahabah used speculative means.

This statement of Sayidina Umar leaves no doubt about the end of all types of revelation, even that which was given to people who were not Prophets. It all ended with our beloved Prophet ﷺ.

Acting upon speculative knowledge
وَقَول عمر: إِن الْوَحْي قد انْقَطع، وَإِنَّمَا نأخذكم الْآن بِمَا ظهر لنا ، وَغير ذَلِك وَهُوَ كثير، مِمَّا يدل على أَن الْعَمَل بِالظَّنِّ وَاجِب. (التحبير شرح التحرير في أصول الفقه)

Umar’s saying: But now revelation has stopped, so we judge by your apparent deeds. Other such statements are abundant, which indicate that acting upon speculation is obligatory. (Imam Ali bin Sulaiman 885H, al-Tahbeer).

Amongst the scholars of Ahl al-Sunnah, there is agreement that acting upon speculative knowledge is obligatory. That is because new definitive knowledge is not available. Since revelation has finished.

Ilham is a particularly weak form of speculative knowledge. Therefore, it is not used to establish legal rulings. In the Sunni books of Usool al-Fiqh we find a near consensus regarding the rejection of Ilham as proof. Only a small group of Sufis disagreed.

Ahl al-Bidah

As seen above, it is not the way of Ahl al-Sunnah to believe in definitive knowledge of the unseen after the Prophet Muhammad ﷺ. Since, that is revelation, and all revelation has stopped with the passing of our beloved Prophet ﷺ.

However, some people of Bidah like the Shia do believe in this concept. They believe that the Imams have access to Ilm al-Ghayb (knowledge of the unseen). Unfortunately, some Sunnis have been influenced by this deviancy. And they have fallen into misguidance.

وقد أكذب الشرع من ادعى علم الغيب (إِكمَالُ المُعْلِمِ بفَوَائِدِ مُسْلِم)

Whoever claims knowledge of the unseen has rejected the Sharia. (Qadi Iyaad, Sharh Muslim Vol. 7, p153).

Qadyanis

We must also be careful of introducing exceptions to general rules without evidence. This is the way of the Ahmadi Qadyanis. They say, we agree that there is no Prophet after the Prophet Muhammad ﷺ. But Ghulam Ahmad is an Ummati Prophet. And that is acceptable.

We say, that there is no exception to the general statement that there is no Prophet after our beloved Prophet Muhammad ﷺ. There are no exceptions or nuances regarding this matter.

Similarly, we say there is no revelation or definitive knowledge of the unseen after our blessed Prophet Muhammad ﷺ. There are no exceptions or nuances regarding this matter. Therefore, Wahi being given to someone who was not a Prophet was possible in the past, but not possible any longer.

The Sahabah
قَوْلُهُ وَإِنَّ الْوَحْيَ قَدِ انْقَطَعَ أَيْ بَعْدَ وَفَاةِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَالْمُرَادُ انْقِطَاعُ أَخْبَارِ الْمَلَكِ عَنِ اللَّهِ تَعَالَى لِبَعْضِ الْآدَمِيِّينَ بِالْأَمْرِ فِي الْيَقَظَةِ وَفِي رِوَايَةِ أَبِي فِرَاسٍ عَنْ عُمَرَ عِنْدَ الْحَاكِمِ إِنَّا كُنَّا نَعْرِفُكُمْ إِذْ كَانَ فِينَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَإِذِ الْوَحْيُ يَنْزِلُ وَإِذْ يَأْتِينَا مِنْ أَخْبَارِكُمْ وَأَرَادَ أَنَّ النَّبِيَّ قَدِ انْطَلَقَ وَرُفِعَ الْوَحْيُ. (فتح الباري شرح صحيح البخاري)

His saying that the revelation had ceased, that is, after the passing of the Prophet ﷺ. What is meant is that the angel bringing information from Allah (Most High) to some people has ceased. That being with the command and during a wakeful state. And in the narration of Abu Firas from Umar in al-Hakim: We knew you when the Messenger of Allah ﷺ was among us. Since revelation was descending. And when news of you came to us. He intended that the Prophet ﷺ has left and revelation has been lifted. (Imam Ibn Hajr al-Asqalani 852H, Fath al-Bari).

It is clear from the Nass (text) above, that the Sahabah understood that all forms of revelation ended with the passing of our beloved Prophet ﷺ. Even in the time of the Prophet ﷺ, Ilham was not treated as fact. Rather it required confirmation from the blessed Prophet ﷺ.

For example, the blessed Sahabi Abdullah bin Zayd saw a dream regarding Adhan. However, it was not acted upon until the blessed Prophet ﷺ confirmed it. This type of confirmation was no longer possible after the passing of the blessed Prophet ﷺ. Therefore, Ilham was never used as proof.

The Nass (text) below explains the narration of Sayidina Umar. In it Imam al-Ayni confirms that there was no form a Wahi available to the Sahabah. Rather they used speculative means.

وَبَقِيَّة الْخَبَر بَيَان لما يَسْتَعْمِلهُ النَّاس بعد انْقِطَاع الْوَحْي بوفاة رَسُول الله، صلى الله عَلَيْهِ وَسلم. (عمدة القاري شرح صحيح البخاري)

The rest of the narration is an explanation of what people use after the cessation of revelation with the passing of the Messenger of Allah ﷺ. (Imam Badr al-Deen al-Ayni 855H, Umdatu al-Qari).

The Sahabah used Ijtihad to address matters that were not explicit in the Quran and Sunnah. They did not use Ilham. Nor did they believe in people receiving Wahi, or definitive knowledge regarding the unseen. And they condemned people who had such beliefs.

Sayidah Aishah  

قالت عائشة: من قال إن أحدا يعلم الغيب إلا الله فقد كذب، وأعظم الفرية على الله (تفسير الطبري)

(Sayidah) Aishah said, whoever says that someone besides Allah (Most High) knows the unseen has lied and invented a great falsehood against Allah (Most High). (Imam al-Tabari, Tafseer al-Tabari Vol. 20, p160).

Our blessed mother, Sayidah Aishah (May Allah Most High be pleased with her) has one of the clearest condemnations against the belief that people have knowledge of the unseen. She considered such a claim to be lying against Allah (Most High).

Revelation is complete

If one were to argue that Wahi being given to someone who was not a Prophet was established in the past, why would it suddenly stop. We say that the scholars have clarified this repeatedly. Essentially the blessed Prophet Muhammad ﷺ passing has brought an end to all revelation.

Sometimes scholars explained that the end to Wahi (revelation) is due to the religion being complete and perfect. Therefore, no room must be left to add or take from the Deen (religion). Thus, there must be an end to all forms of revelation.

والدين قد تم فلا يزاد فيه ولا ينقص منه ولا يبدل. (المحلى بالآثار)

The religion has been completed. It cannot be added to, subtracted from, or changed. (Imam Ibn Hazm 456H, al-Muhala).  

More legal considerations

When studying Islamic law, it becomes abundantly clear that all forms of revelation have ceased with the passing of our beloved Prophet Muhammad ﷺ. Not only do we have the rejection of Ilham being evidence, but we also have the discussion on Naskh (abrogation).

Scholars explained that Naskh is not allowed after the Prophet ﷺ. If there was factual knowledge being revealed, Naskh would be allowed. However, this will only occur at the time of Sayidina Isa returning. Until then there is no revelation so no Naskh.

الْوَحْيِ قَدْ انْقَطَعَ بِوَفَاةِ النَّبِيِّ – عَلَيْهِ السَّلَامُ – فَلَا يَجُوزُ بَعْدَهُ نَسْخُ شَيْءٍ؛ لِأَنَّا نَقُولُ: زَمَانُ نَسْخِ مَا ثَبَتَ بِالْوَحْيِ قَدْ انْقَطَعَ بِوَفَاتِهِ؛ لِأَنَّهُ مُتَوَقِّفٌ عَلَى نُزُولِ الْوَحْيِ وَذَلِكَ غَيْرُ مُتَصَوَّرٍ بَعْدُ. (كشف الأسرار شرح أصول البزدوي)

Revelation ceased with the passing of the Prophet ﷺ so it is not permissible to abrogate anything after that. Since we say that the time of abrogating that which was proven by revelation was terminated by his ﷺ passing. As that is dependent upon revelation descending which is inconceivable now. (Imam Ala al-Deen al-Bukhari 730H, Kashf al-Asrar).

Conclusion

Wahi being given to someone who was not a Prophet was possible before our blessed Prophet Muhammad ﷺ. We have numerous examples of this in the Quran and Sunnah. For example, Sayyidah Maryam and the mother of Prophet Musa (peace be upon them all).

However, after the passing of our beloved Prophet Muhammad ﷺ there is no possibility of revelation. Therefore, no factual knowledge of the unseen is conceivable. Rather speculative knowledge like dreams is possible.

Although this is a relatively complicated discussion, it is important. Since, many people become confused about Karamat and stories that are spread. Especially those in Sufi circles.

Any claim to knowledge of the unseen will be rejected by rightly guided Sunni Muslims. Such claims belong to the Shia community not the Ahl al-Sunnah. Since our scholars have been abundantly clear regarding this matter.

And Allah Most High Knows Best.

Answered by Shaykh Noorud-deen Rashid (26.01.25)