Wahi demonstrates Allah’s wisdom in guiding all creation, while prophetic revelation establishes religion’s foundation.

Article introduces different types of wahi to convey messages & instructions by ALLAH subhanautala , to prophets and other beings including human beings, bees, earth etc etc

Verse 42:51-53 (Surah Ash-Shura)

Arabic Text:

وَمَا كَانَ لِبَشَرٍ أَن يُكَلِّمَهُ اللَّهُ إِلَّا وَحْيًا أَوْ مِن وَرَاءِ حِجَابٍ أَوْ يُرْسِلَ رَسُولًا فَيُوحِيَ بِإِذْنِهِ مَا يَشَاءُ ۚ إِنَّهُ عَلِيٌّ حَكِيمٌ ﴿٥١﴾ وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِّنْ أَمْرِنَا ۚ مَا كُنتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَٰكِن جَعَلْنَاهُ نُورًا نَّهْدِي بِهِ مَن نَّشَاءُ مِنْ عِبَادِنَا ۚ وَإِنَّكَ لَتَهْدِي إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ ﴿٥٢﴾ صِرَاطِ اللَّهِ الَّذِي لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ أَلَا إِلَى اللَّهِ تَصِيرُ الْأُمُورُ ﴿٥٣﴾

English Translation (from Tafheem-ul-Quran by Sayyid Abul Ala Maududi):

It is not given to any mortal that Allah should speak to him face to face. He speaks either through revelation (secret instruction), or from behind a veil, or He sends a messenger (an angel), who by His Command, reveals whatever He wills. He is the Exalted, the All-Wise. Even so We have, (O Muhammad), revealed a Spirit to you by Our Command. You did not know at all what was the Book and what was the Faith, but We made that Spirit a light by which We show the way to any of Our servants We will. You are indeed guiding to the Right Way, the Way of God, to Whom belongs everything in the heavens and the earth. Beware! All affairs tend to Allah alone!

Tafsir Explanation (from Tafheem-ul-Quran by Sayyid Abul Ala Maududi):

The verse addresses the mode of divine communication: Allah does not speak directly face-to-face to any human, as this would be inappropriate for His exalted status. Instead, He communicates through revelation (wahi, defined as swift and secret instruction or inspiration placed in the mind like a flash), from behind a veil, or via a messenger such as an angel who conveys His commands. This clarifies that the Holy Prophet’s message is not from personal invention but from divine guidance, countering accusations of him claiming direct dialogue with Allah. The footnote elaborates that wahi means “swift and secret instruction,” an inspiration known only to Allah and the recipient, emphasizing His wisdom in choosing this method for guiding mankind. This theme is repeated later in the Surah for emphasis. The explanation reassures that the Prophet’s sudden appearance with knowledge of the Book and Faith is proof of prophethood, as he was unaware of it before. 21

Verse 28:7 (Surah Al-Qasas)

Arabic Text:

وَأَوْحَيْنَا إِلَىٰ أُمِّ مُوسَىٰ أَنْ أَرْضِعِيهِ ۖ فَإِذَا خِفْتِ عَلَيْهِ فَأَلْقِيهِ فِي الْيَمِّ وَلَا تَخَافِي وَلَا تَحْزَنِي ۖ إِنَّا رَادُّوهُ إِلَيْكِ وَجَاعِلُوهُ مِنَ الْمُرْسَلِينَ ﴿٧﴾

English Translation (from Tafheem-ul-Quran by Sayyid Abul Ala Maududi):

We inspired the mother of Moses, saying, “Suckle him, and when you see any danger for him, cast him into the river, and fear not nor grieve, for We shall restore him to you and shall include him among the Messengers.”

Tafsir Explanation (from Tafheem-ul-Quran by Sayyid Abul Ala Maududi):

This verse describes how Allah inspired Moses’ mother with instructions to protect her child from Pharaoh’s decree to kill Israelite male infants. She was to breastfeed him until danger arose, then place him in the river (Nile), trusting in Allah’s promise to return him safely and make him a Messenger. This divine guidance ensured the child’s survival and eventual prophethood, as Pharaoh’s household found and adopted him, unknowingly fulfilling Allah’s plan to empower the oppressed Israelites against Pharaoh. The inspiration highlights Allah’s unseen protection and foreknowledge, countering human schemes. She was not to cast him immediately but only when danger was imminent, such as exposure of the secret; she suckled him for three months per Biblical/Talmudic accounts, but Quran emphasizes divine inspiration absent in those sources. 19

Verse 5:111 (Surah Al-Maida)

Arabic Text:

وَإِذْ أَوْحَيْتُ إِلَى الْحَوَارِيِّينَ أَنْ آمِنُوا بِي وَبِرَسُولِي قَالُوا آمَنَّا وَاشْهَدْ بِأَنَّنَا مُسْلِمُونَ ﴿١١١﴾

English Translation (from Tafheem-ul-Quran by Sayyid Abul Ala Maududi):

And behold! I inspired the disciples to have faith in Me and Mine Apostle: they said, ‘We have faith, and do thou bear witness that we bow to Allah as Muslims’.

Tafsir Explanation (from Tafheem-ul-Quran by Sayyid Abul Ala Maududi):

This verse describes Allah reminding Jesus of His favors, including strengthening him with the Holy Spirit (inspiration/wahi), teaching him the Book, wisdom, Torah, and Gospel (all forms of divine revelation/inspiration). It also mentions inspiring the disciples to believe in Jesus and bear witness as Muslims. The inspiration to the disciples is highlighted: “I inspired the Disciples to believe in Me and My Messenger; then they said, ‘We have believed and bear witness that we are Muslims.'” This serves as a warning to Christians about errors in creed and false hopes in Prophets. 23

Verse 99:4-5 (Surah Az-Zalzalah)

Arabic Text:

يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا ﴿٤﴾ بِأَنَّ رَبَّكَ أَوْحَىٰ لَهَا ﴿٥﴾

English Translation (from Tafheem-ul-Quran by Sayyid Abul Ala Maududi):

On that Day shall she relate whatever had happened (on her), for your Lord shall have commanded her (to do so).

Tafsir Explanation (from Tafheem-ul-Quran by Sayyid Abul Ala Maududi):

According to Hadrat Abu Hurairah, the Holy Prophet recited this verse and asked: “Do you know what annals it will relate?” The people said: “Allah and His Messenger have the best knowledge.” Thereupon the Holy Prophet said: “The annals are that the earth will testify to the deeds which every man and woman has done on its back. She will say: ‘He or she had done such and such a thing on such and such a day. These will be the annals the earth will narrate.'” About Hadrat ‘Ali it is related that when he distributed the money of the Bait al-Mal (public treasury) among the needy ones and thus emptied it, he would perform two rakahs of the Prayer in it and say: “You will have to bear witness that I filled you with justice and emptied you with justice.” The fact is that although Allah directly knows whatever a man does, yet in the Hereafter when He will establish His Court, He will punish every culprit only after fulfilling all the demands of justice. Any case which is brought before His Court against a criminal will be proved with such perfect evidence that no room will be left to doubt his being a criminal. The first and foremost evidence against him is the record in which the two recording angels are recording his each word and deed. This record will be handed over to him and he will be asked to read it, for “you yourself suffice as reckoner against yourself.” Reading it man will be bewildered, for “it has left nothing un-recorded of our deeds, small or great.” Then there is man’s own body which he had used in the world. In Allah’s Court his own tongue will bear witness as to what he had been speaking through it in the world, his own hands and feet will bear witness as to what deeds he had committed through them. His eyes and his ears will bear witness as to what he saw and heard by their means. Even the skin of his body will bear witness to his deeds. Bewildered he will ask his limbs, “Why have you borne witness against me?” They will reply: “The same God Who has given speech to everything has given us speech.” On top of these, there will be the witnesses which will be presented from the earth and all its environments, in which man will hear his own voice by his own ears and see the exact pictures of his own deeds by his eyes. Furthermore, the ideas, motives and aims hidden in the heart of man and the intentions with which he had performed every deed will be brought out and placed before him. That is why with the production of such absolute, clear and undeniable proofs, man will be confounded and he will be left with no chance to say anything in self-defense to excuse himself. 20

Verse 4:163 (Surah An-Nisa)

Arabic Text:

إِنَّا أَوْحَيْنَا إِلَيْكَ كَمَا أَوْحَيْنَا إِلَىٰ نُوحٍ وَالنَّبِيِّينَ مِن بَعْدِهِ ۚ وَأَوْحَيْنَا إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَعِيسَىٰ وَأَيُّوبَ وَيُونُسَ وَهَارُونَ وَسُلَيْمَانَ ۚ وَآتَيْنَا دَاوُودَ زَبُورًا ﴿١٦٣﴾

English Translation (from Tafheem-ul-Quran by Sayyid Abul Ala Maududi):

O Muhammad, We have sent Revelation to you just as We sent it to Noah and other Prophets after him. We also sent Revelation to Abraham and Ishmael and Isaac and Jacob, and the descendants of Jacob, and Jesus and Job and Jonah and Aaron and Solomon, and We gave the Psalms to David.

Tafsir Explanation (from Tafheem-ul-Quran by Sayyid Abul Ala Maududi):

This verse emphasizes the continuity of divine revelation through various prophets, including Noah, Abraham, Ishmael, Isaac, Jacob, his descendants, Jesus, Job, Jonah, Aaron, Solomon, David (to whom the Psalms were given), and others mentioned or unmentioned, as well as direct communication with Moses. The purpose of these messengers was to deliver good news and warnings, eliminating any excuse for disbelief on the Day of Judgment. Allah witnesses that the revelation sent to Muhammad was with His knowledge, and the angels also testify to it. The literal meaning of wahi is: (1) to give hint of, (2) to communicate to the mind, (3) to convey by covert suggestion, and (4) to send a message. 22

Verse 16:68 (Surah An-Nahl)

Arabic Text:

وَأَوْحَىٰ رَبُّكَ إِلَى النَّحْلِ أَنِ اتَّخِذِي مِنَ الْجِبَالِ بُيُوتًا وَمِنَ الشَّجَرِ وَمِمَّا يَعْرِشُونَ ﴿٦٨﴾

English Translation (from Tafheem-ul-Quran by Sayyid Abul Ala Maududi):

And behold! Your Lord has inspired the bee with this: “Build thy hive in the mountains, trees and in the creepers over trellises.” 10

(Note: This verse is often discussed in conjunction with verse 69, which continues: “then drink nectar from every kind of fruit, and follow the ways made smooth by the Lord.” From its belly comes out a fluid of varying hues wherein is healing for mankind. Here is indeed a Sign for those people who ponder over it.)

Tafsir Explanation (from Tafheem-ul-Quran by Sayyid Abul Ala Maududi):

The lexical meaning of the Arabic word (wahi) is secret inspiration which is felt only by the one who inspires and the other who is inspired with. The Qur’an has used this word both for the instinctive inspiration by Allah to His creation in general and for the Revelation towards His Prophets in particular. Allah sends His “wahi” to the heavens with His Command and they begin functioning in accordance with it (XL: 12). He will send this to the Earth with His Command and it will relate the story of all that had happened on and in it. (XCIX: 4-5). He sends wahi to the bee and inspires it with faculties to perform the whole of its wonderful work instinctively (v. 68). The same is true of the bird that learns to fly, the fish that learns to swim, the newly born child that learns to suck milk, etc., etc.

Then, it is also wahi with which Allah inspires a human being with a spontaneous idea (XXVIII: 7). The same is the case with all the great discoveries, inventions, works of literature and art, etc., which would not have been possible without the benefit of wahi. As a matter of fact, every human being at one time or the other feels its mental or spiritual influence in the form of an idea or thought or plan or dream, which is confirmed by a subsequent experience to be the right guidance from the unseen wahi.

Then there is the wahi (Revelation) which is the privilege of the Prophets. This form of wahi has its own special features and is quite distinct from all its other forms. The Prophet, who is inspired with it, is fully conscious and has his firm conviction that it is being sent down from Allah. Such a Revelation contains doctrines of creed, commandments, laws, regulations and instructions for the guidance of mankind.

” . . . . follow the ways made smooth by thy Lord”: “. . . . work in accordance with the methods which have been taught to thee by Allah’s wahi for the smooth running of hive life”. It is Allah’s wahi (instinctive inspiration) that has taught the bees how to build their wonderful factory with separate combs to rear brood, combs to turn nectar into honey, combs to store food, in short, separate combs to fulfill every aspect of hive life. It is wahi that has taught the bees how to organize themselves into a co-operative society for collective effort to run the “factory” with the queen and thousands of workers to perform a variety of specific tasks. All these things have been made so smooth for them by wahi that the bees never feel the necessity of ever thinking about it. They have been running smoothly their factory with their collective effort for thousands of years with perfect accuracy. 10

Modes of Wahi (Revelation) to Prophets in the Quran

According to the Quran and its tafsir in Tafheem-ul-Quran by Sayyid Abul Ala Maududi, wahi refers to divine revelation or inspiration from Allah to His prophets. It is described as a swift, secret instruction or inspiration placed directly in the mind or heart, distinct from ordinary human thought. The Quran outlines three primary modes of wahi in Surah Ash-Shura (42:51): (1) direct inspiration (wahi), (2) from behind a veil, and (3) through a messenger (typically the angel Jibril/Gabriel). These modes are not exclusive to one prophet but vary across them, emphasizing consistency in Allah’s guidance while adapting to circumstances. Below is a comparison across key prophets, drawing from relevant verses and Maududi’s explanations.

1. General Framework (Surah Ash-Shura 42:51)

• Arabic Text: وَمَا كَانَ لِبَشَرٍ أَن يُكَلِّمَهُ اللَّهُ إِلَّا وَحْيًا أَوْ مِن وَرَاءِ حِجَابٍ أَوْ يُرْسِلَ رَسُولًا فَيُوحِيَ بِإِذْنِهِ مَا يَشَاءُ ۚ إِنَّهُ عَلِيٌّ حَكِيمٌ
• Translation: It is not fitting for a man that Allah should speak to him except by inspiration, or from behind a veil, or by the sending of a messenger to reveal, with Allah’s permission, what Allah wills: for He is Most High, Most Wise.
• Explanation: Maududi notes that Allah does not speak face-to-face to humans due to His exalted status. Instead, revelation occurs subtly: direct wahi (inspiration to the heart, like a flash), behind a veil (audible but without seeing Allah, e.g., through a tree or voice), or via an angel who conveys the message. This applies universally to prophets, countering claims that Muhammad’s revelation was unique or fabricated. Prophets remain fully conscious during wahi, distinguishing it from ecstasy or dreams in other traditions. 10 2 8

2. Wahi to Prophet Muhammad (PBUH)

• Key Verses: Surah An-Najm (53:2-10) describes Gabriel descending to reveal, and Surah Ash-Shura (42:52) calls the Quran a “Spirit” inspired by Allah’s command.
• Modes:
  • Primarily through the angel Gabriel (third mode): The Quran was revealed orally or non-orally via Gabriel, often in manifest form (wahi-jali), where the Prophet heard and recited it verbatim. Maududi distinguishes this from hidden inspiration (wahi-khafi), which guided the Prophet’s non-Quranic sayings or actions.
  • Direct inspiration (first mode): Some revelations came as ideas or thoughts placed in his heart, like during dreams or intuitive guidance.
  • Behind a veil (second mode, rare): During the Mi’raj (ascension), he experienced veiled communication.
• Comparison: Muhammad’s wahi was comprehensive, including law, creed, and stories of past prophets, making it the final and most complete. It mirrored earlier prophets but was protected from alteration, unlike previous scriptures. 0 3

3. Wahi to Prophet Musa (Moses)

• Key Verses: Surah An-Nisa (4:164): “We spoke to Moses with direct speech.” Surah Ta-Ha (20:9-14): Revelation at the burning bush.
• Modes:
  • From behind a veil (second mode, prominent): Allah spoke to Musa directly but veiled, e.g., through the burning tree (“I am your Lord”) or at Mount Sinai, where he received the Torah. This audible form without visual manifestation highlights Musa’s unique status as “Kalimullah” (one spoken to by Allah).
  • Through angel (third mode): Angels conveyed parts of the revelation.
  • Direct inspiration (first mode): Instinctive guidance, like instructions during trials.
• Comparison: Unlike Muhammad’s primarily angelic mediation, Musa’s wahi emphasized direct (veiled) dialogue, suiting his role in confronting Pharaoh and delivering the Torah. Maududi notes this as evidence of varied methods but unified purpose—guiding humanity. 8 9

4. Wahi to Prophet Isa (Jesus)

• Key Verses: Surah Al-Maida (5:110-111): Allah strengthened him with the Holy Spirit and inspired his disciples.
• Modes:
  • Through angel (third mode): Gabriel brought revelations, including the Injil (Gospel). The Holy Spirit (Ruh-ul-Qudus, identified as Gabriel) supported him.
  • Direct inspiration (first mode): Intuitive knowledge from birth, enabling miracles and teachings.
  • Behind a veil: Less emphasized, but divine support was constant.
• Comparison: Isa’s wahi focused on spiritual guidance and miracles, differing from Musa’s law-giving or Muhammad’s comprehensive code. Maududi warns against Christian distortions, noting wahi here inspired faith in followers, similar to Muhammad’s but tailored to Isa’s mission among the Israelites. 6

5. Wahi to Prophet Nuh (Noah), Ibrahim (Abraham), and Others

• Key Verses: Surah An-Nisa (4:163): “We have sent thee inspiration, as We sent it to Noah and the Messengers after him: we sent inspiration to Abraham, Isma’il, Isaac, Jacob and the Tribes, to Jesus, Job, Jonah, Aaron, and Solomon, and to David We gave the Psalms.”
• Modes:
  • Through angel (third mode, common): Gabriel or other messengers conveyed commands, e.g., Nuh building the ark, Ibrahim’s trials.
  • Direct inspiration (first mode): Placed in their hearts, guiding actions like Ibrahim’s sacrifice vision.
  • Behind a veil: For some, like Dawud (David) receiving the Zabur (Psalms) through inspiration or veiled voice.
• Comparison: These prophets’ wahi was foundational but partial, focusing on monotheism and warnings (e.g., Nuh’s flood). Unlike Muhammad’s sealed prophethood, theirs built toward it. Maududi emphasizes continuity: All received similar guidance (42:3), but methods varied—angelic for explicit commands, inspirational for personal trials—without the full legal system of the Quran. 2 7

Key Comparisons and Insights

• Similarities: All prophets received wahi for the same goal—establishing tawhid (oneness of Allah), moral guidance, and warnings. It was infallible, protected from Satan (except in rare tests), and prophets were conscious recipients, distinguishing it from ilham (inspiration to non-prophets like Musa’s mother or saints).
• Differences: Methods adapted to roles—Musa’s veiled speech for direct confrontation, Muhammad’s angelic for verbatim scripture preservation, others’ inspirational for foundational messages. Frequency and form varied: Muhammad’s was most detailed (23 years), while earlier ones were event-specific.
• Theological Significance: Maududi stresses that wahi’s diversity proves Allah’s wisdom; no prophet invented it, countering polytheists’ doubts. It ends with Muhammad, as the Quran is the final wahi-jali, though minor inspirations continue in dreams or instincts for believers. 0 4 6

Instances of Wahi (Divine Inspiration) to Non-Prophets in the Quran

According to Tafheem-ul-Quran by Sayyid Abul Ala Maududi, wahi is a secret inspiration felt only by Allah and the recipient. While primarily associated with prophetic revelation (containing doctrines, laws, and guidance for mankind), it also extends to non-prophets and even non-human entities as instinctive or spontaneous guidance. This form is distinct: non-prophets receive it for specific actions or purposes, without the conscious prophethood features. Below are key examples from the Quran, with Arabic text, English translation, and Maududi’s tafsir explanations.

1. Wahi to the Bee (Surah An-Nahl 16:68)

Arabic Text:
وَأَوْحَىٰ رَبُّكَ إِلَى النَّحْلِ أَنِ اتَّخِذِي مِنَ الْجِبَالِ بُيُوتًا وَمِنَ الشَّجَرِ وَمِمَّا يَعْرِشُونَ

English Translation:
And your Lord inspired to the bee, “Take for yourself among the mountains, houses [i.e., hives], and among the trees and in that which they construct.”

Tafsir Explanation:
This verse illustrates Allah’s inspiration (wahi) to the bee, commanding it to build hives in mountains, trees, and human-made structures. Maududi explains that this wahi is instinctive guidance implanted by Allah, enabling the bee to construct hives, organize cooperative societies, and produce honey without conscious thought. It differs from prophetic wahi, as the bee is a non-human entity receiving divine instinct for natural functions, demonstrating Allah’s wisdom in creation for human benefit (honey as food and medicine). This serves as a sign (aya) for those who reflect, refuting shirk by showing only Allah directs such precise systems. 16

2. Wahi to the Mother of Moses (Surah Al-Qasas 28:7)

Arabic Text:
وَأَوْحَيْنَا إِلَىٰ أُمِّ مُوسَىٰ أَنْ أَرْضِعِيهِ ۖ فَإِذَا خِفْتِ عَلَيْهِ فَأَلْقِيهِ فِي الْيَمِّ وَلَا تَخَافِي وَلَا تَحْزَنِي ۖ إِنَّا رَادُّوهُ إِلَيْكِ وَجَاعِلُوهُ مِنَ الْمُرْسَلِينَ

English Translation:
And We inspired to the mother of Moses, “Suckle him; but when you fear for him, cast him into the river and do not fear and do not grieve. Indeed, We will return him to you and will make him [one] of the messengers.”

Tafsir Explanation:
Amid Pharaoh’s decree to kill Israelite boys, Allah inspired (awhayna) Moses’ mother—a non-prophet—with instructions to breastfeed him secretly and place him in the Nile if danger arose, assuring his safe return and future prophethood. Maududi notes this wahi was direct divine guidance to a righteous believer, not prophethood; it strengthened her faith, enabling her to act without fear. This event highlights Allah’s unseen protection, countering human schemes, and shows wahi can be given to selected non-prophets for specific trials, as spontaneous ideas confirmed by experience. 15

3. Wahi to the Disciples of Jesus (Surah Al-Maida 5:111)

Arabic Text:
وَإِذْ أَوْحَيْتُ إِلَى الْحَوَارِيِّينَ أَنْ آمِنُوا بِي وَبِرَسُولِي قَالُوا آمَنَّا وَاشْهَدْ بِأَنَّنَا مُسْلِمُونَ

English Translation:
And [remember] when I inspired to the disciples, “Believe in Me and in My messenger [i.e., Jesus].” They said, “We have believed, so bear witness that indeed we are Muslims [in submission to Allah].”

Tafsir Explanation:
Allah recounts inspiring (awhaytu) Jesus’ disciples—non-prophets—to believe in Him and His messenger (Jesus), leading them to affirm faith and submission as Muslims. Maududi explains this wahi was divine guidance strengthening their belief amid Jesus’ miracles and teachings, distinguishing them from later deviated Christians. It serves as a warning to Christians about creed errors, showing wahi to non-prophets can confirm faith without appointing them as messengers. The context ties to Allah’s favors on Jesus, including the Holy Spirit (Gabriel), emphasizing true discipleship aligned with monotheism. 18

4. Wahi to the Earth (Surah Az-Zalzalah 99:4-5)

Arabic Text:
يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا
بِأَنَّ رَبَّكَ أَوْحَىٰ لَهَا

English Translation:
On that Day it will report its news
Because your Lord has commanded [i.e., inspired] it.

Tafsir Explanation:
On the Day of Resurrection, the earth—a non-human entity—will narrate all deeds done upon it, as Allah has inspired/commanded (awha) it to do so. Maududi cites hadiths where the Prophet explains the earth will testify to every act, good or bad, fulfilling justice in Allah’s court. This wahi is a divine command enabling the earth to “speak,” preserving impressions of human actions (like voices and images) for evidence. It underscores Allah’s omniscience, using environmental witnesses alongside angelic records and bodily testimonies, leaving no doubt for the guilty. 19

Additional Notes on Wahi to Maryam (Mother of Jesus) (Surah Maryam 19:16-21)

While not explicitly using “wahi,” the verses describe divine communication to Maryam—a non-prophet—through an angel (Our Spirit) announcing Jesus’ miraculous birth.

Arabic Text (Key Portion):
فَأَرْسَلْنَا إِلَيْهَا رُوحَنَا فَتَمَثَّلَ لَهَا بَشَرًا سَوِيًّا… قَالَ كَذَٰلِكِ قَالَ رَبُّكِ هُوَ عَلَيَّ هَيِّنٌ ۖ وَلِنَجْعَلَهُ آيَةً لِلنَّاسِ وَرَحْمَةً مِنَّا ۚ وَكَانَ أَمْرًا مَقْضِيًّا

English Translation:
So We sent to her Our Angel, and he represented himself to her as a well-proportioned man… He said, “Thus [it will be]; your Lord says, ‘It is easy for Me, and We will make him a sign to the people and a mercy from Us. And it is a matter [already] decreed.'”

Tafsir Explanation:
Maryam, in seclusion, receives angelic visitation conveying Allah’s command for Jesus’ fatherless birth as a sign. Maududi views this as divine inspiration (akin to wahi) to a righteous non-prophet, paralleling other miraculous announcements (e.g., to Zachariah). It emphasizes Allah’s power over creation, rejecting human involvement, and confirms Mary’s chastity. Some interpretations distinguish it as angelic speech (tahdith), not full wahi, but it functions as guidance without prophethood. 17

These examples show wahi’s broader application beyond prophets, as instinctive guidance or commands to fulfill Allah’s plans, always under His wisdom.

Comparison of Wahi and Prophetic Revelation in Islamic Theology (Based on Tafheem-ul-Quran by Sayyid Abul Ala Maududi)

In Islamic terminology, as explained in Tafheem-ul-Quran, wahi (وحي) is a broad concept referring to divine inspiration or secret communication from Allah, which can take various forms and is not limited to prophets. 0 Prophetic revelation, on the other hand, is a specific subset of wahi directed exclusively to prophets (anbiya’ and rusul) for the guidance of humanity, containing doctrines, laws, and moral instructions. 6 While the terms are often used interchangeably in the context of prophets, Maududi distinguishes them by scope, recipients, and purpose. Below is a detailed comparison, drawing from Quranic verses and Maududi’s tafsir.

1. Definitions

• Wahi: Lexically, wahi means “swift and secret instruction” or inspiration, known only to Allah and the recipient. It encompasses any form of divine guidance, including instinctive prompts (e.g., to animals or nature) or spontaneous ideas to humans. Maududi describes it as a flash-like inspiration that can influence thoughts, plans, or actions without the recipient’s prior knowledge. 0 2 Examples include inspiration to the bee (16:68) or the earth on Judgment Day (99:4-5).
• Prophetic Revelation: This is wahi specifically vouchsafed to prophets as part of their mission. It is infallible, conscious, and aimed at conveying Allah’s message to mankind. Maududi emphasizes that prophets receive it with full awareness that it is from Allah, distinguishing it from ordinary intuition. 0 6 It includes the Quran (for Muhammad) and earlier scriptures like the Torah or Gospel.

2. Similarities

• Divine Origin: Both originate from Allah as a means of guidance. Wahi in general and prophetic revelation specifically are forms of Allah’s communication, ensuring His will is executed in creation or human affairs. 5 7
• Modes of Transmission: The Quran (42:51) outlines three modes for divine communication, applicable to both: (1) direct inspiration to the heart (wahi proper), (2) from behind a veil (e.g., audible voice without vision), and (3) via a messenger like Angel Jibril. Prophetic revelation often uses these, but general wahi (e.g., to non-prophets) may be more intuitive. 0 6
• Purpose of Guidance: Both serve to align recipients with Allah’s plan. For instance, wahi inspires bees to build hives for human benefit (16:68), while prophetic revelation guides societies toward monotheism and justice. 0
• Infallibility in Core Message: When wahi is prophetic, it is protected from error; similarly, non-prophetic wahi (e.g., to Moses’ mother) is precise for its context. 2

3. Differences

• Scope and Recipients:
  • Wahi is universal: It can be given to prophets, non-prophets (e.g., Moses’ mother in 28:7, Jesus’ disciples in 5:111), animals (bees in 16:68), or inanimate objects (earth in 99:4-5). It includes instinctive behaviors or one-time instructions. 0 5
  • Prophetic revelation is exclusive to prophets: It is reserved for chosen messengers like Noah, Abraham, Moses, Jesus, and Muhammad (4:163). Non-prophets do not receive it in this form, as it confers prophethood. 6 7
• Content and Authority:
  • Wahi (general): Often practical or instinctive, without doctrinal weight. For example, it enables natural processes (e.g., birds flying) or specific actions (e.g., protecting a child), but it is not binding on others. 0
  • Prophetic revelation: Contains creed, laws, ethics, and warnings. It is authoritative for believers, forming scriptures like the Quran. Maududi subdivides it into wahi-jali (manifest, e.g., Quranic verses recited verbatim) and wahi-khafi (concealed, e.g., prophetic sayings or Hadith inspired by meaning but worded by the Prophet). 0 2 This distinction counters claims that the Prophet spoke from personal desire (53:3-4).
• Consciousness and Verification:
  • Wahi (general): May be subconscious or instinctive, like a dream or sudden idea, confirmed by experience (e.g., inventions or plans). 0 5
  • Prophetic revelation: Prophets are fully conscious and convinced of its divine source. It is often verifiable through miracles or fulfillment, and any deviation is corrected by further revelation. 2 6
• Duration and Finality:
  • Wahi (general): Ongoing in creation, even post-prophethood (e.g., inspirations to saints or believers via dreams).
  • Prophetic revelation: Culminates with Muhammad, as the Quran is the final manifest revelation (wahi-jali). No new prophets or scriptures will come. 0 7

4. Theological Implications

Maududi stresses that understanding this comparison refutes misconceptions, such as equating human experiences with prophetic authority or denying the Prophet’s inspiration. 0 2 Wahi demonstrates Allah’s wisdom in guiding all creation, while prophetic revelation establishes religion’s foundation. For instance, Surah An-Najm (53:2-4) affirms: “Your companion [Muhammad] has not strayed… It is not but a revelation revealed.” 0 This highlights prophetic wahi’s superiority and finality.

Explanation of Wahi-Jali and Wahi-Khafi in Islamic Theology (Based on Tafheem-ul-Quran by Sayyid Abul Ala Maududi)

In the context of prophetic revelation as discussed in Tafheem-ul-Quran, particularly in the tafsir of Surah An-Najm (53:1-18), Maududi distinguishes between two forms of divine inspiration (wahi) received by the Prophet Muhammad (PBUH): wahi-jali (manifest or explicit revelation) and wahi-khafi (concealed or implicit revelation). These terms highlight the nature of how Allah’s guidance was conveyed to the Prophet, emphasizing that his words and actions were not from personal desire but rooted in divine instruction. Below is a detailed explanation, drawing from Maududi’s commentary.

1. Wahi-Jali (Manifest Revelation)

• Definition: Wahi-jali refers to the explicit, verbatim revelation where both the words and meanings are directly from Allah. It is “manifest” because it is openly declared as divine scripture, recited and preserved exactly as revealed.
• Key Example: The Quran itself is the primary instance of wahi-jali. As Maududi explains in Surah An-Najm (53:3-4): “Nor does he speak from [his own] inclination. It is not but a revelation revealed.” Here, the Prophet recites the exact words conveyed by Angel Jibril, without any alteration or paraphrasing.
• Characteristics:
  • It is infallible and protected from error.
  • Used for rectification: If the Prophet’s personal judgment deviated slightly, wahi-jali would immediately correct it (e.g., in incidents like the Treaty of Hudaybiyyah or certain marital matters, where Quranic verses provided direct guidance).
  • Purpose: To establish core doctrines, laws, and guidance for humanity, forming the foundation of Islam.
• Theological Significance: Maududi notes that this form underscores the Quran’s miraculous nature, as the Prophet, being unlettered, could not have produced it himself. It counters accusations from disbelievers that the Prophet fabricated the message. 0 1 2 3

2. Wahi-Khafi (Concealed Revelation)

• Definition: Wahi-khafi is the implicit or hidden inspiration where the meanings and ideas are from Allah, but the words used to express them are the Prophet’s own. It is “concealed” because it is not recited as scripture but integrated into the Prophet’s daily speech and actions.
• Key Examples: This includes the Prophet’s sayings (Hadith), practices (Sunnah), and decisions not explicitly part of the Quran. For instance, details on prayer methods, fasting rituals, or ethical guidance that elaborate on Quranic principles.
• Characteristics:
  • It applies to most of the Prophet’s words and actions, except those based purely on personal judgment (which were rare and corrected if needed) or consultations with companions.
  • Not verbatim from Allah: The Prophet formulates the expression, but the underlying wisdom is divinely inspired.
  • Scope: Covers practical implementations of faith, such as how to perform ablution or handle social issues, providing a model for Muslims.
• Theological Significance: Maududi emphasizes that wahi-khafi ensures the Prophet’s entire mission aligns with divine will, without making every utterance scripture. It refutes claims of the Prophet speaking from whim, as per Surah An-Najm (53:2-4). However, unlike wahi-jali, it is not recited in prayer and can be subject to scholarly verification through chains of narration. 0 1 2 3

Key Comparison Between Wahi-Jali and Wahi-Khafi

• Source: Both originate from Allah, but wahi-jali is direct and explicit, while wahi-khafi is inspirational and interpretive.
• Form: Wahi-jali is word-for-word (e.g., Quran), unchangeable; wahi-khafi is meaning-based, expressed in the Prophet’s language.
• Authority: Wahi-jali is the highest, forming the core text of Islam; wahi-khafi is secondary but essential for application, often authenticated via Hadith sciences.
• Purpose: Wahi-jali provides the foundation (beliefs, laws); wahi-khafi offers elaboration and practical examples.
• Rectification Role: Wahi-jali corrects any minor deviations in the Prophet’s judgments influenced by wahi-khafi or personal insight, proving the divine oversight of his prophethood.

Maududi’s distinction, rooted in Surah An-Najm, affirms that the Prophet’s message was entirely guided, blending explicit scripture with inspired conduct to complete the religion. 0 1 2 3