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Statements of Hazrat Muhy-ud-dīn Ibn ‘Arabī rh 159
‏َام ُ “ word, Safī writes regarding the same
َ aاوaا ُ ام َ aالاِ‏ ‏,”وaوَ‏ which
means that wahī refers to either ilhām or communication through
dreams. Hazrat Imām Rāzi rh writes regarding the same word,
‏َامِ‏ “
َ اa َ
ِa
َ امُ‏ اaوa َ ذفُ‏
, which means that wahī is 156 ‏”ووaالاِ‏
ْ بِ‏ aاوaا
ilhām or inspiration to the heart or (seeing dreams during) sleep.
In other words, wahī and ilhām are interchangeable words with
the same meaning. If ilhām was a different type of
communication of Allāh, the Exalted, He would have
mentioned it in the above verse.
Thirdly, it is important to note that Farhan Khan has
assumed that there are only two kinds of nubuwwah – nubuwwah
at-Tashrī‘ī and nubuwwah al-‘Āmah. The main issue of dispute is
regarding the nubuwwah of the Promised Messiah of the Latter
Days. What kind of nubuwwah would he have? If Farhan Khan
says that it would be nubuwwah At-Tashrī‘ī (Law bearing
prophethood), then this is wrong. Hazrat Muhy-ud-Dīn Ibn
‘Arabī rh has himself written that the prophethood of the
Promised Messiah would not be law-bearing. It would be
subordinate to the law of the Holy Prophet Muhammad sa . This
is proven with the presentation of a complete quotation of
Hazrat Ibn ‘Arabī rh later in this chapter. On the other hand, if
Farhan Khan says that the nubuwwah of the Promised Messiah
would be nubuwwah al-‘Āmah (prophethood for the common man),
he would still be wrong. Hazrat Muhy-ud-Dīn Ibn ‘Arabī rh has
not termed the prophethood of the Promised Messiah as
“common” prophethood. He has spoken of its grand status and
of it being a “special” kind of prophethood. Seeing this
prophethood as no greater than the “prophethood” of the
mother of Hazrat Mūsā as or the “prophethood” of the
156
At-Tafsīr Al-Kabīr, Part 7, Page 406