Gog Magog and Chinese Nation

Many scholars believe that Gog and Magog were two grandsons of Hazrat Noah (as); the descendants of these two sons are inhabited in Central Asia, China, South East Asia and East Asia. In other words, so called ‘yellow races’ are in fact Gog and Magog which have been mentioned in the Quran. Let us analyze this view in the light of Quran and Sunnah.

Quran has mentioned about Gog Magog at two places i.e. Sura al-kahf and Sura al-anbia. Sura al-kahf states:“They said, "O Dhul-Qarnayn, indeed Gog and Magog are [great] corrupters in the land. So may we assign for you an expenditure that you might make between us and them a barrier?" He said: "(The power) in which my Lord has established me is better (than tribute): Help me therefore with strength (and labour): I will erect a strong barrier between you and them: Give me pieces of iron - till, when he had levelled up (the gap) between the cliffs, he said: Blow! - till, when he had made it a fire, he said: Bring me molten copper to pour thereon. So Gog and Magog were unable to pass over it, nor were they able [to effect] in it any penetration. [Dhul-Qarnayn] said, "This is a mercy from my Lord; but when the promise of my Lord comes, He will make it level, and ever is the promise of my Lord true." On the day when the barrier is demolished, We will leave them (creatures) like the waves of the sea striking against each other. Then the trumpet will be sounded and We will bring them all together”. (al-kahf-94-99).

From these verses of sura kahf, it is quite clear that a physical barrier made up of iron and copper was erected by Dhul-Qarnain. The barrier was so strong and so high that Gog Magog could not either scale it over nor break into it. The purpose of erecting this wall/ barrier was to prevent Gog Magog from coming into physical contact with nearby human races so that Gog Magog could not cause corruption/anarchy/destruction in the nearby lands. But one day that barrier would fall down, and that day creatures would be left striking against each other like waves of the sea.

Sura al-anbia states about that day when Gog Magog would be set free and come into physical contact with human races; the verse 96,97 of this Sura state:

“Until, when Gog and Magog are let loose, and they hasten out of every mound, And [when] the true promise has approached…”.

It means Gog Magog would be set free when the world would be about to come to an end; before that time Gog Magog would never come into physical contact with human settlements.

The view that yellow races are Gog Magog can not be substantiated in the light of these Quranic verses. The yellow races including Chinese nation have always been and still are free to come into physical contact with all other human races; at present they are playing a major role in international affairs. But according to Quran, Gog Magog have been debarred from coming into physical contact with the human races. The constructed barrier has kept them away from the human races (at least from nearby human races). Whereas we see that no barrier/wall made up of iron and copper on the face of this earth can stop any human race from coming into physical contact with any other (nearby or distant) human races; in the past also no such wall/barrier can be found. (Berlin Wall OR Chinese Great Wall obstructed direct transportation through these walls, but they could not stop the nations living behind these walls from interacting/ coming into physical contact with the nations living on the other side of the wall).

If no human race can be prevented from coming into physical contact with any other race by constructing a barrier/wall, but Gog Magog have been prevented in this way, it implies that Gog Magog, in fact, are not like normal human races. This viewpoint may also be substantiated by some sayings of our Prophet (saw). A ccording to one ‘rawayat’, Gog Magog would be in number just like sand particles of sea. Another ‘rawayat’ states: “each couple of Gog Magog may have upto one thousand offsprings”. Another ‘rawayat’ mentions about Gog Magog’s inability to climb over mountains. But one ‘rawayat’ mentions that Gog Magog are descendants of Hazrat Adam (as). All these ‘rawayat’ combined reflect that Gog Magog are not like normal human races but they seem to be sub-human races.

A modern writer, Yahya Khan, has described in detail one such sub-human race in his Urdu Book titled ‘KAJAL KOTHA’. He states “They are intelligent creature and like human beings in all aspects except some biological features e.g. they are extremely small in size; they may be as tiny as a rice grain or a seed of dates or human’s hand palm; their respiratory system is more like fishes have; they need much less oxygen and sunlight to survive. Their unique biological features enable them to live underground; usually they live in deep watery places. The writer has called this creature as ‘bonay or balishtay’. (this creature should not be mistaken as commonly placed humans with stunted growth; men/women with stunted growth are humans; they are not'bonay').

There is likelihood that Gog Magog also belong to a ‘bona race’.

Without going into authenticity of view that Gog Magog were grandsons of Noah (as) or not (this view is based on Israeli traditions), We can conclude that Gog Magog (Yajooj Majooj), which have been mentioned in Quran, are not Chinese and other yellow races; these Yajooj Majooj(Gog Magog) mentioned in Quran are a sub-human race and will be let loose near the destruction of this world.

Remedy for Religious Extremism

The advocates of secularism seek remedy for religious extremism and fanaticism in adopting non-religious approach; they advocate lesser priority for religion in daily life activities. Rather they advocate assimilation of forbidden things into religious faith and practices. In this way so called secular groups in the name of religious tolerance and peaceful co-existence, are actually trying to get away from the Muslims which is so close to their heart and soul. Such a approach to control religious extremism is not only anti-religious but also irrelevant because it does not address the root cause of extremism.

Fanaticism, radicalism and extremism are the terms which have different connotations for different social groups, communities, nations and religious entities. In fact these terms do not have any universally recognized literal definition. That is why any connotation attached with any of these terms may be utter non-sense for a social group which may have its own but different meaning for the same term. If we are able to hammer out a synthesis of various connotations attached with these terms, we may find out that all these terms are synonymous in at least one aspect; all these terms reflect a person’s or community’s tendency to achieve their objectives by violating the standards fixed for such objectives. Similarly religious extremism or fanaticism may be defined as a person’s or community’s tendency to achieve their religious objectives, violating religious standards fixed for achieving such religious objectives. Therefore the simplest remedy to control religious extremism is to introduce religious standards in all activities and efforts launched to achieve any religious objectives. One ‘rawayat’ states that ‘ some companions of our Nabi (saw) wanted to transgress limits delineated by our Nabi’s (saw) Sunnah because of their desire to achieve higher spiritual elevation. One of them intended that he would never get married in the way of good deeds; another one intended that he would be fasting every day;likewise the third one showed extreme intention in the way of good deeds. The objective of all three was to achieve higher spirtual levels through these extreme good deeds. But our Nabi (saw) forbade them from doing so and advised them to abide by his Sunnah. The desire of the companions was to go for extremism in the way of good deeds, but our Nabi (saw) set them right by making them follow his Sunnah. In other words, remedy of religious extremism among Muslims is to follow Islamic standards enshrined in Quran and Sunnah. Quran has declared us ‘Moderate Ummah’. It means in order to achieve religious objectives , the standards fixed by our religion are moderate ones.

Therefore, if we want to remove fanaticism, extremism or radicalism from our society, we have to follow the standards fixed by our religion. No secular approach to curb religious extremism may be effective as long as people have faith in religion; religious extremism emanates from religious faith.The remedy of religious extremism can't be found in secular/anti-regious approach; it has to be found within the religion itself.

Technology-A Tool for Proving Quranic Knowledge

It is our common observation that people usually have faith in what they think is intellectually true. It means many out of people not having faith in Quran, in fact don’t believe intellectually in truthfulness of Quran. We can’t conclude that Quranic knowledge is not comprehensive and sound enough to make such people (disbelieving intellectually in truthfulness of Quran) believe in its truthfulness intellectually. Actually such people’s disbelief in the Quran is due to one main reason; as Quran says, “Nay, they reject that of which they have no comprehensive knowledge, and of which ‘taveel’ (analogical/observational proof) has not yet been revealed to them (yunus-39). It means such people’s disbelief in the Quran is because such people don’t have comprehensive knowledge of Quran due to the fact that analogical/observational proof of such Quranic knowledge has not been yet revealed to them.

Technology also may be called ‘taveel’; technology is also observational proof which testifies knowledge. Sura yunus-39 also implies that, like ‘khabar’, ‘taveel’ is also exposed at a specified point of time. We may infer that each technology is manifested at a particular time. Those people who deny that Quran is embodiment of all types of knowledge put forward logic that if it had been so, all technological advancements would have taken place in the age when Quran was revealed. This logic is proved wrong in the light of yunus-39 which states that taveel/technology comes on the surface at certain point of time.

It is important to note that according to yunus-39 the ‘taveel’ has not come only to the people disbelieving intellectually the truthfulness of Quran; other persons may be having access to such ‘taveel’. In other words, we may say that all people pondering over Quran do not have equal level of understanding of Quran; Quran says “over every possessor of knowledge is one [more] knowing” (Yousuf-76). If any person’s understanding of Quran leads him disbelieving in the truthfulness of Quran, he should be assured that there is someone having superior understanding of Quran, who can make such disbeliever believe in the truthfulness of Quran.

Quranic Knowledge and its Levels

According to one ‘rawayat’ “Allah has revealed Quran with five levels”. While substantiating this ‘rawayat’ on the basis of Quran, we may infer that these levels of understanding of Quranic knowledge are vertical and can be accessed only one after the other. Access to each of these levels is associated with a certain level of spiritual elevation.

The first level of understanding of Quranic knowledge is ‘kitaab-e-mastoora’. Quran has been called by this name many times: “And [by] a Book inscribed (mastoor)” (al-toor-2); “And there is no city but that We will destroy it before the Day of Resurrection or punish it with a severe punishment. That has ever been in the Book inscribed -mastoora” (Isra-58). This is in the Book inscribed (al-ahzaab-6). At this level, one can have access to the grammatical meanings of Quran’s written words. This is the level of Quranic knowledge pertaining to facts and events apparently described in the Quran. This is the level of Quranic knowledge associated with common Muslims/ ‘muttaqeen’. “This is the Book about which there is no doubt, a guidance for those conscious of Allah” (al-baqra-2).

The second level of access to Quranic knowledge is ‘kitab-e-mubeen’. At this level of Quranic knowledge, access is granted to facts and events described by inference, not apparently described, in the Quran. At this level, Quranic knowledge pertaining to natural laws (physical and social) relating to this world is accessed to. Quran says: “everything unseen in the sky and earth has been described in “kitab-e-mubeen” (al-naml-75). Every ‘khabar’ relating to this world has also been mentioned in the ‘kitab-e-mubeen’. “And no moist or dry [thing] (in the darkness of earth) but that it is[written] in a ‘kitab-e-mubeen’ (al-anam-59). “And there is no creature on earth but that upon Allah is its provision, and He knows its place of dwelling and place of storage. All is in a “kitab-e-mubeen” (hud-6). This is the level of Quranic knowledge/ information relating to both changeable and unchanged destiny of every person/ mankind; but the person having access to this level can’t differenciate between changeable and unchanged destiny. This level of Quranic knowledge/ information is associated with ‘mumineen’.

Both levels of Quranic knowledge/information described above can be accessed by non-Muslims as well; in Quran, non-Muslims have not been excluded from having access to these both levels. But they have been excluded explicitly from having access to the third level of Quranic knowledge/ information.

The third level of Quranic knowledge is called ‘kitab-e-maknoon’. This level is different from the second level in some aspects. For instance, this is the level of Quranic knowledge, which non-Muslims cannot have access to. “Indeed, it is a noble Qur'an. In a ‘kitab-e-maknoon’. None touch it except the purified” (al-waqiah-77-79). It means non-Muslims cannot be first recipient of Quranic knowledge of ‘kitab-e-maknoon’. However they can receive this knowledge from its Muslim recipients.

Another difference as compared to second level is that the third level pertains to unchanged destiny of persons/mankind. “Allah eliminates what He wills or confirms, and with Him is the ‘ummul kitab’ (al-ra,ad-39). Out of two types of destiny-changeable and unchanged- Allah eliminates the changeable one (depending upon His Will and actions of the concerned people) and the unchanged destiny may be accessed to at the third level of Quranic knowledge/information. This level of Quranic understanding is associated with ‘mutahharin’/purified.

The fourth level is ‘kitab-ul-hakim’. Quranic verses have been described as “ the signs of the Wise Book (kitab-ul-hakim)” [al-luqman-2). This level provides rationale of all natural laws working in this world; and rationale of all events happening in this world. This level pertains to knowledge as to why natural laws and events are like as they exist. This level of Quranic knowledge is associated with ‘muhsaneen’.

The fifth level is ‘ummul kitab’. Quran has been called by this name in al-imran-7 which states: “It is He who has sent down to you, [Muhammad (saw)], the Book; in it are verses [that are] precise/ ‘muhkamat’ - they are the foundation of the Book/ummul kitab”. Sura zu khraf-2-4 states: “By the ‘kitab-e-mubeen’. Indeed, We have made it an Arabic Qur'an that you might understand. And indeed it is, in ‘ummul kitab’ with Us, exalted and full of wisdom”. This level of Quranic knowledge provides the Basic Principles from which natural laws and events originate. Al-imran-7 also states that these Basic Principles are found in the verses which are ‘muhkamat’/precise. There are two kinds of verses in the Quran; firstly those which are ‘mutashabihat’-these are not so precise/easy to understand; secondly those which are ‘muhkamat’- these are precise/easy to understand in nature. The Basic Principles which are origin of natural laws and events happening in this world are to be discovered out of Quranic verses which are precise in nature. This fifth level of Quranic knowledge is associated with ‘mutwaqqalin’.

‘Lohe Mahfooz’ is just a compilation of all these five levels of Quranic knowledge/ information.

Quranic Knowledge and its Comprehensiveness

The Quran is a divine Book of Guidance. It provides complete guidance as to human deeds, human intellect, and human curiosity. The Quran contains ‘everything wet and dry’ (Al-anam-59); ‘everything the smallest and the biggest one’ (Yunus-61); ‘every moving thing’s resting place and its final destination’ (Hud-6); and ‘everything invisible in the earth and the sky’ (Al-naml-75); clarification of everything (al-nahl-89); and (description of) everything (al-anam-38). The combined message of all these verses is that all types of knowledge/ information are enshrined in the Quran.

Knowledge may be defined as understanding of qualities and acts of Allah; it includes all natural laws- physical as well as social laws. It is commonly believed that natural laws are only physical laws e.g. mechanical, chemical, and biological laws. These laws are termed as natural laws because human intervention is not involved in developing these laws. As against natural laws, social laws (socio-politico, economic and psychological laws) are described as man-made laws. But actually, in view of Quran, these social laws are also natural laws. Quran has given certain social laws. Allah has devised such social laws for mankind which have been given only an option to adopt or not adopt such social laws; all the rest is with Allah. If mankind adopts such social laws as enshrined in Quran, Allah generates positive consequences; otherwise negative consequences are unleashed. The man-made social laws are in fact negative consequences of not adopting Quranic/ natural social laws; these negative implications provide foundations to man-made laws. In other words, all social laws are as much natural laws as physical laws are because these social laws are either recommended by Allah or are (because of not adopting Allah’s recommendations) negative consequences generated under Allah’s social laws. It means mankind can avoid Allah’s recommendations as to social laws by their choice but they can’t escape the rule of social laws enforced by Allah. The Quran has complete knowledge of all natural laws - physical as well as social laws; Quran has complete knowledge of implications of all these natural laws.

Quran also has all types of information/ ‘khabar’. Knowledge is about actions of Allah (e.g. all natural laws-physical and social laws); ‘Khabr’ is about actions of creatures/mankind. ‘Khabar’ is information about an incident.

No person can have access to or command over all types of knowledge contained in the Quran. Our Nabi (saw) states “Quran’s ‘ajaib’-treasures- would never be exhausted”. On the one hand, Quranic knowledge is unlimited; on the other hand, human capacity/potential to learn/know is also unlimited because Allah has created mankind on the best model- ‘ahsan taqveem’. It is just like as if a vehicle with unlimited petrol is plied on a unlimited lengthy road; neither would petrol be exhausted, nor would road come to an end.

No one can have access to all information contained in the Quran. “But if they turn away, then say, "I have announced to [all of] you equally. And I know not whether near or far is that which you are promised” (al-anbia-109). It means every khabar/information is to be exposed on a certain point of time; so no one can know about all the information contained in the Quran.

It is our common observation that people usually have faith in what they think is intellectually true. It means many out of people not having faith in Quran, in fact don’t believe intellectually in truthfulness of Quran. We can’t conclude that Quranic knowledge is not comprehensive and sound enough to make such people (disbelieving intellectually in truthfulness of Quran) believe in its truthfulness intellectually. Actually such people’s disbelief in the Quran is due to one main reason; as Quran says, “Nay, they reject that of which they have no comprehensive knowledge, and of which ‘taveel’ (analogical/observational proof) has not yet been revealed to them (yunus-39). It means such people’s disbelief in the Quran is because such people don’t have comprehensive knowledge of Quran due to the fact that analogical/observational proof of such Quranic knowledge has not been yet revealed to them.

Technology also may be called ‘taveel’; technology is also observational proof which testifies knowledge. Sura yunus-39 also implies that, like ‘khabar’, ‘taveel’ is also exposed at a certain point of time. We may infer that each technology is manifested at a particular time. Those people who deny that Quran is embodiment of all types of knowledge put forward logic that if it had been so, all technological advancements would have taken place in the age when Quran was revealed. This logic is proved wrong in the light of yunus-39 which states that taveel/technology comes on the surface at certain point of time.

It is important to note that according to yunus-39 the ‘taveel’ has not come only to the people disbelieving intellectually the truthfulness of Quran; other persons may be having access to such ‘taveel’. In other words, we may say that all people pondering over Quran do not have equal level of understanding of Quran; Quran says “over every possessor of knowledge is one [more] knowing” (Yousuf-76). If any person’s understanding of Quran leads him disbelieving in the truthfulness of Quran, he should be assured that there is someone having superior understanding of Quran, who can make such disbeliever believe in the truthfulness of Quran.

According to one ‘rawayat’ “Allah has revealed Quran with five levels”. While substantiating this ‘rawayat’ on the basis of Quran, we may infer that these levels of understanding of Quranic knowledge are vertical and can be accessed only one after the other. Access to each of these levels is associated with a certain level of spiritual elevation.

The first level of understanding of Quranic knowledge is ‘kitaab-e-mastoora’. Quran has been called by this name many times: “And [by] a Book inscribed (mastoor)” (al-toor-2); “And there is no city but that We will destroy it before the Day of Resurrection or punish it with a severe punishment. That has ever been in the Book inscribed -mastoora” (Isra-58). This is in the Book inscribed (al-ahzaab-6). At this level, one can have access to the grammatical meanings of Quran’s written words. This is the level of Quranic knowledge pertaining to facts and events apparently described in the Quran. This is the level of Quranic knowledge associated with common Muslims/ ‘muttaqeen’. “This is the Book about which there is no doubt, a guidance for those conscious of Allah” (al-baqra-2).

The second level of access to Quranic knowledge is ‘kitab-e-mubeen’. At this level of Quranic knowledge, access is granted to facts and events described by inference, not apparently described, in the Quran. At this level, Quranic knowledge pertaining to natural laws (physical and social) relating to this world is accessed to. Quran says: “everything unseen in the sky and earth has been described in “kitab-e-mubeen” (al-naml-75). Every ‘khabar’ relating to this world has also been mentioned in the ‘kitab-e-mubeen’. “And no moist or dry [thing] (in the darkness of earth) but that it is[written] in a ‘kitab-e-mubeen’ (al-anam-59). “And there is no creature on earth but that upon Allah is its provision, and He knows its place of dwelling and place of storage. All is in a “kitab-e-mubeen” (hud-6). This is the level of Quranic knowledge/ information relating to both changeable and unchanged destiny of every person/ mankind; but the person having access to this level can’t differenciate between changeable and unchanged destiny. This level of Quranic knowledge/ information is associated with ‘mumineen’.

Both levels of Quranic knowledge/information described above can be accessed by non-Muslims as well; in Quran, non-Muslims have not been excluded from having access to these both levels. But they have been excluded explicitly from having access to the third level of Quranic knowledge/ information.

The third level of Quranic knowledge is called ‘kitab-e-maknoon’. This level is different from the second level in some aspects. For instance, this is the level of Quranic knowledge, which non-Muslims cannot have access to. “Indeed, it is a noble Qur'an. In a ‘kitab-e-maknoon’. None touch it except the purified” (al-waqiah-77-79). It means non-Muslims cannot be first recipient of Quranic knowledge of ‘kitab-e-maknoon’. However they can receive this knowledge from its Muslim recipients.

Another difference as compared to second level is that the third level pertains to unchanged destiny of persons/mankind. “Allah eliminates what He wills or confirms, and with Him is the ‘ummul kitab’ (al-ra,ad-39). Out of two types of destiny-changeable and unchanged- Allah eliminates the changeable one (depending upon His Will and actions of the concerned people) and the unchanged destiny may be accessed to at the third level of Quranic knowledge/information. This level of Quranic understanding is associated with ‘mutahharin’/purified.

The fourth level is ‘kitab-ul-hakim’. Quranic verses have been described as “ the signs of the Wise Book (kitab-ul-hakim)” [al-luqman-2). This level provides rationale of all natural laws working in this world; and rationale of all events happening in this world. This level pertains to knowledge as to why natural laws and events are like as they are. This level of Quranic knowledge is associated with ‘muhsaneen’.

The fifth level is ‘ummul kitab’. Quran has been called by this name in al-imran-7 which states: “It is He who has sent down to you, [O Muhammad], the Book; in it are verses [that are] precise/ ‘muhkamat’ - they are the foundation of the Book/ummul kitab”. Sura zu khraf-2-4 states: “By the ‘kitab-e-mubeen’. Indeed, We have made it an Arabic Qur'an that you might understand. And indeed it is, in ‘ummul kitab’ with Us, exalted and full of wisdom”. This level of Quranic knowledge provides the Basic Principles from which natural laws and events originate. Al-imran-7 also states that these Basic Principles are found in the verses which are ‘muhkamat’/precise. There are two kinds of verses in the Quran; firstly those which are ‘mutashabihat’-these are not so precise/easy to understand; secondly those which are ‘muhkamat’- these are precise/easy to understand in nature. The Basic Principles which are origin of natural laws and events happening in this world are to be discovered out of Quranic verses which are precise in nature. This fifth level of Quranic knowledge is associated with ‘mutwaqqalin’.

‘Lohe Mahfooz’ is just a compilation of all these five levels of Quranic knowledge/ information.

Wahi , Intuition and their Implications

Wahi is Allah’s system of communication with His creatures. Wahi is Allah’s message to His creatures; Allah sends wahi down to honey bees (al-nahl-68); Allah sends down wahi to skies (Hamim Sajda-12); Allah sends down wahi to the earth (al-zalzalah-5). Similarly Allah initiates wahi to humans; Allah sent wahi to Hazrat Esa’s (as) companions (al-maida-111); Allah sent wahi to Hazrat Musa’s (as) mother (al-qasas-7; Taha-38). Similarly, Allah sent down wahi to His Messengers (Yusuf-109; al-nahl-43; al-anbia-7,25). But it may be noted that Hazrat Esa’s companions and Hazrat Musa’s mother were not Prophets but even then wahi was sent upon them; it means wahi has two types in respect of its recipients; first, that is sent down to non-Prophets, and second, that is sent down to Prophets (as). It may also be noted that wahi is sent down to all Messengers (as) but it is not sent down to all non-Prophets (al-anam-93); in other words, wahi is sent down to only selected humans.

Wahi is initiated by Allah through an Angel; in fact sending down an Angel carrying Allah’s message is called wahi (al-shura-52). This verse (al-shura-52) states “We made “wahi” to you  [Muhammad (saw)] an Angel (Hazrat Gabriel) with Our command”. It means sending down an Angel by Allah is called wahi; but sent down Angel must have Allah’s message to reveal onto the subject person/creature. Sending down an Angel for a purpose other than revealing Allah’s message is not called wahi; Angels are sent down to people for many various purposes other than revealing Allah’s message.

There is another type of 'wahi' which is directly revealed to a Rasool without mediation of Hazrat Gabrael. Sura al-shura-51 describes three methods of Allah's communication with mankind;i. through 'wahi';ii. from behind a veil; iii. and through an angel. We have seen above sending down an angel with a message is called 'wahi'; this type of 'wahi' has been described in the third method in this verse-51; this method is associated with both a 'Rasool' and a Nabi as well as with non-prophet. The first method is associated with 'Rasool' only; in this method of wahi, revelation is made without Hazrat Gabrael. Sura Jin-26-27 states "He is Knower of the unseen, and He does not disclose His [knowledge of the] unseen to anyone. Except whom He has approved of Messengers (Rasool).......,". It is clear from these verses that only a 'Rasool' is given such knowledge of unseen, which is earlier confined to Allah only, and such knowledge is NOT  given to anybody including an angel. it means such knowledge/wahi is initiated without an angel.

The two types of wahi- pertaining to Prophets and non-Prophets- are different not only in respect of recipients but also in respect of form and medium through which these are initiated.

Wahi to a Rasool is initiated through Hazrat Gabriel (as) or directly by Allah;when in the form of Book,  it is revealed through Gabrael (as) in the form of Allah's words [it is the basic identity of a Rasool that he is given Book/'saheefa'(ale-Imran-184)]; when directly from Allah without any Angel, it is revealed in the form of Allah's Idea translated into words by the Rasool himself.

Wahi to a 'Nabi' is initiated through Hazrat Gabrael and in the form of Allah's Idea translated into words by Hazrat Gabrael or by the 'Nabi' himself; A Nabi may also be given a portion of a Book to be revealed completely to a Rasool, but this partial Book is revealed not in the form of Allah's words; rather it is revealed in the form of Allah's Idea translated into words by Gabrael or by Nabi himself (al-Imran-81). ( for detail plz see my article " Universality of Resalat, Ummah and Qadyaniat"). Wahi to non-Prophets is sent down by Angels other than Hazrat Gabriel (as).

All prophets received wahi through Gabrael (as) or directly from Allah without mediation of any Angel. Sura al-nisa-163 states that “Indeed, We have revealed to you [ Muhammad(saw)] as We revealed to Noah and the prophets after him”. It means all forms and methods of revelation applied to all previous Prophets combined were also applied to Muhammad (saw). These forms of revelation have two types; first in the form of Allah’s words (e.g. Quran; and other revealed Books); and second, in the form of Allah’s idea translated into words either by Hazrat Gabriel (e.g. “hadith –e-Qudsi”) or translated by the Messenger or Nabi (as) himself (e.g. common hadith). These both forms were initiated through Hazrat Gabriel (as) OR directly by Allah. The Sura al-shuaara-193 and al-nahl-102 state about Quran that it has been revealed through Hazrat Gabriel (Ruhul Amin and Ruhul Quds). Similarly, the Sura al-anaam-50 describes about Muhammad (saw) “say……I only follow what is revealed to me." It means Quran and Sunnah both are based on wahi; and wahi was revealed through Hazrat Gabrael ( there is no single rawayat which say that wahi was revealed through an angel other than Hazrat Gabrael), or directly by Allah, as al-Shura-51 mentions/implies. In other words, all other Prophets received revelation through Hazrat Gabriel (as)or directly from Allah because all other Messengers and Nabis received revelation in the way Muhammad (saw) received (Nisa-163).

Some other verses also endorse this fact that all prophets received revelation through Gabriel (as). It may be noted that words “alruh/ruhul Quds/ruhul Amin” are always used in Quran for Hazrat Gabriel (as) (the instances are Ghafir-15; Sura Nahl-2,102; Sura Qadr-4;Sura Niba-38; Sura Maarij-4;Sura Shuara-193 and in Sura bni Israel-85). Whereas the word “ruh” may be used for Angels other than Hazrat Gabriel (as)[e.g. Maryam-17].

Sura Ghafir-15 states “He sends His Spirit (alruh) by His command to whichever of His servants He wants to warn them of the Day of Judgment”. . Sura Nahl-2 states “He sends down the angels with the Spirit (alruh) by His Command to whom of His slaves He pleases…...”(sending of “alruh” is for revelation, and other angels for other purposes). Breifly speaking, we can conclude that all Prophets received revelation through Hazrat Gabriel (as) or directly from Allah.

It becomes clear from foregoing that whatever is the form of revelation a Prophet received, he received revelation only through Hazrat Gabriel (as) or directly from Allah.

Non-Prophets may receive revelation through Angels other than Gabriel. Sura Maryam-17 states about Hazrat Maryam (as) “And she took, in seclusion from them, a screen. Then We sent to her Our Angel (ruh), and he represented himself to her as a well-proportioned man”. This angel came down to Maryam for revealing to her Allah’s message which has been described in the same Sura in verse 19 which states “he(angel) said, "I am only the messenger of your Lord to give you [news of] a pure boy”. In this verse, word “ruh” has been used which is used for angel other than Gabriel (as).

Another difference between Prophetic wahi and non-Prophetic wahi is that Prophetic wahi is to be compulsorily accepted/complied with by the ummah of the Messenger. But non-Prophetic wahi is  for personal guidance of the person receiving wahi; Hazrat Isa’s companions and Hazrat Musa’s mother received wahi for their personal guidance; it means non-Prophetic wahi is to be complied with by the person receiving that wahi; other people are not bound to believe in or comply with such wahi. A person receiving non-Prophetic wahi, after coming of Muhammad (saw), has to test rightness or wrongness of that wahi on the basis of Quran and Sunnah. The Quran says “And indeed do the devils make revelation to their allies [among men] to dispute with you. And if you were to obey them, indeed, you would be surely polytheists” (anam-121). Similarly Quran says “And thus We have made for every prophet an enemy - devils from mankind and jinn, making revelation to one another of decorative speech in delusion. But if your Lord had willed, they would not have done it, so leave them and that which they invent” (anam-112). From these verses it is clear that devils from Jinn and mankind can also make revelation to humans; therefore, after coming of Muhammad (saw), recipient of non-Prophetic wahi (who is not as much protected by Allah as the Prophet Muhammad (saw) is) has to accept or reject such wahi on the basis of Quran and Sunnah; any such wahi which is not in consonance with Quran and Sunnah is not a wahi from Allah and has to be rejected outrightly.

In contrast to wahi, Intuition (ilham) has nothing to do with Angels or Allah’s special message. In fact, intuition consists of intellectual faculties naturally and inherently built in mankind. Sura al-shams-8 reveals about mankind “Then He (Allah) inspired (ilham) into him (mankind) what is wrong for him and what is right for him”. This human ability to know what is wrong for him and what is right for him is called intuition and it is inherently present in each and every man; every person can use this ability without any special message received from Allah or without any special angel sent down to him by Allah. In other words, intuition is a ability common to all mankind; it is not confined to certain people. Intuition has nothing to do with past, present or future news; nor is it related to special knowledge of things. It is related to knowledge of things only to the extent of human ability to differentiate between the right deed and the wrong deed in the situation presented to him.