The Mirror of the Excellences of Islam — Page 415
414 ΑΙΝΑ-Ε-ΚΑMĀLĀT-E-ISLAM-DAFI UL-WASĀWIS manifest with full clarity. This is an indication to the fact that the thoughts that arise in the heart of a Prophet and whatever thinking develops in his mind are really all revelations, and the Noble Quran testifies to this: وَ مَا يَنْطِقُ عَنِ الْهَوَى إِنْ هُوَ إِلَّا وَحْيٌ يُوحَى 10 But the revelation of the Noble Quran is entirely distinguish- able from the other revelations which are only of the nature of meanings revealed from Allah. All of the Prophet's own state- ments are included in ghair matlūw wahy [revelation which is not recited], for the blessing and brilliance of the Holy Spirit always encompass the circumstances of the Prophet and every word of his is filled with blessing, and that blessing is placed within that speech by the Holy Spirit. Hence, every word that issues forth from the mouth of a Prophet with his full atten- tion and full application of mind is wahy [revelation] without a doubt. All the ahādīth are included in this very stage of wahy, which is called wahye ghair matlū. Now, Allah the Glorious states in the verse pointed out ear- lier that in some ways even the influence of Satan occurs within this lower grade of wahy—which is called hadith—and when a Prophet desires anything from his own self, it is at that moment that his ijtihād [interpretive judgement] errs. And a Prophet's error of ijtihād is essentially an error of wahy, because a Prophet is never without wahy—he loses his self and becomes like an instrument in the hand of God Almighty. Therefore, since every word from his mouth is wahy, it is for this reason that 1. Nor does he speak out of his own desire. It is nothing but pure revelation that has been revealed by God (Sūrah an-Najm, 53:4-5). [Publisher]