True dreams and Divine Revelations are a great instrument for recognizing God and a Prophet of God, or a particular truth from God. However, people don’t know: When is a dream, or a revelation, to be taken as true (i.e. of Divine origin)? And When should it be regarded as something Satanic (and not of Divine origin)? Or When is it merely the result of self-suggestion?

1. 1
Haqeeqat-ul Wahee —
The Nature and
Significance
of Divine Revelation

2. 2

3. 3
Reason for writing this book
• True dreams and Divine Revelations are a great
instrument for recognizing God and a Prophet of
God, or a particular truth from God.
• However, people don‘t know:
– When is a dream, or a revelation, to be taken as true
(i.e. of Divine origin)? And
– When should it be regarded as something Satanic
(and not of Divine origin)? Or
– When is it merely the result of self-suggestion?

4. 4
• Satan is our greatest enemy.
– It is possible that a dream may prove to be true, but
still from Satan
– It is possible that a revelation may prove to be
true, but still from Satan
• This is a trap set up by Satan to mislead you and
deprive you of true faith in God.
Reason for writing this book

5. 5
• Those who have reached perfection in their love
of God and faithfulness to God, Satan cannot
overcome such people.
• Such people have thousands of other indicators
of God‘s blessing on them—they don‘t just have
a few dreams or revelations to speak of.
Reason for writing this book

6. 6
• But, those who are still under Satan‟s control, they try
to make a big deal out of a few of their dreams and
‗revelations‘ and use them in the following ways:
– Use them to oppose, or ridicule, the true faith, and
– Portray Prophets of God as ―ordinary people‖, and suggest that
if dreams and revelations are a Sign of someone‘s truth
then, due to our (alleged) dreams and revelations, people should
believe in us! Or, they say that:
– We are not associated with any religion; and if even non-
religious persons like us can have true dreams and ‗revelations‘
then it simply means that there is nothing special about religions
and the Prophets of God.
Reason for writing this book

7. 7
• Therefore, the Promised Messiah (a.s.) wrote
Haqeeqat-ul-Wahy, to set the record
straight, and separate the truth from
falsehood, in the case of this very important
instrument for recognizing God and a Prophet of
God. He says:
– ―Presently (1907), there are more than 50 persons in
this country (India) who claim to receive Divine
Revelation.
– Many of them use their alleged ‗revelations‘ to declare
other faiths to be false.
– Thus, there must be a Decision Criterion to verify the
truth/falsehood of such claims to having revelations
that are truly from God‖.
Reason for writing this book

8. 8
Some Principles of Divine Revelation
• The following are some ‗lessons learned‘ from
this book—Haqeeqat-ul-Wahee—regarding the
Divine Revelation:
• [p.11] Revelation is of two kinds:
– Wahee-ul-Ibtila (Revelation that is a source
of trial, and is potentially harmful to the
recipient), and
– Wahee-ul-Istifa (Revelation granted to those
selected by God—they can never experience
harm due to such revelation).

9. 9
• [p. 12] If a person experiences
– (1) dreams that eventually come true, and
– (2) a few revelations that prove to be true,
then these experience, in themselves, are
not indicators of any spiritual power of
such a person — unless there are
other, accompanying, Signs with these.
Some Principles of Divine Revelation

10. 10
• [p.13] Those who have no loving relationship with
God. Analogy: A person sees a column of smoke
rising from a distant fire, but he is:
– unable to see the light and glow of that fire, or
– unable to benefit from the heat of that (unseen) fire by
receiving its warmth and protecting himself from the
misery of cold.
– Satan accompanies them and acts as a ‗manager‘ of
most of their dreams and ‗revelations‘, and
– Hadees-un-Nafs (Self-suggestion appearing as
―revelation‖) occupies their mind.
Some Principles of Divine Revelation

11. 11
• [pp. 14-16] Those who have an imperfect relationship
with God, and they experience occasional true-dreams
and revelations. Analogy: They are like an embryo
(unborn child) that does have ―life‖, but its birth has not
taken place yet, and it has not seen the face of its
Mother.
– Satan is standing on their door, like a ‗dog‘, and enters their
‗household‘ [heart] as soon as they stumble due to some trial.
– Since they have not yet completely broken away from Satanic
influence, therefore, their dreams and ‗revelations‘ are not fully
immune from Satan‘s influence.
– Their ―revelation‖ is propelled by the passions of their egoism
and self-image, but they mistakenly think that it is God Who has
given them this ‗revelation‘, and they are ruined spiritually.
Some Principles of Divine Revelation

12. 12
• [pp. 17-27] Those
who receive perfect
and pure Revelation
from God, they are
not like the cases of
those who just watch:
– (1) distant smoke
(but no glow of fire), or
– (2) distant glow of
fire (but not nearness
to it to receive its
warmth and dispel
their cold).
Some Principles of Divine Revelation

13. 13
• Rather, people of this 3rd
category enter the Fire
of God‟s Love that burns
up all material desires on
their part. Analogy: When
iron is kept in a high-
temperature furnace, it
become red-hot iron —
and acquires many
characteristics of fire, e.g.
it looks and glows like
fire, can burn like fire.
Some Principles of Divine Revelation

14. 14
• [p. 237] It is really sad that some people —
before they have gone through the difficult
phase of ‗purification of the soul‘ and total
abandonment of all material desires
[tazkiyyah-e-na’s] — label their
“self-suggestions” [hadees-un-nafs] as
Divine Revelation. They are spiritually
ruined as a result of this error on their part!
Some Principles of Divine Revelation

15. 15
• [p. 280] The manner of the delivery of Divine
Revelation (piecemeal revelation, punctuated
with a kind of drowsiness after every sentence.)
• [p. 308] Sometimes, even if a favorable / positive
Revelation is received about someone;
however, its operation remains true (or effective)
only for a specific, limited, time-frame during
which such a person acts in a positive manner.
Some Principles of Divine Revelation

16. 16
• [p. 367] A remarkable example: The
Revealed Sermon – Khut’bah Ilhamiyyah
– ―Pre-formulated sentences, in Arabic
language, were issuing from my mouth. I
cannot say whether it was I who was
speaking or it was an angel who spoke
through my mouth. Every sentence was a
Sign of God.‖
Some Principles of Divine Revelation

17. 17
Organization of this book
There are 4 chapters of this book:
Chapter-1: The case of those who have a few dreams or revelations
that prove to be true—but such persons have no relationship with
God. (pages: 7-13)
Chapter-2: The case of those who have a few dreams or revelations
that prove to be true—and although such persons have a weak
relationship with God, but it is not very significant. (pages: 14-16)
Chapter-3: The case of those who receive perfect and pure revelation
from God the Exalted—they have a perfect communion and
dialogue with God; their dreams, too, are true; and their relationship
with God is similar to that of the honored Prophets and Messengers
of God. (pages: 16-58)
Chapter-4: My own case; and a description of the blessings of God on
me, and the category in which God has placed me. (pages: 59-111)

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Pages 59-72:
• Why the Promised Messiah (a.s.) felt no attraction to the
belief-system of (i) Christianity, and (ii) Hinduism?
• How the principles of Islam, alone, attracted him?
• How the Holy Prophet Muhammad (s.a.s) is unique
among Prophets such that, by devotedly following
him, thousands of Muslim saints reached the status of
the Israelite Prophets of God.
• How, by perfectly following him, one among the followers
of the Holy Prophet (s.a.s) became a Prophet of God
(within Islam), subservient to the Holy Prophet and the
shariah of the Holy Qur‘an—and was called, the
Promised Messiah and Imam Mahdi, as mentioned in the
previous prophecies of the Holy Qur‘an and Ahadith and
oth,er scriptures.

19. 19
Pages 73-111:
• Presentation of the Divine Revelations of the
Promised Messiah (Arabic, Urdu and Persian)
and a global Mubahilah Challenge (Prayer Duel)
Pages 111-199:
• Postscript, and Replies to the Allegations of
Some People
– Dr. Abdul Hakeem Khan
• Mostly, refutation of his false beliefs, including that anyone
believing in one God will get Salvation in the next life—there
is no need to believe in, and follow, the Holy Prophet
Muhammad (s.a.s)
• Replies to 9 Questions (mostly originating with Dr. Abdul
Hakim, but re-iterated by others as well); pp. 111-199.

20. 20
– Question: Those people who may not have possibly
even heard the name of the Promised Messiah (a.s.)
— much less, opposed him in any way — how could
an act of Divine punishment (that was foretold by a
Prophecy) include them in such a punishment? [pp.
164-167]
– Answer: When a Prophet of God is Divinely
commissioned (and he is rejected, by a certain group
of people):
• there is a variety of heavenly punishments that befall
mankind in general — not specifically targeting only the
deniers;
• in the next phase, the „leaders of denial‟ are caught in
punishment;
• the turn of the most guilty comes last of all. This is how it
has historically happened.

21. 21
– Example: Those Jews who persecuted
Jesus Christ lived out their lives without any
significant punishment. But, 40 years later, the
Roman Emperor Titus put down the Jewish
revolt by killing thousands of Jews. The
onslaught of the Plague was in addition to
that.
– Example: During the Meccan period of the
Holy Prophet (s.a.s) there was famine for 7
years — killing mostly the poor, whereas the
chieftains of Mecca (who led the persecution
of Muslims) remained more or less unhurt
from the ravages of famine. But, they were
eventually punished in the Battle of Bad‘r.

22. 22
– Question/ Allegation:
– (1) Prophecy about the death of Abdullah Athim
was not fulfilled within the prescribed time-frame
– (2) Prophecy about the son-in-law of Mirza Ahmad
Beg (i.e. the husband of Muhammadi Begum) was
not fulfilled.
– Answer: The reality of Conditional Prophecies
(―wa’eed‖) which are not fulfilled if the conditions (that
gave rise to those Prophecies) are, later on, no longer
present. Repentance for one‘s sins, and other
measures of expressing one‘s remorse, e.g. earnest
supplications to God, are mitigating factors that (in
case of such Conditional Prophecies) nullify their
coming into force. [pp. 182-183] + [pp. 192-195] + [p.
197 (surah Al-Momin:29) ]
– The Issue of Who is Momin / Who is Kafir? [pp.
185-186]

23. 23
Pages 200-407:
• Promised Messiah (a.s.) intended to write down
140 Signs of God in his support. [p. 200] but wrote
• 187 Signs shown by God in Support of the
Promised Messiah (a.s.) …
– ―Now, I end this book and pray to God the Exalted
that He may bless this book and draw millions of
people towards me, through this book. Amen.‖
Pages 408-431:
• Addendum, regarding:
– Dr. Abdul Hakim;
– Charagh Din Jamuni; and
– Maulvi Abdul Rahman Lakkho-kay.
• [Photos of their letters and sworn-statements etc.]

24. 24
Some of those who died as a result of
Mubahilah, or similar conditions (pp. 200-260)
• Abdullah Atham
• Karam Din Jehlami (pp. 224-5)
• John Alexander Dowie (226)
• Charagh Din Jamooni (230)
• Mirza Ahmad Baig Hoshiarpuri
(231, 236)
• Pundit Dayanand Ariya (231)
• Maulvi Rusul Baba Amritsari
(236)
• Muhammad Baksh, Deputy
Inspector, Batalvi (236)
• Noor Ahmad, Hafizabad (237)
• Maulvi Zainul Aabidin, Lahore
(237)
• Hafiz Sultan Sialkoti (238)
• Mirza Sardar Baig Sialkoti
(238)
• Maulvi Rasheed Ahmad
Gangohi et al. (239)
• Maulvi Ghulam Dastgir
Qusoori (239)
• Maulvi Muhammad Hasan of
BheeN (239)
• Maulvi Abdul Haq Ghaznavi of
Amritsar (250)
• Maulvi Mufti Muhammad /
Maulvi Abdullah/ Maulvi Abdul
Aziz -- Ludhiana (259)

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Pages 432-503:
– Appendix to Haqeeqatul Wahy
– Information that came to light after the
manuscript of this book was completed
– Further Signs of God (and published evidence
from news dailies etc.)
– Reiteration of the Promised Messiah‘s claims.
Pages 504-516:
• Death of John Alexander Dowie (9 March
1907) as Prophesied (Sign #196).

26. 26
Islam and the Ahmadiyya Jama‘at:
History, Belief, Practice
• Author: Simon Ross Valentine
• Date of Publication: October, 2008
• Publisher: New York : Columbia
University Press, ©2008.
• ISBN: 978-0-231-70094-8
• Price: $50.00
• The author makes an attempt to
minimize the importance of the
Prophecy about Alexander Dowie and
its fulfillment. (pp. 49-50)
• The author tries to belittle, or refer to in
a light vein, other Revelations and
Prophecies of the Promised Messiah
(a.s.)

27. 27

28. 28
Pages 517-613:
• Further Signs shown by God in Support of the
Promised Messiah (a.s.) … up to Sign # 208.
Pages 614-620:
• A Note addressed to the Ariya Samaj group
• A Note addressed to the Christian Missionaries
Pages 621-735:
• A Note addressed to the Arabic-speaking World
Pages 737-739:
• Poem (Urdu) — Prophecy about an impending
Earthquake.
End of the Book

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In his early days in Chicago, certain people had approached Dowie with
what they claimed as a "direct revelation from God" that Dowie was, in
fact, 'Elijah the Restorer', the great end-times prophet. For their trouble,
Dowie immediately rebuked them soundly and dismissed them from his
presence, warning them never to mention such things to him again.
However, the suggestion that had been planted that day kept ringing in his
ears. "According to his own testimony, he tried to rid himself of it, but could
not. A voice seemed to say, 'Elijah must come, and who but you is doing
the work of Elijah?' Time passed.
Then one day there came flooding into his consciousness a strange and
intense conviction that he was indeed Elijah - the one spoken of by the
prophets who was to come and restore all things. The impression came
with such overwhelming power, that his entire personality became
absorbed with it."
In June 1901, Dowie took the fateful step of publicly announcing that he
was indeed Elijah the Restorer. (A claim which was immediately
challenged and denounced by most religious leaders).
An Example from the case of John Alexander Dowie
www.fwselijah.com/dowie.htm

30. 30
Remember me in your
prayers
Muzaffer A Tahir