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Guidance of the Ahmadiyya Khulafa: Divine Revelation, Inspiration, or Pious Insight?

Islam Ahmadiyya's Caliph: Hazrat Khalifatul Masih V (May Allah the Exalted be his Helper) Hazrat Mirza Masroor Ahmad: Worldwide Leader of the Ahmadiyya Muslim Community
Hazrat Khalifatul Masih V (May Allah the Exalted be his Helper) Hazrat Mirza Masroor Ahmad: Worldwide Leader of the Ahmadiyya Muslim Community

Presented by Zia H Shah MD

Introduction: Khilafat and Divine Guidance in Ahmadiyya Islam

The Ahmadiyya Muslim Community believes that its system of Khilafat (Caliphate) is divinely established and guided. The Khalifa (Caliph), as the spiritual successor to the Promised Messiah (Hazrat Mirza Ghulam Ahmad of Qadian), is regarded as a “divinely guided” leader whose decisions and advice are under Allah’s special protectionalislam.orgalislam.org. In Ahmadi doctrine, true Khilafat is a “second manifestation of God’s power” after Prophethoodthequran.lovethequran.love. While the Khalifa is not a prophet, he is believed to receive guidance from Allah the Almighty in various formsalislam.org. This guidance may come as inspiration (ilhām), true dreams (ru’ya ṣāliḥa), visions (kashf), or other intuitive spiritual insights, rather than legislative divine revelation (wahy) that establishes new scripture or law. The Khalifa’s role is to continue and safeguard the existing prophetic teachings, not to bring any new Sharī‘ahthequran.lovethequran.love.

Throughout the tenures of the five Ahmadiyya Khulafā (Caliphs) to date – from Hakim Maulvi Noor-ud-Din (Khalifatul Masih I) through to the current Khalifa, Hazrat Mirza Masroor Ahmad (Khalifatul Masih V) – the community has consistently taught that the Khalifa is chosen by God and guided by Him. As Hazrat Mirza Tahir Ahmad, the fourth Khalifa, affirmed: “Allah appoints the Khalifa… no human power has any involvement in this appointment,” and the Khalifa is answerable directly to Godalislam.org. Accordingly, Ahmadis maintain an ethos of obedience to the Caliph’s directives with the conviction that “he is divinely guided and his advice can only lead to goodness”alislam.org. Importantly, this guidance is always understood to operate within the framework of Islam’s established teachings – the Caliph is, in Ahmadiyya eyes, a holy but fallible man, whose authority is great but “always subservient to the Prophet Muhammad and the Qur’an”thequran.love. The sections below examine each Khalifa’s era, highlighting how the nature of guidance (revelation, inspiration, intuition) has been described in Ahmadiyya sources, and whether this understanding evolved over time.

Hazrat Hakim Maulvi Noor-ud-Din (Khalifatul Masih I, 1908–1914)

Hazrat Hakim Noor-ud-Din, the first successor of Mirza Ghulam Ahmad, was revered as a saintly scholar who led the community from 1908 until 1914. He did not claim prophethood, but was deeply spiritual and often spoke of being guided by Allah. In Ahmadiyya literature, Hazrat Noor-ud-Din is described as a “passionate lover of the Holy Quran” who “received inspiration from the Word of God” and was blessed with clear dreams and vivid visionsalislam.org. As a close companion of the Promised Messiah, he had shared in the culture of divine communion that Mirza Ghulam Ahmad championed. For example, Hazrat Noor-ud-Din once related that after pledging allegiance (bai‘at) to Mirza Ghulam Ahmad, he experienced a remarkable increase in spiritual visions: “Previously I was granted visitation of the Holy Prophet (sa) only in dreams, but now I experience it while awake [in a semi-conscious state].”alhakam.org This indicates that he believed God had opened the doors of divine vision to him as a result of his faith.

There are recorded incidents where Khalifa Noor-ud-Din felt directly guided in his decisions. In one instance, he saw a vision of the Holy Prophet Muhammad (sa) conveying concern about a community member, which prompted Noor-ud-Din to inquire after that person’s welfarealhakam.org. He recounted: “I saw the Holy Prophet… in a divine vision. Hazrat Muhammad (sa) said, ‘Your meal is at our house, but I am very worried about Nabi Baksh.’”alhakam.org Hazrat Noor-ud-Din later discovered that this individual was indeed in hardship and in need of helpalhakam.org – a confirmation, for his followers, that Allah had informed the Khalifa through a vision.

Despite such spiritual experiences, Hazrat Noor-ud-Din remained humble about his status. He viewed himself strictly as a “Khalifa” (successor) carrying forward the mission of the Promised Messiah, not as a law-bearing authority. He emphasized the importance of unity and obedience to Khilafat, famously advising the community that even if the Khalifa were to suggest an action that seemed odd, their obedience coupled with trust in Allah would yield blessings (implying that Allah would guide or correct the Khalifa as needed). This aligns with the Ahmadiyya belief that Allah protects the institution of Khilafat from misguidance. Indeed, Ahmadi scholars note that Allah did not permit any lapse during Noor-ud-Din’s leadership that would harm the Jamaat’s interests – a principle extended to all his successorsalislam.org. In summary, Hazrat Khalifatul Masih I is remembered as a pious leader who sought guidance through the Holy Qur’an, earnest prayer, and visions granted by God, thereby setting the pattern that the Khalifa is spiritually guided, though not a prophet.

Hazrat Mirza Bashir-ud-Din Mahmud Ahmad (Khalifatul Masih II, 1914–1965)

Hazrat Mirza Bashir-ud-Din Mahmud Ahmad, the second Khalifa, greatly expanded the Community and its doctrines. He is especially notable in this context because he was believed to be the Musleh Mau‘ud (Promised Reformer) – a son of the Promised Messiah whose birth and qualities were foretold by divine revelation. This prophetic endorsement gave his Khilafat a unique aura of divine purpose. Hazrat Mahmud Ahmad himself highlighted that his ascent to the Caliphate had been predicted by revelation to the Promised Messiah. In a 1936 address, he explained: “It is not just a question of any caliphate, but a question of a promised caliphate. It is a caliphate established by divine inspiration and revelation. One kind of caliphate is when God Almighty causes people to elect a caliph and then He endorses him, but this one is not only such a caliphate… I am not only a caliph because [the community] agreed on my caliphate, rather, I am also a caliph because, even before the caliphate of Khalifa I, the Promised Messiah (as) had said, on the authority of divine inspiration [ilhām], that I would become a caliph.”alhakam.org He further declared, “Thus, I am not just a caliph but a promised caliph. I am not an appointee [ma’mūr], but my voice is the voice of God Almighty because God Almighty gave this news through the Promised Messiah… the position of my caliphate is between Ma’mūriyyat and Khilāfat.”alhakam.org In these words, Hazrat Mahmud Ahmad makes a critical distinction: he stops short of claiming to be a divinely commissioned messenger (ma’mūr or prophet), yet due to the prophecy regarding him, he viewed his guidance as especially imbued with divine authority – so much so that “my voice is the voice of God” in the sense that God’s inspiration underpins his leadershipalhakam.org.

During his 52-year tenure, the second Khalifa frequently spoke of receiving ilhām (divine inspirations) and even verbal revelations. Community literature records that he “witnessed countless visions and received a great number of revelations from Allah the Almighty.”alhakam.org From a young age he had spiritual experiences: one of his teachers recalled asking the young Mirza Mahmud if he too experienced divine communication like his father. The future Khalifa replied that he had seen many dreams – “From the moment my head touches the pillow… I dream that I am leading an army… sometimes I see [myself] crossing oceans to fight an adversary… if I have nothing to make the crossing with, I make a boat out of reeds… and attack the enemy.”alhakam.org This persistent dream was interpreted as a sign of his destiny to lead the communityalhakam.org. After becoming Khalifa, he continued to report both major and minor revelations. For instance, on one occasion he received a Quranic verse in revelation – “I will place those who follow thee above those who disbelieve until the Day of Resurrection” – which he mentioned to his father (who confirmed having received the same revelation himself)alhakam.orgalhakam.org. In another incident, while en route to a gathering impeded by heavy rain, Hazrat Mahmud Ahmad suddenly received the divine message: “There will be many means of blessings.” He later explained that indeed the event turned out immensely successful despite the rain, and the downpour thwarted the designs of opponents – fulfilling the promise that had been revealed to himalhakam.orgalhakam.org.

Hazrat Musleh Maud’s writings also articulate the theological framework for the Khalifa’s guidance. He taught that Allah’s hand safeguards the Caliphate. In his Quran commentary, he noted that while a Khalifa could err as a human being in personal matters, “in matters upon which relies the spiritual and physical progress of the Jamaat, Allah protects His Jamaat from any adverse effects, even if a mistake is made. Allah somehow makes the Khalifa aware of the mistake. Sufis term this as ismat-i-sughra [minor infallibility]… whereas prophets are bestowed with ismat-i-kubra [major infallibility]. Hence, Allah does not let Khulafa make such an error that can result in adversity for the Jamaat.”alislam.org In other words, Ahmadi Muslims believe God grants the Caliphs a special protection from leading the community astray – a lesser degree of infallibility that ensures “their policy will always be aligned with the policy of Allah the Almighty”, even though they remain humanalislam.org. The Second Khalifa vividly described this divine support by saying that when the Caliphs act, “their tongues would move, their hands would be in motion, their minds would function, but there would be Allah’s Hand behind it all.”alislam.org This assertion encapsulates the Ahmadiyya view that the Khalifa’s guidance is neither mere personal wisdom nor prophetic lawgiving, but a God-assisted leadership insight.

In summary, Hazrat Mirza Bashir-ud-Din Mahmud Ahmad strongly emphasized that Khilafat is guided by divine inspiration. He himself claimed a special prophetic validation as the Promised Reformer, yet consistently maintained that any revelations he received were in service of the Prophet Muhammad’s mission and the Promised Messiah’s movement, not a new independent prophethood. As an outside observer, Professor Steneko (who studied the Community in the 1960s) noted that Mirza Mahmud Ahmad “claimed to be in communion with Almighty Allah,” just like his fatherstudylib.net. This communion manifested as ilhām, true dreams, and occasional verbal revelations which directed his efforts to consolidate and expand the Jamaat. The doctrinal stance during his khilafat, therefore, was that Allah speaks to and guides the Khalifa, and this belief was given detailed theological grounding (e.g. the concept of ismat-i-sughra). This stance has been inherited by his successors with little change in principle.

Hazrat Mirza Nasir Ahmad (Khalifatul Masih III, 1965–1982)

Hazrat Mirza Nasir Ahmad, the third Khalifa and son of Khalifa II, continued the legacy of a spiritually guided leadership. His era was marked by significant challenges (such as the 1974 persecution in Pakistan), and Ahmadis believe he navigated these by seeking Allah’s help at every step. Described as having been “bestowed with heavenly guidance and divine revelations”alhakam.org, Khalifa III occasionally shared instances of the inspirations he received from God. One well-known example took place on 18 March 1966: Hazrat Mirza Nasir Ahmad had been praying fervently for the progress and success of the Community. He later related, “Last night, I prayed for the progress of the Ahmadiyya Community and also for members of the Jamaat. When I woke up in the morning, the following words were proceeding forth from my mouth: ‘I will grant you beyond measure that you will be satisfied.’”alhakam.org. This sentence gave great comfort to the Community – it was understood as a direct divine revelation promising the Jamaat extraordinary progress and satisfaction. Indeed, under his leadership, the Ahmadiyya mission spread to new countries and saw the establishment of the Nusrat Jahan Scheme in Africa, among other successes.

Hazrat Mirza Nasir Ahmad would often attribute new initiatives to guidance received through prayer. For instance, he launched the Talim-ul-Quran (teachings of the Quran) and Waqf-e-Ardhi (temporary devotional service) schemes during his khilafat. He said these projects were undertaken under “the direction of Allah the Almighty”. In fact, regarding these initiatives he received a brief Arabic revelation “bushrā lakum” – meaning “glad tidings for you” – indicating divine approval and good news of successalhakam.org. Such instances reinforced to Ahmadis that their Khalifa was not acting on mere administrative foresight but was seeking divine direction for community programs.

During crises, Khalifa III leaned especially on what he felt was divine intuition. In 1974, when Pakistan’s National Assembly moved to declare Ahmadis non-Muslim, Mirza Nasir Ahmad remained composed and guided the Community to respond with patience and prayer. Although details of any specific revelations during that episode are sparse in publications, community members recount that Huzoor (as he is called) exhibited a calm confidence that God would ultimately vindicate the truth of Ahmadiyyat. Retrospectively, Ahmadis view even the tribulations of 1974 as ultimately leading to greater resilience and unity in the Jamaat – an outcome they ascribe to Allah’s wisdom and the Khalifa’s guided leadership.

In speeches and sermons, Hazrat Mirza Nasir Ahmad occasionally touched on how Allah communicates with His servants. He upheld the same doctrinal distinctions his predecessors taught: Prophetic revelation (wahy nubuwwat) had reached its perfection in the Quran and with the Promised Messiah’s mission, but Divine communion with the righteous continues. He emphasized prayer as a means of communion with God, encouraging Ahmadis to seek dreams or guidance from Istikhara (the prayer for guidance) and often sharing faith-inspiring anecdotes of how Allah accepts prayers in remarkable ways. It is said that he had a personal habit of reciting the prayer “Rabbī adkhilnī mudkhala ṣidqin wa akhrijnī mukhraja ṣidqin…” (“My Lord, cause me to enter with truth and exit with truth…”) from the Quran before important endeavors, seeking Allah’s guidance in all matters.

In summary, Hazrat Khalifatul Masih III consistently presented himself not as a charismatic innovator, but as a devout servant relying on divine guidance. He explicitly narrated at least one revealed message from God (the 1966 revelation promising “beyond measure” rewards) and credited Allah with inspiring his major policies. The official stance during his caliphate remained the same: the Khalifa is under Allah’s guidance. There was no claim of prophethood for him, only the assertion that through ilhām and divine support, Allah was leading the community. This continuity shows that the view of the Khalifa’s guidance did not fundamentally change with the change of person – each Khalifa was and is believed to be the recipient of divine help, even if the style of expression or frequency of sharing private revelations might differ.

Hazrat Mirza Tahir Ahmad (Khalifatul Masih IV, 1982–2003)

Hazrat Mirza Tahir Ahmad, the fourth Caliph, led the Community through a turbulent era that included international exile and intense state-sponsored persecution in Pakistan. He is remembered for his scholarly approach (authoring books like Revelation, Rationality, Knowledge and Truth) and for making the Jamaat’s message global via the MTA satellite TV channel. Throughout his khilafat, he repeatedly affirmed that Khilafat is a Divine institution and that God guides the Caliph. Upon being elected in 1982, he stated unequivocally: “It is true that Allah appoints the Khalifa, and I have always believed so… no human power has any involvement in this appointment… I, as the Khalifa, [am] not answerable to any member of the Jamaat. But this is no freedom because I am now answerable directly to God, my Lord.”alislam.org. This declaration underscored the Ahmadiyya belief that the Khalifa’s authority stems from God, and with that comes the grave responsibility of divine accountability, implying that the Khalifa must seek and follow God’s guidance in all affairs.

Hazrat Mirza Tahir Ahmad often spoke of his own experiences of divine help and communication, especially to inspire the members to have faith under trial. In 1984, when Pakistan’s government escalated oppression (including an ordinance that effectively banned Ahmadi public worship and preaching), Khalifa IV was forced to migrate to London. During those tense days, he received a brief but powerful message from God. He related that amid the height of persecution, “Allah the Almighty revealed to me the words: ‘Assalāmu ‘alaikum’ (Peace be upon you)”alhakam.org. This Quranic greeting as a revelation brought him great solace, and he shared it with the flock as a sign that Allah’s peace was upon the persecuted community and that they should not fear.

Another dramatic instance of what he described as revelation occurred during the mid-1970s when the Ahmadis were praying for relief from the repressive measures of Pakistan’s government (led by Zulfiqar Bhutto at that time). Hazrat Tahir Ahmad described that he had been beseeching Allah for justice against the wrongdoers when one night: “I woke up jumping from my bed. I was in the grip of a power which cannot be described… I found that I was saying ‘Adhā wa a‘mr, adhā wa a‘mr’ (‘more destructive, more bitter’) so strongly and powerfully that it was not in my control. I repeated it again and again. I have read about revelations of this type, when you start saying things and you have no control of the words… you are totally helpless in the hands of some power which compels you to go on repeating the words.”alhakam.org. He identified this state as a form of divine revelation (ilhām) – where God’s power seized his tongue to prophesy a harsh fate for the oppressors. Not long after, in 1979, Zulfiqar Bhutto was unexpectedly removed from power and executed, an outcome Ahmadi Muslims saw as fulfillment of the warning that had issued involuntarily from the Khalifa’s lipsalhakam.orgalhakam.org.

In December 1984, a few months after migration, Hazrat Mirza Tahir Ahmad also shared a visionary experience. He said that one day, while restlessly worrying about the Jamaat’s situation, “I started uttering the words ‘Jumu‘ah, Jumu‘ah,’ and at the same time, I saw the dial of a clock on which ‘10’ began to shine brightly at the spot where the figure ‘10’ normally appears. This was not a dream, but a vision seen in a state of wakefulness.”alhakam.org. This cryptic vision (Friday and the number 10 shining) was later interpreted to relate to a glad tiding for the Community – an interpretation detailed in an article titled “Friday the 10th: A Glad Tiding to the Jamaat.”alhakam.org.

Through such examples, the fourth Caliph made it clear that he believed God was communicating with him in subtle ways. Sometimes it was a direct phrase in Arabic, other times a compelling feeling or a visual sign. He frequently reminded Ahmadis that the age of divine communication is not over. In one question-and-answer session, he elaborated that while prophets bring new laws, “a Muhaddath (one spoken to by God) can also exist,” and that saints can be informed by God – a status below prophethood but still an honor. He positioned himself and the institution of Khilafat in that category of awliya (friends of God) who receive ilhām.

Significantly, he also distinguished the Ahmadiyya view from the concept of infallible Imams in Shi’a Islam. Hazrat Tahir Ahmad rejected any notion that the Khalifa could not err at all – instead explaining that the Khalifa’s infallibility is conditional and protective. As noted earlier, any major mistake would be averted by Allah’s grace (ismat-i-sughra)alislam.org, but a Caliph does not become a superhuman. He cited historical examples, such as Hazrat Abu Bakr and Umar (the righteous Caliphs of early Islam), who made judgements to the best of their ability and were corrected by circumstances or by others at times, yet were always intent on following God’s will. The key point he reinforced was that obedience to the Khalifa, despite his human nature, invites divine blessings because God is with him. As the official FAQ on Ahmadiyya Khilafat states: “Allah does not let any mistake happen through the Khalifa that can have adverse effects on the Jamaat… although [the Caliphs’] tongues speak and their hands move, it is Allah’s Hand behind it all.”alislam.orgalislam.org.

In conclusion, under Hazrat Mirza Tahir Ahmad, the community’s stance remained that the Khalifa is divinely guided through inspirations, not prophetic wahy. He himself shared multiple incidents of receiving guidance from God—be it comfort, foreknowledge, or intuitive solutions—demonstrating continuity with the belief and experiences of his predecessors. If anything, these years further cemented the community’s conviction that in every age, especially in times of tribulation, “God is never tired of exalting righteous people” with revelation and succoralhakam.org, and that the Khalifa of the time is a prime recipient of such divine favor.

Hazrat Mirza Masroor Ahmad (Khalifatul Masih V, 2003–Present)

Hazrat Mirza Masroor Ahmad, the fifth and current Khalifa, has explicitly and repeatedly affirmed that Allah’s guidance of the Khalifa continues in this era just as before. His leadership, which began in 2003, has seen the Community grow worldwide amid new opportunities and challenges. He often encourages members to strengthen their personal relationship with Allah, using his own experiences carefully as inspiration. In various sermons, letters, and interactive sessions, he has described the different ways God guides him and the Jamaat. On one occasion he stated that “Allah continues to guide [me] in various ways”, explaining that one of God’s ways of speaking is by answering prayersalhakam.org. Sometimes, the answer to a heartfelt prayer is “disclosed in a dream”, and those with a strong bond to God “may even hear Allah through a kashf (vision) or other means.” He stressed, “Allah has different ways” of communicatingalhakam.org. Huzoor (aba) further clarified that when he beseeches God for help, “He [Allah] responds by placing satisfaction in [my] heart and sometimes He grants consolation and comfort through a dream, or [my] heart is comforted. If Allah so desires… He can speak too. These are Allah’s ways.”alhakam.org. This description aligns closely with the patterns of divine guidance described by previous Caliphs – emphasizing intuition, dreams, and inner solace as modes of God’s response.

In a recent interview (2023), Hazrat Mirza Masroor Ahmad was asked about being blessed with direct Divine discourse. He responded by demystifying the concept: “The question is, what is Divine discourse? Allah has His own ways. And His ways with me are very unique. He brings thoughts to my attention with such vigour, that either all problems are solved or patience is granted. The heart feels at peace. Either that, or Allah provides guidance. Allah the Almighty completes my tasks for me. When He does my tasks, it is as if He talks.”alhakam.org. This insightful answer indicates that the Khalifa perceives Allah’s “speech” not always as literal words, but often as powerful inspired thoughts, sudden clarity in decision-making, or facilitation of his efforts. In essence, he experiences God’s guidance in the outcomes and the removal of obstacles, which to him is equivalent to God speaking and saying, “I am with you.” Ahmadis find this consistent with the Quranic idea “Allah is the Friend of those who believe; He brings them out of every kind of darkness into light.”

Hazrat Masroor Ahmad has occasionally shared specific examples of guidance he received. For instance, during a difficult period of global opposition to the Community, he said: “On one occasion when I prayed, […] Allah told me that if the entire Jamaat starts praying fervently like the people of Yunus (as) for three days – every child, old and young person – crying before Allah… then within three days this issue can be resolved.”alhakam.org. Here the phrase “Allah told me” is significant – it suggests that he felt a clear inspiration or message from God in his heart about how deliverance could come through collective repentance and prayer (just as the people of Prophet Jonah were saved). While the Community was not literally instructed to carry this out (since it was conditional), the incident demonstrates his conviction that God directly guides him in matters of the Jamaat’s welfare.

Another striking anecdote comes from 2018, when Huzoor was en route to address lawmakers and dignitaries at Capitol Hill in the United States. He recounted that as he was about to speak to this audience of worldly power, “For a second, the thought occurred to me, ‘America is a superpower… and I am to address [its] leaders.’ The thought had only just crossed my mind… when Allah the Almighty put in my heart with great might: ‘Allah… assured the Promised Messiah, “nuṣirta bi-rū‘b” (“You have been helped with prestige”), and I am here as a representative of the Promised Messiah.’ These words were put in my heart with such vigour and splendour by Allah that all other thoughts were brushed away.”alhakam.orgalhakam.org. He explained that these exact words (nuṣirta bi-rū‘b) were originally revealed to the Promised Messiah by God, and now the same phrase was powerfully impressed upon his own heart as a reassurance from Allahalhakam.org. This gave him instant confidence that he was not speaking on his own, but under God’s support to convey Islam’s message. Such experiences are shared sparingly, but they strongly reinforce the community’s belief that “the Khalifa’s heart is guided by God.”

Interestingly, Hazrat Mirza Masroor Ahmad has disclosed that even before his election as Khalifa, he was the recipient of divine foreshadowing. In his 2008 Khilafat Centenary address, he mentioned a particular divine promise: “God Almighty gave me the reassurance a long time ago, well before my election as Khalifa. These words ‘يَنْصُرُكَ رِجَالٌ نُّوْحِيْ إِلَيْهِمْ مِّنَ السَّمَاءِ’ (“Men whom We shall direct from heaven will help you”) were clearly shown to me when I was still a student. This promise was fulfilled on various occasions… but the actual meaning came to light when I was bestowed the responsibility of Khilafat.”alhakam.org. He also described another youthful vision: seeing the Quranic verse “Allāhu nūrus-samāwāti wal-arḍ” (“Allah is the Light of the heavens and the earth”) written in radiant text in the sky, and intuitively understanding from God that all success comes through His light and supportalhakam.orgalhakam.org. These early experiences, he said, taught him that “Allah intuitively puts a thought into my heart. Difficulties are overcome, and questions are answered” by His willalhakam.org. They illustrate that long before he held office, he, like many devout individuals in the Community, was experiencing divine communication in the form of dreams and intuitive knowledge – a trait that the Ahmadī belief system encourages as part of personal spiritual development.

During his Khilafat, Huzoor has also emphasized collective guidance through prayer. He often instructs the Jamaat to pray for issues facing the world or the Community, sometimes hinting at glad tidings he has received. For example, at the start of the COVID-19 pandemic (2020), he urged members to intensify prayers and gave comfort that Allah would protect His servants. While he did not publicly claim a specific vision for that scenario, many Ahmadis recall that his tone and guidance felt “inspired” and proved prescient in how the Community navigated the crisis with minimal harm.

In summary, the fifth Khalifa’s approach to divine guidance is very much in line with his predecessors’, with perhaps a greater tendency to describe it in terms of “Allah put it in my heart” rather than frequent direct quotes of revelations. He portrays the guidance as an ongoing, living process: “Allah has His own ways… He brings thoughts to my attention with vigour… when He does my tasks, it is as if He talks.”alhakam.org. The official stance under Mirza Masroor Ahmad remains unequivocal that God communicates with and steers the Khalifa, though not in the manner of a law-bearing prophet. All Ahmadiyya publications and sermons continue to affirm that the door of divine revelation (in the broader sense) is open. In fact, Huzoor (aba) frequently reminds the youth of the Jamaat to seek true dreams and to write to him if they experience one, showing the institution’s continued valuation of ilhām and ru’ya. Thus, from 1908 to the present, the core belief is unchanged: Ahmadiyya Khulafā are under divine guidance – a sacred trust that manifests as spiritual intuition, occasional revelations, and protection from serious error – ensuring the Community’s affairs are aligned with the will of God.

Doctrinal Distinctions: Wahy vs Ilhām and the Continuity of Guidance

A central theological distinction in Islam, and particularly emphasized in Ahmadiyya Islam, is between Wahy Nubuwwat (Prophetic Revelation) and Ilhām (Divine Inspiration). Wahy in its specific sense denotes the messages sent to Prophets – authoritative revelations that often form scripture or binding law (for example, the Quran revealed to Prophet Muhammad (sa)). The Ahmadiyya Muslim Community, following mainstream Islamic belief with one important extension, holds that the Holy Prophet Muhammad (sa) was Khatam an-Nabiyyin (Seal of Prophets) in the sense that no new law-bearing prophet can come after him and no scripture can abrogate the Quranthequran.lovethequran.love. However, Ahmadis differ from other Muslims in that they accept the coming of non-law-bearing prophets within the fold of Islam – most notably, they regard their founder Mirza Ghulam Ahmad as a subordinate prophet (the Promised Messiah and Mahdi) who received Wahy from Allah but without any new Shariah. After this Promised Messiah, they do not expect any further prophets in the current dispensation, except metaphorically someone who is completely subordinate to him and to the Holy Prophet. Thus, Mirza Ghulam Ahmad is seen as the final brick in the edifice of prophethood, and after his demise in 1908, the Ahmadiyya Khilafat was established to continue his mission.

Within this framework, the Khulafa are not prophets and do not receive “wahy” in the technical, legislative sense. Any claim of prophethood by a Khalifa is categorically ruled out in the Community’s doctrinethequran.lovethequran.love. Instead, the guidance they receive is termed ilhām, kashf, or mubashshirāt (glad tidings) – all concepts of personal revelation well attested in Islamic tradition. Classical Islam acknowledges that saints and righteous individuals (awliyā) may receive inspirations from God; Ahmadiyya teachings build on this by asserting that such divine communication is an ongoing blessing for the Muslim ummah. The Promised Messiah, Hazrat Mirza Ghulam Ahmad, wrote extensively on the philosophy of divine revelation (Haqīqatul-Wahy). He explained that the ability to receive true revelations and visions is what keeps a religion spiritually alive. He set out criteria for the Imam or reformer of the age, one of them being: “He should be such that God vouchsafes him visions and revelations. It is mostly through revelation that the Imam gets spiritual knowledge from God.”alislam.org. This statement is telling – even for someone who is not a law-bearing prophet (like an Imam, Mujaddid, or Khalifa), access to revelation (with a small “r”) is expected as a sign of divine favor and guidance. Mirza Ghulam Ahmad then unapologetically claimed to fulfill those criteria in his personalislam.org. By extension, the Khulafa who continue his work are also expected to be recipients of divine inspirations that guide them in “spiritual knowledge” and decision-making.

The Community draws a line, however, between authoritative prophetic revelation and non-prophetic inspirations. For example, if a Khalifa sees a dream or hears a divine phrase in his heart, it is not considered binding on the world or equal to scripture – it is primarily for guiding the Jamaat or giving good news, etc. The second Khalifa once elucidated that the Khalifa’s revelations are not for making new doctrines but are a continuation of the Prophet’s teachings. He noted that the Ahmadiyya Caliphate is an “ancillary” institution to prophethood, meaning its legitimacy and guidance derive from loyalty to the Prophet Muhammad (sa) and the Promised Messiah, not from independent authoritythequran.lovethequran.love. In contrast to, say, the Ismaili Imamat where the Imam can allegedly institute new interpretations or practices in each age, the Ahmadiyya Khilafat’s role is “to implement and spread what was established, not override it.”thequran.lovethequran.love. This is why, for instance, an Ahmadi Khalifa would never claim to receive a revelation abrogating an injunction of the Quran or altering the pillars of Islam – such an idea is anathema to the movement’s principles.

To clarify with an example: if the Khalifa announced that in a dream Allah indicated the Community should focus on propagation in a certain country, the Ahmadis would enthusiastically support that as a divinely guided strategy. But if someone were to hypothetically claim the Khalifa received a new verse to add to the Quran (God forbid), the Community would reject this outright as false, because the Quran is final and complete. No Khalifa has ever made such a claim, and indeed they affirm their subservience to the Holy Prophet and Quran at every turnthequran.love. As the comparative theologians note, “The Ahmadiyya Khalifa is considered a holy but fallible man – a righteous servant of God chosen to lead. Ahmadis do not claim their Caliph receives [new] direct revelation or is infallible; his authority is great but always subservient to Prophet Muhammad and the Qur’an.”thequran.love. Thus, the nature of the Khalifa’s guidance is fundamentally different from that of a prophet’s: it is derivative and reflective, like the moon shining with the sun’s light, rather than a new sun itself.

Even so, the Ahmadiyya understanding of ilhām is that it can use the same modes or even words as prophetic revelation, just addressed to a non-prophet. For example, many of the revelations recorded by the Promised Messiah were Quranic verses or Arabic phrases that conveyed guidance; similarly, the Khulafa have sometimes received Quranic verses as messages from God (as seen in examples above). The Community does refer to these experiences as “revelation” in a general sense. In Urdu, the word “wahy” can be used broadly for any divine communication. To avoid confusion, English discourse usually labels them “divine inspirations” or “revelatory dreams” rather than absolute “Revelation” with a capital R. The founder, Mirza Ghulam Ahmad, explained that while the door to law-bearing Prophethood is closed, the door to divine converse is ever-open: “Divine favours and blessings of God Almighty in various forms, i.e., true dreams, visions, revelation, etc., did not cease and will not stop in the future. The arrival of prophets enhances these manifestations; however, their departure never hinders their continuation. These heavenly insights and verities persist unabated, providing humanity with a never-ending source of guidance and direction.”alhakam.orgalhakam.org. This encapsulates the Ahmadi perspective: God’s communication is a continuum. Prophets come as grand luminaries to amplify that light, but even after a prophet’s death (or in the gaps between prophets), God continues to nurture the faithful with personal revelations and signs.

Within this theological backdrop, the Ahmadiyya Khilafat is seen as the primary locus of divinely guided leadership after the Promised Messiah. Each Khalifa is believed to inherit the mantle of spiritual leadership “on the precepts of prophethood (ala minhaj an-nubuwwah)”, as per an Islamic prophecy, meaning their leadership echoes the prophetic model (in righteousness and divine succour, though not in bringing new law)thequran.lovethequran.love. The Quranic promise often cited is from Surah Al-Nur (24:55): “Allah has promised to those among you who believe and do good works that He will surely make them Successors (Khulafa) in the earth…” – Ahmadis interpret this as a divine guarantee of rightly guided Khilafat for true believersthequran.love. They understand that Allah Himself ensures the righteous succession and guides the Khalifa’s heart in fulfillment of this verse. Indeed, Ahmadiyyat teaches that it is ultimately God who appoints the Caliph by inclining the hearts of the electors during the election (a process bathed in prayer)thequran.lovethequran.love. Once elected, the Caliph becomes the “final point of obedience” in the Community, and unity around him is considered unity around God’s chosen leaderalislam.orgalislam.org. This does not mean the Caliph is above error in personal capacity or that he cannot sin as an individual, but that in his office as Khalifa, Allah will not allow his slip-ups to misguide the Jamaatalislam.orgalislam.org. This principle has remained constant from the time of Khalifa Noor-ud-Din through Khalifa Masroor Ahmad.

Infallibility vs. Guidance: It is crucial to articulate that Ahmadis reject the notion of absolute infallibility (ismah al-kubra) for anyone other than prophets, and even prophets they view as guarded by God rather than inherently incapable of error. The Caliphs are accorded what was earlier quoted as ismat-i-sughra, a lesser protection. In practical terms, this means the community believes no Khalifa will ever lead them into doctrinal deviation or major misguidance – an extraordinary claim, yet one they support by pointing to over a century of Khilafat without a schism in the mainstream (save the Lahori split right after the first Caliph, which in their view only proved the need for unity under the rightful Khalifa). If a Khalifa did make a mistake in policy, Ahmadis trust that Allah would either inspire him to recognize and correct it or otherwise prevent harm from italislam.orgalislam.org. As Hazrat Mirza Bashir-ud-Din Mahmood stated, the Caliphs’ “decisions may have minute and negligible mistakes, but the destined outcome is that Islam shall prevail… their policy will always be aligned with the policy of Allah… although their tongues speak and their minds function, it is in fact Allah’s Hand behind it”alislam.orgalislam.org. This doctrine provides a faith-based assurance of the Caliph’s guidance, which in turn fortifies the community’s obedience and cohesion.

Conclusion: Evolution of the View (or Consistency thereof)

Having surveyed the eras of all five Ahmadiyya Caliphs, it is evident that the core view of the Khalifa’s guidance as divinely inspired has remained fundamentally consistent. From the early 20th century to the mid-2020s, official statements, sermons, and writings uniformly affirm that Allah guides the Khalifa, though the expression of this truth has been shaped by each Caliph’s context and personality. There has been no doctrinal U-turn on this matter; each Khalifa reinforced the belief in divine guidance rather than diminishing it. If anything, one can observe a continuity with clarification:

  • Hazrat Khalifatul Masih I set the precedent by relying on prayer, Quranic insight, and sharing his visions, thereby normalizing the idea that the leader of the faithful receives ilhām and mukāshafāt (visions).
  • Hazrat Khalifatul Masih II then systematically theologized it, introducing terms like ismat-i-sughra and frequently referencing his own revelatory experiences to solidify the Jamaat’s understanding that the Khalifa is under God’s watch and directionalislam.orgalislam.org. His unique status as Musleh Maud (a promised son) perhaps represents the high point of explicit prophetic involvement in a Caliph’s appointment, but even that was framed as fulfillment of the Promised Messiah’s prophecy, not a new prophecy of his own makingalhakam.orgalhakam.org.
  • Hazrat Khalifatul Masih III and IV continued to share instances of inspirations (though Khalifa III was more reserved and Khalifa IV more forthcoming, especially in private or informal settings like anecdotes in books). Neither deviated from the teaching that Khilafat ‘ala minhāj an-nubuwwah (Caliphate on the precepts of prophethood) enjoys divine support. For example, when Hazrat Mirza Nasir Ahmad received the revelation “I will grant you beyond measure…”, it was published in the Community periodical as a sign of God’s favoralhakam.org. Hazrat Mirza Tahir Ahmad’s memoir-like work A Man of God explicitly narrates the revelatory incident about Bhutto’s fallalhakam.org, again affirming rather than shrinking from the belief in God’s direct communication.
  • Hazrat Khalifatul Masih V has, if anything, further normalized discussions of ilhām, often in response to members’ questions. He demystifies how Allah guides him, making it clear that expecting guidance through dreams or strong feelings is not extraordinary but part and parcel of being close to Allahalhakam.org. Under his leadership, the Community’s publications (like the Al-Hakam newspaper) have compiled many historical accounts of the Khulafa’s revelations and visions, as we have cited throughout, indicating an institutional pride in this spiritual heritage rather than any discomfort with it.

If one were to speak of “evolution,” it might be in the tone and openness regarding such matters, influenced by the audience and era. Early Caliphs spoke to an internal audience of devoted followers and had to address schisms (like the Lahori group, which denied Mirza Ghulam Ahmad’s prophetic status and perhaps downplayed continuing revelation). Thus, Khalifa II in particular took a very firm line about divine guidance and even divinely foretold leadership, to unite the Community under that principlealhakam.orgalhakam.org. Later Caliphs, addressing a globally spread membership and often non-Muslim or skeptical audiences, may have explained the concept in more universal terms (like “God answers my prayers and gives me peace at heart”) rather than always using the word “revelation” which outside Muslims might misconstrue. However, within the Community forums, they all have been candid that yes, God does speak in this ummah, though not every person recognizes it.

In theological writings, the distinctions between wahy and ilhām have been maintained consistently, with no Caliph ever blurring that line. All five Caliphs upheld the finality of Prophet Muhammad (sa) as the supreme law-giver and the Promised Messiah’s role as subordinate prophet, while asserting the continuity of communion with God for the righteous. The official stance – as can be summarized from the Ahmadiyya Archive and Research Centre – is: “so long as one believes the Khalifa to be the final authority [in matters of faith], they are bound to listen and obey with the firm faith that as Khalifatul Masih, he is divinely guided and his advice can only lead to goodness and not to adverse consequences.”alislam.org. This encapsulates how Ahmadis view the Caliph: not an inerrant oracle, but a divinely guided mentor and guardian for the Community whose leadership is underwritten by God’s promise.

In conclusion, the Ahmadiyya Muslim Community holds that each of its Khulafa has been the recipient of divine guidance, primarily in the form of ilhām (inspiration) and spiritual intuition. They distinguish this from the wahy of prophets in terms of authority and scope, yet they do not shy away from calling it “revelation” in a broader sense, as long as it is understood to confer no new religious law. All five Caliphs from 1908 to 2023 have, in their own words, attributed their important decisions and the Jamaat’s successes to Allah’s direction. The Community literature is replete with direct quotes and anecdotes of the Caliphs receiving guidance – from Hazrat Noor-ud-Din’s visions of the Holy Prophet, to Hazrat Musleh Maud’s proclamation of divine endorsement, to Hazrat Nasir Ahmad’s reassuring ilhām, to Hazrat Tahir Ahmad’s dramatic prophecy of an oppressor’s fall, to Hazrat Masroor Ahmad’s quiet visions and answers to prayersalhakam.orgalhakam.orgalhakam.orgalhakam.orgalhakam.org. The thread uniting these is the doctrine that God’s support for Khilafat is an ongoing miracle. As an Ahmadiyya author in the official press wrote: “Divine favours… did not cease with the end of prophethood. These heavenly insights continue, a never-ending source of guidance and direction.”alhakam.org. The experience of Ahmadiyya Khilafat over time is presented as living proof of that statement – an institution where leadership insight is not merely pious wisdom, but fundamentally inspired by the Divine.

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Categories: Leadership, Muslim Leader

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