An article has appeared on the Qadiani official website
in response to our refutation of their beliefs. It is at the page:
We have no hesitation in referring our readers to
it. We hope (against hope) that the Qadianis will add a link on
their website to this reply.
The Qadiani response tries to prove that, during the
life of Hazrat Mirza Ghulam Ahmad (d. 1908) and afterwards till
the Split in 1914, various eminent persons of the Lahore Ahmadiyya
Movement used to believe that Hazrat Mirza Ghulam Ahmad was a prophet.
In giving quotations from these persons, including
Maulana Muhammad Ali, the Qadianis have practised the
same kind of misrepresentation and concealment of facts which
they do when they present quotations from the writings of Hazrat
Mirza Ghulam Ahmad himself. They quote statements where the prophet
is used regarding Hazrat Mirza sahib, but they
conceal the explanations that occur in Ahmadiyya literature of how
and why this term can be applied to him (and not only to
him but to other saints of Islam). The Qadianis point to the terms
'prophet' and 'messenger' but leave out the meaning with which they
were used and read their own meaning into it.
Let us first explain what is the Qadiani concept of
Hazrat Mirza Ghulam Ahmad being a prophet.
1. The Qadiani belief
is that as Hazrat Mirza Ghulam Ahmad was a prophet therefore
all other Muslims who do not believe in him are non-Muslims,
just as Christians and Hindus are non-Muslims. The Qadianis believe
that a person cannot become a Muslim by proclaiming
the well-known Kalima Shahada but that he must,
in addition to believing in prophets such as Moses, Jesus and the
Holy Prophet Muhammad, also profess and proclaim belief in Hazrat
Mirza Ghulam Ahmad as a prophet.
2. The Qadianis have
declared as null and void the many statements
made by Hazrat Mirza Ghulam Ahmad in which he denied claiming to
be a prophet and wrote that the Holy Prophet Muhammad is the Last
Prophet after whom no prophet can come. The Qadianis concocted the
theory that when Hazrat Mirza sahib was making those statements
during the years 1891 to 1901 he did not realize
that Allah had in fact made him a prophet, because he
misunderstood his own status. According to the Qadianis,
Hazrat Mirza discovered in 1901 that he had been wrong
in his denials of claiming to be a prophet.
This Qadiani concept of Hazrat Mirza sahib being a
prophet is totally and entirely different from
the sense in which the word 'prophet' was used by Hazrat Mirza sahib
and also by other Ahmadi writers before the Split (such as Maulana
Muhammad Ali), which was just in a metaphorical sense meaning one
who receives revelation. The Lahore Ahmadiyya elders never
ever expressed a belief like the Qadiani
concept of Hazrat Mirza sahib's prophethood. They never
ever said that a person must believe in Hazrat Mirza sahib,
as in the prophets like the Holy Prophet Muhammad, in order to be
a Muslim, and they never ever said that
Hazrat Mirza sahib's denials of claiming to be a prophet had been
In Islam a person who is a saint (wali) or
a non-prophet recipient of revelation (muhaddas) or a reformer
(mujaddid) can have the words 'prophet' (nabi), 'messenger'
(rasul) or 'sent one' (mursal) applied to him purely
in a metaphorical or linguistic or partial sense, without
being included in the category of real prophets who appeared
from Adam to the Prophet Muhammad.
Hazrat Mirza sahib wrote:
"A characteristic of the coming Messiah which is
recorded is that he shall be a prophet (nabi) of God, that
is, a recipient of revelation from God. But full and perfect prophethood
is not meant here, because that has been sealed. Only that prophethood
is meant which is limited to the extent of muhaddasiyya
(being a muhaddas or non-prophet who receives revelation)."
(Izala Auham, p. 701)
It was in line with this
that the Lahore Ahmadiyya elders (and indeed also Qadiani writers
before the Split) referred to the 'prophethood' of Hazrat Mirza
sahib, 'prophethood' which only denotes sainthood
or God speaking to the non-prophets who arise in Islam, and is NOT
the real prophethood of prophets from Adam to the Prophet Muhammad
in whose prophethood Muslims must believe and which
has been sealed after the Prophet Muhammad.
Let us look at Hazrat Mirza sahib's explanations of
the sense in which he used the words 'prophet' and 'messenger':
- "Do not level false allegations
against me that I have claimed to be a prophet in the real sense.
Have you not read that a muhaddas [saint] too is a mursal
[messenger]?... It is true that, in the revelation which God
has sent upon this servant, the words nabi, rasul and
mursal occur about myself quite frequently. However,
they do not bear their real sense. ... according to the real
meaning of nubuwwat [prophethood], after
the Holy Prophet Muhammad no new or former prophet can come.
The Holy Quran forbids the appearance of any such prophets.
But in a metaphorical sense God can call any recipient of revelation
as nabi or mursal." (Siraj Munir,
pages 2 - 3. Go here to see fuller version
and Urdu original.)
- "I have never, at any time, made a claim of nubuwwat
or risalat [prophethood or messengership] in the real
sense. To use a word in a non-real sense, and to employ it in
speech according to its broad, root meaning, does not imply
heresy (kufr). However, I do not
like even this much, for there is the possibility that ordinary
Muslims may misunderstand it. ... I say repeatedly that,
in these revelations, the word mursal or rasul
or nabi which has occurred about me is not used in its
real sense. The actual fact, to which
I testify with the highest testimony, is that our Holy Prophet,
may peace and the blessings of God be upon him, is the Khatam
al-anbiya and after him no prophet is to come, neither an
old one nor a new one." (Anjam Atham, footnote,
pages 27 - 28. Go here to see fuller version
and Urdu original.)
"From the beginning, as God knows best, my
intention has never been to use this word nabi as meaning
actually a prophet, but only as signifying muhaddas,
which the Holy Prophet has explained as meaning 'one who
is spoken to by God.' ... Therefore, I have not the least
hesitation in stating my meaning in another form for the conciliation
of my Muslim brethren, and that other form is that in
every place instead of the word nabi the word muhaddas
should be understood, and the word nabi should
be regarded as having been deleted.'' (Majmu`a Ishtiharat,
volume 1, pages 312 to 314. Go here to
see fuller version and Urdu original.)
- "... by the word rasul is only meant 'one sent
by God,' and by the word nabi is only meant 'one who
makes prophecies,' having received intimation from God, or one
who discloses hidden matters. As these
words, which are only in a metaphorical sense, cause trouble
in Islam, leading to very bad consequences, these terms should
not be used in our community's common talk and everyday language.
It should be believed from the bottom of the heart that prophethood
has terminated with the Holy Prophet Muhammad, may peace and
the blessings of God be upon him, as God Almighty says: 'He
is the Messenger of God and the Khatam an-nabiyyin.'
To deny this verse, or to belittle it, is in fact to separate
oneself from Islam." (Letter dated 7 August 1899, published
in Al-Hakam, vol. iii, no. 29, 17 August 1899. Go
here to see fuller version and Urdu original.)
It was exactly in the manner explained above that Maulana Muhammad
Ali and other Ahmadis before the Split used the words 'prophet'
and 'messenger' about Hazrat Mirza sahib.
Maulana Muhammad Ali's statements
Let us take the first statement by Maulana Muhammad Ali as quoted
in the Qadiani response:
"This Community believes that the Holy Prophet (peace
and blessings of Allah be upon him) is Khatamannabiyyin in the true
sense. We believe that any nabi (prophet), whether old or new, cannot
come by acquiring the status of nabuwwat (prophethood) without the
intermediation of the Holy Prophet (peace and blessings of Allah
be upon him). After the Holy Prophet (peace and blessings of Allah
be upon him), Almighty Allah has closed all doors of nabuwwat (prophethood)
and risalats (messengerships), but this door has not been closed
for his perfect followers, who follow him completely, and acquire
the light of God by fully adopting the color of his perfect morals,
because they are a reflection of the same holy and exalted personage.
But other Muslims believe the Prophet Isa (peace on him) who passed
away six hundred years before him, will return; this belief definitely
breaks the seal of Khatme Nabuwwat." (Review of Religions --
Urdu-- May 1908, p. 186).
Who is he talking about when he writes: "but this door has
not been closed for his perfect followers, who follow him completely,
and acquire the light of God by fully adopting
the color of his perfect morals, because they are a reflection
of the same holy and exalted personage."?
The very fact that he is speaking in the plural indicates that
he is referring to the saints of the Muslim umma. But more clearly,
let us see what Hazrat Mirza sahib himself
writes as to who are these perfect followers:
"I firmly believe that our Holy Prophet Muhammad is the
Khatam al-anbiya, and after him no prophet shall come for
this Umma, neither new nor old. Not a jot or iota of the
Holy Quran shall be abrogated. Of course, muhaddases
will come who will be spoken to by God, and possess some
attributes of full prophethood by way of reflection
(zill), and in some ways be coloured with
the colour of prophethood. I am one of these." (Nishan
Asmani, p. 28)
It is a muhaddas, a non-prophet that God speaks to, who
is described as reflecting prophethood and being coloured with it.
Hazrat Mirza sahib, using the same words "reflecting"
and "colour" as Maulana Muhammad Ali, says that these
persons are muhaddases and that he himself is "one of
Then the Qadiani response gives quotations from Maulana Muhammad
Ali where he describes Hazrat Mirza sahib in the following words:
"The one at whose hand we pledged allegiance was true, he
was a chosen and exalted rasul (messenger)"
"... a man, who is a supporter of Islam and makes a claim
of risalat (messengership), and is establishing the truthfulness
of Islam all over the world"
"Therefore, at this time Almighty Allah sent a mursal
(messenger); and it is the same prophet that had been, from the
beginning, prophesied to appear in latter days. Because He who had
made the promise knew that a mursal (messenger) would be
needed in latter days."
Again these words do not denote a prophet. As Hazrat Mirza Ghulam
Ahmad explained in many places:
"The word rasul is a general term and includes the
messenger, the prophet (nabi) and the saint (muhaddas).''
(Ainah Kamalat Islam, p. 322)
"By rasul are meant those persons who are sent by
God, whether nabi, or rasul, or muhaddas
or mujaddid.'' (Ayyam as-Sulh, footnote, p. 171)
"In terms of being sent by God (mursal), the prophet
(nabi) and the saint (muhaddas) are on a par. And
just as God has named prophets as mursal ['sent ones'],
so has He also named the saints as mursal.'' (Shahadat
al-Quran, p. 27)
"By rusul [pl. of rasul] are meant those who
are sent, whether a messenger or prophet or muhaddas. As
our Leader and Messenger [Holy Prophet Muhammad] is the Last of
the Prophets (Khatam al-anbiya), and no prophet can come
after him, for this reason muhaddases have been substituted
for prophets in this Shari`ah.'' (ibid., pp. 23-24)
Who is "such a prophet"?
Another quotation from Maulana Muhammad Ali is given, whose opening
and closing part we show below:
"Such a nabi (prophet) has been raised by Almighty
Allah at this time. But people denied his truthfulness, just as
they had denied the truthfulness of the earlier ones. ... Such a
nabi (prophet) is Mirza Ghulam Ahmad of Qadian." (Review of
Religions Vol. 3, No. 7 July 1904, p. 248)
Who is "such a nabi"? Hazrat Mirza sahib writes:
"The fact that our Holy Prophet is the Khatam an-nabiyyin
prohibits the coming of any other prophet. However, such
a prophet as obtains light from the lamp of the prophethood
of Muhammad, and does not possess full prophethood, who
in other words is also called a muhaddas, is exempt
from this restriction because, due to his obedience to the Holy
Prophet and due to his being fana fir-rasul, he is included
within the person of the Last of the Messengers, just as a part
is included in the whole." (Izala Auham, p. 575)
"Such a prophet" is none other than a muhaddas.