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Hazrat
Mirza Ghulam Ahmad Sahib of Qadian never Claimed
Prophethood
[in the light of his own writings]:
After our Holy Prophet Muhammad (peace
and blessings of Allah be upon him) no other Prophet can
come. To attribute claim to Prophethood to Hazrat Mirza
Ghulam Ahmad Sahib is a gross forgery. The religion of Islam
is based on the Unity of God and on the Finality of
Prophethood of Prophet Muhammad (peace and blessings of
Allah be upon him). Unity of Godhead demands Unity of
humanity, and for this reason, when Allah perfected the
religion, then on one hand He taught humanity this lesson of
Unity and on the other hand also declared the Finality of
Prophethood for the sole reason that all worshipping one God
ought to gather under the banner of one religion. For this
reason with the words "La ilaha illallah" (There is
no god but Allah). Allah decreed that it be also added and
proclaimed that "Muhammad ar-Rasullullah" (Muhammad
is His Messenger). This became the tenet of faith. Unless
faith is based on the combined effect of both these parts,
religion or faith in religion would remain incomplete. For
if the reason for founding Islam has been the Worship of one
God so it has been also the acceptance of our Holy Prophet
Muhammad (peace and blessings of Allah be upon him) as the
Final and Seal of Prophets with it.
For when the Kalima (Tenet of Faith)
was declared to be the foundation of the Religion of Islam,
then as long as this retains the Kalima (Tenet of Faith),
there can never be another Prophet within the fold of Islam
or for the followers of the Prophet Muhammad (peace and
blessings of Allah be upon him) or otherwise. If there can
be another Prophet then it would be necessary that instead
of the Prophethood and Messengership of Prophet Muhammad
(peace and blessings of Allah be upon him) the Prophethood
and Messengership of that other Prophet would have to be
accepted and followed and consequently the basis of the
religion of Islam would alter and through this the religion
itself must alter. And further it cannot be maintained that
only by word of mouth belief in the Prophethood and
Messengership of that Arabian Prophet Muhammad (peace and
blessings of Allah be upon him) be declared, yet in one's
heart it be maintained that the Prophethood and
Messengership of yet another prophet after him must
essentially be accepted.
In fact, the Lord and the Ruler in
Islam is one and the only Most Glorified God, and as the
Almighty God, is the only God in Islam and through this,
there being no possibility of Polytheism to be included,
likewise the Prophet of Islam is one in his personality
endowed with all the beauties of humanity and all the
perfections of all previous Prophets (on all of whom may be
peace and blessings of Allah).
At this juncture a few answers to
questions from the writings of Hazrat Mirza Ghulam Ahmad
Sahib (the Promised Messiah) would be appropriate and
these are given hereunder:
Question #
1:
Is it written in the Holy
Quran that no other Prophet can come after the Holy Prophet
Muhammad (peace and blessings of Allah be upon
him)?
Answer:
Hazrat Mirza Sahib has
declared that in view of the Holy Quran no Prophet can come
after the Holy Prophet Muhammad (peace and blessings of
Allah be upon him) and he wrote:
(i) After the declaration in
the Holy Quran "Khatam-al-Nabiyyin", the coming of
another Prophet, whether a new one or the coming of an
earlier one, is completely forbidden" (Izala
Auham, p. 761).
(ii) The 21st
verse [33:40] is this: "Muhammad is not the
father of any of your men, but he is the messenger of
Allah and the Seal of the Prophets."
The verse declares openly that
after our Holy Prophet Muhammad (peace and blessings of
Allah be upon him) there will not come in this world any
other Prophet. (Izala Auham, p. 614).
(iii) Similarly in reference to
verse "alyauma akmaltu lakum deenakum" (This
day have I perfected for you your religion) and
the verse "walaakin rasulallah wa Khatam al-nabiyyin"
(but he is the messenger of Allah and the Seal of the
Prophets) clearly shows that the line of Prophethood has
been concluded and sealed by our Holy Prophet Muhammad
(peace and blessings of Allah be upon him) and these
clearly show that our Holy Prophet Muhammad (peace and
blessings of Allah be upon him) is the Seal of the
Prophets. (Tuhfa Golarwiyah, p. 51).
(iv) The words of the Holy Quran
are final and in its Glorious verse "wa laakin
rasulallah wa Khatam al-nabiyyin (but he is the
messenger of Allah and the Seal of the Prophets) confirms
that in truth and in fact that on our Prophet Muhammad
(peace and blessings of Allah be upon him) Finality of
Prophethood was made. (Kitab-ul-Bariya, p.
184.)
(v) In the circumstances when Allah
has issued an edict that there will not be any prophet
coming after thee then contrary to that command would He
send Jesus. (Ik Galti ka Izalah, p.
14).
(vi) The Quran clearly declared
that Prophet Muhammad is the Seal of the Prophets, yet my
unjust opposition intend and attempt to prove that Hazrat
Isa (Jesus) (peace and blessings of Allah be upon him) is
the seal of the Prophets and they assert that the "Masih"
mentioned in the Sahih Muslim etc. referred to as "Nabi"
would be in fact a true prophet in the factual religious
terminology. (Kitab al-Bariya, p. 191).
(vii) If Allah has truthfully
declared and the promise ("Khatam al-Nabiyyin"
contained in the verse relating to the seal of the
Prophets) is correct then after the death of Holy Prophet
Muhammad (peace and blessings of Allah be upon him),
Angel Gabriel has forever been forbidden to bring
prophetic revelations. (Izala Auham, p.
577).
Question
#2:
Did Prophet Muhammad (peace
and blessings of Allah be upon him) say that there was no
Prophet after him?
Answer:
Certainly. Hazrat Mirza Sahib
wrote:
(i) That Prophet Muhammad
(peace and Blessings of Allah be upon him) repeatedly
said that no Prophet will come after him and the Hadith
"la Nabiya Badi" (There is no Prophet after me)
was so renowned and accepted that no one ever questioned
the truth of this. (Kitab ul Bariya, p.
199).
(ii) Do you know not that Allah the
Most Gracious and Merciful without reservation declared
"my Prophet Muhammad (peace and blessings of Allah be
upon him) is the Khatam al-Nabiyyin and my Prophet
Muhammad (peace and blessings of Allah be upon him), as
an explanation of the Quranic verse, said, "la Nabiyya
Badi" (there is no Prophet after me)." (Arabic
Translation - Hamamat-ul-Bushra, p.
74).
(iii) In this way the Holy Prophet
(peace and blessings of Allah be upon him) by declaring,
"There is no Prophet after me," has closed the doors for
the appearance of any new Prophet or of the re-appearance
of any old Prophet forever. (Ayyam us-Sulh, p.
152).
Question #
3:
What is the belief in Islam
about the Khatam-e-Nabuwat (Seal of the
Prophets)?
Answer:
Hazrat Mirza Sahib said
that:
(i) The belief in Islam is
that after our Prophet Muhammad (peace and blessings of
Allah be upon him) no Prophet will ever come.
(Kashfulghita, p. 26).
(ii) In Islam after Hazrat Muhammad
(peace and blessings of Allah be upon him) no other
Prophet can come. (Raz Haqiqat, p. 16).
(iii) After the
Khatam-e-Nabuwat in Islam no other Prophet can
come. (Raz Haqiqat, p. 16).
(iv) In Islam the door of
Prophethood has been closed and this has been Sealed.
Allah the Almighty has asserted "Walakin Rasullah wa
Khatam al-Nubiyyin" (but he is the Messenger
of Allah and the Seal of the Prophets) and in the Hadith
"la Nabiya badi", ‘There is no Prophet after
me’. And if some other Prophet, new or old, will
come, then how can our
Prophet Muhammad (peace and
blessings of Allah be upon him) remain the Khatam
al-Nabiyyin. (Ayyam-us-Sulah, p.
74).
(v) Allah the Almighty will never
tolerate such disgrace and dishonour for the followers of
the Holy Prophet (peace and blessings of Allah be upon
him) nor will He permit such a disrespect for His Beloved
Khatam-al-Ambiyya at any moment of time. That by
sending a prophet, it would necessitate the descending of
Angel Gabriel and thus overturn the very foundation of
Islam, in spite of the fact that Allah has promised that
after the Holy Prophet (peace and blessings of Allah be
upon him) no other Prophet would be sent. (Izala
Auham, p. 586).
Question #
4:
In regard to
Khatam-e-Nabuwat, what was the personal belief of
Hazrat Mirza Ghulam Ahmed Qadiani (may peace be on
him)?
Answer:
In relation to the
Khatam-e-Nabuwat his Holiness declared his own belief
in the following manner:
(i) I accept and believe that
the Holy Prophet (peace and blessings of Allah be upon
him) was the Khatam al-Nabiyyin (Seal of the
Prophets) and have perfect faith and know this and on
this assertion have absolute faith that my Holy Prophet
(peace and blessings of Allah be upon him) is the
Khatam al-Ambiyya and that after our Holy Prophet
(peace and blessings of Allah be upon him) for the
followers no other Prophet will come. (Nishan
Asmani, p. 30).
(ii) Can one be such a despicable
forger that on the one hand himself to claim to have
faith in the Holy Quran and believe in the verse "wa
laakin rasulallah wa Khatam an-nabiyyin" (but he is
the messenger of Allah and the Seal of the Prophets) as
Allah's words and yet say that he also is a messenger and
prophet after the Holy Prophet. (peace and blessings of
Allah be upon him)? The real truth is that on oath I bear
witness that my Holy Prophet (peace and blessings of
Allah be upon him) is the Khatam al-Ambiyya (Seal
of the Prophets) and after him, no other prophet will
come, whether new or old. (Anjam Atham, p.
27).
(iii) With heartfelt faith, one
should understand that Prophethood on our Holy Prophet
(peace and blessings of Allah be upon him) has been
sealed as Allah Almighty has asserted "wa laakin
rasulallah wa Khatam an-nabiyyin" (but he is
the messenger of Allah and the Seal of the Prophets). To
refuse to accept this verse or to view this
contemptuously is, in fact, separating oneself from
Islam. Any person who refuses to accept this is a
transgressor and he treads on a dangerous situation. He
also is in a dangerous situation, like the Shias,
transgressing against a fundamental belief. One ought to
know that Allah Almighty has brought all prophethood and
messengership to an end in the Holy Quran and on the Holy
Prophet (Akhbar al Hakam, August 1899).
(iv) " Prophethood without Code is
also closed.
Muhiuddin Ibn Arabi wrote,
‘That Prophethood with Code is forbidden but the
other is permissible.’ But our religion is that
Prophethood of all types is closed." (Malfuzzat, Part 6,
p. 347).
(v) There has been revelation made
to me that the only true religion is Islam and doubtless
the Holy Prophet Muhammad (peace and blessings of Allah
be upon him) is the only chosen one. Thus as Allah
Almighty is one and alone, likewise our Holy Prophet
(peace and blessings of Allah be upon him) is one and
only prophet who is to be obeyed. Consequently, there is
no Prophet after him (peace and blessings of Allah be
upon him) and no one is his partner and he is the one to
have ended Prophethood. (Minan ar-Rahman, p.
20).
Question #
5:
When the belief of Hazrat
Mirza Sahib was that no Prophet can come after the Holy
Prophet (peace and blessings of Allah be upon him), then why
did he write "I receive revelations"?
Answer:
The revelations which come to
humanity from Almighty Allah are of two kinds. One that is
made to Prophets (may peace be on all of them) "WAHY
NABUWAT", and the other which is made to Saints known as
"WAHY WALAYAT", as he stated:
(i) I believe that Prophetic
revelations (Wahy Risalat) commenced from Prophet
Adam (peace be on him) and ended on Hazrat Muhammad
Mustafa (peace and blessings of Allah be upon him).
(Tabligh Risalat, Vol. 2, p. 20).
(ii) O people! O those calling
themselves the descendants of Muslims! Do not become the
enemy of the Holy Quran and do not acclaim a new
continuity of Prophetic revelations after the Khatam
an-Nabiyyin and be humble before that Allah in Whose
presence you would appear. (Asmani Faisala, p.
15).
(iii) It is obvious that if only
one such revelation was permitted and only one phrase was
brought by Angel Gabriel who then again remained silent,
then even this would be contrary to the Finality because
then the Seal of the Finality would be broken and
Prophetic revelations will commence, and as such, whether
little or much, the revelation would be the same.
(Izala Auham, p. 577).
(iv) I have seen that this
revelation in all respects is only in the form of Saintly
revelation (Wahy Wilayat) that is revealed on me.
(Barakat-ud-Dua, p. 21).
(v) Not prophetic revelations
(Wahy Nabuwwat) but Saintly revelations (Wahy
Walayat) through the shadow of the Prophet Muhammad
(peace and blessings of Allah be upon him) and by
obedience to the Holy Prophet received by the saintly
followers of the Holy Prophet (peace and blessings of
Allah be upon him) I am accepting this. And beyond this
if any person is accusing me then such a person is
certainly going astray and abandoning honesty.
(Tabligh Risalat, Vol. 6, p. 2).
Question #
6:
If Hazrat at Mirza Sahib
has not been a claimant to prophethood, then why did he, in
reference to himself, use the words "Zilli",
"Baroozi", "Ummati" and "Majazi"
Nabi (Prophet)?
Answer:
As a matter of fact, these
terms are not of the Holy Quran or of any of the Hadith.
About 600 years after the demise of the Holy Prophet (peace
and blessings of Allah be upon him) the mystics of Islam
created these terms. In the Holy Quran and Hadith the words
"Khilafat", "Walayat", "Imamat" and
"Muhaddassiyat" are referred. These same words have
been termed "Zilli" (Shadow) "Baroozi"
(Partial), (follower Saint) and "Majazi"
(metaphorical) by the Mystics. Then, accordingly, whoever
claims to be a "Zilli" or "Baroozi" in fact,
is not in the category of Prophets. He, in reality, is only
a Saint. The words "Zilli" and "Baroozi" Nabi
(Prophet) to the mystics were only synonymous words to
Walayat and Imamat. This is what Mirza Sahib
wrote:
(a) Wallayat proper is
"Zill e-Nabuwatt" (Hujjat Ullah, p.
14)
(b) On this truth the consensus of
opinion of all the mystics is uniform that
"Wallayat" is "Zill e-Nabuwwat"
(Lujjatun Noor, p. 38).
(c) Prophethood is a reality and
Wallayat is like a shadow. (Karamaat
Sadikin, p. 85).
(d) All the Ummat agree with
one consent that a non-prophet becomes a deputy or
locum tenens of a prophet in the form of
barooz; and this is exactly the significance of
the hadith: "The Ulema of my Ummat are the likes
of the prophets of Israel". (Ayyam
as-Sulh, p. 164).
(e) The fact of being a
barooz denotes the negation, of his own existence.
(Ek Ghalti ka Izalah).
(f) So this thing that he has been
called Ummati (a disciple) as well as Nabi (a
Prophet) indicated that he will be endowed with the two
dignities of discipleship and prophethood, just as it is
essentially necessary to have them in a Muhaddas.
But the Lord of prophethood has but one dignity within
him, the dignity of prophethood. In short,
Muhaddasiyyat is doubly-dyed with both these
colours (Izalah-i-Auham, p. 532).
(g) Sometimes, in Divine
revelations, such words are used in a metaphorical sense,
in respect of certain auliya of His, and they are
not applicable to plain matter of fact and reality. This
is the whole dispute which the wrong-headed, ignorant
scoffers have pulled into a different direction. The name
"nabi Allah" which has been conferred, in Sahih
Muslim, etc., on the Promised Messiah by the sacred lips
of the Holy Prophet, is in accordance with this
metaphorical significance which is, in the books of the
venerable Sufis, an accredited and familiar usage of
Divine Communion; otherwise what sense can there be in
the coming of a prophet after the Last of the Prophet
(Khatam al-Anbiya). (Anjam-e-Atham, p.
28).
(h) The use of this word nabi does
not mean a real (haqiqi) prophet, but only as
signifying a Muhaddath, which the Holy Prophet has
explained as meaning one who is spoken to by God
....
(Announcement signed on
3rd Feb. 1892 C.E. at
Lahore).
(i) This humble servant has never
laid claim to prophethood or messengership in the real
sense of the term. To apply a word in its non-real
(ghair haqiqi) sense or to use it in conversation
in its ordinary literal sense does not amount to heresy
(kufr) (Anjam Atham, 1898 C.E., p. 27, foot
note).
(j) Allah communes and communicates
with His saints (auliya) in this nation and they
are imbued with the colour of prophethood but they are
not prophets in reality, for the Quran has brought the
Shari'ah to the point of perfection. (Mawahib
ar-Rahman, 14th Jan., 1903, pp.
66,67).
Therefore "Zilli",
"Baroozi", "Ummati", "Majazi" Nabi
(Prophethood) in reality is another name of "Walayat"
and "Muhaddasiyat" and these words do not refer to
real prophets.
Question #
7:
If any person claims to be
a Prophet after the Holy Prophet Muhammad (peace and
blessings of Allah be upon him) what is the verdict of
Hazrat Mirza Sahib in regard to such a
claimant?
Answer:
If any person claims
Prophethood after the Holy Prophet Muhammad, in regard to
such a claimant, the Promised Messiah has said as
follows:
(i) After our Lord and
master, Muhammad Mustafa (may peace and blessings of
Allah be upon him!) the last of the messengers (Khatm
al-mursalin) - I regard any claimant to prophethood
and messengership to be a liar and an unbeliever (kafir)
(Ishtihar 2nd Oct., 1891
C.E.).
(ii) I look upon anyone who denies
the finality of prophethood (Khatm-nabuwwat) to be
a heretic and outside the pale of Islam. (Taqrir Wajib
al-flan at Delhi, 23rd Oct., 1891
C.E.).
(iii) We also curse the claimant to
prophethood. (Majmu'ah Ishtiharat, p.
224).
Question #
8:
The connotation in which
Hazrat Mirza Sahib has employed the word "Prophet" in
reference to himself -- as any other saint
(Wali-ullah) similarly called himself a "Nabi"
(Prophet)?
Answer:
From amongst the followers of
the Holy Prophet Muhammad (peace and blessings of Allah be
upon him) there have been many Saints (Aulia) who
employed the words "Nabi" (Prophet) and "Rasul" (messenger)
to themselves.
(i) For instance Abdul Qadir
Jilani (peace be on him) said: "On high I was the one
with the light (Nur) of Holy Prophet Muhammad
(peace and blessings of Allah be upon him). In the
revelations of Allah the Almighty therein was my
Prophethood (Nabuwat). (Kasidah Ruhi).
I was absorbed in the Messenger of
Allah and in that period I was not Abdul Qadir but I was
Muhammad (Salif ur-Rabbani, p. 100).
(ii) Hazrat Farid Shakar Ganj
(peace be on him) said: I am Ali, I am Wali (Saint), I am
Nabi (Prophet) (Daily Nawae Waqt,
4th July, 1964).
(iii) Hazrat Maulana Rum (peace be
on him) said with respect to his Spiritual guide, "O my
disciple, the saint of his times is a prophet."
(Masnawi Daftar Panjam).
(iv) Hazrat Sheikh Shibli (peace be
on him) relates: "Two persons approached Hazrat Abu Bakar
Shibli (peace be on him) to accept baiat (pledge).
To one of them he said: Say "La ilaha illallah Shibli
Rasullallah" (There is no God but Allah and Shibli is
his messenger). That person said: "La haula wala
kuwwata ilia billah" (May Allah forbid. There is none
and none has the All power except Allah). Hazrat Shibli
(peace be on him) hearing this also repeated the same
words. The other inquired, "Why did you (Hazrat Shibli)
repeat those words? On questioning by Hazrat Shibli (may
peace be on him) why the other had recited those words,
the other asked for pardon and mercy, saying that he
recited those words because he had come to accept
baiat on the hands of a pious person but found
that he had already forsaken the Shariah. Hazrat Shibli
(may peace be on him) replied that he (Hazrat Shibli)
also recited those words because he had mistakenly
divulged a blissful secret to an ignorant person.
(Tazkira Ghausia, p. 291).
(v) Hazrat Sayed Ameer Sahib Mauza
Kotha, District Peshawar, had revelation in which he was
referred to as a "Nabi" (Prophet). On this Saint (may
peace be on him), on the 21st day of
Rajab, revelation in the following words were
received:
"O Prophet! Fear Allah and do not
obey the unbelievers, .... Surely for you in the
messenger of Allah there are pure examples. (Nazmumud
dorar fi sil kisseyar, p. 152).
It is in similar connotation Hazrat
Mirza Sahib for himself has employed the words "Nabi"
(Prophet) and "Rasul' (messenger). If all these respected
personages, in view of having employed these terms in
relation to themselves as "nabi" and "Rasul" yet did not
become Prophets in fact, then Hazrat Mirza Sahib also cannot
be acclaimed a Prophet but only one who had been similarly
absorbed in the love of the Prophet (Fana Fir Rasul)
as he had written:
(a) This name has been
accorded to me in the state of being absorbed in the love
of the Prophet (Fana Fir Rasul).
(b) Up till today, in the great
mystics of Islam, there has not been any conflict amongst
those who have preceded, that within this faith
appearances of those who would resemble prophets would
continue in the manner our Holy Prophet (peace and
blessings of Allah be upon him) had foretold in respect
to spiritual and learned religious leaders as glad
tidings that "The learned in my followers would resemble
the Prophets of the Tribe of Israel." And Hazrat Bayazid
Bustami Quds Sirrahu's pure words appear in
Tazkirat-al-Aulia. Hazrat Farid-ud Din Attar Sahib
also wrote in other accepted books of authority that he
asserted: "I am Adam, I am Sheesh, I am Noah, I am
Ibrahim, I am Moses, I am Jesus, I am Muhammad (may peace
and blessings of Allah be upon him and all his brethren).
(Izala Auham, p. 259).
(c) "Lahore May
25th, 1908 -- A man from the Frontier
came and accosted the Founder impertinently. Upon this
the Founder said "I have neither substituted another
formula of faith of my own nor have I enjoined another
kind of prayer. To follow in the very footsteps of the
Holy Prophet is my full faith and conviction. This word
of Nabuwwat (prophethood) which has been used is
from God. The person to whom matters are revealed in
abundance, by way of prophecy from God, is called a
prophet. God is known by His signs and for this purpose
Godly-savants are raised. It is written in the
Mathnawi:
‘O my disciple, the saint of
his times is a prophet.' Muhiyud Din ibn-i-Arbi has also
written to the same effect. Hazrat Mujaddid (Ahmad of
Sirhand) has also expressed his belief like it. Would you
then call all of them kafirs? Remember this institution
continues till the last day". (Badr,
1908).
Hakim Hazrat Maulana Noor-ud-Din
(peace be on him) stated (in reply): "If you are prepared
to listen then I can produce and show thirteen
authoritative proofs of the statements of Reformer Saints
(Aulia) of having employed the terms "Nabi" and
"Rasul". How can you dare say that within the last 13
hundred years no one had used these words!" (Akhbar
Badar, 13th Sept.,
1908).
Question #
9:
If the claim of Hazrat
Mirza Sahib is not as a claimant to Prophethood, then what
is his claim?
Answer:
Hazrat Mirza Sahib in relation
to the claim has said:
(i) When the end of the
13th Century [Hijrah] arrived
and the rise of the 14th Century
[Hijrah] commenced then Allah the Almighty,
through revelation, informed me that "You are the
Mujaddid of this Century". (Kitab ul Bariah,
Footnote p. 201).
(ii) After a few years had elapsed,
through revelation from High I was clearly informed that
the "Masih" that was promised from the beginning to the
followers (Ummat) and who was also the last "Mahdi" to
appear in Islam when wickedness had spread itself far and
wide would appear to obtain direct guidance from Allah
and guide people from being left astray. He has been
appointed as the one to obtain from Allah the spiritual
food in an enlightened form and serve it to satisfy
humanity; the announcement about whom had been given by
the Holy Prophet (peace and Blessings of Allah be upon
him) thirteen hundred years ago; I am that person.
(Tazkira Sahadatain, p. 1).
(iii) I am a Muhaddath
(Reformer-Saint) of Allah. I am the appointed one from
Allah. I am a Muslim from amongst the Muslims, who for
the 14th century has come in the
likeness of the "Masih-ibn-Mariam" [Messiah,
the son of Mary]. A Mujaddid of the religion from the
Lord of the Heavens and the Earth. I have come.
(Tabligh Risalat, vol. 2, p. 21).
(iv) This must be remembered, that
the claim of being the Promised Messiah is not in any way
greater than the claim of being a recipient of Divine
communication (Mulham min Allah) or a Mujaddid
from God. It is evident that anybody who enjoys this
status of Divine communication, all his names from Allah,
such as the Messiah or the like of Moses, are justified
for him. (A'inah Kamalat Islam, (20th Feb., 1853
C.E.) p. 340).
(v) In this age, who is the lmam of
the age to whom all the Muslims and dreamers and the
learned are obliged to obey as commanded by the Almighty
Allah? Through the grace and favour of Allah the
Almighty, I now fearlessly declare that I am the lmam of
this age. (Zarurat-ul-Imam, p. 24).
(vi) This obedient Servant's claim
of being a Mujaddid and of being of the resemblance of
"masih" [Messiah] and the claim to be the
recipient of revelation with the Almighty's Grace is
bringing to an end the eleventh year. (Nishan
A'smani, p. 34).
(vii) Not the least any claim
towards Prophethood but only a claim to Wallayat
(Saint) and that of Muhaddathyat (Reformer).
(Majmua Ishtiharat, p. 223).
(xi) O wise ones! You ought not to
be surprised that Allah the Almighty, at a time most
needed as this and when history demanded it, revealed a
light from High and to one of His creatures for general
welfare and in particular for the adherents of the tenet
of the faith of Islam; and the propagation of the Light
of the Best on High and in support of the Muslim, sent to
clear their misconceptions for the purpose for which He
has sent in this world. If you are astonished over the
incident, such a surprise ought to have been reflected on
the fact if the abundantly clear prophecy of our beloved
sinless Prophet (peace and blessings of Allah be upon
him) had remained unfulfilled when he had said that on
the head (that is on the commencement) of every century,
Allah the Almighty will create such a one from His
creatures that would revive the religion .... If you are
true believers, then be thankful and prostrate before
Him. Your forefathers awaited for the arrival of such a
one and they passed away, but you have been fortunate
enough to have seen that time. It is now for you whether
to respect it or not. Whether to take advantage of this
or not. It is entirely in your hands. I will, time and
again, continue to relate and from this declaration I
shall not cease that I am the one that has been sent in
time for the reformation so that religion may be
instilled afresh in the hearts of men. (Fateh
Islam).
Question #
10:
Both Ahmadiyya Anjuman
Ishaat-e-Islam and Jama'at Rabwah accept Mirza Sahib as
their party leader and lmam. Then what are the significant
differences between them?
Answer:
There are many differences
between the beliefs of those two Jamaats, but the main being
two particular differences as are denoted
hereunder:
(a) Did the Founder of
Ahmadiyya Movement Hazrat Mirza Ghulam Ahmed (peace be on
him) claim to be a Prophet?
(b) Did he ever declare that those
who did not accept him were heretics (Kafirs) and as such
were outside the fold of Islam?
The Rabwah Jamaat
Believes:
(i) That the Promised Messiah
(Hazrat Mirza Sahib) ..... was in fact a Prophet.
(ii) All Muslims who have not taken
the pledge (baiat) to the Promised Messiah (Hazrat Mirza
Sahib) even though they have not even heard the name of
the Promised Messiah -- such Muslims are heretics
(Kafirs) and outside the fold of Islam.
"I accept that these are my
beliefs." (Ayina Sadaqat, p. 35. Author Mian Mirza
Bashir-ud-Din Mahmud Ahmad, Khalifa the Second,
Rabwah).
(iii) Because we accept Hazrat
Mirza Sahib as a prophet and non-Ahmadis do not accept
him as a prophet, therefore, by virtue of the teachings
of the Quran that refusal to accept belief in any prophet
is heresy (Kufr) - non-Ahmadi are heretics (Kafirs).
(Al Fazal, 26-29 June, 1922).
(iv) Every person who believes in
Moses but denies Jesus, or believe in Jesus but denies
Muhammad, or believes in Muhammad but denies the Promised
Messiah (Mirza Sahib), such person is not only a heretic
(Kafir) but a fully pledged heretic and outside the fold
of Islam (Kalematul Fasal, p. 28 - Mirza Bashir
Ahmed Sahib).
The Beliefs of the
Ahmadiyya Anjuman Ishaat-i-Islam are:
(a) We believe in the Unity
of Godhead of Allah and believe in the Messengership of
Hazrat Muhammad (peace and blessings of Allah be upon
him), the Messenger of Allah.
(b) We believe that the Holy
Prophet Muhammad (pbuh) is the Khatam an-Nabiyyin and the
last Prophet, and in the words of Mirza Sahib "On this we
have our firm belief that our Prophet (pbuh) is Khatam
al-Ambiyya and after our said prophet, for the followers,
there will never come any other prophet whether new or
old" (Nishan A'smani, p. 28).
We consider any person who denies
the Finality of Prophethood to be a heretic and being
outside the fold of Islam. (Majmua Ishtiharat,
vol. 4, p. 333).
"We believe that Prophetic
Revelations commenced on Hazrat Adam Safiullah (peace be
on him) and ended on the chosen one, Muhammad Mustafa
(peace and blessings of Allah be upon him). (Majmua
Ishtiharat, vol. 4, p. 333). I also curse the
claimant of Prophethood.
(c) We believe that Quran is the
last and perfect Book of Allah, of which no command has
been abrogated nor any shall ever be abrogated to the day
of resurrection.
(d) We believe, as our faith, that
"Angels are truthful (in existence). The day of gathering
(resurrection) is to come and the day of reckoning is to
come and Heaven and Hell exist." (Ayam Sulah, p.
86).
(e) We believe in the tenet of
faith "la ilaha illallah Muhammadur Rasullallah"
(There is no God but Allah, Muhammad is His Messenger)
and believe that Prayer (Namaz), Fasting
(Roza), Pilgrimage (Hajj) and Charity
(Zakaat) as being the pillars on which the
religion has been founded.
(f) We believe in all the Prophets
and all the scriptures, the truth of which is confirmed
by the Holy Quran.
(g) We respect all the Companions
of the Holy Prophet (peace and blessings of Allah be upon
him) and all the religious Imams, may these Imams be of
Ahle Sunnat School of thought or Shia and
any companion or lmam or Muhaddath or Mujaddid. And if
any person despise any of them we too look upon such a
person with despise.
(h) We believe as our faith that
"If any person reduces one iota of the Shariat
(law) of Islam or increases it an iota or disobeys the
obligatory commands and causes disorder, such a person is
a faithless one and an apostate."
(i) We believe in the regular order
of the Almighty Allah and accept all the permanent
commands received through His Holy Prophet as obligatory.
Having accepted all the commands as commands, we
undertake to fully obey same, provided all the pious
believers have been unanimous in their obedience. And
those beliefs of the Ahle Sunnat which have
received unanimous opinion in accepting as Islamic, we
believe in accepting those as such. (Ayam us
Sulah, p. 86-87).
"We maintain the religion of the
Muslims in our hearts, We are slaves of the
Khatam-al-Mursaleen. (Seal of the
Prophets)".
Top
Accusations
Answered Section
> Hazrat Mirza Ghulam Ahmad Sahib of Qadian never Claimed
Prophethood [in the light of his own writings]
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