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Accusations Answered > Relating to Hazrat Mirza Ghulam Ahmad Sahib of Qadian > 261 References from the Books/Letters/etc. of Hazrat Mirza Ghulam Ahmad Sahib of Qadian that Prove that he did not Lay Claim to Prophethood!!!
261 References from the
Books/Letters/etc. of Hazrat Mirza Ghulam Ahmad Sahib of Qadian that
Prove that he did not Lay Claim to
Prophethood in Islam by Maulana Muhammad Ali Sahib, pp. 489-604 [The Supplement]
Translated by Sheikh Muhammad Tufail and Mr. Nasir Ahmad
1. Barahin Ahmadiyya, (1884), p. 254, footnote No. 1
"And it should be remembered that although persons, who are outside the fold of Islam, also sometimes see true dreams, but in their dreams and those of Muslims who commit themselves to complete obedience of the chosen Messenger of God, there are visible distinctions. The one among these is that such dreams are experienced by Muslims in abundance, as has been promised by God the Most High, for them is good news in this world's life (10:64), while the unbelievers and the deniers of Islam never attain such frequency. On the contrary, even a thousandth part does not fall to their share. This can be abundantly proved by thousands of my true dreams about which I had informed hundreds of Muslims and Hindus beforehand and about which I have been pronouncing from the very beginning that other nations are incapable of showing such a phenomenon.
Another distinction is that the dream of a Muslim frequently consists of good news of magnificent and remarkable events . . . whereas that of an unbeliever generally is of little or no value."
2. Ibid, p. 541, footnote No. 11
"It is now for the seekers after truth and fair-minded people to judge for themselves that when thousands of prophecies and unusual signs are fulfilled and manifested at the hands of the most humble and obedient servants of the Seal of the Prophets (Khatam al-Anbiya), how impudent and shameless is the blind heart that denies the prophecies of the Prophet Muhammad, peace and blessings of Allah be upon him."
3. Ibid., p. 545, footnote No. 4
"The writings of Shaikh 'Abd al-Qadir Jilani, Mujaddid Alf Thani and other saints corroborate this statement. These show the frequency with which their inspirations (Ilham) are found in them. The Imam (Mujaddid Alf Thani) writes clearly in his Maktubat, volume II, letter No. 51, that a non-prophet is also blessed with divine communions and communications and such a person is called muhaddath (one spoken to by God) and his office (martabah) is very near to that of the prophets. ... In the Muslim ummah the rank (mansab) of muhaddathiyyah is found in such abundance that to deny it is the work of ignorant and careless people. Thousands of saints, the possessors of perfection (sahib-i kamal) have passed in this ummah whose supernatural signs (khawariq) and miracles (karamat) have been proved like those of the Israelite prophets. ... And, moreover, I also assert that the charge that such ilhamat (inspirations) were not granted to the Companions of the Holy Prophet, is absolutely wrong and baseless because, according to the authentic reports (ahadith), the inspirations and unusual signs which were frequently shown at the hands of the Companions have been fully established. If Hazrat 'Umar's sudden information about the critical situation of the troops of Sariyah obtained by divine indication was not an inspiration (ilham), what was it then? The incident has been reported by Baihaqi from Ibn 'Umar. If the voice of 'Umar: O Sariyah, (turn) towards the mountain, towards the mountain, uttered at Madinah and conveyed by the Unseen power to Sariyah and his troops at such a far off distance was not a supernatural sign, what was it then? Similarly, many inspirations and visions (kushuf) of 'Ali are well known.... Do you not know that it has been established from the Sahihain that the Holy Prophet (peace and blessings of Allah be upon him), has given the good news that like the previous ummah there will also appear muhaddathjn in this ummah."
4. Surmah Chashm Arya, (1886), pp. 164-165, footnote
"This position of Muhammadiyya is by way of reflection (zill) an embodiment of all the ranks of divinity. That is why Messiah was only compared allegorically to a son on account of some deficiency which remained in him. For in reality Christhood (haqiqat-i 'Iswiyyah) is not a complete and perfect manifestation of all the divine attributes but is one of its sections, while reality of Muhammadhood (Haqiqat-i Muhammadiyya) is a complete manifestation thereof overwhelmingly proved both logically and traditionally. Reflection of a perfect object is always perfect while that of an imperfect remains imperfect."
5. Fath Islam, (January 22, 1891), footnote, p. 6
"People who are endowed with the power of reformation (mujaddidiyyah) by the Most High God are not mere dealers in husk but are virtually the deputies of the Messenger of Allah, (peace and blessings of Allah be upon him), and are his spiritual successors (khalifa). The Most High God enables them to inherit all the divine favours which are given to prophets and messengers."
6. Ibid, p. 9
"God the Most High always uses a figurative expression (isti'arah) and applies the name of one person to another according to their natural likeliness (khasiyyat) and capacity (isti'dad). One whose heart resembles the heart of Abraham is Abraham in the sight of God and one who possesses the heart of Umar the Great is 'Umar in the sight of God."
7. Taudih Maram, (January 22, 1891), second edition, p. 7
"To take the metaphorical expressions in a literal sense is to portray a blonde as a monster. The eloquence of style (balaghat) entirely depends on the fine similes (isti'arat). Therefore, the communication (kalam) of God the Most High, which is the richest in eloquence (ablagh al-kalam) is replete with similes which are not found in the kalam of anyone else."
8. Ibid., p. 8
"The Last of the Prophets has drawn a line of distinction between the Israelite Messiah and the Promised Messiah by stating that the second Messiah will be a Muslim, will follow the Shari'ah of the Quran and, like common Muslims, shall abide by the Quranic commandments such as fasting, prayers.... He will be born from amongst the Muslims and will be their Imam (leader). He will neither bring a new religion nor claim an exclusive and independent prophethood."
9. Ibid, pp. 9, 10
"Here if it be argued that the like of Messiah should also be a prophet because Messiah was a prophet, the reply in the first instance will be that our Holy Prophet (peace and blessings of Allah be upon him), has not made prophethood a pre-requisite for the coming Messiah, but has clearly stated that he shall be a Muslim and abide by the Law of Islam like common Muslims. He shall not say anything beyond that he is a Muslim and their leader. Besides, there is no doubt that this humble servant has been raised by the Most High God as a muhaddath for this ummah and a muhaddath is in one sense a prophet too. This, however, is not perfect prophethood (nubuwwat-i tammah), yet a muhaddath is a prophet partially (juzi nabi) for he is endowed with the gift of being spoken to by God and matters Unseen are manifested to him and, like the revelations of messengers and prophets, his revelations are protected against the intervention of the devil. And the real kernel of the Law (Shari'ah) is disclosed to him and he is commissioned just like prophets, and it is obligatory on him, like prophets, that he should announce his mission publicly and anybody who rejects him deserves punishment. And prophethood in his case means only that the above characteristics are found in him.
If it is argued that the door of prophethood has been closed and a seal has been set on the revelation that descends on prophets, I shall say that neither the door of prophethood has been closed in all respects nor a seal has been set on every form of revelation. On the contrary, the door of revelation and prophethood has remained partially open for this ummah ever since. It is to be carefully remembered that the type of prophethood, which is to continue for ever, is not perfect prophethood but, as I have just mentioned, is only a partial prophethood, which in other words is termed muhaddathiyyah attainable by following the greatest and the most perfect of all human beings i.e., the Holy Prophet Muhammad, the embodiment of all the excellences of perfect prophethood (peace and blessings of Allah be upon him).
Now, may Allah guide you, make a note that a prophet is a muhaddath, and muhaddath is a prophet in the sense that he possesses one of the various kinds of prophethood. The Messenger of Allah is reported to have said that nothing is now left of prophethood, except mubashshirat (good news); that is to say from the kinds of prophethood only one kind is left, that is mubashshirat -- such as true visions (al-ru'ya al-sadiqah), true sights (al-mukashifah al-sahihah) and the revelation which descends on the chosen servants of God (auliya). And that is a light which illumines the hearts of a gloomy people. Thus behold, O critic! The possessor of insight and understanding, is the door of prophethood entirely closed? On the other hand, the Hadith proves that the perfect prophethood which contained the revelation of Shari'ah has ceased but prophethood containing mubashshirat (good news) only shall exist till the Day of Judgement. And you are aware and have read in the books of Hadith that true vision is forty-sixth part of prophethood i.e., perfect prophethood. Thus when true visions could rank so high what would be the position of revelation which descends on the hearts of muhaddathin. To sum up, the door of partial prophethood has always been open. But nothing remains of prophethood except mubashshirat (good news), and munzirat (warnings), foreknowledge about Unseen matters, deep understanding of the Quran and divine knowledge. But prophethood which is perfect and complete and possesses all the excellences of revelation has been discontinued, and we believe in it from the time this was revealed: Muhammad is not the father of any of your men, but he is the Messenger of Allah and Khatam al-Nabiyyin (Seal of the Prophets) (33:40)."
10. Ibid, pp. 12, 13, footnote
"The hand of divine wisdom starting the process of creation from the insignificant and lowest stages has brought it to the highest stage which, in other words is, Muhammad the most praised one, (peace and blessings of Allah be upon him), that is the perfect manifestation of the highest attributes. So intrinsically this Prophet attained the highest and the most elevated status, in the same way externally he was endowed with the highest and the most exalted rank of revelation and also the loftiest position of (divine) love. It is that exalted position which the Messiah and I cannot reach."
11. Ibid, pp. 13, 14, footnote
"The Messiah alone has not prophesied that the coming of our guide and the Holy Prophet, the Khatam al-Anbiya in the world is actually the manifestation of God, but other prophets have also expressed similar views in their respective prophecies and have declared the coming of the Holy Prophet (peace and blessings of Allah be upon him), as the appearance of God by way of simile; rather on account of his being the perfect manifestation of God, his appearance has been called the appearance of God. It has been mentioned in the Book of Psalms:
Thou art fairer than the children of men: grace is poured into thy lips: therefore God hath blessed thee forever (that is, he is Khatam al-Anbiya). Gird thy sword upon thy thigh, O most mighty, with thy glory and thy majesty. And in thy majesty ride prosperously because of truth and meekness and righteousness; and thy right hand shall teach thee terrible things. Thine arrows are sharp in the heart of the king's enemies; whereby the people fall under thee. Thy throne, O God, is for ever and ever: the sceptre of thy kingdom is a right sceptre. Thou lovest righteousness and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows" (45:2-7).
The book of the prophet Isaiah also contains similar indications (chapter 42). . . . The third rank, which is the highest, has been established for the Holy Prophet (peace and blessings of Allah be upon him). I do not say it by way of ijtihad but the Most High God has disclosed it to me by His revelation (ilham)."
12. Izalah Auham, (Septembers, 1891), p. 138
"We cannot attain any position of excellence and perfection or a place of elevation and nearness (to Allah) but through true and perfect following of our Holy Prophet, (peace and blessings of Allah be upon him). Whatever we attain is by way of reflection (zill) and through his blessings (tufail). I have a firm belief that whatever excellences I can get are the -reflection (zill) of the spiritual achievements of those perfect and complete followers of the Holy Prophet, (peace and blessings of Allah be upon him), who had the blessings of close association with him. And there are certain excellences parts of which are otherwise inaccessible for me."
13. Ibid., p. 199
"It is possible that in future even ten thousand likes of the Messiah may appear, but I am the like of Messiah for this age and it is vain to wait for another."
14. Ibid., p. 237
"To sum up, the hadith about Damascus quoted by Imam Muslim runs counter to another hadith by the Imam himself and it is clearly proved that Nawas, the reporter, has erred in narrating this hadith."
15. Ibid., p. 253
"(God) repeatedly addressed me, O Ahmad, and thus by way of zill declared me the like of the leader of the prophets, Imam of the chosen, the Holy Prophet, Muhammad Mustafa, (peace and blessings of Allah be upon him)."
16. Ibid., 255
"When one passionately desires disclosure of certain Unseen matters, Satan invariably intervenes, but the revelations to prophets and muhaddathin are always guarded against such intervention of the devil."
17. Ibid., p. 259
"The following words of Hazrat Ba Yazid Bistami occurring in Tazkirat al-Auliya written by Farid al-Din Attar, and also found in other reliable books, support the resemblance of devout saints to prophets. I am Adam, and Shis and Noah and Abraham and Moses and Jesus and Muhammad, (peace and blessings of Allah be upon all of them)."
18. Ibid., p. 260
"Similarly, Syed 'Abd al-Qadir Gilani in his book Futuh al-Ghaib asserts that through self-denial, asceticism and by annihilation in God man becomes the like of all the prophets, rather acquires their very image."
19. Ibid, pp. 316-318
"In the circumstances, if a book claims to be the khatam al-kutub (the last of the books) but does not meet the requirements of the time in every walk of life, it can never be regarded as the last of the books. But if the book contains solution of all such problems for all ages to come, then we will have to admit that the Holy Quran undoubtedly comprises infinite divine knowledge and completely fulfils the requirements of every age.
It should be remembered that it has been the practice of God that the wonderful things hidden in the Quran are manifested to the perfectly inspired ones (mulham). Very often a verse of the Quran is revealed to him intending to suggest some idea other than the literal meaning of the verse."
20. Ibid., p. 349
"Now, as far as the Israelite Messiah is concerned it has been clearly stated that he was a prophet but the Messiah to come has been called an ummati (follower) as is evident from the hadith imamu-kum min-kum (your Imam from among you).
And the hadith: "The learned from among my followers are like the Israelite prophets," hints at the coming of the like of the Messiah. Thus, according to this, the Promised Messiah being a muhaddath, is also metaphorically a prophet."
21. Ibid, pp. 421, 422
"(II) Question: A claim to prophethood has been made in Fath-i Islam?
Answer: I have not claimed prophethood. I have only claimed to be a muhaddath (one spoken to by God) and this, too, under the divine command. Muhaddathiyyah undoubtedly contains a strong element of prophethood. Now when true vision is admittedly forty-sixth part of prophethood, what is the harm if muhaddathiyyah, which has been spoken to in the Quran along with prophethood and messengership, and about which an authentic report exists in Sahih al-Bukhari, is styled metaphorical prophethood or an integral element of the excellences of prophethood. Does it amount to a claim to prophethood? After all a complete seal has never been set on the divine revelation after the perfection of the prophethood . . .. O ignorant people! Rivulets of revelation are to flow in this ummah till the day of Resurrection subject, of course, to one's status."
22. Ibid., p. 522
"How can Messiah come? He was a messenger and the impregnable wall of Khatam al-Nabiyyin prevents his coming. Thus here is one who is like him, but he is not a messenger although he resembles the messengers and is their like."
23. Ibid., pp. 532-533
"Truly the Messiah to come has also been spoken of as a prophet, but he has been called a follower too; rather the followers of the Holy Prophet have been foretold that he shall be indeed from among you, and shall be your Imam, and his being a follower has been expressed not only in words, but it has also been shown that practically like other Muslims he shall only be a follower of the word of God and the sayings of the Messenger and shall solve the difficult and intricate questions of religion not by dint of his prophethood but ijtihad (exercise of judgement), and shall offer his prayers after others. Now all these clearly indicate that he shall not factually and in reality possess the characteristics of perfect prophethood, although partial and imperfect prophethood (nubuwwat-i naqisah) shall be found in him which, in other words, is called muhaddathiyyah and contains only one aspect of the perfect prophethood. So, the fact that he has been called a prophet as well as a follower indicates that he shall possess both these aspects i.e., followership (ummatiyyat) and prophethood, as it is necessary that both these aspects should be found in a muhaddath. But the possessor of perfect prophethood (nubuwwat-i tammah) has one aspect of prophethood only. In short, muhaddathiyyah is imbued with both the colours. That is why in Barahin-i Ahmadiyyah, too, God the Most High named this humble servant a follower as well as a prophet."
24. Ibid., p. 534
"How was it possible then that another prophet could come after the Khatam al-Nabiyyin, in the complete and perfect sense which is one of the conditions of perfect prophethood (nubuwwat-i tammah). Is it not necessary that such a prophet should possess the pre-requisites of perfect prophethood, viz., prophetic revelation and the descent of Gabriel, because according to the express teachings of the Quran a prophet is he who has received the commands and creeds of faith through Gabriel? But a seal has been set on the prophetic revelation for the last thirteen hundred years. Would this seal be broken then?"
25. Ibid, p. 539
"The Quran testifies our claims and discredits the false notions (auham-i batilah) of our opponents with its forceful arguments. It closes the door on the previous prophets for their return to this world but allows in persons resembling Israelite prophets. It teaches us to pray: Guide us to the right path, the path of those on whom Thou hast bestowed favours. What is the sum and substance of this prayer? It is: O Lord! Make us the like of the prophets and messengers."
26. Ibid, p. 544
"And I have written this several times that the coming of the messenger Messiah, son of Mary, after Khatam al-Nabiyym would create chaos. This would either mean that prophetic revelation has started afresh or Messiah, son of Mary, has been deprived of the essential characteristics of prophethood by God Almighty and has been sent as a follower (of the Holy Prophet) but obviously both these situations are improbable (mumtani')."
27. Ibid, p. 569
"The possessor of perfect prophethood (nubuwwat-i tammah) can never be a follower (ummati). The clear and explicit teachings of the Quran and authentic Hadith strictly bar a perfect messenger to be a perfect subordinate (muti) and follower (ummati) of another prophet. Allah has said: "And We sent no messenger but that he should be obeyed by Allah's command (4:6). That is to say, every messenger is sent to be a guide (muta) and an Imam. He is not sent with the object of becoming obedient and subordinate (tabi') to another. A muhaddath, of course, who is from among the sent ones (mursalin) is a follower as well as a prophet but in an imperfect sense. He is a follower because he is totally obedient (tabi') to the Shari'ah of Allah's Messenger and is the recipient of light from the lamp of his Messengership, and is also a prophet because God deals with him like prophets. God has made the muhaddqth as an intermediary between prophets and nations. Although he is a perfect follower, he is also a prophet in one sense. And it is necessary for a muhaddath that he should be the like of a prophet and acquires the name of that prophet from Allah Almighty."
28. Ibid, pp. 575-579
"Many doubts arise if the Messiah, son of Mary, would be a perfect follower (ummati) at the time of his descent; because being a follower he can not in any way be a messenger (rasul), for the significance of a rasul and ummati is antithetical. Moreover, the finality of our Holy Prophet precludes the coming of any other prophet. This restriction in fact does not apply to an apostle who receives his light from the lamp of the prophethood of Muhammad (peace and blessings of Allah be upon him), and lacks perfect prophethood. In other words, he too is a muhaddath because on account of discipleship and annihilation in the Messenger (fana fir-Rasul) he is included in the person of Khatam al-Mursalin (Seal of the Messengers) as a part is never outside the whole. But Messiah, son of Mary, the recipient of Evangel, for which the descent of Gabriel was an essential requisite, cannot become a follower in any way because he would be bound to follow the revelation that would descend on him from time, to time.
If it be argued that the Messiah will receive only this much revelation, "follow the Quran" and the divine revelation will be cut off thereafter and Gabriel will never descend on him and he would become like followers after being totally deprived of prophethood, then all this is a child's play. It is quite obvious that should revelation be permitted but for once, and should Gabriel bring a single sentence only and become silent thereafter still this much is contrary to the finality of prophethood; for, when the seal of finality is broken and the apostolic revelation starts to come down again, it matters little whether the revelations are few or many. Every wise man can understand well that if God is true to His word, the promise given in the verse Khatam al-Nabiyyin and more explicitly in the Traditions -- that after the death of the Holy Prophet, Gabriel is to bring no more prophetic revelations -- are true and correct, then no one can ever come in the capacity of a messenger after our Prophet (peace and blessings of Allah be upon him). If, for the sake of argument it were assumed that the Messiah, son of Mary, would resurrect and appear in the world, then how would his being a messenger be denied and the descending of Gabriel and resumption of the divine communication. As it is not possible that there should be no light with the rising of the sun, similarly, it is quite impossible that a messenger should come for the reformation of mankind devoid of divine communication and visits of Gabriel."
29. Ibid., p. 583
"And evidently it is impossible (mustalzim mahal) that Gabriel descends with apostolic revelation after the Khatam al-Nabiyyin, and a new book, although its teachings be in agreement (tawarud) with the Quran, is revealed. And something which is not possible is fantasy. The point is worth consideration."
30. Ibid., p. 586
"He has promised that no messenger would be sent after the Holy Prophet (peace and blessings of Allah be upon him). The students of the Traditions have erred in holding that the words Isa, or son of Mary, occurring in the Traditions about the Promised Messiah refer to the very son of Mary, who was a messenger of Allah. They have not appreciated that his re-coming to the world, in other words, means Islam's exit from this world. The consensus of opinion is, and there is a report too about it in the Muslim, that the Messiah will appear as a prophet of God. If the words Messiah, or son of Mary, are applied metaphorically to a follower of the Holy Prophet who holds the rank of muhaddathiyyah, the tradition remains intact, for a muhaddath in one sense is also a prophet. But he is a prophet in the sense that he receives his light from the lamp of the prophethood of Muhammad (peace and blessings of Allah be upon him), and does not receive knowledge directly but through the agency of his Prophet, as an inspiration of this humble servant has been recorded on p. 239 of Barahin-i Ahmadiyya."
31. Ibid, p. 614
"Verse 40 of chapter al-Ahzab (33:40) runs thus: Muhammad is not the father of any of your men, but he is the Messenger of Allah and Khatam al-Nabiyyin. This, too, expressly proves that no prophet would appear in the world after our Holy Prophet (peace and blessings of Allah be upon him). It is thus abundantly clear that the Messiah, son of Mary, cannot come back in the world because he is a messenger and inter alia, the true significance of the office of a messenger is that he obtains knowledge of spiritual sciences through Gabriel and it has just been proved that the apostolic revelation (wahy risalat) has been cut off for ever till the day of Judgement."
32. Ibid, p. 647
"And if it be said that the like of Moses, that is the Holy Prophet, ranks higher (afzal) to Moses how is it that the like of Messiah is a follower of the Holy Prophet? The reply to this is that if a prophet had appeared to prove the dignity of the prophethood of the like of Moses and to show the eminence of the Khatam al-Anbiya it would have affected the dignity of the Holy Prophet (peace and blessings of Allah be upon him). But this is, however, acknowledged that this Messiah has a partial superiority (fazilat) over the Israelite Messiah because the call of the former is universal whereas that of the latter is endemic."
33. Ibid, p. 761
"The Holy Quran does not admit the coming of another messenger, whether new or old, after the Khatam al-Nabiyyin, because a messenger receives the knowledge of faith through the mediation of Gabriel and the door for the descent of Gabriel with apostolic revelation has been closed. And this is also an impossibility that a messenger should come to the world without an apostolic revelation."
34. Ibid., p. 914
"Likewise all the well-known righteous servants (auliya) have testified by their own personal experiences the occurrence of divine communion and communication with them. Very often they hear, during the prayer and even at other times, the sweet words of Almighty Lord. It should be noted that Syed Abd al-Qadir Gilani, in his book Futuh al-Ghaib, has at several places given testimony to the fact that the communication of God certainly descends upon His honoured and righteous servants and that it is communication and not mere inspiration: Hazrat Mujaddid Alf Thani, in a letter addressed to Muhammad Siddiq (Maktubat, volume II, page 99), writes:
Let it be known to you, O Siddiq, that God sometimes communicates with a person face to face and such persons are from among the prophets, and sometimes the communication takes place with some of those perfect ones who are not prophets but are their followers. And when a person is honoured with this kind of communication (kalam) in abundance he is called a muhaddath. And this (divine communication) is not the kind of ilham nor is it what has been called 'ilqa fil rau nor is it the kind of communication which takes place through the agency of the angel. Such communication is addressed to the perfect person (insan al-kamil). And God blesses with this distinction whomsoever He pleases."
35. Nishan-i Asmani, (May 26, 1892), p. 28
"Neither do I lay a claim to prophethood nor go astray from the ummah; neither am I a denier of miracles and angels nor of the Grand Night (Lailat al-Qadr). I solemnly believe and know it with perfect certainty that our Holy Prophet (peace and blessings of Allah be upon him), is the Seal of the Prophets (Khatam al-Nabiyyin) and have firm faith that he is the Last of the Prophets (Khatam al-Anbiya) and no prophet is to come after him in this ummah, new or old, and that not a jot or a tittle in the Quran shall be abrogated. Of course, muhaddathin, who are spoken to by God and possess some of the qualities of perfect prophet-hood by way of reflection (zill), shall come. They are in some ways imbued with the colour of prophethood. And I am one of them."
36. Ibid., p . 34
"It is now the eleventh year, by the grace of God, that I laid claim to be mujaddid (reformer), the like of Messiah and a recipient of divine communication."
37. Al-Haqq Mubahasa Ludhiana (The Debate at Ludhiana), (1891), p. 79
"I also believe that it is not for every mujtahid and maulvi to deduce and infer conclusions in religious matters from the Quran and to grasp the divine meanings and understand the correct details of the mujmilat (verses requiring explanation) of the Quran. But this is particularly the job of those who have been supported by divine revelation either as a prophet or one blessed with great sainthood (wilayat-i 'uzma). ... And God has, from time to time, been disclosing the hidden subtilities of the Quran to those who are illuminated with the light of the revelation of great sainthood and are among the group of illa al-mutahharun (the purified ones)."
38. Ibid., p. 91
"Whatever is outside the Quran or repugnant to it is rejected (mardud). And the authentic reports (ahadith) are not outside the Quran, because all these problems (masail) have been drawn forth and inferred from the Quran with the help of revelation which is not recited (wahy ghair-matluww) of course, this is true that deduction (istikhraj) and inference (istinbat) is not the job of every one but the Messenger of Allah or one who has attained these excellences by way of reflection (zill)."
39. Tuhfah Baghdad, (July 1893), p. 7
"And God has brought an end to the prophets with our Messenger, and the prophetic revelation (wahy-i nubuwwah) has been cut off. Then how could the Messiah come when there is to be no prophet after our Messenger? Will then his prophethood be suspended and he would come like the one deposed from his office?"
40. Ibid., p. 13
"You are aware, my brother, that our books are replete with the promise that God speaks with His saints (auliya) and communicates with His chosen servants. He is Bountiful and "He makes the spirit to alight upon whomsoever He pleases from among His servants and increases their faith and belief." You must have read in Futuh al-Ghaib written by Shaikh 'Abd al-Qadir Gilani wherein he has explained the reality of (divine) communication and has said: Surely the Most High God speaks to His righteous servants (auliya) in a sweet and eloquent manner and unfolds to them some secrets and informs them of news and grants them the knowledge, the light, insight and miracles of the prophets although by way of inheritance and not in reality and grants them a sway (tasarruf) in the affairs of the earth, the heavens and the kingdom of God."
41. Ibid., p. 17, footnote
"According to the Holy Quran, God spoke to Moses' mother and bade her: fear not nor grieve; surely We shall bring him back to thee and make him one of the messengers; and similarly, Allah mentioned in His Book that He spoke to the disciples (of Messiah) and Dhu-l-Qarnain. And then He gave us the good news that a multitude from among the earlier and a multitude from among those of later times in this ummah will be spoken to by God as has been the case with the previous ummah."
42. Ibid., pp. 20, 21
"And it is apparent from the writings of the said Imam (Abd al-Qadir Gilani) that revelation descends on saints as it descends on the prophets. There is no difference in the revelation whether it descends on a saint or a prophet. ...Every one receives God's communion and communication according to his capability. A prophet's revelation is, however, most complete and perfect. And the revelation of our Messenger, the Seal of the Prophets (Khatam al-Nabiyyin), is par excellence.
And the Imam Mujaddid of Sirhind, Shaikh Ahmad, writes in one of his letters addressed to his disciple Muhammad Siddiq:
Let it be known to you, O Siddiq, that God sometimes communicates with a person face to face and such persons are from among the prophets and sometimes the communication takes place with some of those perfect ones who are their followers. And when a person is honoured with this kind of communication (kalam) in abundance, he is called a muhaddath. And this (divine communication) is not the kind of ilham nor is it what has been called ilqa fil rau nor is it the kind of communication which takes place through the agency of angel. Such communication is addressed to the perfect person (insan al-kamil) and God blesses with this distinction whomsoever He pleases."
43. Ibid., p. 28
"And this should also be understood that our Holy Prophet, (peace and blessings of Allah be upon him), is the Seal of the Prophets (Khatam al-Anbiya). And there is no doubt that he who believes in the descent of Messiah who was a prophet among the Israelites is a denier of Khatam al-Nabiyyin. Woe to the people who say that Messiah, son of Mary, is to descend after the death of the Messenger of Allah. ...Now how can a prophet appear after him? O Muslims, why don't you try to understand instead of following your own whims?"
44. Ainah Kamalat Islam, (February 26, 1893), p. 21
"I make the Great Lord witness and swear in the name of Allah, the Bountiful, that I am a mumin (believer), Muslim and mawahid (one having faith in the unity of God) and am a follower of God's commands and the Holy Prophet's Sunnah (practices). ...And I believe that our Holy Prophet Muhammad (peace and blessings of Allah be upon him) is the Seal of the Prophets (Khatam al-Anbiya) and our book, the Holy Quran, is the only source of guidance. There is no prophet for us whom we should, obey except Muhammad (peace and blessings of Allah be upon him), and there is no book for us which we should follow except the Quran, the guardian over the previous Scriptures. And I do believe that our Messenger is the leader of the descendants of Adam and the leader of the Messengers and surely God has brought prophethood to an end with him. And the Holy Quran is protected against the interpolations of the interpolators and the mistakes of the mistaken after Allah's Messenger. Neither an abrogation nor an addition or a subtraction will take place in it nor will it become deficient after the Holy Prophet (peace and blessings of Allah be upon him). And the inspiration (ilham) of the true inspired ones cannot run counter to it. And whatever knowledge of the intricacies of the teachings of the Quran has been revealed to me and whatever I have received by way of inspiration (ilham) from God, I have accepted it as correct and true. And it has been disclosed to me that it (the inspiration) is indeed pure and correct and is undoubtedly in conformity with the Shari'ah. Neither is there any doubt in it nor any mixture nor any incertitude.
Although it is hardly possible, but assuming it (the inspiration) goes against the Quran, we shall unhesitatingly discard it...."
45. Ibid., p. 42
"The Quran records the evidence of the Messiah in the following words: (I am) giving the good news of a Messenger who will come after me, (i.e., after my death) his name being Ahmad. Therefore, if the Messiah has not yet passed away from this physical world it necessarily follows that our Prophet, peace and blessings of Allah be upon him, has not yet made his appearance in the world, for the text suggests in plain words that when the Messiah has passed away from this physical world then the Holy Prophet (peace and blessings of Allah be upon him), shall make his appearance therein. The reason is that the coming has been mentioned in the context of going."
46. Ibid., p. 66
"If the present-day Brahmus, philosophers and naturalists deny the miracles they are to be excused because they cannot appreciate that state in which man receives divine power by way of reflection (zill)."
47. Ibid, p. 104
"Now it stands established from these reports that the angel Gabriel stayed with Hassan and always assisted him. Similarly, the verse: (God has) strengthened them with a spirit from Himself clearly indicates that the Ruh al-Qudus (Holy Spirit) remained with the believers."
48. Ibid., p. 106
"Bukhari, in his al-Sahih and Abu Dawud, Tirmidhi, Ibn Majah and Muslim, too, agree on the point that the descent of Gabriel from the heavens with revelation on prophets took place from time to time (i.e., the manifestation which has already been explained by us)."
49. Ibid, p. 224
"All eternal fountains (of divine knowledge) in the world owe their existence to the Holy Prophet (peace and blessings of Allah be upon him). This is the very ummah in which although there is to be no prophet but there are those who, like prophets, receive communication from the Most High God and although there are no messengers (rusul) but there are those at whose hands God's bright signs are manifested as is the case with messengers. And the rivers of spiritual life flow in this ummah and there is none who can stand against it."
50. Ibid., p. 237
"Even if he is pounded in a mortar of calamities and is reduced to dust he utters nothing but I am with God. When the condition of a person reaches this stage then his affairs go beyond this world. And he becomes the recipient of all the high stations and guidance by way of reflection (zill) which were granted to earlier prophets and messengers and thus becomes their successor and vicegerent. The reality which is called miracle (mu'jizah) in the case of prophets appears as wonder-worker (karamat) in righteous and perfect followers; likewise, immunity from sin of the prophets takes the shape of safeguard from evil for the latter and the potentiality which is prophethood in the prophets demonstrates in the form of muhaddathiyyah among the righteous and perfect followers."
51. Ibid., p. 238
"Had not the door of prophethood been closed, every muhaddath had the potentials of becoming a prophet. And on the basis of his potentials it is permissible to take muhadddath for a prophet, i.e., it could be said that muhaddath is a prophet."
52. Ibid., p. 247
"At the head of every century, particularly a century in which faith and righteousness have drifted far away and is encompassed by forces of darkness, He raised a substitute (qaim maqam) of the Holy Prophet, (peace and blessings of Allah be upon him), in the mirror of whose nature the Holy Prophet's face is reflected. And that substitute demonstrates to people the excellences of his Master Prophet."
53. Ibid., p. 322
"God Almighty, after declaring it to be the sign for a true claimant, says: "and if he be truthful, there will befall you some of that which he threatens you with" and that "He makes His secrets known to none other than a messenger (rasul) whom He chooses. The word rasul here is general and includes rasul, nabi and muhaddath. ...I am God's vicegerent (khalifat al-Allah), His appointed one (mamur min al-Allah), the mujaddid of the age and the Promised Messiah."
54. Ibid, p. 323
"Has it ever happened in the world that God has supported an impostor (kazib) to the extent that he went on fabricating a lie against Him for eleven years, that wahy-i-wilayat (revelation granted to saints) and wahy-i-muhaddathiyyah -- descended on him and God did not cut his life-vein."
55. Ibid., p. 339
"It is sheer folly to examine the follower in the same manner as that of his Master Prophet while the former has full faith in the latter's commandments and the Book of God. As a matter of fact, prophets are raised for converting people from one religion to another, to establish a qiblah other than the existing one, to abrogate some of the existing laws and to introduce new ones. I have never claimed such a revolution. Here the faith Islam, the prayers, the Holy Prophet, (peace and blessings of Allah be upon him), and the Book are the same as before. Nothing has been omitted from the original faith which should have been a matter of concern. The claim of being the Promised Messiah should have been considered grievous and abhorrable if he, God forbid, introduced some alterations or additions in the tenets of faith and practically our condition would have been different from that of other Muslims. But there is nothing like that. The only controversy is about the life and death of the Messiah. The claim to the promised messiahship is in fact an offshoot of the main problem which does not signify any change in practical life or affect adversely the tenets of Islam. Is a great miracle or supernatural sign pre-requisite for the acceptance of this claim? Of course, it has been the habit with the common folk to demand miracles from the claimants of messengership (risalat)."
56. Ibid., pp. 340, 341
"And it must be remembered that the claim of being the Promised Messiah in no way excels the claim of being a recipient of divine communication (mulham min al-Allah) or a mujaddid raised by God. Obviously, one who enjoys the privilege of divine communication may be named by Allah as the like of Messiah or the like of Moses and such epithets are lawful. No real superiority lies in one's being the like of Messiah. The real and true superiority lies in one's being the recipient of divine inspiration and communication. Then whosoever attains the excellence of divine communication and is appointed by God for any mission in the cause of religion, God Almighty calls him by a name according to the exigencies of the time. Such naming matters little. A number of Muslims bear the names of prophets e.g., Moses, Jesus, David, Solomon, Jacob, etc. with the presageful intention of acquiring their good morals. Then what is the harm if God, after conferring the honour of His communication on a person, calls him by a name according to any expediency."
57. Ibid, p. 342
"This happened twice in the case of the Messiah that his spirituality necessitated a deputy. At first, when the Jews, six hundred years after his death, persisted, that God forbid, he was an impostor and a liar and that he was born of an illicit wedlock.... Our Holy Prophet (peace and blessings of Allah be upon him) was then raised. And, inter alia, one of the objects of his advent was to acquit the Messiah of all such false charges and witness his truthfulness. That is why according to the Gospel of St. John, the Messiah stated: Nevertheless I tell you the truth; It is expedient for you that I go away; for if I go not away, the Comforter (i.e., Muhammad) will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness and of judgement."
58. Ibid., p. 343
"The spirituality of the Messiah was agitated on the second occasion when the quality of anti-Christianism (dajjaliyyat) had completely and fully overpowered the Christians. According to the scriptures, Antichrist would lay a claim to prophethood as well as to Divinity. The Christians behaved exactly in the same manner. The claim of prophethood was advanced in as much as that they interfered with the divine commandment and enforced rules and rites and made additions and alterations which only a prophet could do. Commands were codified, new tenets of faith introduced, and the rituals adopted according to their likes and dislikes."
59. Ibid., p. 344
"Anyone who lays claim to prophethood should necessarily declare his faith in the existence of God and should also say that revelation from the Most High God descends on him and, furthermore, he should convey this divine revelation to the people and form an ummah who should consider him a prophet and his book as the book of God."
60. Ibid, p. 346
"It should also be remembered that the spirituality of our Holy Prophet (peace and blessings of Allah be upon him), also manifests itself whenever there is disorder and chaos in the rank and file of Islam. And the reality of Muhammad (haqiqat-i Muhammadiyya) always exhibits itself by indwelling (hulul) in some of his perfect followers (kamil muttabi'). It has been mentioned in the reports (ahadith) that the Mahdi would be born and bear the name and disposition (khulq) of the Holy Prophet (peace and blessings of Allah be upon him). If these reports are authentic, then these hint at the same spiritual descent. But this descent is not confined to a particular denomination. There have been hundreds of such persons in whom the reality of prophet-hood of the Holy Prophet Muhammad (haqiqat-i Muhammadiyya) was found established and in the sight of God their name was Muhammad or Ahmad by way of reflection (zill)."
61. Ibid., p. 367
"O brethren, I have been sent to you from God as a muhaddath and towards all and sundry who inhabit the earth. ...And I have been sent at the beginning of this century."
62. Ibid, p. 375
"This is the point which my Lord has revealed to me now as well as before. He confers His favour on whomsoever He pleases and He is the best of the Benefactors. And from among the saints (auliya) there are His servants who are named in heaven after the prophets for they resemble in their essence (jawahar) and nature (tabiy'at) and derive light from their light and are created on their disposition. Thus God makes them their heirs and calls them by the names of their heritors (maurith-i him). These are His ways and He is the best of workers (failin). ...He sends some of the saints in the footsteps of some of the prophets. Thus, whoever is sent in the footsteps of a certain prophet, he is given the name of the same truthful prophet in the kingdom of God."
63. Ibid, p. 376
"God is single and loves singularity, and for the very reason His practice has been that He sends some saints in the footsteps of some prophets. Thus, whoever is appointed in the footsteps of a prophet, he is called by the name of the same prophet in the kingdom of God."
64. Ibid, p. 377
"It does not beseem God that He should send a prophet after our Holy Prophet, the Khatam al-Nabiyyin or to revive prophethood after it has been cut off and that He should abrogate some of the Quranic commands or add thereto."
65. Ibid, p. 383
"I am not a prophet but a muhaddath from God and a recipient of divine communication so that I may revive the religion of Mustafa and verily He has sent me at the beginning of the century."
66. Ibid., p. 444
"And from among the forms of descent of the spirits (arwah) of prophets and messengers a form of descent is their reflection on those who resemble them in their nature, essence, character, truthfulness and purity."
67. Ibid., p. 540
"Praise be to God Who made the spiritual 'ulama (i.e., muhaddathin) inheritors of the prophets and disciplined them in the best way and cleansed them of all their impurities and made them (pure) like transparent water."
68. Ibid, p. 567
"My Lord chose me for the revival of this religion and for the manifestation of the glory of His Prophet (peace and blessings of Allah be upon him), and He commanded me to spread the fragrance of the jasmine of the Holy Prophet (peace and blessings of Allah be upon him). And He bade me to invite the people to the religion of Islam and' to the community of the best people of the world (millat khair al-anam). And He gave me a good share of inspirations, communion and communication, and visions and made me from among the muhaddathin."
69. Hamamat al-Bushrah (1894), p. 8
"I swear by the grace and the glory of God that I am a believer (mumin) and a Muslim and I believe God and His books, messengers, angels and resurrection after death. And I also believe that our Messenger Muhammad Mustafa, (peace and blessings of Allah be upon him), is the best of the messengers and Seal of the Prophets (Khatam al-Nabiyyin). And these people forge a lie against me when they say that I claim to be a prophet and that I use insolent and derogatory language in respect of Jesus, son of Mary."
70. Ibid., p. 9
"And they say that I do not believe in the angels and their descent and ascent, and consider the sun, moon and stars as angelic bodies, and do not believe Muhammad (peace and blessings of Allah be upon him), to be the Seal of the Prophets and the Last of the Messengers whereas no prophet can come after him and he is Khatam al-Nabiyyin. All these (charges) are mere slanders and fabrications. Glory be to my Lord, I did not utter anything like that. This is nothing but falsehood and God knows that these people are from among the liars (dajjalin)."
71. Ibid., p. 20
"Because this is against what God Almighty has said precisely, 'Muhammad is not the father of any of your men, but he is the Messenger of Allah and Khatam al-Nabiyyin (Seal of the Prophets).' Don't you know that the Beneficent Lord has declared our Holy Prophet to be Khatam al-Anbiya without any exception, and our Holy Prophet too has explained this verse to connote la nabiyya badi -- there is no prophet after me. For the seekers after truth, it is evident that if we accept the coming of another prophet after our Holy Prophet (peace and blessings of Allah be upon him) permissible it would mean we have opened the door of prophetic revelation which had been closed and this is against a fact which is admittedly not hidden from Muslims. And how can a prophet appear after our Holy Prophet, peace and blessings of Allah be upon him, when revelation stands cut off after his death and God has brought prophethood to an end with him."
72. Ibid., p. 23
"It is really strange that these 'ulama, who believed that prophetic revelation stood cut off, now say that the Most High God will send (prophetic) revelation to the Messiah for forty years (on his second advent). Woe to them who shun not the beliefs which they know harm the teachings of Islam!"
73. Ibid, p. 49
"The Quranic verse: 'But he is the Messenger of Allah and the Seal of the Prophets' hints at the finality of prophethood. Thus if our Holy Prophet and God's Book, the Quran, were to have no impact on the future generations and their reformation and the cure (of the ills) of the people living thereto, surely God would not have sent this great and benevolent Prophet for their reformation for all times to come till the Day of Resurrection. Now, we do not stand in need of any prophet after the Prophet Muhammad (peace and blessings of Allah be upon him)."
74. Ibid, p. 77
"Undoubtedly, we are the best nation raised up for the good of men. And we are gifted with many excellences found in the prophets in a far better and esteemable degree by way of reflection (zill)."
75. Ibid, pp. 77, 78
"Have you not seen the saying of the Messenger (peace and blessings of Allah be upon him), that there is a house (makan) in paradise which will be given only to one person and I hope that I am that person. On hearing this one of the audience started to cry and said: O Messenger of God, 1 can not bear your separation nor can I bear to remain far away from you and be deprived of the honour of your company. The Messenger of Allah said to him, You will be with me in the same place where I shall be. Just mark the precedence (fadilat) of this person over prophets who could not attain that place."
76. Ibid, p. 78
"Now when the excellences of the prophets are like different elements and we have been commanded to beseech all of them and imbibe them in ourselves which necessarily means that we should acquire these by way of reflection (zill) through following the Holy Prophet (peace and blessings of Allah be upon him) as otherwise we can not achieve these from all the prophets individually. And the Muslim 'ulama have agreed that a non-prophet is granted some partial excellence (juzi fadilat} not to be found in a prophet."
77. Ibid., p. 79
"And one of the objections raised by the 'kafir-makers' (mukaffirin) is that I am a claimant to prophethood and declare myself to be a nabi. Let it be known to you, O brother, that neither did I lay claim to prophethood nor did I proclaim that I was a prophet. But these people made haste and misunderstood my words.
"I have said nothing beyond what I had written in my books, that is, I am a muhaddath, and God communicates with me as He did with other muhaddathin. And God knows that He has honoured me with this rank (martabah). And how could I reject what God has gifted me with? Should I turn my face away from the grace of Lord of all the worlds? And it does not behove me that I should lay claim to prophethood and go outside the pale of Islam and join the unbelievers. And I do not take my inspirations authentic until I have applied them to the Quran. And I am aware that whatever is against the Quran is a lie, heresy and blasphemy. And how is it possible for me, being a Muslim, to lay claim to prophethood? Praise be to God that I have not found any of my revelations against the Quran. These are rather in conformity with the Book of the Lord...."
78. Ibid, pp. 80, 81
"Imagine how God has shown this favour to us and has commanded us in the mother of the books (i.e., the Quran) -- that we should pray for the guidance which was given to the prophets so that these (spiritual realities) may be revealed to us as were disclosed to them, but through following (ittiba') them and by way of reflection (zill) according to capability and potentiality (of each recipient)."
79. Ibid, p. 81
"And this is proved by the sayings (athar) and practice (Sunnah) of the Messenger of Allah, (peace and blessings of Allah be upon him), that he has said: There used to be persons among those who were before you of the Israelites who were spoken to by God though they were not prophets, and if there are such persons among my followers, 'Umar is one of them. He further said, There used to be muhaddathin in the ummah before you and if such persons are to be found in my ummah, 'Umar ibn al-Khattab is one of them. It has been mentioned in Bukhari in context of the Quranic verse, And We never sent a messenger or a prophet before thee but when We desired. Ibn 'Abbas is reported to have added the word muhaddath in this verse i.e., he would read it: and We never sent a messenger or a prophet or a muhaddath. ..."
"I have written in some of my books that the office of tahdith bears a close resemblance to that of prophethood and they differ only in the matter of potentiality and actuality. But my opponents did not understand my statement and asserted that I was a claimant to prophethood. And God knows it well that their assertion is quite false, baseless and devoid of the slightest truth. They have falsified it only to incite the people to takfir, abuses, curses, vilifications, abhorrence, animosity and violence against me, which caused dissension among the believers."
"I declare in the name of God that I believe in Allah and His Messenger and I also believe that he is Khatam al-Nabiyyin (Seal of the Prophets). I have, however, said that all elements of prophethood are found in a muhaddath in a potential form but not in actuality. Thus a muhaddath is potentially a prophet and had not the door of prophethood been closed, he too would have been a prophet. And on this count it is permissible to say that prophet is a muhaddath, for he possesses, par excellence, all the excellences (kamalat) in their true form. Likewise, it is permissible to say that a muhaddath is a nabi in a potential form and all the excellences of nubuwwah lie hidden and concealed in his office of tahdith, but their manifestation (zuhur) and outward expression (khuruj) are limited because the door of prophethood has been closed. And the Holy Prophet, (peace and blessings of Allah be upon him), has hinted at this in his saying that 'had there been a prophet after me it would have been 'Umar.' And this was said because 'Umar was a muhaddath. Thus he pointed out that the seed and substance of prophethood exist in a muhaddath."
80. Ibid., p. 82
"And undoubtedly tahdith is only a gift (mauhibah) which is not acquired by dint of effort as is the case with prophethood. Muhaddathin communicate with God just like prophets and muhaddathin are sent exactly as messengers are sent. A muhaddath drinks from the same fountain from which a prophet does. Had not the door of prophethood been closed, he would undoubtedly have been a prophet. And this is why the Messenger of Allah, (peace and blessings of Allah be upon him), called Faruq (i.e., 'Umar) a muhaddath in consonance with his saying: 'Had there been a prophet after me it would have been 'Umar.' It connotes that a muhaddath too possesses excellences of prophethood and there is no difference in the two except that of the visible (zahir) and the hidden (batin), the potential and the actual. Prophethood is thus a tree which exists externally and bears fruit and is capable of reaching its height, and tahdith is the seed in which are to be found the potentials which manifest in a tree. And this illustration is plain and understandable for those who search spiritual realities. And the Messenger of Allah hinted at this in one of his sayings that 'The 'ulama of my ummah are like the prophets of Israel; and by 'ulama are meant muhaddathin who are given knowledge from their Lord and become mukallamin (those who are spoken to by God)."
81. Ibid., p. 83
"Now, judge for yourself, how far they have gone away from my words and say that I am a claimant to prophethood. O brother! Harbour no doubt that whatever I have said smells something of a claim to prophethood as has been taken by the slanderers about my faith and honour. On the other hand, whatever I have said was only with regard to explanation of the spiritual realities and subtleties of the Quran. And actions are judged only by intentions and, God forbid, how could I lay claim to prophethood after God has made our Prophet and Leader, Muhammad Mustafa, the Seal of the Prophets (Khatam al-Nabiyyin)?"
82. Karamat al-Sadiqin (August 24, 1893), p. 5
"Neither I nor any person other than the prophets, can claim to be sinless (ma'sum)."
83. Ibid., p. 25
"Before I conclude I wish to make it clear again to the general public, and I declare it in the name of God Almighty, that I am not an unbeliever (kafir). La ilaha illallahu Muhammadur Rasulullah (There is no god except Allah, Muhammad is His Messenger) is my creed and I believe that Muhammad is the Messenger of Allah and the Seal of the Prophets (Khatam al-Nabiyyin). And for the veracity of my above statement, I swear in the name of the Most High God as many times as are His sacred names and as many times as are the excellences of the Holy Prophet in the sight of God. None of my beliefs are against the commandments of God and teachings of His Messenger (peace and blessings of Allah be upon him)."
84. Ibid, p. 85
"Then (God) holds him by his hand and elevates him towards the higher stages of spiritual evolution and gnosis and enlists him among those who have passed before him from among the righteous (sulaha), the saints (auliya), the messengers and the prophets; and grants him excellence like their excellence, glory (jamal) like their grandeur; and the time and expediency demand that such a person he sent in the footsteps of a particular prophet. So, he is gifted with the knowledge like the knowledge of his prophet, wisdom like his wisdom, light like his light and name like his name. God places the souls of these persons against each other like mirrors. Thus the prophet is like the original and wali (saint) his reflection (zill)."
85. Ibid, p. 89
"The prophets' excellences (kamalat) are not like the excellences of the Lord of the worlds. Verily, Allah is One, and is He on Whom all depend and there is no associate for Him in His being and His attributes. But the case of prophets is different. God has raised their heirs from among their true followers. And their ummah is their inheritor and they receive whatever their prophets had received when they follow them.
"And the verse: 'Guide us on the right path, the path of those upon whom thou hast bestowed favours,' shows that the inheritance of those who have passed before from among the sent ones (mursalin) and the truthful ones (siddiqin) is a lawful right (haqq wajib) which is never cut off and which has been made indispensable, till the Day of Resurrection, for their adherents who are righteous believers (mu'minin al-salihin). And they are the heirs of the prophets and are endowed with the favours received by the prophets. This is indeed true, so be not of the disputers."
86. Ibid., p. 90
"Let it remain no longer hidden that in this prayer God has made us like the reflections (azlal) of the prophets and He has made us the inheritors, and has enlightened about the known and the unknown, the concealed and that which has been sealed and all kinds of gifts and favours."
87. Jang-i Muqaddas (22 May - 5 June, 1893) p. 67
"I lay no claim to prophethood. This is either your misconception or you are blaming me with some ulterior motive. Is it necessary that whoever claims to be the recipient of revelation (ilham) does ipso facto become a prophet? I am of Muhammad (Muhammadi) and am a sincere and obedient follower of God and His Messenger, and do not wish to name these signs given to me as miracles (mu'jizat). On the other hand according to our religious terminology such signs are karamat which are granted to the followers of God's Messenger."
88. Ibid., p. 79
"Prophets are raised for the very purpose that, by following them, one is imbued in their colour and, after becoming a branch of their tree, bears the same fruit and flowers which they (the prophets) have borne."
89. Shahadat al-Quran (September 22, 1893), p. 26, (Second Edition)
"Since the resemblance in favours (mumathalat fi al-in'amat) is very essential and a perfect resemblance can only be possible when (at first) the resemblance in favours stands established. Thus, it occurred for this very reason that while Moses was granted such servants of Shari'ah who were rusul (sent ones) and mulham min al-Allah (inspired ones from God) for about fourteen hundred years after him, and this chain was brought to an end with such a messenger who preached the truth not by sword but by love and meekness, likewise, our Holy Prophet (peace and blessings of Allah be upon him), was also granted such servants of Shari'ah who, according to the hadith: the ulama of my ummah will be like the prophets of Israel were mulham and muhaddath."
90. Ibid., p. 27
"The Promised Messiah also appeared at the head of the fourteenth century and thus Muhammadan dispensation fully coincided with the Mosaic dispensation. If it be said that prophets used to appear for the support of Mosaic dispensation and that the Messiah was also a prophet, the reply to this is that in the capacity of being mursal (sent one) prophets and muhaddathin have one and the same status. And as the Most High God has given the name of mursal to prophets so has He applied this epithet to muhaddathin. For this very reason it has occurred in the Quran wa qaffaina min badi-hi bir rusut) i.e., And We sent messengers after him one after another and not We sent prophets after him one after another. Thus this refers to the fact that rusul (messengers) means mursal (sent ones) whether they be rasul, nabi or muhaddath. And because our Master, the Messenger of Allah, is Khatam al-Anbiya (Seal of the Prophets) and as no prophet can appear after him, therefore, in this Shari'ah muhaddathin have been substituted for prophets. And to this a reference has been made in the verse: 'a multitude from the earlier period and a multitude from among those of later times.' As the word thullah (multitude) has occurred in both the sentences, therefore, it stands evidently proved that the muhaddathin in this ummah are equal in their number to the long chain of mursal in the ummah of Moses."
91. Ibid., p. 42
"It is a pity that unwary critic has quoted the verse: This day have I perfected for you your religion without any justification. Where have I said that mujaddid and muhaddathin come to add to or subtract anything from the existing religion? Rather I assert that since with the passage of time the pure teachings are overcast with false notions and the truth is somewhat hidden, mujaddids, muhaddathin and spiritual khalifas (successors) are raised to remove these notions and glister the pristine beauty of the religion. I do not know from where and from whom the poor critic has learnt that mujaddid and spiritual successors come into the world to amend or abrogate religion. Indeed they do not abrogate anything of the religion, rather they appear in order to show the light and glory of the religion."
92. Ibid., p. 46
"And it should also be remembered that perfection of a religion does not preclude any suitable arrangement for its protection. Take the example of a person who builds a house, constructs all its rooms neatly, and meticulously provides all the basic requirements of the house. After some time dust-storm hits the house and subsequent rains settle dust upon it which mars the design and decoration of the building and destroys its beauty. Will it be fair or folly to prevent the owner from carrying out necessary repairs, whitewashing and beautification of the house? It is a pity that such critics do not realize that maintenance of a completed building necessitates its periodical repairs. Completion is quite distinct from renovation. It should be remembered that mujaddids do not add to or subtract from-the religion. They re-write on the minds of people what these have forgotten of religion. And to assert that it is not essential to believe in such mujaddids is going astray from the commandments of Allah, as He says in the Quran: Whoever is ungrateful after this, they are the transgressors (24:55). That is, whoever refuses to accept the khalifas (successors) after him (i.e., the Holy Prophet Muhammad) shall be considered a transgressor."
93. Ibid, p. 50.
"Besides, this ummah is also to face new problems in every age. Although the Quran is the embodiment of all the (spiritual) science but it is not necessary that all these sciences should come to light in one and the same age. On the other hand, as new problems crop up, appropriate Quranic sciences become manifest. With a view to solving the problems of every age, competent spiritual teachers are sent who are the heirs of messengers and are endowed with their Messenger's excellences by way of reflection (zill). And the mujaddid, whose performance resembles mostly the official activities of a messenger, is called after the name of that messenger by God."
94, Ibid, p. 53
"God Almighty says in the Quran: 'And as for that which does good to men, it tarries in the earth.' It is evident now that the most beneficial group for mankind in the world is that of the prophets who strengthen the, faith of the people seeking truth by supernatural signs (khwariq), miracles, prophecies, and by imparting knowledge of spiritual truths and by their own precept of honesty and truthfulness. And this is also evident that they do not stay in this world for long but after spending a limited life depart from this earth. The verse quoted above in no way contradicts this fact because if is not possible that God's word run counter to facts. When this verse is applied to the prophets it would mean that their reflection (zill) is never extinct and in time of need God raises one of His servants to resemble and appear as a zill of those prophets, and these imbued in their colour display their eternal life. For perpetuating this reflective (zilli) existence, God has taught this prayer: '(Our Lord), guide us on the right path, the path of those upon whom Thou hast bestowed favours.' Obviously, the favour which was granted to prophets and is asked for in this prayer, is not of money but is of spiritual splendour and blessing, of love and faith, of supernatural signs and heavenly support, of (divine) acceptance and perfect and complete gnosis, and of revelation and true vision. God the Most High commanded this ummah to beseech this favour because it had been destined to be bestowed upon them. This verse thus abundantly proves that God has held this ummah to be the heir of all the prophets so that the prophets may continue their reflective existence in the world for all times and the world is never devoid of their presence."
95. Ibid., p. 57
"Now when it is proved from the Quran that in this ummah, may God bless it, the order of the eternal khilafat has been established in the same way as it was done in the Shari'ah of Moses only with this verbal difference that at that time prophets appeared to support the Christian religion while muhaddathin are raised now for this purpose."
96. Ibid., p. 58
"Likewise, it is essential that a muhaddath should be raised like that prophet (i.e., Jesus Christ) at a corresponding period when this ummah would also become corrupt as Jews had been in Jesus Christ's time."
97. Barakat al-Du'a (April 2, 1893), p. 12
"The recipient of the revelation of muhaddathiyyah fully resembles his master-prophet and is given all that is given to a prophet except prophethood and revival of the commands (tajdid-i ahkam)...and this path is open for this ummah. ...God the Most High has promised that the knowledge of prophethood (or Unseen) is given only to the purified ones (mutahharin)."
98. Ibid., pp. 13, 14
"The proof of the living force of Islam and the positive reality (yaqini haqiqat) of prophethood which could silence the deniers of revelation in every age can only be maintained when revelation in the form of muhaddathiyyah continues for ever. And God has willed thus. Muhaddathin are the people who are honoured with divine communications and the essence of their soul (jauhar-i nafs) strongly resembles the essence of the soul of the prophets and they are the existing signs (ayat-i baqiyah) of the marvellous qualities (khawas-i 'ajibiyah) of prophethood so that this subtle problem of the descent of revelation may not become a mere tale of the past by reason of its having no proof."
99. Ibid., p. 17
"I have personally experienced a sway of strong external and extremely effectual force over me at the time of revelation which descends on me in the form of wahy-i wilayat (revelation granted to saints)."
100. Nur al-Haq (February 1894), vol. 1, p. 73
"It has been revealed to me that the word ruh in this verse (where the spirit and the angels stand in ranks - 78:38) refers to the group of messengers, prophets and mujaddids on whom the Holy Spirit descends, and they are blessed with divine communications."
101. Anwar al-Islam (September 6, 1884), p. 34
"If an objection is raised to the effect that I have laid claim to prophethood which is a word of heresy, what can be said except that the-curse of Allah be upon the liars and the impostors!"
101. (a) Sat Bachan (October 1895), pp. 55, 56
"It has been Allah's dispensation since the creation of this world that He has been manifesting His presence on His chosen ones. No one can approach Allah directly. A complete and perfect faith in His Being is achieved only by one whom the All-powerful and Majestic convinces of His existence by His voice 'I am here' (anal maujud) or the one who associates with the former so much so that both get merged into one. There are thus these two ways (of accessibility to Allah) which exist in this world. Since Allah the Most High has planned various stages in His creation, viz., plants, minerals, animals and even celestial bodies and there are objects which benefit others and objects which are benefited by others, He has placed the human beings in two categories ton. Firstly, those high-calibred persons who have been directly gifted with innate light just as the sun is. Secondly, those who derive light from the sun as they are not capable of acquiring it themselves. The point may be elaborated by the illustration of the sun and the moon which the Holy Quran has referred to in 91:1, 2: By the sun and his brightness. And the moon when she borrows light from him. Now the moon is there by reason of the existence of the sun. Likewise, there is the remotest, possibility of the existence of auliva (friends of Allah) in the absence of prophets -- the most accomplished and perfect models for human beings. This is a law of nature which we observe day and night. Allah is unique and loves unity in His works. He has produced a thousand objects from a single object both in physical and spiritual spheres. Thus prophets who are the most perfect models for human beings are like fathers to auliya and righteous persons in the spiritual sense, and stand in relation to them as a father is to his son in every day life. Hence, Allah has manifested His dispensation so that His affairs do not go beyond His unity. He Himself guides the prophets and is the source of making them aware of the sublime gnosis. None has obliged Him to publicise His domain after seeking Him by prudence and insight. Rather it is mankind which is under obligation to Him for raising prophets for guidance and awareness. We learnt about that incomprehensible, subtle and inapprehensible Creator through these prophets. Had not the prophets been sent down in this world, the learned and un-lettered would have been equally unaware of His munificence. It is the teaching of prophets which increased our comprehension and sharpened our wit. We have just explained that a child is incapable to speak unless proper instruction is imparted to him. Then, how can we comprehend Him Who is inscrutable and beyond our conception?"
102. Siraj al-Din 'Isai ke Char Sawalun ka Jawab (June 22, 1897), p. 15
"It must be borne in mind that, according to the Holy Quran, the characteristic of a high state of pure life is that supernatural signs are manifested at the hands of such persons. And God the Most High listens to their prayers and communicates with them and tells them the news of the Unseen beforehand and lends His support to them. So we see that there have been thousands of such persons in Islam. Accordingly, in this age, this humble servant is present to demonstrate this precept."
103. Siraj-i Munir (March 24, 1897), pp. 2, 5
"Do not lay false charges against me that I have claimed absolute prophethood. Have you not read that muhaddath (one spoken to by God) is also a mursal (sent one)? Do you not remember the recitation (qir'at or version) wa la muhaddath-in? Then, how absurd is the allegation that I have claimed to be a mursal. O ye the ignorants! Tell me what is the appropriate word in Arabic for one sent by God other than mursal or rasul. But remember that in God's revelation (ilham) it does not here carry the real sense (haqiqi ma'ni) which is specific for the giver of law (sahib shari'ah). On the other hand, whoever is appointed (mamur) is indeed a mursal. This is, of course, true that in the revelation which God has sent down on me He has-frequently used the words nabi, rasul and mursal but they are not in their real significance. And every one has its own terminology. So, this is God's terminology that He has used such words. We admit and hold the view that in the real sense of prophethood neither a new nor an old prophet can appear after the Holy Prophet, (peace and blessings of Allah be upon him). The Quran precludes the appearance of such prophets. But God may, in a metaphorical sense, address a mulham (an inspired one) as a prophet or a messenger. ...
The people in Arabia still call a person's messenger (faristadah) rasul. Why then shouldn't God use the word mursal metaphorically? Do you not remember the Quranic verse: fa qulu inna ilaikum mursalun (So they said: surely we are sent to you) -- 36:16? Is it fair and justifiable to call me a kafir only on this count? When you will be questioned by God on the Day of Judgement for declaring me kafir, may I know what reasons you will advance before Him? I again repeat that no doubt the words rasul, mursal and nabi occur for me in my revelations from God but they are not applicable in their real sense. Likewise, the description of the Promised Messiah in reports (ahadith) as a prophet does not connote prophethood in its real sense. This is the knowledge which God has granted me. Let him who wishes to understand grasp it. It has been disclosed to me that the doors of real prophethood (haqiqi nubuwwat) are absolutely closed after the Khatam al-Nabiyym. Neither can a new prophet appear in the real sense (of the term) nor an old one. But, our unjust opponents (zalim mukhalif) dc not consider the doors of the finality of prophethood as entirely closed, rather, according to them, a window is still open for the coming of a prophet, i.e., the Israelite Messiah. Thus, when after the Quran a real prophet (haqiqi nabi) comes and the prophetic revelation (wahy-i nubuwwah) is resumed then tell us how prophethood came to an end. Will the revelation of such a prophet be called wahy-i nubuwwah or something else?"
104. Ibid., p. 4
"It is even conceded by you that an ordinary martyr may have partial (juzi) superiority over a great prophet. Verily, I do not see myself less favoured with divine grace than the Messiah. But, this is not unbelief (kufr). This is (an expression of) gratitude for God's favour. Since you cannot understand God's secrets, therefore, you take it to be unbelief. How then will you interpret the words afzalu min ba'di al-anbiya (i.e., he is superior to some of the prophets)? If I am a kafir in your estimation, I may be compared with the son of Mary who was also dubbed as kafir by Jewish Pharisees. I have been endowed with greater grace of God, but you cannot accept this."
105. Hujjat Allah (May 2, 1897), p. 14
"My writing of these books is a proof of God's favours on me because this wilayah (sainthood) is perfectly the reflection (zill) of prophethood. God showed (the fulfilment of) prophecies in support of the prophethood of the Holy Prophet (peace and blessings of Allah be upon him)."
106. Anjam Atham (January 22, 1897), p. 27 footnote
"Can a cursed impostor, who lays claim to messenger-ship and prophethood, has any faith in the Quran? And can a person, who has faith in the Quran and the verse: wa la-kin rasu-lullah wa khataman nabiyyin (but he is the Messenger of Allah and the Seal of the Prophets) say that he too is a messenger and a prophet after the Holy Prophet? The seeker of justice should note that this humble servant has never laid claim to prophethood or messengership in the real sense of the term. To apply a word in other than its real significance and to use it commonly in its general literal sense does not amount to heresy (kufr). But I am even averse to this because it might create confusion in the minds of general Muslims. However, being an appointed one of God (mamur), I dare not conceal the words 'prophethood' and 'messengership' occurring frequently in the communions and communications received by me from God Almighty. But I declare it repeatedly that in such revelations (ilhamat), the words mursal, rasul or nabi occurring for me are not to be taken in their real sense. (Such words occur in my ilhamat not only now but for the last sixteen years; in Barahin-i Ahmadiyya, you will find many such divine communications about me). And the true fact (asl haqiqat) which I pronounce at the top of my voice is that our Holy Prophet (peace and blessings of Allah be upon him), is the Seal of the Prophets (Khatam al-Anbiya) and no prophet, either new or old shall come after him.
"And whoever claims to he a real prophet or messenger after our Messenger and Master, it is a fabrication and the repudiation of Shari'ah and he is an unbeliever (kafir) and a great liar (kazzab)."
107. Ibid., p. 28 footnote
"But it should be remembered, as I have just explained, that such words (e.g., prophet, messenger) used in God's revelations for some auliya (saints) by way of metaphor and simile are not to be taken in the real sense. This is, in fact, the entire dispute which has been drawn towards another direction by the prejudiced ignorants. The name of the corning Messiah which, in al-Sahih of Muslim etc., has been mentioned by the blessed tongue of the Holy Prophet as nabi Allah (Prophet of God) is, in fact, a metaphorical expression, which is an admitted and colloquial term for divine communication in the writings of the high ranking sufis (mystics). Otherwise, how can there be a prophet after the Seal of the Prophets?"
108. Ibid., p. 143
"And I have been sent for the purpose of eradicating vice and promoting virtue and convincing the people of the unity of Godhead and piety. I have no religion other than the religion of Islam and no book besides the Holy Quran and no messenger except Muhammad (peace and blessings of Allah be upon him) who is the Seal of the Prophets."
109. Ibid., Supplement, p. 19
"The sum and substance of the divine communication Is that God, as in the case of His prophets, honours a person who annihilates himself in She Prophet (fana fin Nabi), with God's perfect communication (kamil mukalamat). And during this communication the person who is spoken to by God (kalim Allah) has direct communication with Him. He makes a request and God answers it, although such a question and answer should occur fifty times or more. God the Most High grants three favours to His perfect servant through His divine communication. Firstly, his prayers are mostly granted and the grant is made known to him. Secondly, God apprises him of many Unseen matters (umur-i ghaibiyyah). Thirdly, many spiritual sciences of the Quran are disclosed to him by means of revelation. Here, in the name of God, I ask everyone who rejects me (mukazzib) and claims to possess this virtue (hunar) to stand and compete with me in these three favours."
110. Zururat al-Imam (September 1898), p. 12
"Sixthly, visions (kushuf) and inspirations (ilhamat) are necessary for Imam al-Zaman (Imam of the Age). The Imam al-Zaman very often receives from God, through inspirations, (knowledge of) spiritual sciences, truths (haqaiq) and realities (ma'arif). His revelations cannot be compared with those of others because both in quality and quantity these are of such a high standard that it is not possible for any other person to attain them. Through them (spiritual) sciences are disclosed and Quranic realities are made known and the religious problems and intricacies are solved, and prophecies of a high standard which could influence the antagonistic people are manifested at their hands. In short, the visions and inspirations of the persons who are Imam al-zaman are not confined to their own persons but are extremely helpful and blessed (mubarak) for the support and strength of religion. God the Most High speaks to them in great clarity and grants their prayers. ...And prophecies of the Imam of the Age based on inspirations (ilhami) possess the power of the manifestations of the Unseen (izhar 'ala-l ghaib) so as to comprehend the Unseen in every respect as a skilled horseman has control over his charger. And this potentiality (quwwat) and disclosure (inkishaf) are blended in their inspiration so that their pure inspirations may not be confused with satanic inspirations (of others) and that these may serve as a clear proof (hujjat) against others."
111. Ibid., p. 24
"It should be remembered that the term Imam of the Age (Imam al-zaman) includes prophets, messengers, muhaddathin and mujaddidin (reformers). But people who have neither been raised by God (mamur) for the guidance of others nor such excellences have been given to them, may be wall (saint) or abdal (saint of a certain degree) but cannot be called the Imam of the Age."
112. Raz-i Haqiqat (November 30, 1898), p. 16
"The word nabi was common among the prophets of two nations only i.e., Muslims and Israelites. And in Islam no prophet can come after the Holy Prophet (peace and blessings of Allah be upon him)."
113. Kitab al-Bariyyah (January 24, 1898), p. 90
"As far as the claim to messengership (risalat) is concerned, I am fully satisfied by going through your book Izalah Auham and by listening to your soul-inspiring speech -- a quickener of the dead hearts -- presented at the Religions Conference at Lahore. This charge has been brought against you by someone only by way of calumny and accusation."
114. Ibid., p. 182, footnote
"They accuse me unjustly that I have laid claim to prophethood and that I deny miracles and angels. But let it be known that all these are fabrications. I firmly believe that our leader and master Muhammad, peace and blessings of Allah be upon him, is the Seal of the Prophets (Khatam al-Anbiya) and I also believe in angels and miracles and all the fundamentals of the faith as the Ahl Sunnah do."
115. Ibid, pp. 184, 185 footnote
"The Holy Prophet, (peace and blessings of Allah be upon him), had repeatedly stated that no prophet would come after him and the hadith: La nabiya ba'di (there will be no prophet after me), was so widely known that no one had ever doubted its authenticity. In the Holy Quran, every word of which is absolutely true, the verse: wa lakin rasul lul-lahi wa Khataman Nabiyyin (but he is the Messenger of Allah and the Seal of the Prophets) also substantiates the fact that in reality prophethood has come to an end with our Holy Prophet, (peace and blessings of Allah be upon him). Then how was it possible that any prophet in the real sense of the term should come after the Holy Prophet, whereby all the warp and woof of Islamic teachings are completely destroyed. And to say that Jesus Christ would come after being deprived of prophethood is a statement of great impertinence....
"The Most High God's naming the Holy Prophet as Khatam al-Nabiyyin in the Holy Quran and the Holy Prophet's declaration in the hadith that 'there will be no prophet after me' settle the point once and for all that no prophet, in the real sense, was to appear after the Khatam al-Nabiyyin."
116. Kashf al-Ghita (December 27, 1898), p. 46
"It is a fundamental principle of Islam that no prophet will ever come after our Holy Prophet (peace and blessings of Allah be upon him)."
117. Ayyam al-Sulh (January, 1899), p. 35
"Now, take the prophecy of our Holy Prophet, (peace and blessings of Allah be upon him), that the keys of the treasures of Caesar and Chosroes fell in his hands. Obviously, the fulfilment of the prophecy did not occur during his Lifetime. He saw neither these treasures nor their keys but, as it was destined, these keys were received by Hazrat 'Umar, may God be pleased with him, because the person of 'Umar was, by way of reflection (zill), the person of the Holy Prophet, peace and blessings of Allah be upon him. Therefore, in the world of revelation, the hand of 'Umar was admitted to be the hand of the Messenger (peace and blessings of Allah be upon him)."
118. Ibid.., p. 41
"It should be remembered here that, at one place in Barahin-i Ahmadiyyah, I erred in interpreting the word tuwaffa as 'giving it in full measure' which is now quoted by some maulawis as an objection against me. But this objection is void. I concede that this was a mistake on my part and not a mistake in the revelation (ilham). After all I am human and all the human weaknesses ('awarid) such as omission, forgetfulness and errors are found in me also like in other human beings. Although I know that God does not let me stay in error for long but I do not claim that I cannot err in my ijtihad (exercise of judgement). It is only God's inspiration which is free from error while human words are liable to go wrong, as omission and forgetfulness are parts of humanity (bashariyyat)."
119. Ibid., p, 47
"Besides these points, the verse: wa lakin rasul-lul lahi wa khatam an-Nabiyyin (but he is the Messenger of Allah and the Seal of the Prophets) also precludes the coming of the Messiah, son of Mary, for the second time; likewise, the hadith, la nabiyya ba'di; (there will be no prophet after me) stands in his way. How is it possible that, in spite of our Holy Prophet being the Seal of the Prophets, another prophet can come at some time and the prophetic revelation (wahy-i nubuwwah) can start again? Do not all these suggest that while interpreting this hadith, we are not to adhere to the apparent meaning of these words?"
120. Ibid., p. 74
"If it be argued that Jesus, who came for bearing testimony (tasdiq) to the Torah, was a prophet of God, how do you compare him in this respect? Again, a prophet ought to have come for vouching and reviving (tajdid) the religion. The reply is that, in Islam, the door of independent prophethood is closed as the Most High God says: wa la-kin rasulul lahi wa Khataman Nabivyin (but he is the Messenger of Allah and the Seal of the Prophets') and in the Hadith we find: la nabiyya ba'di (there will be no prophet after me). Moreover, the Messiah's natural death has been proved by conclusive arguments (nusus qat'iyyah); therefore, his coming to this world again is nothing but mere wishful thinking. And, if another prophet, new or old, does come, then how can our Holy Prophet (peace and blessings of Allah be upon him), be the Last of the Prophets. No doubt, the door of wahy-i wilayah (revelations granted to saints) and of divine communications is still open.
"The signs are God's whether they are manifested through a prophet or a saint (wali) and are all of one and the same standard (darjah) because they have a common source. It is sheer folly and stupidity to think that if the Most High God demonstrates heavenly signs at the hands of a prophet these are greater in power and grandeur than those demonstrated through a wali. On the other hand, some signs in support of Islam are manifested at a time when there is neither a nabi nor a wali. For instance, the sign of the annihilation of the 'possessors of the elephants'."
"The authentic Hadith corroborate that muhaddath is also included among the prophets and messengers as God's sent ones (mursals). A careful perusal of the recitation (qir'at) of the hadith in Bukhari, wa ma arsalna min rasulin wa la nabiyyin wa la muhaddath-in (And We never sent a messenger or a prophet or a muhaddath) will bear this out. Again, it is mentioned in another hadith: ulama-u ummati ka anbiya bani israil (i.e. the 'ulama of my ummah will be like the prophets of Israel). The sufi (mystics) have also, in their visions, got this hadith verified by the Holy Prophet (peace and blessings of Allah be upon him). It should also be remembered that in the book of Muslim the word prophet has also been used for the Promised Messiah i.e., by way of metaphor and simile."
122. Ibid., pp. 86, 87
"We believe in the basic five articles of Islam. We believe that there is none to be worshipped except God and that the Prophet Muhammad is His Messenger and Seal of the Prophets (Khatam al-Anbiya). We do believe in the angels, the resurrection of the bodies (hashr-i ajsad), the Day of Judgement and in the paradise and hell, and we acknowledge that whatever God Almighty has revealed in the Quran and whatever our Holy Prophet (peace and blessings of Allah be upon him), has preached is true, and we do believe in it. And we also believe that any one who adds to or deletes even an iota from the Shari'ah of Islam or introduces renunciation of religious obligations (tark-i faraid) and declares unlawful as lawful is faithless and a renegade. We exhort our followers that they should have faith in the Kalimah Tayyibah: la ilaha il-lal lahu Muhammadur Rasulul al-Allah i.e., there is no god but Allah and Muhammad is the Messenger of Allah) from the core of their hearts and abide by it till the end of their lives and that they should believe in all the prophets and books whose veracity is established by the Quran and that they should keep up fasting and prayer, pay the poor-rate (zakat), perform the pilgrimage and fulfil all other religious obligations (faraid) ordained by God and His Messenger. And they should abstain from all prohibitions and faithfully follow Islam. In short, it is incumbent (fard) upon them to abide by all those matters on which the celebrated authorities of yore have agreed (ijma) regarding their creed and practice and also those matters which are called Islam by the consensus of opinion (ijma' al-rai) of the Ahl Sunnah."
123. Ibid., p. 138
"The perfect spirituality sometimes manifests in the chosen ones of God to the extent that their acts are influenced wholly by it. In sufi terminology, this state is called baruz (manifestation). In the commentary of Fusus al-Hikam, an illustration of the term baruz has it that Muhammad (peace and blessings of Allah be upon him), is the alpha and omega of this universe in as much as he manifested himself in Adam when this world was created. In other words, the spirituality of Muhammad, peace and blessings of Allah be upon him, transcended in Adam and shall re-appear in the Khatam al-wilayah, the Mahdi, towards the close of this world, and marvellous feats and performances shall occur at his hands. This is a state of manifestation (baruz) par excellence." (Reproduced from Iqtibas al-Anwar by Sh. Muhammad Akram Lahori and quoted by the Founder.)
124. Ibid., p. 146
"Our Holy Prophet's being the Khatam al-Anbiya (the Seal of the Prophets) also vouches for the death of Jesus, peace of God be upon him, because if another prophet comes after him he no longer remains the Khatam al-Anbiya nor the chain of prophetic revelation (wahy-i nubuwwah) can be deemed to have ended. And if it be considered that Jesus will come as an ummati (follower) even then he shall not be devoid of the dignity of prophethood (shan-i nubuwwat). Although he shall also act upon the Shari'ah of Islam like other followers but it cannot be said that at that time he shall not be a prophet in God's knowledge. And if he shall, however, be a prophet in the knowledge of God then we have to face the same objection that a prophet had come after the Khatam al-Anbiya, peace and blessings of Allah be upon him. This is derogatory to the Holy Prophet's dignity and contradicts the explicit teachings of the Quran on this point. The Quran speaks nowhere about the second advent of the Messiah, son of Mary, rather the Finality of Prophethood (Khatm-i Nubuwwat) has been mentioned most expressly. And it is a mischief to differentiate between an old and a new prophet. Such a differentiation (tafriq) is to be found neither in the Hadith nor in the Quran. And the same general negation (nafi-i 'am) is found in the Hadith: la nabiyya ba'di (i.e., There will be no prophet after me). How audacious and impertinent it is then to stick to the sordid thoughts and disregard and ignore the clear injunctions of the Quran and accept the coming of a prophet after the Seal of the Prophets and resumption of the prophetic revelation after it had been cut off. Because in whomsoever exists the dignity of prophethood (shan-i nubuwwat) his revelation will undoubtedly be that of prophethood."
125. Ibid., p. 147
"In Muslim and Bukhari we find the clear words, imamu-kum minkum (he will be your imam from among you) and amma-kum minkum (he will be from among you). This is the divine will. The words of the Holy Prophet (peace and blessings of Allah be upon him), that the Messiah, son of Mary, would be raised from amongst you as an arbiter (hakam) and judge (adl) would have agitated some minds as regards the finality of prophethood. To remove this misconception, the Holy Prophet (peace and blessings of Allah be upon him), further said that he would be a follower (ummati) from amongst you and would also be called Messiah by way of manifestation (baruz). Likewise the coming of Mahdi, which has been mentioned together with the Messiah, also suggests that the spirituality of the Holy Prophet (peace and blessings of Allah be upon him), will be manifested in Mahdi (ruhaniyyat ka maurad) by way of manifestation (baruz)."
126. Ibid., pp. 151, 152
"Just as the promised Imam has been called by the names Ahmad and Muhammad in relation to the characteristics gifted to him, likewise he has been called 'Isa and Messiah, son of Mary, for the latter's characteristics were to be found in him. It is evident that by the word Ahmad nobody can take that the Holy Prophet (peace and blessings of Allah be upon him) would himself return to the world. Similarly, the mere name 'Isa does not indicate that Jesus Christ would come again in person to the world. Such a misunderstanding is caused by not grasping the essence of this prophecy. As a matter of fact, both these names suggest the appearance by way of manifestation (baruz)."
127. Ibid., p. 152
"Similarly by saying la nabiyya ba'di (there will be no prophet after me), he (the Holy Prophet) has definitely closed the door for the coming of a new or an old prophet."
128. Ibid., pp. l63, 164
"Question: Is not a prophet needed to bear witness to the prophethood of our Holy Prophet (peace and blessings of Allah be upon him)?
Answer: No, otherwise another prophet (nabi shahid) would be needed for (witnessing) the prophethood of that witnessing-prophet. And you can imagine the consequences. Woe to them a thousand times who think that the nubuwwah of our Holy Prophet (peace and blessings of Allah be upon him), has not yet been proved, but will be proved when Jesus will come and bear witness to it!
Question: The Messiah would not come as a prophet but as a follower (ummati) although prophethood would be manifest in his dignity (shan).
Answer: When the dignity of prophethood (shan-i nubuwwat) would be manifested in him and he would be a prophet in God's estimation, then undoubtedly his reappearance would be contrary to the finality of prophethood because, in fact, he would be a prophet and the coming of any prophet after our Holy Prophet (peace and blessings of Allah be upon him), is forbidden according to the Holy Quran.
Question: Can the like (mathil) of a prophet be considered a prophet?
Answer: The entire ummah agrees that a non-prophet becomes a substitute of a prophet by way of reflection (baruz), which view is implied in the hadith, ulama-u ummati ka anbiya bani Israel (the 'ulama of my ummah are like the prophets of Israel). Here the Holy Prophet (peace and blessings of Allah be upon him) has declared the 'ulama (learned) as the like of the prophets. In another hadith it occurs that the ulama are the heirs to prophets. Further, another hadith says that forty persons among the followers of the Holy Prophet (peace and blessings of Allah be upon him), would be on the pattern (qalb lit. heart, soul) of Abraham. In this report, the Holy Prophet (peace and blessings of Allah be upon him), has declared them to be the like of Abraham. And the words of God: ihdinas siratal mustaqim, siratal lazina an-'amta 'alaihim (guide us on the right path, the path of those upon whom Thou hast bestowed favours), and these words are agreed upon by the commentators to signify resemblance with the prophets (tashabbah bil anbiya) which is the main reality (asl haqiqat) underlying the discipleship (ittiba'). The Sufi (mystics) believe that a person is neither perfect in faith nor becomes righteous (salih) until he cultivates such a resemblance with the prophets in his faith (iman), deeds (a'mal) and character (akhlaq) that he himself becomes just like them. Thus it is unjust to advance a self-made argument as common litigants do, in utter disregard of what the religious books say. God has sent the prophets in the world in order to raise their likes therein. If it is not so, then the (institution of) prophet-hood becomes absurd (laghw). The prophets do not come to be worshipped, but the purpose of their advent is that the people may follow their precepts and acquire resemblance with them and by annihilating (fana) in them become as if they are one and the same. God says to the Holy Prophet in the Quran: Say: If you love Allah, follow me, Allah will love you. Thus whom God loves is sure to win His favours. And following (ittiba') also means the stage of annihilation (martabah fana) which raises one to the rank of likeness. This proposition is widely acclaimed and none denies it but an ignorant or a heretic."
129. Ibid., p. 111
"It occurs in the Quran: He makes His secrets known to none except a messenger whom He chooses. (The announcement of the secrets ghaib or the Unseen in a perfect (kamil) form is only the work of messengers and none else is given this status.) By messengers are meant those people who are sent by God whether they are nabi, rasul, muhaddath or mujaddid."
130. Arba'i`n No. 2, (December 15, 1900), p. 18
"This is God's messenger in the garb of prophets."
131. Ibid., pp. 18, 19 footnote
"These words are by way of metaphor (isti'arah) just as in the Hadith the word prophet has been used for the Promised Messiah also. It is evident that he whom God sends is His messenger (faristadah) and a faristadah is called a rasul in Arabic, and he who makes known the news of the Unseen (ghaib) on being informed by God is called a nabi. The meaning, according to the Islamic terminology (islami istilah) is, however, different. The word has occurred here in its literal sense (lughwi ma'ni)."
132. Arba'in No. 3, (December 15, 1900), p. 25 footnote
"Here the words rasul and nabi have been used for me in God's revelation denoting a messenger and prophet of God. These are by way of metaphor and simile. Because he who receives direct revelation from God and is honoured with divine communication ... as was granted to the prophets, the use of words rasul or nabi for him is not improper, it is rather an eloquent simile."
133. Arba'in No. 4, (December 15, 1900), pp. 6, 7
"I believe that the Holy Prophet (peace and blessings of Allah be upon him), is the Seal of the Prophets (Khatam al-Anbiya) and the Quran is the Seal (khatam) of the divine books. Nevertheless, God has not forbidden for Himself to issue commands such as, thou shalt not tell lies, thou shalt not bear false witness, thou shalt not tell lies, thou shalt not bear false witness, thou shalt not commit adultery, thou shalt not shed blood, by way of revival (tajdid), through some appointed one (mamur). It is evident that such an exposition (bayan) of Shari'ah is also the work of the Promised Messiah."
134. Ek Ghalati ka lzalah (1901) -- Appendix
135. Khutbah Ilhamiyyah (October 17, 1902), p.c.
"And this is from among God's grace and favour that He has destined this victory at the hands of the Messiah of Muhammad (peace and blessings of Allah be upon him), so that He may demonstrate to the people that the Muhammadi Messiah excels the Israelite Messiah in certain aspects and this is because the Christians had exaggerated in the case of Christ and invited Allah's reprisal. Thus when such is the dignity of Muhammad's Messiah how great the dignity of the Holy Prophet would be to whose ummah he belongs." - (Announcement dated 25 August 1901.)
136. Ibid., pp. 8, 9
"And after this, the mantle of khilafah is bestowed on the perfect man by God and he is imbued with the colour of Godhood (uluhiyyah) by way of zill so that the station of khilafah may be established."
137. Ibid., p. 35
"I have brought the chain of sainthood (wilayah) to an end as our leader the Holy Prophet Muhammad (peace and blessings of Allah be upon him), has brought the chain of prophethood to a close. He is the Last of the Prophets (Khatam al-Anbiya) and I am last of the saints (Khatam al-Auliya). There is no saint (wali) after me except he who is from me and is in my footsteps."
138. Ibid., p. 114
"This ummah is the best ummah. It has been gifted with such capabilities for advancement that it is quite possible that some of its adherents may become prophets."
139. Ibid., pp. 167-168
"Undoubtedly, God made me Adam and granted me all those things, and made me manifestation (baruz) of the Seal of the Prophets and Leader of the messengers. And the secret therein is that God had decided from the very beginning that He would raise this Adam who would be the last of the successors (khatam al-khulafa) in the last age."
140. Ibid., p. b
"And prophethood has been brought to an end with our Holy Prophet (peace and blessings of Allah be upon him), and there is no prophet after him but the one illuminated by his light and made his inheritor by God. You should know that finality (khatamiyyah) was granted to Muhammad (peace and blessings of Allah be upon him), from the beginning and then it was granted to him who was taught by his spirit and made his zill. So blessed is the Master as well as the disciple!"
141. Ibid., p.e. (Announcement about the Messiah's Minaret)
"And then the Holy Prophet's steps rose higher for heavenly journey and he received the rank of qaba qausain (the measure or one chord of two bows). This was to prove that the Holy Prophet (peace and blessings of Allah be upon him), was the most complete and perfect manifestation of divine attributes."
142. Risalah Jihad (May 22, 1890), supplement, pp. 3, 4
"And the name 'Messiah' was given to him just as the reflection of a person in water or mirror could be given the name of that person figuratively."
143. Tuhfah Golarwiyyah (September 1, 1902), p. 24 footnote
"Here the words messenger (rasul) and prophet (nabi) used for me in the divine revelation show that I am a rasul and nabi of God -- the application of these words is by way of metaphor and simile. For it is definitely not inappropriate to apply the words rasul or nabi to a person who receives revelation direct from God and is definitely spoken to by God as in the case of prophets. On the other hand, this is an eloquent simile (isti'arah). That is why in Sahih al-Bukhari and Sahih al-Muslim, the Gospel and the book of Daniel and books of other prophets also I have been called by the name of prophet. In the books of some of the prophets the word 'angel' has occurred for me as a simile. The prophet Daniel has given me the name of 'Mickael' in his book. And in Hebrew, this word literally means 'like God'."
144. Ibid., p. 81
"If the masses had no share whatsoever in the esoteric visions (batini kushuf), then, at the time of God's sending His messengers, prophets and muhaddathin, they would have doubted that perhaps such persons were liars or that they took the help of astrology in some cases or they availed of some other device. Thus to remove such misgivings God has granted to the people in general a bit of what He has gifted to His messengers and prophets in this behalf."
145. Ibid., p. 83
"The Holy Quran has declared the death of Jesus in the verses: But when Thou didst cause me to die and the messengers have already passed away before him; similarly, in the verse: This day have I perfected for you your religion and that but he is the Messenger of Allah and the Seal of the Prophets, prophethood has been clearly brought to an end and it has been declared in clear words that the Holy Prophet (peace and blessings of Allah be upon him), is the Last of the Prophets (Khatam al-Anbiya) as has been stated in the verse: wa la-kin rasul-lul lahi wa khatam-an Nabiyeen (but he is the Messenger of Allah and the Seal of the Prophets). But those who bring Jesus back to this world believe that he would return with his prophethood and that Gabriel would be descending on him continuously for forty-five years with prophetic revelation (wahy-i nubuwwah). What is left then of the Finality of Prophethood (Khatm-i Nubuwwat} and the finality of prophetic revelation with such a belief? Rather, in that case, Jesus would be the last of the prophets (khatam al-anbiya)."
146. Ibid., p. 84
"If, in fact, the Messiah has to return to this world and Gabriel is to descend on him for forty-five years with prophetic revelation, then, what will happen to the religion of Islam? And will it not sully the Finality of Prophethood and the finality of the revelation with the Quran?"
147. Ibid., p. 91
"A khalifah will also appear in this ummah to be the last in the order of khilafat-i Muhammadiyya. He will be a mujaddid and resemble Jesus, peace be on him, in his peculiarities."
148. Ibid., p. 130
"The word min-ni (from me) used here, does not necessarily mean that 'he will be from the Quraish,' otherwise, this report would have simply mentioned Mahdi to be a Quraishite and could not have described the significance of greater importance. But the sense in which I have taken the word min-ni, evidently proves that he will inherit morals, excellences, miracles and unique mode of divine communication of the Holy Prophet, peace and blessings of Allah be upon him. This also proves that Mahdi will be from among those perfect ones who are perfect in their morals and are reflection (zill) of the Holy Prophet (peace and blessings of Allah be upon him), in these matters. This is the significance of the word min-ni."
149. Ijaz Ahmadi (November 15, 1902), p. 24
"And some people say that if there is an error in understanding an inspiration (ilham) then the whole matter becomes dubious and it is apprehended that perhaps the prophet, messenger or muhaddath has also misunderstood his claim. Such a thought is mere nonsense and only mentally deranged persons can talk like that."
150. Ibid.., p. 26
"The faith (yaqin) instilled in the heart of a prophet about his mission is not only deep rooted but the arguments therefore, are clear like daylight and affluent to make it unshakeable. And if there is some error in grasping minor details it has the least effect on their conviction.... Prophets and messengers view their claims and teachings from a close proximity and it is so overwhelming that not a shadow of doubt is left in it. However, in the case of insignificant matters which are few, they visualise them from a distance and sometimes may err in their assessment. The erroneous conclusions by Jesus Christ, may peace of Allah be upon him, about some of his prophecies may be quoted as an example. However, he made no mistake at all about his prophethood as its reality had been shown to him repeatedly from close quarters."
151. Kasht-i Nuh (October 15, 1902), p. 15
"There is now no book on the surface of this earth for the guidance of mankind other than the Quran and no messenger and intercessor (shafi') for the children of Adam except Muhammad, the chosen one, peace and blessings of Allah be upon him."
"What God expects from you is a belief that there is no god but He and that Muhammad, peace and blessings of Allah be upon him, is His prophet and is the Last and most excellent of His prophets. No prophet shall now come after him but the one spiritually attired in his garb, for the servant is not apart from his master and the branch is not independent of its root. Thus, whosoever is completely lost in his master receives the title of prophet from God. He in no way breaks the seal of prophethood. It is just as one sees one's reflection in a mirror. Although apparently there appear to be two persons but in fact the person is one. The difference lies only in the reflection and the real."
152. Ibid., p. 49
"It is the result of the grant of the prayer of the Holy Prophet, peace and blessings of Allah be upon him, mentioned in the Quran that the good and righteous persons from among the Muslims, especially the perfect ones, have been made heirs to the Israelite prophets. In fact, raising of the Promised Messiah from among the Muslims is also the outcome of the granting of this prayer. Although many good and righteous people from among the Muslims have inwardly borne resemblance to the Israelite prophets but the Promised Messiah of this ummah has been made to stand in comparison with the Israelite Messiah outwardly too by the will and decree of Allah so that the resemblance between the Mosaic and Muhammadan dispensations may be clearly understood."
153. Tuhfah al-Nadwah (October 6, 1902), p. 4
"I am God's prophet by way of reflection and metaphor and it is incumbent upon every Muslim to obey me in matters of religion and to accept me as the Promised Messiah. Everyone who does not respond to my call even, though he be a Muslim and does not accept me an arbiter in religious matters and the Promised Messiah nor regards my revelation as divine and authentic, is accountable to God because he has rejected what he should have accepted at its proper time."
154. Review on the debate between Muhammad Hussain of Batata and Abdullah Chakralwi (November 27, 1902), pp: 6, 7
" Muhammad is not the father of any of your men, but he is the Messenger of Allah and the Seal of the Prophets. It is obvious that the word la-kin in Arabic language is used for istidrak, i.e., for the removal of what has passed before. Thus in the first part of the verse the matter which has been considered as extinct or, in other words, the existence of which has been denied in the being of the Holy Prophet, is his being the father of any of the men in the physical sense. Thus with the word la-kin the doubt in the existence of such a relationship was denied by declaring the Holy Prophet as Khatam al-Anbiya (Last of the Prophets) which means that the blessings of prophethood have ended in him and the excellence of prophethood will now be bestowed only on the person whose deeds and acts bear the Seal of the Holy Prophet's obedience. And that is how he is to be the Holy Prophet's son and heir. The sum and substance of this verse is that prophethood, though it may be without law (Shari'ah), has been totally closed, and no person can now be raised as a prophet independent of the Holy Prophet inasmuch as the prophethood is now nurtured and illuminated by the lamp of the prophethood of Muhammad, peace and blessings of Allah be upon him. In other words, the possessor of such an excellence has to be a follower (ummati) from one aspect and from the other possesses prophetic excellence as a result of the acquisition of Muhammad's light. Thus it now stands settled conclusively that the door of independent prophethood, which is obtained directly, has been closed for ever after the Holy Prophet Muhammad, peace and blessings of Allah' be upon him."
155. Al-Huda wal-Tabsirah li-man yara (June 12, 1902), p. l
"Peace and blessings of Allah be upon the Last of the Messengers. Finality of prophethood in him warranted that people resembling prophets should appear in his ummah."
156. Ibid., p. 31
"Listen! All the (spiritual) stations are under the authority of Allah and this is one of the miracles of the glorious Book (the Quran). These stations are granted to the perfect followers (muqarrabin) of the Holy Prophet, peace and blessings of Allah be upon him, according to their capabilities because miracles require that spiritual excellences should continue till the day of Resurrection. The blessings of the Holy Prophet's excellences are granted to his successors by way of reflection. Had it not been so, the blessings of prophethood would have become extinct (batil). These successors are thus imprints of their preceptor (the Holy Prophet) who has preceded them and are in a way the true reflection of the image, as if in a mirror. They have annihilated themselves and have eschewed hypocrisy. ...So, whatever supernatural acts or words come through them resembling those found in the scriptures, are not their personal feats but, in fact, are of the Leader of messengers, peace and blessings of Allah be upon him, in the form of reflections (zilliyyat). If you doubt the glory and grandeur of these friends of the Beneficent Allah, read the Quranic verse over and over again: the path of those upon whom Thou hast bestowed favours."
157. Ibid., p. 32
"Let curse of Allah be on those who claim that they can produce a book like the Quran! The Quran is the miracle a like of which can not be produced by any man or jinn. ...It is a divine revelation which has no parallel, although there may be revelations from Allah after it. Divine communications are through revelation and it is an admitted fact that the scope and degree in which Allah revealed Himself to the Holy Prophet, peace and blessings of Allah be upon him, has no parallel in the pre or post period of the Holy Prophet. The grandeur of the Quranic revelation is far superior to the revelation to a wali (friend of Allah), though words similar to it may occur in the latter revelations."
158. Dafi' al-Bala (April 23, 1902), p. 13
"I am a true intercessor (shafi') because I am the shadow (zill) of the great intercessor (the Holy Prophet) and his reflection that has not been accepted by the blind of this age. ... God has raised from among this ummah the Promised Messiah who excels the previous one in his dignity and eminence. And He has named this second Messiah Ghulam Ahmad, i.e., the servant of Ahmad to contrast the Christian Godhead who cannot come up even to an ordinary servant of the Holy Prophet Ahmad. In other words, what type of Messiah is he who is even inferior to a servant of Holy Prophet Ahmad in the matter of nearness to God and intercession?"
159. Tiryaq al-Qulub, (October 28, 1902), p. 3
"I am the Messiah of this age and I am the Kalim al-Allah (Allah speaks to me)."
160. Ibid., p. 20
"The writer is verily mujaddid (reformer) who was to be raised at the beginning of the fourteenth century according to the saying of the Holy Prophet (peace and blessings of Allah be upon him). Every prudent and judicious person can easily understand that a mujaddid is raised to eradicate the evils which are most injurious, dangerous and fatal to the common society and rampant in his time. So, the mujaddid is named in the heavens in relation to the task of his mission."
161. Ibid., p. 61
"God has raised this messenger (rasul), i.e., the perfect mujaddid, to prove that the religion of Islam and its teachings surpass all other religions and their teachings in the matter of blessings, subtilities of gnosis and heavenly signs."
162. Ibid., p. 68
"When I attained the age of forty, God manifested to me by revelation that I was the mujaddid of this century and shall have to eradicate the corruption of the Cross (i.e., Christian belief). This was a clear indication that I was the Promised Messiah."
163. Ibid., p. 77 (Extract from a letter by Raja Jahan Dad Khan)
"So far the claim to messengership (risalah) is concerned, I was satisfied by going through Izalah Auham and listening to your soul-inspiring and heart-awakening speech made at the Religions Conference at Lahore. This seems to be a mere fabrication and lie which has been invented against you."
164. Ibid., p. 130
"It has been my firm belief from the very beginning that he who denies my claim is not a kafir (non-Muslim) or dajjal (anti-Christ).*...I do not name the reciter of the kalimah a kafir until he takes the backlash himself by declaring me kafir and an impostor."
*It is worth remembering that to call a denier of one's claim a kafir is the privilege of those prophets alone who bring Shari'ah and new commandments from God, but as to the inspired ones (mulhams) and those spoken to by God (muhaddathin) other than the possessors of Shari'ah (sahib al-shari'ah), however great their dignity may be in the sight of God and however much they may have been honoured by being spoken to by God, denial of their claim does not make anyone kafir. .. ."
165. Ibid., pp. 157, 158
"Let not the reader take it that in this discourse I have placed myself superior to the Messiah. It is in fact a partial superiority (juz'i fadilat) which a non-prophet may have over a prophet, and all scholars and savants rich in knowledge ('ilm) and gnosis (ma'rifat) concede such a superiority. It does neither entail any disqualification nor do I alone hold this view. All the savants and gnostics who have passed before me have held the last Adam as the seal of perfect sainthood (wilayat tammah) and the entire circle of the manifestations (baruzat) to mankind completes in his person. And, in accordance with their true visions (kushuf sahihah), they give him the title of last Adam and it is he who has been called the Mahdi of the age and the Promised Messiah... I do not call any body a kafir who recites the holy kalimah unless he himself becomes kafir by declaring me a kafir and a liar."
166. Mawahib al-Rahman, (January 13, 1903), pp. 66, 67)
"A few words about my beliefs: I am a Muslim and I believe the Quran to be the book of Allah and our master Hazrat Muhammad, peace and blessings of Allah be upon him, the Prophet and Messenger of Allah and his religion the best of all the religions. I also believe that he (the Holy Prophet) is last of the Prophets, and there is no prophet after him but the one nurtured by his benignity and blessings who appears as has been prophesied by him. Allah communicates with His friends (auliya) in this ummah who bear the colour of the prophets, though in reality they are not prophets, because the Quran has perfected the Shari'ah, and the world does not stand in need of any other Shari'ah. They are gifted with the knowledge of the Quran but they neither add nor subtract anything from the Holy Book. Anyone who dares so is a wrong-doer and a devil. The term Khatm-i-Nubuwwat denotes that all the excellences of prophethood have been completed in the person of our Messenger, peace and blessings of Allah be upon him, who ranks superior to all other prophets. I further believe that there is no prophet after him except the one from among his ummah and is benefited spiritually with his blessings. Such a prophethood is neither independent of the Holy Prophet nor in any way in opposition to his prophethood."
167. Tazkirah al-Shahadatain (October 16, 1903), p. 11
"To assert that Jesus of Israel will descend from heaven for the reformation of such Jews is entirely irrational. Firstly, because the coming of a prophet from outside this ummah breaks the seal of prophethood and, secondly, the Holy Quran has clearly declared the Holy Prophet as the Seal of the Prophets (Khatam al-Anbiya), peace and blessings of Allah be upon him."
168. Ibid., p. 14
"Every perfect one who comes for this ummah is nurtured by the grace of the Holy Prophet and his revelation is the reflection (zill) of the revelation of Muhammad (peace and blessings of Allah be upon him). This is the main point to be understood."
169. Ibid., p. 29
"Although thousands of saints and chosen ones of God have appeared in this ummah none of them was the promised one except he who was to come in the name of the Messiah. Similarly, none of the prophets before Jesus was a promised one. It was the Messiah only who had been promised."
170. Ibid., p. 43
"On one occasion, I had explained to him (i.e., Sahibzada 'Abd al-Latif) the reply to an objection and indeed he enjoyed it. The objection was that when the Holy Prophet (peace and blessings of Allah be upon him), is the like of Moses and his successors were like the Israelite prophets then why the word prophet occurs in hadith for the Promised Messiah while all other successors (khulafa) of the Holy Prophet have not been given this name. I explained to him that when the Holy Prophet (peace and blessings of Allah be upon him), was the Seal of the Prophets (Khatam al-Anbiya) and there was to be no prophet after him, therefore, if all the khalifahs were called by the name prophet it would have made the idea of finality of prophethood (khatm-i nubuwwat) dubious. And if none of the individuals was called prophet even then the objection of lacking in similarity (mushabihat) would have remained there, because Moses' successors were prophets. Thus the divine prudence demanded that many khalifahs should be sent first without naming them 'prophet' and this status (martabah) is not granted to them because of the finality of prophethood, so that it remains a sign for the Finality of Prophethood. And the last khalifah should be given the name of prophet so that in the matter of khilafat, the similarity between the two dispensations, becomes established. And I have explained time and again that prophethood of the Promised Messiah is only by way of reflection (zill) because on account of his being a perfect manifestation (baruz) of the Holy Prophet, peace and blessings of Allah be upon him, and being benefited by the Holy Prophet's person (nafs) he has become worthy of being called a prophet as God has addressed him in one of His revelations: O Ahmad, you have been made a messenger (mursal) i.e., as you have qualified your self for the name 'Ahmad' by way of baruz although your (own) name is Ghulam Ahmad, similarly, by way of baruz you have earned the name 'prophet' because Ahmad is a prophet (and) prophethood cannot be separated from him."
171. Ibid., p. 85
"And I am a prophet in one sense and a member of this ummah in another. So has it occurred in my case. Dont they find in their scriptures that he is a prophet from amongst you? Are these characteristics found in Jesus?"
172. Lecture Islam, Sialkot (November 2, 1904), p. 6
"Our Holy Prophet, peace and blessings of Allah be upon him, was the second Adam for the establishment of spirituality. Rather he was the real Adam through whom all the human virtues (fazail) reached the climax and all the righteous agencies started work of ennobling human faculties in their respective manner and no branch of human nature remained devoid of its fruit. And prophethood ended with him not only because he appeared last of all in matter of time but also because all excellences of prophethood came to a close with him. And because he was the perfect manifestation of divine attributes, therefore, his Shari'ah, combined in it both glory and grace. It is for this reason that he bears two names, i.e., Muhammad and Ahmad, peace and blessings of Allah be upon him. His universal prophethood has no limitations; it is rather for the entire world from the very beginning."
173. Ibid., p. 7
"As this is the last millennium and it was necessary that the Imam of this age should be born at its head. There is now neither an Imam nor a Messiah after him but the one who is his reflection (zill) . . . And this Imam who has been called the Promised Messiah by God is a reformer (mujaddid) for this century as well as that of the last millennium."
174. Ibid., p. 30
"Such a person is gifted with the love of Allah as well as sympathy to ameliorate his fellow-beings. So, he acts in perfect unison with Allah and gradually gets closer to Him. Righteous souls are drawn towards him just as the sun attracts all regions of the earth towards it and at the same time is itself being pulled by the planetary system, similar is the state of the perfect righteous soul who, in the terminology of Islam, is called nabi, rasul or muhaddath. He is blessed with divine communion and communication and marvels are manifested through him."
175. Tajalliyat-i Ilahiyyah (March 15, 1906), pp. 8, 9
" Wa ma kunna mu'azzibma hatta nab'atha rasula (i.e., Nor do We chastise until We raise a messenger) - 17:15. Now, on the one hand, plague is hovering like a bird of prey over the country and, on the other, devastating earthquakes have shaken many towns. O you the unmindful people! Find out, maybe a prophet has been raised from among you whom you are ignoring and rejecting?"
176. Ibid., pp. 24, 25
"And, after all of them, God granted our Holy Prophet (peace and blessings of Allah be upon him) the most clear and pure revelation. Similarly, He has favoured me with His communion and communication. But this favour has been granted to me because of my following the Prophet Muhammad (peace and blessings of Allah be upon him). Had I not been in his ummah and his follower, I would not have been granted this favour of communion and communication although my performance (arnal) had in immensity equalled to all the mountains of the world, obviously because every prophethood except the Holy Prophet Muhammad's prophethood has come to an end. There can now be no law-giver prophet but only one without law from among the followers of the Holy Prophet. I am a follower as well as a prophet. My prophethood i.e., communion and communication with God, is also a reflection (zill) of the Holy Prophet Muhammad's prophethood, otherwise my prophethood is naught. It is the prophethood of Muhammad which has manifested itself in me. And as I am merely a reflection (zill) and a follower (ummati), therefore, there is nothing derogatory to the Holy Prophet (peace and blessings of Allah be upon him)."
"The word nabi (prophet) used for this age denotes only that God wills that some person should be appointed to receive the gift of perfect divine communion and communication for the revival of religion (tajdid-i din). It does not in any way suggest that a new law (Shari'ah) is necessary because the law (Shari'ah} has come to an end with the Holy Prophet (peace and blessings of Allah be upon him). Even the application of the word prophet after the Holy Prophet is not permissible unless he is also called a follower (ummati) which means that he has received every favour (in'am) by following the Prophet Muhammad (peace and blessings of Allah be upon him), and not directly."
177. Chashmah Masihi (March 1, 1906), p. 14
"People ask me how I claim to be the Promised Messiah. I say it is through the faithful subservience to the Holy Prophet (peace and blessings of Allah be upon him), that a person can become even superior to Jesus. Those lacking insight would say it is a blasphemy (kufr), but since they are devoid of faith they cannot realise what kufr is? In fact, kufr lies within them. Had they known the significance of the verse: Ihdinas sirat al-mustaqim, sirat al-lazina an'amta 'alaihim (Guide us on the right path, the path of those upon whom Thou hast bestowed favours -- 1: 4, 5), they would not have uttered such words. God exhorts us that, by a complete following of this Messenger (Muhammad), peace and blessings of Allah be upon him, one can acquire different excellences of all the apostles. It is a pity that you regard acquiring of excellences of one such prophet as kufr or disbelief."
178. Ibid., p. 38
" Fa-bi-huda-hum iqtadih (so follow their guidance) - 6:91, i.e., follow the guidance of all the earlier prophets. Thus it is obvious that a person who imbibes in him all these different teachings (hidayat) becomes an all-embracing entity and superior to all the prophets. Now, a person who follows the Holy Prophet (peace and blessings of Allah be upon him), the embodiment of all the excellences (Qami' al-kamalat), would also necessarily, by way of reflection, become an embodiment of these excellences. In teaching the prayer of Fatihah, the underlying idea is that the perfect ones of this ummah who are the followers of the Holy Prophet (peace and blessings of Allah be upon him), an embodiment of perfection, may also become the embodiment of such excellences."
179. Ibid., p. 40 (Footnote)
"And finally it should be remembered that if a follower receives the status of revelation, inspiration and prophethood, merely by following the Holy Prophet (peace and blessings of Allah be upon him), and is honoured with the title of 'prophet', it does not break the seal of prophethood because he is after all a follower and does not have an independent entity of his own. His excellence is the excellence of his Master-prophet. And he is not called a 'prophet' only but 'a prophet as well as a follower'. The advent of a prophet who is not a follower is, in fact, against the Finality of Prophethood."
180. Ibid., p. 45
"A prophets greatness is that his adherents earn excellence of a prophet by way of reflection (zill) and are perfectly nurtured in spirituality. The prophets are raised for this purpose and, like a mother, take the seekers after truth in their lap and feed them with the milk of God's realisation. Thus if the Holy Prophet (peace and blessings of Allah be upon him), did not possess this feed, God forbid, his prophethood is not authentic. The Quran, however, has called him 'light-giving sun' (sirajan muniran) (33:46) who enlightens others... while in the previous religions even women were vouchsafed divine gift of inspiration viz., Moses' mother and Mary, but alas! The males (of this ummah) do not come up equal even to these women!"
181. Sirat al-Abdal (December 1903), p. 2
"And there are signs for the recognition of pious ones. And the God-fearing is a saint (wali). O the young ones, there is a group among the saints who is sent for the reformation of men at the time of Devil's machinations."
182. Al-Wasiyyat (December 20, 1905), p. 10
"It is not now necessary to follow the previous prophethoods and books separately because the Holy Prophet Muhammad's prophethood comprehends them all and there is now no other Shari'ah except this one. It comprises all the truths that lead towards God. Neither shall there be a new truth after this nor is there any truth of the past ages which is not to be found in it. Therefore, all prophethoods have ended with this prophethood and it should have been so for every beginning has an end. This prophethood of Muhammad does not fall short of imparting its personal grace to others; rather the grace it imparts is far greater than the grace of all prophethoods. Obedience to this prophethood leads easily to God. And by following it one could receive the favour of God's love, His communion and communication to a greater degree than was possible before. Its perfect follower, however, cannot he called simply be upon him), but the words 'follower and prophet' are applied to him in a combined form because this term does, in no way, discount the perfect prophethood of Muhammad (peace and blessings of Allah be upon him). On the other hand, the splendour of this prophethood is further manifested by its munificence. And when that communion and communication reaches a stage of perfection in its quality as well as quantity and there is no impurity and deficiency left in it and it consists clearly of the Unseen matters, it is called prophethood. A proposition agreed upon by all the prophets. Thus it was not possible that a people about whom it has been said, you are the best ummah raised up for men, and who were taught to pray: guide us on the right path, the path of those upon whom Thou hast bestowed favours, should have been totally deprived of this esteemed rank and not even a single individual (from among them) should not have attained this status. This disqualification would have meant not only that ummat-i Muhammadiyya had become imperfect, incomplete and devoid of virtue, but cast a slur on the potency of the spiritual generosity of the Holy Prophet too and negated his sanctifying power, as also the teaching of the prayer to be recited five times daily would have proved futile. Moreover, there is another disqualification. If such an excellence was attainable by an individual independently, i.e., without following the light of Holy Prophet Muhammad's prophethood, it would have belied the significance of the Finality of Prophethood. Thus, as a safeguard against these two, God the Most High bestowed the honour of perfect, pure and holy communion and communication on such individuals who attained the perfect stage of fana fir-Rasul (annihilation in the Messenger) and nothing was left in between. And the significance of being ummati and the meaning of obedience was found in them in its perfect and highest form in such a way that their own existence was lost for ever and in the mirror of their absorption (mahwiyyat) the person of the Holy Prophet (peace and blessings of Allah be upon him), became reflected, and the most perfect and complete form of divine communion and communication as is the case with prophets, fell to their lot. Thus some individuals notwithstanding being followers (ummati) received the title of prophet."
183. Haqiqat al-Wahy (May 15, 1907), pp. 4, 5
"Chapter three deals with those who receive the most perfect and pure revelation from God and are endowed with the perfect gift of divine communion and communication. They indeed have true visions like the dawn of morning and like chosen prophets and messengers of God, their relation with God is most complete, perfect and pure."
184. Ibid., pp. 14, 15
"Those who have a perfect relation with God resemble a person who sees the glow of fire from afar and then gets so close to it that he enters it. ...And venues of the Unseen are opened for him in his prophecies. God's communication descends on him in the way it descends on His prophets and messengers."
185. Ibid., (May 15, 1907), p. 15
"Another great sign of perfect relationship is that, as God is dominant over everything, similarly, his chosen one triumphs over his enemies and opponents. The Quran says: Allah has written down: I shall certainly prevail, I and My messengers... (58:21)."
186. Ibid., p. 20
"God's favoured servants who are immersed in divine splendour and whose sensuality is completely destroyed by the blaze of divine love, dominate over their opponents in every sense of the word. And signs of God's extraordinary support and succour are manifested for them so profusely that nobody in the world dares bring forward their parallel."
187. Ibid., pp. 21, 22
"And in the third category fall those inspired ones (mulham) and dreamers whose visions and inspirations resemble the viewing by a person of a bright glow of fire in a dark and extremely cold night through which he not only treads but, on entering its zone of warmth, is safeguarded fully against the chill. This stage is reached by those who burn down their sensual passions in the fire of divine fondness and affection."
188. Ibid., p. 23
"The third category of perfect revelation is that which descends on a perfect saint, and divine attributes are completely reflected in him like rays that fall on a radiant mirror ... and God's grace fully glitters through him."
189. Ibid., p. 24
"But nevertheless the case of those who impose death on their carnal passions and become complete manifestation of the Divine Being is quite different from others as God penetrates their hearts by way of reflection (zill)."
190. Ibid., pp. 27, 28
"But the vision of that perfect man, to whom the Quran was revealed, was not limited, nor his profound sympathy and love for human beings had any bounds. Both in relation to time and space his soul was charged with perfect sympathy (for mankind). He was, therefore, gifted with a full and perfect share of divine illumination (tajalliyyat) and he was made Khatam al-Anbiya (Seal of the Prophets) not in the sense that spiritual grace has henceforth ceased to emanate from him but that he holds the seal (sahib-i khatam) and the grace can now reach only through his seal and that the door of divine communion and communication shall never be shut for his ummah till the day of Judgement. There is no prophet other than him who bears this seal. It is only he with whose seal a follower (ummati) is eligible for such prophethood. His magnanimity and benevolence has not bereft his ummah of divine revelation and inspiration which is the source of divine gnosis, yet in order to preserve the finality of messengership, he has desired that the grace of revelation should be bestowed subject to his allegiance and fidelity and the door of divine revelation be shut on one not his follower. Thus, it is in this sense that God declared him to be the Seal of the Prophets (Khatam al-Anbiya). Therefore, it stands established for all times to come that a person who does not owe allegiance to him as a follower and does not obliterate his entire self in submission to the Holy Prophet (peace and blessings of Allah be upon him), can neither receive perfect revelation nor can become a perfect inspired one (mulham) in future, because absolute prophethood has come to an end with the Holy Prophet (peace and blessings of Allah be upon him). But prophethood by way of reflection (zilli nubuwwat) which means receiving revelation only by the grace of Muhammad (peace and blessings of Allah be upon him), shall, however, continue till the Last Day, so that the door for the perfection of mankind remains open and the sign of the fulfilment of the noble wish of the Holy Prophet (peace and blessings of Allah be upon him), for the continuance of divine communion and communication till the Day of Judgement should not be effaced from the earth."
[A question may arise here that since a number of prophets were raised among the Israelites after Moses, he is to be accorded precedence on this count. The reply is that all these prophets were chosen directly by God, and Moses had no say in the matter. But here thousands of saints (auliya) have been elevated, on account of the grace of allegiance to the Holy Prophet Muhammad (peace and blessings of Allah be upon him), and even the one among them (the saints) is a follower as well as a prophet. A parallel of this affluence of grace (faidan) is not to be found in the case of any other prophet. Barring the Israelite prophets, all other people in the nation of Moses were bereft of this heavenly grace; and the prophets too, as explained, did not acquire anything from Moses, because they were directly appointed. In the ummah of Muhammad (peace and blessings of Allah be upon him), however, thousands of people were elevated to sainthood for having followed him.]
191. Ibid, p. 29
"No doubt the word 'prophet' appears for the Promised Messiah in the reports (ahadith) but the word 'follower' is also there. Even if it had not been the case, the dissension and discord narrated above bars the appearance of a prophet after the Holy Prophet (peace and blessings of Allah be upon him), because such an appearance is clearly a contravention of the Finality of Prophethood."
192. Ibid., p. 55
"Let it be kept in mind that the dreams of the people falling in the third category are vivid and their prophecies are most authentic and abundant covering matters of great importance vast as ocean. Likewise their knowledge of spiritual realities and subtilities both in quality and quantity excels that of their fellow-beings."
193. Ibid., p. 63
"God had descended by way of reflection in the pure mirror of the perfect ones. And the reflection of a person that appears in a mirror is, by way of metaphor, His son. For as a son is born of his father, similarly, a reflection is produced by its original. Thus divine illuminations are reflected in a heart which is extremely pure and no uncleanness is found in it. And this reflection becomes like a son to its original by way of metaphor. ... It is on this score that Jacob has been called in the Torah as my son even my first-born. ... Just as these prophets have been metaphorically called sons in the scriptures, so our Holy Prophet (peace and blessings of Allah be upon him), has also been called God in some of the prophecies."
194. Ibid., p. 66
"But those matters which are distinguishably Unseen are exclusive for the chosen ones of God and have four characteristics in comparison with dreams and inspirations of common people. Firstly, their visions (mukashifat) are most vivid and it is seldom that they are dubious, while the visions of other people are turbid and ambiguous and rarely clear. Secondly, the visions of the former are so affluent that when compared to those of the latter are like riches of a king and those of a mendicant. Thirdly, such great signs are manifested at their hands which none else could emulate. Fourthly, their signs depict patterns and marks of (divine) favour and clues of the love and forceful help of the Real Beloved."
195. Ibid., p. 67
"God has manifested so many signs in my support that when I count those this day, the 16th of July 1906, I swear they should exceed three hundred thousand."
196. Ibid., p. 72. (Footnote)
"In this divine revelation God has named me rusul (sent ones) for as it has been mentioned in Barahin-i Ahmadiyya God has held me the manifestation (mazhar) of all the prophets and their names have been ascribed to me. I am as such, Adam, Shis, Noah, Abraham, Isaac, Ishmael, Jacob, Joseph, Moses, David, Jesus and a perfect manifestation of the name of the Holy Prophet, peace and blessings of Allah be upon him, i.e., I am Muhammad and Ahmad by way of reflection (zill)."
197. Ibid., pp. 96, 97 (Footnote)
"The divine revelation -- 'what a stupendous task God's feeling and His seal have performed!' denotes that Allah felt the stark necessity of an eminent reformer for a corrupt age like ours and the divine seal elevated one who has followed the Holy Prophet (peace and blessings of Allah be upon him), meticulously to the status of 'an ummati (follower) from one aspect and a prophet from another.' For God, Who is eminent in His glory, has made the Holy Prophet possessor of the seal which has not been granted to any other prophet at all. In other words he has been gifted with the seal for endowing these excellences on others. That is why he was named Khatam al-Anbiya, that is to say, excellences of prophethood are bestowed upon his true followers and his spiritual influence is prophet-fashioner.* And this celestial privilege did not fall to the lot of any other prophet. And, this is the correct meaning of the tradition: ulama'u ummati ka anbiya-i bani israil, that is, "the savants of my ummah will be like the Israelite prophets."
"Although many prophets appeared, among the Israelites, but their prophethood was not due to Moses' obedience. On the other hand, all these prophethoods were a direct gift from God and hence they were, as in my case, never called 'prophet from one aspect and a follower (ummati) from the other,' but they were called independent prophets and the rank of prophethood was granted to them directly....
"The Mosaic and Jesuit orders were, generally speaking devoid of saints, Sporadic cases, however, are an exception to the rule and may be treated as non-existent."
*This statement could also be rendered thus: "and his influence is prophet-fashioner of a spiritual category." This, in fact, will be in consonance with the text which subsequently mentions the coming of the like of prophets (non-prophets) in the ummah. It is interesting to note that one of the revelations of the Founder is: anta minni ka-anbiya bani israil, i.e., "Thou art to me like the prophets of Israel (that is, by way of reflection, thou resembles them)." -- Tabligh-i Risalat, vol. i, p. 61, originally quoted in Ishtihar, 20 February, 1886) -- Tr.
198. Ibid., p. 101
"It is a pity that ignorant Muslims believe that the Holy Prophet's ummah is deprived of divine communion and communication. They are fully aware of the reports which say that persons like unto the prophets of Israel will be raised in this ummah and also the one among them who would be a 'prophet from one aspect and a follower from the other would be called the Promised Messiah."
199. Ibid., p. 111
"A careful study of the revealed Scriptures amply proves that all prophets have taught that God the Most High should be acknowledged as One having no associate -- and their messengership should also be accepted. In a nutshell, Islamic teaching for the whole ummah is in the words: la ilaha ilal-lahu Muhammadur Rasulullah, (i.e., There is no god except Allah, Muhammad is the Messenger of Allah)."
200. Ibid., p. 124
"We have already explained that the article of Unity (tauhid) which is prerequisite for salvation and is distinct from the idolatrous conception of God, cannot be obtained except by believing in and obedience to the prophet of the age i.e., the Holy Prophet Muhammad (peace and blessings of Allah be upon him). And mere tauhid without adherence to this Messenger is meaningless. Rather it is like a corpse bereft of soul. It is now to be seen whether or not the Quran substantiates the view that human salvation depends on the obedience to the Messenger. To elucidate this point, I quote the following verses: Say, Obey Allah and obey the Messenger (24:54). And We sent no messenger but that he should be obeyed by Allah's command (4:64). According to this verse, a prophet must be obeyed. So how can a person, who holds himself aloof from the obedience to the Holy Prophet (peace and blessings of Allah be upon him), obtain salvation?"
201. Ibid., p. 149
"Although Allah has named me 'Messiah' in Barahin-i Ahmadiyya and has also revealed to me that my advent was foretold by Him and His Messenger -- but since a group of Muslims had stuck to the belief, and I too held the same belief that Jesus would descend from heaven -- I hesitated to take the divine revelation in its actual meaning, and interpreted it and adhered to the belief I shared with the Muslims in general, and published the same belief in Barahin-i Ahmadiyya. But later on divine revelation showered on me like rain to the effect that I was the very Messiah who was to come."
202. Ibid., pp. 149, 150
"Likewise, my belief in the earlier days was that I stand in no comparison to Jesus, son of Mary. He was a prophet and from among the elevated devouts of Allah. And when there was any indication in an inspiration about my proficiency and excellence I took it as a partial superiority. But the divine revelation that showered on me like rain did not keep me fastened to my (previous) belief. I was given the title of prophet in clear words but in the sense that I was a prophet from one aspect and ummati (follower) from the other.
"It should be remembered that many people are misled by the word nabi occurring in my claim and take it as if I have laid claim to a prophethood which was granted to prophets of yore directly by God. They are mistaken. I did not lay any such claim. Rather, it is to prove excellence of spiritual blessings of the Holy Prophet (peace and blessings of Allah be upon him), that Allah in His divine prudence and sagacity has granted me this position, and it is through the Holy Prophet's blessings that I have reached the status of prophethood. This is why I cannot be called only a nabi or a prophet, but a prophet from one aspect and an ummati (follower) from the other. Hence I have been named both nabi and ummati (follower) in the Traditions as well as in the revelations to me to show that I have earned every excellence through and by following the Holy Prophet, peace and blessings of Allah be upon him."
203. Ibid., p. 151
"But we cannot go beyond what the Holy Quran has stated, for its teachings are complete and perfect and, unlike the Torah, need no support from the New Testament."
204. Ibid., p. 153
"In short, since I am a follower of the Holy Prophet (peace and blessings of Allah be upon him), who combined in him all the human excellences and whose Shari'ah (Law) was complete and perfect and aimed at the reformation of the world at large, therefore, I too have been endowed with potentiality essential for the reformation of the world. Jesus, peace be upon him, undoubtedly, was not given the innate powers which have been given to me, for he was sent to a particular nation. Had he been in my stead, he could not have achieved, on account of the limited nature of his faculties, what I have been ordained to perform through the faculties endowed to me by Allah's benediction. I say so by way of recounting the divine favours and not in self-praise."
205. Ibid, p. 178
"Dr. 'Abdul Hakim Khan has, in his pamphlet Al-Masih al-Dajjal, accused me, inter alia, of having written in my book that a person who does not accept me, although he may not be aware of me and resides in a country where my message has not reached, is a kafir and shall go to hell. This is baseless imputation. I have never written such things in any of my books or posters. The onus lies on him to substantiate his allegation from my writings."
206. Ibid, p. 344
"Ya Ahmadu barakal lahu fika (O Ahmad [this is the name of this humble servant by way of reflection, zill] Allah has reposed blessings in you."
207. Ibid., p. 389
"A visitation foretold by Almighty Allah through a prophet, messenger or muhaddath stands more chances of being warded off as compared to the unexpected visitations."
208. Ibid, p. 390
"Another insinuation by my opponents is that in order to incite unaware people against me is that they ascribe to me a claim to prophethood, which is palpably false and baseless. I have never claimed the prophethood which is barred by the Holy Quran. I only claim to be a follower (urnmati) as well as a prophet by the grace and blessings of the Holy Prophet, peace and blessings of Allah be upon him, and by such prophethood is meant only that I am a recipient of divine communion and communication in abundance. Hazrat Mujaddid Alf Thani of Sirhind has also stated in his Maktubat that while many persons in this ummah have been and may be in receipt of divine communion and communication till the Day of Judgement, the one who receives this grace in abundance and matters Unseen are disclosed to him is called a prophet."
209. Ibid, p. 391
"Since I am conspicuous from among the followers (ummati) of the Holy Prophet to receive divine revelation and knowledge of the matters Unseen in such an abundance that none other from the auliya, abdal and aqtab (different orders and distinctions of Muslim saints) preceding me has been in receipt of, I have been distinguished with the title of prophet. All the rest are not eligible for this title because they lack in abundance of divine revelation and knowledge of the matters Unseen which is a pre-requisite for this honour."
210. Ibid., Supplement, p. 68
"It is sheer insolence, folly and far from truth to say that I have laid claim to prophethood. O ye ignorants! 'Prophethood' here does not mean that, God forbid, I stand against the Holy Prophet (peace and blessings of Allah be upon him), and lay claim to prophethood or I have brought a new Shari'ah. By prophethood I mean only the abundance of divine communion and communication, which 1 have obtained by following the Prophet Muhammad (peace and blessings of Allah be upon him). The existence of communion and communication is also admitted by you. It is thus merely a verbal dispute. Otherwise, the phenomenon which you call communion and communication, I call its abundance prophethood under divine command. Wa li-kulli anyastaliha i.e., one is free to apply his own terminology."
211. Ibid., Supplement, p. 102
"But those who are called mulham and mukallam by Allah and are favoured with communion and communication and are ordained to invite people to divine guidance, are vindicated by God's signs which pour like rain and the world cannot face them. The countless divine marvels testify that whatever they utter is divine. Had the claimants to divine revelation kept this characteristic in mind, they would have saved themselves from falling into this pitfall."
212. Ibid, Supplement, pp. 148, 149
"Allah has supported and testified my commissary with thousands of signs. There have been very few prophets who were supported like me. But those whose hearts are sealed do not avail themselves of these heavenly signs."
213. Ibid, Supplement, Istifta', p. 16
"And this humble servant says only what the Holy Prophet (peace and blessings of Allah be upon him), has said and dares not go a step farther from this guidance. He says that Allah in His revelation has called him a prophet, likewise the Holy Prophet, the Chosen one, too, has verily named him a prophet. His prophethood, however, means nothing but abundance of divine communion, communication and of revelation. And he (i.e., the author) says that by this prophethood is not meant the prophethood which has been mentioned in the previous scriptures, but it is the status (darjah) which can be attained by none other than a true follower (ummati) of the Holy Prophet, peace and blessings of Allah be upon him. And everyone who is elevated thus is spoken to by God frequently. The law (Shari'ah) remains intact so that neither any command is omitted from nor any guidance added to it."
214. Ibid, Supplement, Footnote Istifta, p. 16
"If a person asks how can there be a prophet in this ummah when God has put a seal to prophethood, the reply that, in fact, God has given the name of prophet to this is person to prove the excellences of the prophethood of Muhammad, the leader and the best of creation (peace and blessings of Allah be upon him). As a matter of fact the Holy Prophet's excellence can be established only when the excellence of this ummah is proved. And to aspire anything beyond this is vain and unjust. The significance of the Finality of Prophethood with the Holy Prophet is that all the excellences of prophethood have come to an end with him. And from among the great excellences is the Holy Prophet's benefaction which can be proved only when an example can be found in his ummah. Moreover, I have explained time and again that, by my prophethood, God means nothing but abundance of communion and communication. And this (phenomenon) is an admitted fact for the elders of the Ahl-i Sunnah. Thus it is nothing but a verbal dispute. O wise and sagacious people! Be not rash and let the curse of God and all the people and the angels be upon him who deviates even slightly from this principle."
215. Ibid., Supplement, Istifta, p. 22
"Verily, our Holy Prophet is the Seal of the Prophets (Khatam al-Anbiya). There is no prophet after him but one who is illuminated by his light and whose manifestation is the manifestation of his reflection (zill). And (to receive) revelation is our privilege and through his obedience (to the Holy Prophet) it becomes our property. And it is the lost property of our dispensation which we have found through the Master Prophet. Thus we have had it gratis. And a perfect believer is always nourished with this favour (ni'mat) as a bounty (mauhibah). And it is apprehended that a person devoid of this boon is doomed to face a gloomy end."
216. Ibid., Supplement, Istifta, p. 64
"Prophethood has admittedly been terminated with the advent of our Holy Prophet, peace and blessings of Allah be upon him. There is now neither any book besides the Quran, the best of the Scriptures nor any Shari'ah other than Shari'ah of Muhammad. The Holy Prophet, who is the best of all creation, has given me the name 'prophet' which is a reflection of countless blessings earned by obeying him faithfully. I see no virtue of my own. I owe accomplishments to this holy soul. My prophethood in the divine lingo means only abundance of communion and communication. Let the curse of Allah be upon him who aspires anything beyond this and arrogates or pulls his neck away from the yoke of obedience to this Holy Prophet. Our Messenger (peace and blessings of Allah be upon him), is undoubtedly the Khatam al-Anbiya and with him has terminated the chain of the messengers; so no one can now claim perfect prophethood after our Messenger, the Chosen one. Nothing is now left after him except abundance of communion and communication and even that cannot be received without obedience to the Holy Prophet, who is the best of mankind. I declare it on solemn affirmation that I have attained this status only by following the beams of light radiated from his prophethood, and that I have been called a prophet by God only metaphorically and not by way of reality."
217. Barahin-i Ahmadiyya, vol. v, (October 15, 1908) p. 44
"Had no errors been crept in religion during the intervening period there was hardly any justification for the advent of the Promised Messiah and it was futile to wait for him. The Promised Messiah is, after all, a reformer (mujaddid) who comes only for the rectification of errors."
218. Ibid., p. 53
"Even so much was not expected of the people that they would be able to accept that revelation without law has not ended after the prophethood of the Holy Prophet and would continue till the Last Day. On the other hand, it was obvious that a claimant of such a revelation will be dubbed a renegade (kafir) and all the ulama will join hands for his persecution and extermination because divine revelation, according to them, has been sealed after the Holy Prophet up to the Last Day and that it is absolutely impossible that God should now grant divine communion and communication to any person."
219. Ibid, p. 58
"These signs are of seven kinds and each one of these is a collection of thousands of signs. For instance, the prophecy: ya'tika min kulli fajjin 'amiq, i.e., letters and donations, both in cash and kind, will pour in from far off places and lands. Now, every remittance and each present or gift by itself constitutes a sign because news about such an abundant help was revealed to me at a time when all these matters were beyond human expectation. Similarly, the other prophecy: ya'tuna min kulli fajjin 'amiq, i.e., people would flock to you from far off places and lands so much so that the traffic would cause breaches in the roads, too, has been fulfilled in these days when several hundred thousand people have so far visited Qadian. The large number of letters which had been foretold at a time when I was living as a recluse, if added to the figure of visitors, the total runs into tens of millions. But if we confine only to the number of pledged members and their monetary contributions even then the number of signs come to about a million."
220. Ibid., p. 67
"Allah proclaims in the Holy Quran that secrets of the absolute Unseen are not unfolded to every believer but only his selected and chosen servants are blessed with this favour, as the Quran says: la yuzhiru 'ala ghaibihi ahadan illa man irtaza min rasulin i.e., He makes His secrets known to none except a messenger whom He chooses (72: 26, 27)."
221. Ibid, p. 81
"Just as we can say that the mirror which reflects all the facial contours of the person facing it becomes the replica, similarly, when the divine disposition and characteristics are reflected in a believer he becomes a manifestation of the divine face by way of zill. And as God is the Unseen of the Unseen (ghaib al-ghaib) and His being (dhat) is beyond of the beyonds (wara al-wara), similarly, this perfect believer is also possessed of these characteristics which are realities incomprehensive to the world at large."
222. Ibid., p. 114
"I am surprised at the statement of this ignorant maulvi that it is not worthy of a true prophet or an inspired one (mulham) that he should withhold knowingly and intentionally for twenty-five years what God had bade him to announce. The poor fellow does not know that it is a command of God which has to be announced, but publicity of the prophecies is not obligatory for an inspired one and it is discretionary for him that he may or may not publicise them."
223. Ibid, p. 139
"Now if the follower of a true religion is not under the influence of his carnal passions (nafs ammarah), he can listen to the words of Allah. It is the hallmark of a true religion that it enables its follower (ummati) to become as such a prophet. If the word nabi is used for a person in the sense that Allah grants him communion and communication and certain Unseen secrets are unfolded to him, there is no harm for an ummati to become such a prophet. Allah has, at many places in the Quran, held out the promise that an ummati can be granted the favour of divine communion and communication. And God, in fact, does commune and communicate with saints (auliya)."
224. Ibid, p. 181
"Question: The Promised Messiah has been called a prophet of God in the reports (ahadith). Can it be proved from the Quran and Hadith that a muhaddath has also been called a nabi (prophet)?
Answer: The word nabi in Arabic and in Hebrew means 'a person, who prophesies, after receiving revelation (ilham) from God.' Now, according to the Quran, the door of such a prophethood is not closed -- and a person through obedience to and grace of the Holy Prophet (peace and blessings of Allah be upon him), may be honoured with divine communion and communication, and matters Unseen may be unveiled to him through divine revelation. What is the justification that such prophets are not to appear in this ummah? I do not believe that a seal has been put on such prophethood. Prophethood which carries elements of new commands of Shari'ah which is independent of the Prophet Muhammad (peace and blessings of Allah be upon him), has, no doubt, been barred for ever. However, a person held an ummati in God's revelation to him and also called prophet (by Him) is not against the teachings of the Quran, because prophethood, by virtue of the followership of Muhammad, (peace and blessings of Allah be upon him), is in fact a reflection (zill) of the Holy Prophet's prophethood and is in no sense an independent prophethood (nubuwwah)."
225. Ibid, pp. 138, 139
"Some people argue that although, according to Sahih Bukhari and Muslim, the coming Messiah will be from this ummah but in al-Sahih of Muslim he has been clearly named "prophet of God". How should we take it for granted that he will be from among this ummah?
The answer is that all this unfortunate error has arisen (the word) nabi. Nabi means only recipient of knowledge of the Unseen through revelation of God and is honoured with divine communion and communication. The bringing of a new law (Shari'ah) is not necessary for him nor is it essential that he should not be a follower of a law-bearer prophet. Thus there is no harm in declaring a follower (ummati) such a prophet, particularly when the follower derives this grace from his Master-Prophet. On the other hand, it is distressing if this ummah, after the Holy Prophet (peace and blessings of Allah be upon him), is deprived of divine communication till the Last Day. A religion or a prophet whose follower cannot win the favour of Allah and divine communication is not worth its name."
226. Ibid., p. 182
"Had the word 'prophet' occurred for the coming Messiah only in ahadith and the name ummati (follower) not assigned to him, there could have been some misunderstanding. But the fact is that it has been clearly mentioned in al-Sahih of Bukhari, imamu-kum min-kum i.e., O followers, even the coming Messiah is an ummati (follower) and nothing else. Similarly, in al-Sahih of Muslim the following words occur about him, amma-kum min-kum i.e., the Messiah (to come) will be your imam and from among you. In other words, he will be a member of this ummah. Now, when it has been established from the Traditions that the Promised Messiah is a follower, therefore, the use-of word prophet for him in divine communication does not connote an independent prophethood but merely suggests that God will commune and communicate with him and will reveal to him matters Unseen. So, in spite of being a follower he has also been named a prophet. If it be said that the door of communion, communication and revelation has been closed in this ummah up to the Last Day, then, how can a follower be called a prophet in such circumstances, for it is essential for a prophet to be communicated by God? An answer to this is that this door was never closed on this ummah. Had it been so this ummah would have been a dead one -- far away from and forsaken by God. Moreover, if this door was closed, why the Quran taught the prayer, ilidinas siratal mustaqim siratal lazina an-'amta 'alaihim, (Guide us on the right path, the path of those upon whom Thou hast bestowed favours)."
227. Ibid., p. 183
"And the Holy Prophet (peace and blessings of Allah he upon him) has been declared the Khatam al-Anbiya. It does not mean that the door of divine communion and communication has been closed after him. Had this been the case, this ummah would have been a cursed one and would have remained away from and forsaken by God. In fact, it signifies that the favour of direct revelation from God is now stopped and it is not possible for a person to receive this blessing but through faithfully following the Holy Prophet (peace and blessings of Allah be upon him). Here lies the glory of the Holy Prophet (peace and blessings of Allah be upon him), and his blessings that when a person follows and obeys him faithfully, he is gifted with divine communion and communication."
228. Ibid., p. 183
". . . It occurs in the Hadith: ulamau ummati ka-anbiya bani israil, i.e., the (divinely) learned from my ummah will be like the prophets of Israel. Here, too, the divinely learned ones have been called followers on the one hand and likened to prophets on the other."
229. Ibid., p. 184
"Let it be borne in mind that God's attributes are never suspended. He will always hear and always speak. This is an undeniable argument that His attribute of speaking will never cease like His attribute of hearing. And this proves that there will always be a group of people with whom God will communicate. I fail to understand why people are often irritated on hearing the words 'prophet'. When it has been proved that the coming Messiah will be from among this ummah, where lies the harm if God has named him 'prophet'. These people do not realise that he has been called an ummati too and all the qualities of a follower are to be found in him. So, this appellation combines two distinct qualities. Jesus of Israel was never called ummati while God has, in my revelations, repeatedly called me a follower as well as a prophet."
230. Ibid., p. 188
"Likewise, God has given me two names. I have been called a follower as is evident from my name 'Ghulam Ahmad' (servant of Ahmad) and also a prophet by way of reflection (zill) as God named me Ahmad in revelations reproduced in the earlier parts of Barahin-i Ahmadiyya and has repeatedly called me by this name. It indicated that I was prophet by way of zill. So, I am a follower as well as a prophet (nabi) by way of zill."
231. Ibid., p. 188
"Let nobody be taken in by the word 'prophet' used here. I have explained it repeatedly that this does not construe prophethood which is called perfect and independent. A perfect and independent prophet cannot be called a follower (ummati) while I am a follower. Thus it is only an honorific title from God which I have earned through faithfully following the Holy Prophet Muhammad, (peace and blessings of Allah be upon him), so that resemblance with Jesus is accomplished."
232. Ibid, p. 189
"Kullu barakatim min Muhammadin, sallal lahu 'alaihi wa sallam. Mubarakun man ta'allama wa 'allama i.e., every blessing emanates from Muhammad, peace and blessings of Allah be upon him. Thus blessed is the Master (the Prophet Muhammad) as well as his disciple (i.e., this humble servant)! As a result of this perfect obedience I was named follower (ummati) and by appropriating the full reflection of prophethood I was named prophet. Virtually, I acquired two names. Those who raise the objection time and again that in al-Sahih of Muslim the coming Messiah has been called a prophet should read this explanation of mine carefully. For Jesus who has been named prophet in Muslim has also been called a follower (ummati) in the same book. This interpretation can be deduced not only from the Traditions but also from the Quran."
233. Ibid, pp. 192, 193
"Reverting to the issue, I urge that it is erroneous and deceptive to take the word nabi used for the Promised Messiah in the Traditions as actually referring to Jesus. Although the coming Messiah has been named prophet in the Traditions yet it has been subjected to a condition which makes it impossible that the prophet referred to is Jesus of Israel. Because, in spite of the fact that this Jesus has been called a prophet, he has also been called an ummati in these Traditions. Anyone who carefully ponders over the real significance of an ummati will fully grasp that to hold Jesus of Israel an ummati is tantamount to unbelief (kufr) for the obvious reason that an ummati is a person who is deficient, distracted and faithless for lacking the guidance of the Holy Quran and the Holy Prophet (peace and blessings of Allah be upon him). And, thereafter, he attains faith and perfection through obedience to the Holy Quran and the Holy Prophet (peace and blessings of Allah be upon him). Obviously, to entertain such a belief about Jesus is a blasphemy. May be he ranks lower to the Prophet Muhammad (peace and blessings of Allah be upon him), in order of precedence, but it cannot be said that unless he joins the ummah of the Prophet of Islam after his manifestation in the world for the second time he is, God forbid, misled, erring and deficient in faith and that his divine knowledge is imperfect. Thus, I assure my opponents that Prophet Jesus is not a follower (ummati) at all, although he and all other prophets believed in the truthfulness of the Holy Prophet (peace and blessings of Allah be upon him). These prophets were the followers of those (divine) instructions which were revealed to them and God had illumined them directly. They were never raised to prophethood after following the Holy Prophet and receiving spiritual instructions from him, so that they could be called his followers (ummati). God, as is clear from the Quran, had revealed to them separate books and they were instructed to act upon those and bid others to do likewise."
234. Nuzul al-Maslh (August 20, 1902), pp. 2, 3
"Katabal lahu la-aghlabanna ana wa rusuli -- Allah has written down I and my apostle shall certainly prevail - (58:21) -- which means that God has decreed it at the very beginning and has declared it to be His law and practice that He and His apostles are to be always triumphant. Thus, I am His messenger (rasul) i.e., His sent one (faristada), without a new Shari'ah, a new claim or a new title, but after receiving the name of the same gracious Prophet (who is) the Last of the Prophets (Khatam al-Anbiya) and having been lost in him, I have appeared as his manifestation (mazhar)."
This is in accordance with the hadith that the Holy Prophet (peace and blessings of Allah be upon him), has said that the coming Mahdi and the Promised Messiah will bear his name and no other name i.e., he will not claim separate prophethood or messengership. Rather, as it has been predestined, he would put on the mantle of the prophethood of Muhammad (peace and blessings of Allah be upon him), by way of zill and would live for the sake of his name and even after his death would be buried in his grave so that it may not be said that he had a separate existence or that another messenger had appeared. On the other hand, the one who came was Khatam al-Anbiya by way of baruz. The mystery of the statement that the Promised Messiah will be buried in the grave of the Holy Prophet (peace and blessings of Allah be upon him), is that there was no duality between them. Why should he then be considered as buried separately in another grave? People cannot appreciate its significance. But if they knew the essence of: ismuhu ka-ismi wa yudfinu ma-i fi qabri (his name will be my name and he will be buried in my grave), they would not have shown such audacity and would rather have believed in it. Let it be borne in mind that I am not a messenger or a prophet carrying a new Shari'ah, a new claim or a new title; I am rather a messenger as well as a prophet, specifically by way of perfect reflection (zilliyat-i kamilah). I am the mirror in which the face and prophethood of Muhammad (peace and blessings of Allah be upon him), has been perfectly reflected. If I were a separate claimant of prophethood, then God would neither have given me the names, Muhammad, Ahmad, Mustafa and Mujtaba nor given the title khatam al-auliya like Khatam al-Anbiya. On the other hand, 1 would have come with a different name."
235. Ibid, Footnote p.5
"If the return (of Jesus) was to be in his real person, it should be so in the case of other prophets as well. Why should the return of our Holy Prophet, peace and blessings of Allah be upon him, be as baruz in the form of Mahdi and in the case of Jesus it is to be his own person?
"The Muhammadi Messiah has been given the name of Ibn-i Maryam (son of Mary) and this very khatam al-khulafa has been named Muhammad and Ahmad due to the vivid manifestation of the attributes of Muhammad (peace and blessings of Allah be upon him), and has been metaphorically called messenger and prophet. And it is he who has also been given the names of all the prophets beginning from Adam till the last."
236. Ibid., p. 89
"Similarly, Khidr was not a prophet but was endowed with divine knowledge. And if his inspiration was just conjectural (zanni) and not definite, why did he kill a child unjustly? And if the inspiration of the Holy Prophet's companions that (the body of) the Holy Prophet (peace and blessings of Allah be upon him), should be given a bath, was not absolute and definite, why did they act upon it... Thus, if a person, due to lack of insight, rejects my revelation, then if he claims to be a Muslim and is not an atheist in disguise, he should firmly believe that absolute and definite communication from God does exist. Since definite revelation from God was given to most of the men and women of previous nations, although they were not prophets, (likewise) in this ummah, too, the existence of absolute and definite revelation is essential so that this ummah being the best of the nations, may not become the worst of them."
237. Ibid., p. 109
"He (Allah) has taught us the prayer: Ihdinas siratal mustaqim siratal la-zina an-'amta 'alaihim (Guide us on the right path, the path of those upon whom Thou hast bestowed favours). This prayer has promised us the award of the gift which was bestowed on previous prophets and messengers. Obviously, the best of these gifts is that of definite revelation because the divine communication is a symbol of divine favour and vision and a proof that God does exist. If none from this ummah is a recipient of definite revelation nor does he dare to assert that revelations to him are as definite as those of the prophets and that non-compliance with and disregard of which does not bring affliction in this world, the teaching of such a prayer would thus be futile, if Allah is not inclined to bless this ummah like the previous prophets with revelation invoked in the verse: Guide us on the right path, the path of those upon whom Thou hast bestowed favours."
238. Lujjat al-Noor (February 1910), pp. 37, 38
"If you are sincere in your claim, then show us what excellence you have been gifted with? Have you a staff like that of Moses or the sign of blood for the disobedients or his shining hand to show them or you have been given a miracle like the Quran or granted eloquence like the one bestowed upon the Last of the Prophets. Because such a prophet always follows in the footsteps of the Messenger he follows, therefore, miracles of the Messenger are also vouchsafed to him. That is why spiritual celebrities are unanimous on the point that sainthood (wilayah) is a reflection of prophethood. Thus whatever qualities have been gifted to the prophethood are manifested in his reflection (zill) too, so that the relation of real (asl) and the reflection (zill) is established between them."
239. Ibid, p. 40
"It should also be remembered that the (divine) revelation to the auliya (friends) is a shadow of the revelation to prophets just as reflected objects are in mirrors facing each other. Both of them have a common fount and whatever is true for the one is true for the other as well and it is hard to differentiate between them."
240. Majmu'ah Ishtiharat, vol. i, p.29
"O you who love truth from the core of your hearts, and O you who are in quest of righteousness! Believe me that if you are earnest to steer safe your faith through this tumultuous ocean to the shore, believe me that conviction in sainthood (wilayah) and its requisites is absolutely necessary. Wilayah strengthens the belief in prophethood and prophethood is the stronghold for a living faith in the existence of God. Thus saints serve as screws for the prophets and the prophets are spikes to fortify the Divine Being."
241. Ibid., p. 97
"I beseech my Muslim brethren not to take the statements, i.e. 'a muhaddath is a prophet in one sense', or 'muhaddathiyyah is a partial prophethood' or 'imperfect prophethood' occurring in my books Fath-i-Islam, Taudih-i Maram and Izalah Auham in their etymological sense because they have been used simply in literal (lughwi) sense. By God, I lay no claim at all to real prophethood (haqiqi nubuwwat), but as I have said in my book Izalah Auham, (p. 137), my belief is that our Master Muhammad Mustafa, peace and blessings of Allah be upon him, is the last of the Prophets (Khatam al-Anbiya). So, I wish to make it known to all Muslims that, if they are annoyed by these words and if these words hurt their feelings, they should consider all such words as amended and substitute these, for my sake, by the word muhaddath. I have no intention to create discord or dissension among Muslims. God knows perfectly well that my intention, from the very beginning, has never been to use the word nabi to denote a real (haqiqi) prophet but only to signify a muhaddath which word the Holy Prophet (peace and blessings of Allah be upon him), has explained as meaning one who is spoken to by God. The Holy Prophet (peace and blessings of Allah be upon him), is reported to have said about muhaddath: Thus among those before you of the Israelites there used to be men who were spoken to by God though they were not prophets, and if there is one such among my followers he is 'Umar (Bukhari, vol. I, p. 521 part 14, ch. Manaqib 'Umar)."
(Written statement by the Founder, attested by eight witnesses, given at Lahore on 3 February, 1892 after which his controversy with Maulawi 'Abdul Hakim came to an end - Tr.)
242. Ibid., vol. ii, p. 104
"I am the promised mujaddid of the fourteenth century Hijrah about whom a host of inspired devouts had prophesied that he would be the Promised Messiah. The Holy Prophet, peace and blessings of Allah be upon him, and the saints appearing after him right up to Shah Wali Allah had foretold, on the authority of divine inspiration, that the Promised Messiah was no other than the reformer (mujaddid) of the fourteenth century."
243. Ibid, vol. iii, p. 223
"The assertion (of Mawlvi Ghulam Dastagir of Kasur) that since I am not a claimant to prophethood, I cannot invoke any immediate divine chastisement, is not correct. Let it be known to all that I too curse the claimant to prophethood. I sincerely believe in the Kalimah, la ilaha illal-lahu Muhammadur Rasulullah (There is no god but Allah, Muhammad is His Messenger) and in the finality of prophethood of the Holy Prophet Muhammad, peace and blessings of Allah be upon him. I also believe that wahy-i-wilayah (revelation to saints) and not wahy-i-nubuwwah (prophetic revelation) is granted to auliya as one of the graces of the prophethood of Muhammad by faithfully following him. Anyone who ascribes to me anything beyond this is devoid of honesty and is not God-fearing. ...Thus I have never been a claimant to prophethood but a claimant to wilayah (sainthood) and mujaddidiyyah (reformation)." -- April 1897.
244. Ibid., vol. iv, p. 333
"And the allegations against me are that I do not believe in the Lailat al-Qadr (the Grand Night), miracles and Ascension and that I am a claimant to prophethood and a denier of the finality of prophethood (Khatm-i Nubuwwat). These are indeed untrue and palpably false. In all these matters I abide by the beliefs of the Ahl Sunnah wal Jama'ah. ...I now declare in this gathering of Muslims in this holy house of God that I firmly believe in the Finality of Prophethood of the Holy Prophet, peace and blessings of Allah be upon him, and hold the person who denies the finality of prophethood as heretic and outside the pale of Islam." (Speech made on 23 October, 1891, Jami'ah Mosque, Delhi.)
245. Chashmah Ma'rifat (May 15, 1908), p. 5
"The Holy Prophet (peace and blessings of Allah be upon him) has been granted a special grace (fakhr) that he is Khatam al-Anbiya (the Last of the Prophets) in the sense that all excellences of prophethood have come to an end with him; and secondly, there is to be no messenger now after him bearing new Law, nor there shall be a prophet from outside his ummah (such as Jesus Christ). But everyone honoured with divine communication shall receive it by the mediation (of the Holy Prophet) and is to be called a follower (ummati) and not an independent prophet."
246. Ibid, pp. 82, 83
"And because the duration of Muhammad's prophet-hood extends to the Day of Judgement and he is the Seal of the Prophets (Khatam al-Anbiya), therefore, God did not will that the unity of all the nations should reach the climax during his lifetime which would have meant the fait accompli of his domain."
247. Ibid, p. 180
"The Quran does not close the divine communion and communication as it says: yulqir ruhu min amri-hi 'ala man yasha-u' min 'ibadihi (He makes the spirit alight by His command upon whom He pleases of His servants -- 40:15). That is God sends His revelation upon whom He pleases. It also says: la-humul bushra fil-hayatid dun-ya (for them is good news in this world's life -- 10:64). It means that although the Law (Shari'ah) has been terminated as the world is hastening to its end, yet inspiration (ilham) containing good news remains for the believers. In short, God's communication in the form of good news is to remain till the Last day."
The ruh (spirit) as being granted only to the elect means the divine revelation and not the soul which is given to every person.--Tr.
248. Ibid, pp. 180, 181
"According to Islam, God communes and communicates with His chosen servants even now as He has been granting this favour in the past. My Muslim opponents have a verbal dispute with me here. To me the words of God which comprise prophecies or nubuwwah are called prophethood and the person who is granted prophecies in abundance by way of revelation (wahy) so much so that he has no equal in his age in this behalf, is called a prophet. Because a prophet is he who, after receiving divine inspiration from God in abundance, foretells future events. Our Muslim opponents although believe in the existence of divine communication but for lack of understanding are hesitant to call such communication, replete with prophecies, as prophethood. Nubuwwah literally means to foretell future events conveyed through divine revelation and inspiration. We all agree that Shari'ah has come to an end with the Quran and only mubashshirat or prophecies remain now."
249. Ibid., pp. 300, 301
"And last but not the least, another symbol of God's communication is that it comprises great miracles. These miracles are conspicuous both in the matter of frequency and quantity, so their clarity and quantity are unparalleled. And the recipient of such a communication is blessed with special divine succour and vindication."*
* The person on whom God's communication descends and is a receiver of divine inspiration, is also gifted with essentialities of (divine) victory and assistance and nobody can overpower him and eventually he will triumph.
250. Ibid., p. 317
To prove that I am from Him, the Most High God has shown so many signs which, if spread over a thousand prophets, would establish the prophethood of each one of them. It is so because it was the last period of this world and Satan, at the head of his progeny, had arrayed for a final attack, therefore, God had willed to combine thousands of signs in one person for inflicting a crushing defeat on Satan."
251. Ibid., p.319
"My opponents have raised hundreds of objections against me by inverting my writings and making unwarranted interpolations therein like the Jews. These are that I lay claim to an independent prophethood, I set aside the teachings of the Quran, desecrate and insult God's prophets and have no belief in miracles. I supplicate the Most High God about these and I believe that by His grace the verdict will be in my favour because I have been wronged."
252. Ibid., pp. 324, 325
"I believe that all prophethoods have ended with him and his law (Shari'ah) concludes all of them, but a kind of prophethood has not been terminated i.e., the prophethood which is the award for following the Holy Prophet (peace and blessings of Allah be upon him), faithfully and is illumined with the light from his lamp. In fact this is a reflection (zill) of the prophethood of Prophet Muhammad, peace and blessings of Allah be upon him, and is earned only through him and is the manifestation of his prophethood and his munificence....And God's all-loving tenderness draws His servant close to Him like a mother and honours him with His communion and communication, and shows His signs to vindicate him. And when his obedience reaches perfection, He bestows on him reflection of prophethood (zilli nubuwwat), so that Islam remains blooming with the constant appearance of such persons and dominates over its opponents. ... The words nubuwwah (prophethood) and risalah (messengership) have been used by God in my favour hundreds of times in His revelation but these mean nothing but abundance of divine communion and communication which comprise disclosure of Unseen matters. This does not mean anything beyond this. Every one is free to adopt a terminology of his choice in his speech (li kulli an yas-taliha) and God has in His terminology called abundance of communion and communication as prophethood, that is, such communications which frequently foretell news of the Unseen. Let curse be upon the person who claims prophethood after eschewing the blessing of the Holy Prophet (peace and blessings of Allah be upon him)! This prophethood is, in fact, that of the Holy Prophet (peace and blessings of Allah be upon him), and is not new at all."
253. Ibid., footnote, p. 324
"I have repeatedly averred that, as a matter of fact, our master and leader, the Holy Prophet is the Last of the Prophets (Khatam al-Anbiya) and there is neither an independent prophethood nor a Shari'ah. Any one laying such a claim is undoubtedly devoid of faith and is perfidious. The Most High God, however, had decreed in the very beginning that for the purpose of demonstrating and affirming the excellence of the Holy Prophet (peace and blessings of Allah be upon him), someone by faithfully following and showing obedience to him be blessed with divine communion and communication in abundance and thus imbibe in his person traits of prophethood by way of reflection. This is how God has given me the name 'prophet' to show that the prophethood of Muhammad (peace and blessings of Allah be upon him), has been reflected in the mirror of my self, and this name has been given to me by way of reflection (zill) and not in its real sense -- so that I may be a perfect example of the grace of the Holy Prophet Muhammad, peace and blessings of Allah be upon him."
254. Ibid., vol. ii, p. 9
"No prophet in the earlier times happened to be a follower of a preceding prophet although he seconded his predecessor's religion and believed him to be true. This privilege is exclusive for the Holy Prophet (peace and blessings of Allah be upon him), that he is the Last of the Prophets (Khatam al-Anbiya) in the sense that the excellences of prophethood have come to an end with him and there would be no law-bearer messenger after him nor any prophet from outside his ummah. Anyone who now receives the blessing of divine communication receives it only through the blessings and mediation of the Holy Prophet (peace and blessings of Allah be upon him). Moreover, this recipient is called an ummati (follower) and not an independent prophet. ...I am proud that the Prophet, whom I adhere to and follow, has been abundantly blessed by God. He surely is not God yet we have found God through his mediation. The religion we have inherited from him embraces all divine potentialities."
255. Ibid., vol. ii, p. 40
"In short, one of the great blessings of the Quran is that one who follows it is granted miracles and supernatural command in such an abundance that no one can compete with him. . . . For them is good news in this world's life (10:64). And they have also been promised: He strengthened them with a spirit (min-hu) from Himself (58:22), and again, He will grant you a distinction (furqan) -- 80:29. The meaning of these verses is that those who will believe in the Quran will be blessed with true dreams and inspirations, i.e., these will be showered on them in abundance."
256. Ibid, vol. ii, p.41
"How can a drop be compared to an ocean and a penny to the treasury? And then it was promised that the perfect followers shall be strengthened by the Holy Spirit, i.e., their intellect will be brightened by the Unseen and their spiritual insight sharpened and meticulously purified. Their speech will be dignified and majestic and their performance impressive. ...Accordingly, we see that the promise of the Most High God has always come true and in this age I stand witness to this assurance."
257. Ibid, vol. ii, p. 59
"One who turns towards God earnestly and advances towards him faithfully and sincerely, reaches a stage which has no equal) His assimilation in Divinity makes him unique as the God Almighty. Portals of heavenly blessings are opened for him and as God has wrought many marvels in the heavens and the earth, likewise, many marvels are shown at his hand and supernatural events take place which are beyond the competence of other people. The doors of heavenly blessings are opened for him and he is insurmountable and triumphant over his opponents in every field because his words are the words of God and his prowess the Divine one to bring remarkable changes and upheavals on the earth. No one can distinguish between the Almighty God and His son. ...But the person, who is a follower of the Quran and is engrossed in divine love and sincerity to the highest degree, becomes a manifestation of the divine attributes by way of reflection (zill). This is the result of that great force and characteristics of God's words of which we find in the Holy Quran."
258. Ibid., vol. ii, p.60
"I have found a dynamic force in the Quran and a peculiar sway in the subservience to the Holy Prophet (peace and blessings of Allah be upon him), which are not to be found in any other religion, -- the force and peculiarity to elevate a true follower of the Holy Prophet to sainthood (wilayah) -- and not only God honours him with His communication but also demonstrates to him that He is the Creator of the heavens and the earth. The faith of such a follower or saint transcends even beyond the stars. I have experienced this phenomenon myself. God speaks unto me and has shown me more than hundred thousand signs."
259. Ibid., vol. ii, p.64
"All the divine attributes mentioned in the Quran are descriptive of His love and fascinating grace and a perusal of these proves beyond doubt that these aim at captivating the reader and turn him into a true believer of God. The Quran, in fact, has created myriad lovers of God, this humble being one of them."
260. Letter from the Founder of the Ahmadiyya Movement (Al-Hakam, vol. iii, No. 29, August 17, 1899)
"My Dear brother,
Assalamu 'alaikum wa rahmatullah wa Barakatuh,
Received your kind letter. The fact is that for the last twenty years I have been continuously receiving divine inspirations wherein I have often been called nabi or rasul, for example, hu-wal lazi arsala rasuluhu bil-huda wa dinil haqqi (He it is Who sent his messenger with guidance and true religion), jari-ullahi fi hula-lil anbiya (messenger of Allah in the garb of prophets), a prophet came to the world, but the world did not accept him,* and a number of other such inspirations in which this humble servant of God has been named nabi or rasul, but it is sheer folly to consider that nubuwwah or risalah here means real prophethood or messengership the possessor of which is a law-giver. The word rasul here signifies only that he has been sent by God the Most High and the word nabi here denotes a person who prophesies on receiving knowledge from God or the one who reveals the hidden spiritual realities. Since these words, which are used purely in a figurative sense may create confusion and misunderstanding in Islam, my followers should avoid using them freely in their daily talks and should sincerely believe that prophethood has come to an end with the Holy Prophet (peace and blessings of Allah be upon him), as has been said by God, the Most High: (Muhammad) is the Messenger of Allah and the Seal of the Prophets (33:40). To disregard this verse or look down upon it is, in fact, severance from Islam. One who transgresses in its denial is treading a dangerous path and his (attitude) is similar to that of a Shia who goes beyond limits (in exaggeration) in his beliefs.
Be it known to all that God the Most High has put an end to all prophethood and messengership with the Holy Quran and the Holy Prophet Muhammad (peace and blessings of Allah be upon him). He has sent me in this world as a true servant of Islam. I have not been sent with the intention of introducing a new religion other than Islam. We should always be mindful of the waylaying by Satan and should have true love for Islam and should never disregard the grandeur of the Holy Prophet (peace and blessings of Allah be upon him). I am a servant of Islam and this is the main object of my advent. The word nabi and rasul have been used merely by way of simile and metaphor. Risalah, according to the Arabic lexicon, means sending of someone and nubuwwah means disclosure of hidden truths and spiritual realities after receiving their knowledge from God. Keeping these meanings in mind, there is no harm to believe accordingly. However, nabi and rasul in the terminology of Islam mean those who bring perfect law or abrogate some of the previous shari'ah and are not the followers of a preceding prophet and have direct relationship with God the Most High, independent of any prophet. Therefore, one should be careful and should not ascribe these meanings to the words occurring in my writings. I have no book other than the Quran and no religion other than Islam. I believe firmly that our Prophet, peace and blessings of Allah be upon him, is the Last of the Prophets (Khatam al-Anbiya) and the Quran is the last of the revealed books (khatam al-kutub). Let not the religion be made a child's play, it must rather be remembered that I claim nothing beyond being a servant of Islam. Anyone who ascribes to me anything contrary to this is guilty of accusation and slander. I have earned grace and blessing through the Holy Prophet (peace and blessings of Allah be upon him), and derive the spiritual knowledge from the Quran. In all fairness, nobody should keep anything in his mind contrary to this enunciation otherwise he would be accountable to God for his acts. If I am not a servant of Islam my entire mission is condemnable and reproachable and I am accountable to God ... Peace be with you."
* Another reading of this inspiration (ilham) is "a warner (nazir) came to this world" as has been mentioned in Barahin-i Ahmadiyya. However, to avoid confusion the other reading has been omitted.
261. Letter addressed to Akhbar-i 'Am
"Dear Mr. Editor,
In the second line of column I, Akhbar-i 'Am dated May 23, 1908, it has been ascribed to me that in the meeting (held in Lahore) I had denied a claim to prophethood. The correct position is that in this meeting I only repeated what I have been writing in my books and I now declare it again that it is entirely unfounded that I claim prophethood which tantamounts to total severance from Islam meaning thereby that I am an independent prophet and absolve myself from following the Quran, and introduce a new kalimah (formula of faith) of my own, have a different qiblah and hold the law of Islam as abrogated, and forsake the precept and guidance of the Holy Prophet (peace and blessings of Allah be upon him). These allegations are not correct. The claim to such a prophethood is heresy to me. This is not for the first time that I refute these accusations but have been writing time and again that I have no claim to such a prophethood and it is a calumny against me. I call myself a prophet because I have been gifted with divine revelation. I profusely receive His communications. He grants my prayers, manifests for me many Unseen matters and discloses to me knowledge about the events to come. Such secrets are disclosed only to the person who earns exclusive nearness to God. I have been named prophet because of the abundance of these qualities. Thus I am a prophet in consonance with the divine command. If I disclaim this privilege, it will be a sin. I cannot deny that God has named me prophet in a particular sense and I stick to it till I depart from this world. I am not a prophet in the sense that I dissociate myself from Islam or abrogate any of its injunctions. I faithfully submit to the dictates of the Quran in word and spirit. No one can dare to abrogate even a jot or tittle of the Quran. I have thus been called a prophet because, in Arabic and in Hebrew, nabi means a person who, on the basis of divine revelation predicts the future events in abundance. And it is this abundance which counts for this epithet just as possession of a penny does not construe riches. God by His grace has granted me immense knowledge of the Unseen and thousands of signs have been manifested at my hands and His favour still continues. I say it not by way of self-praise but in gratitude to Allah's grace and His assurance that even if the entire world rises against me, He will come to my rescue and that He will stand by me in trials and tribulations and make me dominant over my foes in every respect. This is why Allah has named me nabi. I alone have been granted abundant knowledge of the sciences of the Unseen and frequency of divine communion and communication in this age. Dreaming is a common human experience. A few people receive revelation (ilham) and even do experience a little and turbid knowledge of the Unseen but these communications are few and far between and disclosure of the Unseen matters is ambiguous and obscure. Reasoning and rationale (aql-i saleem) demand that a person who is granted clear revelation and knowledge of the Unseen, free from impurities and flaws, should not be bracketed with people having common and insignificant experience of this phenomenon and should be called by specific name so as to differentiate them from the rest. Therefore, God has given me a distinctive status in calling me 'prophet'. This is an award of honour bestowed on me to distinguish me from the rest. I am thus a prophet in this sense as well as a follower (ummati) so that the prophecy of our Master and Guide that the coming Messiah will be a follower as well as a prophet, comes true. Otherwise, how could prophet Jesus about whose second advent people are relying on false hopes and vain aspirations can be a follower (ummati) of the Holy Prophet (peace and blessings of Allah be upon him)? Would he after descending from heaven, become a Muslim first or would our Holy Prophet (peace and blessings of Allah be upon him), cease to be the Last Prophet (Khatam al-Anbiya)! Peace be on him who follows the guidance!
May 23, 1908"
This page was printed from the 'Official Website of the Ahmadiyya Anjuman Isha'at-e-Islam Lahore (Lahore Ahmadiyya Movement for the Propagation of Islam)'
located at http://aaiil.org or http://www.aaiil.org