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Books Section > Clear Evidence re Ahmadiyyah by Hafiz Sher Muhammad > Clarification of ‘Correction of an Error’ at the Time of Publication


Clarification of ‘Correction of an Error’ at the Time of Publication:

A few days after the publication of Ayk Ghalati Ka Izala in November 1901, Maulana Sayyid Muhammad Ahsan of Amroha, one of the two most prominent followers of Hazrat Mirza Ghulam Ahmad, received a letter from one Hafiz Muhammad Yusuf, belonging to the city of Amritsar, alleging that Hazrat Mirza had claimed to be a prophet in this pamphlet. When this letter was brought to the attention of Hazrat Mirza, he directed Maulana Sayyid Muhammad Ahsan as follows:

“This letter should be answered in detail so that our beliefs are conveyed to him.” (Newspaper Al-Hakam, 30 November 1901, p. 2)

In obedience to this instruction, the Maulana wrote a letter to Hafiz Muhammad Yusuf which was also published in the Ahmadiyya community’s paper Al-Hakam. The editor added the following introductory note:

“Below we reproduce an invaluable letter by Maulana Sayyid Muhammad Ahsan of Amroha which, although written by him as a reply to a postcard from Muhammad Yusuf of Amritsar, is in fact a subtle exposition of that pamphlet which Hazrat Aqdas [Hazrat Mirza] published under the title Ayk Ghalati Ka Izala. The points of truth and knowledge contained in this letter need no advertisement from us -- the name ‘scholar of Amroha’ is sufficient. But we would say that in this letter the scholarly gentleman is speaking with support of the Holy Spirit. ...” (Al-Hakam, 24 November 1901, p. 9)

The letter, published under the title Raqimat al-Wudud, is as follows:

“Sir, the pamphlet with reference to which you say that Mirza sahib has claimed prophethood in it, that very pamphlet contains the following texts in which this claim is clearly and explicitly denied. It is to be regretted that you neither understood the claim itself nor the denial. The texts are as follows:

1. ‘There certainly cannot come any prophet, new or old.’

2. ‘Such a belief [i.e., in the continuity of ‘wahy nubuwwat’, the revelation which distinguishes a prophet from a non-prophet] is undoubtedly a sin, and the verse ‘he is the Messenger of God and the Khatam an-nabiyyin’ along with the hadith ‘there is to be no prophet after me’ is conclusive proof of the absolute falsity of this view.’

3. ‘I am strongly opposed to such beliefs.’
Look how strong is the denial.

4. ‘I have true and full faith in this statement.’
That is, the Seal of the Prophets verse.

5. ‘After the Holy Prophet Muhammad, the doors of prophecies have been closed till the Day of Judgment. ... But one window, that of the path of Siddiq, is open. That is to say, the window of self-effacement in the Holy Prophet (fana fir-rasul).’
i.e., perfect successorship to the Holy Prophet, which is known in other words as ‘burooz’ [manifestation].

6. ‘It is not possible now for a Hindu or a Jew or a Christian or a nominal Muslim to apply the word nabi to himself.’
That is, without reaching the station of ‘fana fir-rasul’.

7. ‘All the windows of prophethood have been closed.’
That is, without becoming ‘fana fir-rasul’.

8. ‘There is no way to the graces of God except through the Holy Prophet’s mediation.’

9. ‘After our Holy Prophet Muhammad till the Day of Judgment, there is no prophet to whom a new shari‘ah is to be revealed.’
Look, in this extract it is denied that a law-bearing prophet will ever come after the Holy Prophet.

10. ‘And whoever makes a claim of prophethood bearing a new law commits heresy.’

11. ‘I am not the independent bearer of a shari‘ah.’
Mr. Hafiz, open your eyes to read this!

12. ‘Nor am I an independent prophet.’
Mr. Hafiz, read this sentence for God’s sake!

13. ‘I am not a bearer of law.’
Read this with fear of God!

14. ‘All these graces have not been bestowed upon me without mediation, rather, there is a holy being in heaven, namely, Muhammad mustafa, whose spiritual benefit I receive.’

15. ‘In other words, the term Khatam an-nabiyyin is a Divine seal which has been put upon the prophethood of the Holy Prophet. It is not possible now that this seal could ever break.’
Look how strong is this denial.

16. ‘A seal has been put upon prophethood till the Day of Judgment.’
See how often this denial is repeated in a 3-page poster.

17. ‘Ignorant opponents raise the allegation against me that I claim to be a nabi [prophet] or rasul [messenger]. I make no such claim.’
Mr. Hafiz, it is the height of ignorance to level this charge after all these denials.

18. ‘I am neither a prophet nor an apostle in the sense which they have in mind.’

19. ‘Hence the person who maliciously accuses me of claiming prophethood and apostleship is a liar and an evil-minded one.’

“O Mr. Hafiz, if you have any fear of God in you, can you say of a man whose writing in a 3-page poster so frequently denies a claim to independent prophethood, that he is a claimant to independent prophethood? Or, can any sensible person say that this fana fir-rasul has claimed that prophethood and apostleship which is denied by the consensus of opinion of the entire Muslim nation? Both you and I are nearing the end of our lives. How, then, can you be so bold as to make this accusation? (Al-Hakam, November 24, 1901, p. 10)”

The readers will see that only a few days after the publication of Ayk Ghalati Ka Izala, the above exposition of this pamphlet was published by Maulana Sayyid Muhammad Ahsan under the order of Hazrat Mirza Ghulam Ahmad himself, in which 19 extracts are given containing a denial of any claimant to prophethood. If the pamphlet had mentioned any change in a previous belief, or if Hazrat Mirza had advanced a new claim in it, Maulana Sayyid Muhammad Ahsan could not have given Hafiz Muhammad Yusuf the reply that there was no claim to prophethood in the pamphlet. As to the opponents believing so, they accused Hazrat Mirza of claiming prophethood whenever he wrote a book. When Barahin Ahmadiyya was published (1880-1884), a few maulvis [religious clerics] thought this. When Fath Islam was published (1891), many maulvis believed the same thing. But Hazrat Mirza kept on giving the same reply again and again, viz., that he had not claimed prophethood, and that such a claimant was expelled from Islam, etc. He gave the same reply this time, and said that it was surprising that people should consider him to be advancing a new claim.

We now give another proof of the fact that when Ayk Ghalati Ka Izala was published, the Ahmadiyyah community did not get any impression of the kind that Hazrat Mirza had altered his beliefs about the issue of prophethood. In Al-Hakam of 31 May 1902 a letter was published from a member of the Ahmadiyya community, one Shah Deen, railway stationmaster at Mardan (District Peshawar), in which he gave an account of an argument and debate with an opponent. It read:

“Afterwards, Husain Bakhsh, who is familiar with the history of Hazrat Mirza, asked me if he had advanced a new claim. I told him that there was no new claim. The claims were the same as in the beginning. He said that he had heard that, in a recent poster, a claim to prophethood had clearly been made. I told him that he could see the poster, which did not contain anything of the sort. Therefore, upon his request, Mian Muhammad Yusuf brought the poster entitled Ayk Ghalati Ka Izala from his home and read it out seriously and thoughtfully, which made a deep impression upon the audience. He could not understand the issue of burooz. Sometimes he would call it re-incarnation, and sometimes he would say that Mirza sahib will in future lay claim to divinity, as Shams Tabriz and Mansur had done. I tried my best to make him understand this point, and quoted parallels from the lives of Hazrat Mujaddid of Sirhind and Sayyid Ahmad Barelvi, etc.”

We have a complete section dedicated to publications relating to:
'A Correction of an Error (Ek Ghalati Ka Izala)'.
Click here to visit that section.

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Books Section > Clear Evidence re Ahmadiyyah by Hafiz Sher Muhammad > Books Section > Clear Evidence re Ahmadiyyah by Hafiz Sher Muhammad > Clarification of ‘Correction of an Error’ at the Time of Publication

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