🚨 Hazrat Mirza Ghulam Ahmad NEVER CLAIMED Prophethood 🚨

Opponents argue that while Hazrat Mirza Ghulam Ahmad denied being a prophet in some instances, he also attributed the word "prophet" (nabi) to himself in others, such as in his booklet Ek Ghalti Ka Izala ("A Correction of an Error"). They accuse him of inconsistency, or worse, deliberate deception. However, Hazrat Mirza Ghulam Ahmad directly addressed this allegation in Ek Ghalti Ka Izala, stating that denying the word "prophet" entirely was incorrect, as certain divine revelations attributed the terms nabi and rasul to him.

Hazrat Mirza Ghulam Ahmad clarified that a simple denial was insufficient to address the opponents’ objections. Instead, he explained the different meanings of the term "prophet" and the acceptable contexts in which it could be applied.

The Concept of Muhaddath in Islam:

The Holy Prophet Muhammad ﷺ said to his followers:

Among the Israelites before you, there used to be men who were spoken to by God, though they were not prophets, and if there is such a one among my people it is Umar."

Source:- Sahih al-Bukhari 3689 . Verify the Hadith

In another version of this hadith in the same source, instead of the words rijal-un yukallamuna (“men spoken to by God”) the word muhaddas (lit. one to whom something is told) is used.

The Prophet (ﷺ) said, "Amongst the people preceding you there used to be 'Muhaddithun' (i.e. persons who can guess things that come true later on, as if those persons have been inspired by a divine power), and if there are any such persons amongst my followers, it is `Umar bin Al-Khattab."

Source:- Sahih al-Bukhari 3469 . Verify the Hadith

This establishes the concept and definition of muhaddas in Islam — a non-prophet who receives revelation. This revelation is, of course, of the type open to saints, i.e. wahy wilayat, and not wahy nubuwwat.

A muhaddath is a person who:

• Receives divine communication, but not of the type granted to prophets.
• Achieves this state by perfectly following the Holy Prophet Muhammad, attaining a spiritual reflection of prophethood (zill or baruz).
• Hazrat Mirza Ghulam Ahmad often emphasized that while he was a muhaddath, he was not a prophet in the theological sense.

Below are clear proofs from Hazrat Mirza Ghulam Ahmad's OWN WRITINGS.

"There is no doubt that this humble one has come from God as a muhaddas for the Muslim nation
Source:- Tauzih Maram, p. 18

“There is no claim of prophethood; on the contrary, the claim is of muhaddasiyyat [being a muhaddas] which has been advanced by the command of God.”
Source:- Izala Auham, p. 421

“O brothers, I have been sent as a muhaddas from God, to you and to all those on earth.”
Source:- Ainah Kamalat Islam, p. 367

“I am not a prophet but a muhaddas from God, and a recipient of Divine revelation so that I may re-vitalise the religion of the Holy Prophet.”
Source:- Ainah Kamalat Islam, p. 367

“... I have not claimed prophethood, nor have I said to them that I am a prophet. ... I did not say anything to the people except what I wrote in my books, namely, that I am a muhaddas and God speaks to me as He speaks to muhaddases.”
Source:- Hamamat al-Bushra, p. 79; new edition pp. 281–282

“I firmly believe that our Holy Prophet Muhammad is the Last of the Prophets (Khatam al-anbiya), and after him no prophet shall come for this nation (umma), neither new nor old. Not a jot or tittle of the Holy Quran shall be abrogated. Of course, muhaddases will come who will be spoken to by God ... I am one of these.”
Source:- Nishan Asmani, p. 28 -- (RK, vol. 4, pp. 30-31)

“As our Leader and Messenger [Holy Prophet Muhammad] is the Last of the Prophets (Khatam al-anbiya), and no prophet can come after him, for this reason muhaddases have been substituted for prophets in this Shari‘ah.”
Source:- Shahadat al-Quran, p. 24

Hazrat Mirza Ghulam Ahmad, therefore, claimed to be a muhaddas. Never did he say that he had progressed from the position of a muhaddas to the higher position of a prophet.

Understanding Hazrat Mirza Ghulam Ahmad's writings:

I’d like to now provide some perspective, albeit briefly, on how it was perfectly acceptable for Hazrat Mirza Sahib to have used the word “prophet” in reference to himself in both a metaphorical sense and according to its literal meaning. (NOT THEOLOGICAL)

In order to appreciate the metaphorical use of the word “prophet” by HMGA, one must understand the concept of muhaddath-iyyah. The spiritual position that Hazrat Mirza Sahib claimed for himself was that of a “muhaddath”, and he would particularly emphasize this status when denying any claim to prophethood, thereby making a clear distinction between the two.

For instance, he wrote:

"I firmly believe that our Prophet (peace and blessings be upon him) is khatam al anbiya (seal of the prophets) and after him no prophet, neither old nor new, shall appear for this ummah. Of course, muhaddathun (saints) will come who will be spoken to by God and possess some attributes of full prophethood by way of reflection (zill), and in some ways be colored with the color of prophethood. I am one of these."

Source:- Nishan Asmani, p. 28 -- (RK, vol. 4, pp. 30-31) . Verify the Source

By definition, a muhaddath is not a prophet as the word is understood according to Islamic religious doctrine. A muhaddath is defined as “one with whom God speaks, but who is not a prophet”. Aside from the type of revelation granted to prophets and muhaddath-thuun being different (as was explained in the previous above), muhaddath-thuun are dependent on following a prophet in order to attain their high spiritual state.

As Hazrat Mirza Sahib explained:

"God bestowed the honor of His full, perfect, pure and holy, communication and revelation to some such persons who reached the stage of fana fir rasul to the highest degree, so that there remained no separation. The concept of ummati (being a follower) and the meaning of following was found in them to completion and perfection, so that their very being did not remain their own selves, but rather, the person of the Holy Prophet Muhammad was reflected in the mirror of their state of engrossment. On the other hand, they received Divine communication and revelation in the fullest and most perfect sense like prophets. So, in this sense, some persons, despite being ummati (followers), received the title of nabi (prophet).

Source:- Al-Wasiyyat, pp. 29–30 -- (RK, vol. 20, pp. 311-12) . Verify the Source

Readers must please note:
And it is because of this concept of fana fir rasul, that the term “prophet” can be applied to muhaddath-thuun in a metaphorical manner. Hazrat Mirza Sahib explained this concept (which is common in Sufi discourse) by expounding on how prophets personify the display of Divine attributes on earth, and how, by following Prophet Muhammad’s example perfectly, one may attain this level of nearness to the Divine. This form of discipleship entails losing one’s own identity to the extent of merging with the personality of the prophet. And it is in this sense, when one reaches this spiritual stage of becoming one with a prophet in a spiritual sense that the title “nabi” (or “prophet”) can be attributed to such person in a metaphorical manner.

As Hazrat Mirza Sahib further clarifies:

"The fact that our Holy Prophet Muhammad is the khatam an nabiyyin prohibits the coming of any other prophet. However, a prophet who obtains light from the lamp of the prophethood of Muhammad, who in other words is also called a muhaddath, is exempt from this restriction because, due to his obedience to the Holy Prophet and due to his being fana-fir-rasul, he is included within the person of the Last of the Messengers, just as a part is included in the whole..

Source:- Izala Auham, p. 575 -- (RK, vol. 3, pp. 410-411) . Verify the Source

It is important to understand:
This metaphorical use of the term “prophet” is also exemplified by the qualified and conditional terms used when attributed to a muhaddath. In addition to referring to it as “metaphorical” prophethood, Hazrat Mirza Sahib also refers to it as “partial” or “imperfect” prophethood, as opposed to “real” or “full” or “perfect prophethood” when referring to the word’s meaning according to Islamic theology. Similarly, the terms “baruz” (meaning manifestation) or “zill” (meaning reflection) are also used to describe the metaphorical prophethood attained by a muhaddath due to achieving the state of fan-fir-rasul.

But if one is unaware of these spiritual concepts and the metaphorical language that is used in the Sufi tradition to describe them, it will be difficult for him or her to appreciate how the term “prophet” may be applied to a saintly person who is not a real prophet according.

As Hazrat Mirza Sahib further clarifies:

"The fact is that when spiritual and heavenly concepts are made public, people have difficulty comprehending them. Eventually, they distort them somewhat and take metaphor to be reality, thus resulting in serious error and misguidance.”

Source:- Government Angrezi aur Jihad, p. 26 -- (RK, vol.17, pp. 26-27) . Verify the Source

We understood the Metaphorical application, now lets analyse the literal application:

Now, in addition to the metaphorical use of the word “prophet”, Hazrat Mirza Sahib explains that the term can also be applied to a Muhaddath according to its literal meaning. And, in particular, Hazrat Mirza Sahib explains that it is in this literal sense that the word “prophet” appears in the revelation he receives from Almighty Allah (not in the sense of the word’s meaning according to religious doctrine).

He writes:

"However, being an appointed one of God (mamur), I dare not conceal the word ‘prophethood’ and ‘messengership’ that occur frequently in the communications I receive from God Almighty. But, I declare repeatedly, in such revelations (ilhamat), the words mursal, rasul or nabi that occur are not to be taken in their real sense…

Source:- Anjam Atham, p. 22 -- (RK, vol. 11, p. 27) . Verify the Source

Readers must please note:
The “real sense” referenced by Hazrat Mirza Sahib is the Islamic theological sense. Hazrat Mirza Sahib further explained that the words “prophet” and “messenger” included in his revelations were only meant to describe the functions in the descriptive sense of the words.

As Hazrat Mirza Sahib further clarifies:

"There are many such revelations in which the word nabi or rasul has occurred regarding me. However, that person is mistaken who thinks that by this prophethood and messengership is meant real prophethood and messengership ... in fact, by the word rasul is only meant ‘one sent by God’, and by the word nabi is only meant ‘one who makes prophecies having received intimation from God’, or ‘one who discloses hidden matters’. However, in the terminology of Islam, nabi and rasul mean those who bring an entirely new shariah, or those who abrogate some aspects of the previous shariah, or those who are not called followers of a previous prophet, having a direct connection with God without the benefit from a prophet. Therefore, one should be vigilant to see that the same meaning is not taken here.”

Source:- Al-Hakam, 17 August 1899, page 6 . Verify the Source

It is important to understand:
So, Hazrat Mirza Sahib makes clear here that the words “prophet” and “messenger” in Islamic theology have a distinct meaning, distinguishable from the broad etymological applicability of the words. In the literal sense, for purposes of describing the function of “one who is sent” and “one who expounds hidden truths through knowledge from God,” the words rasul and nabi categorically apply to a muhaddath as well. The literal meaning of the word muhaddath is different and simply does not describe these two functions.

As Hazrat Mirza Sahib states above:

"....If one who receives news of the unseen from God is not to be called nabi, tell us what should he be called? If it is said that he should be called muhaddath, I say that in no lexicon is the meaning tahdees (root word of muhaddath) ‘making known the unseen’.”

Source:- Al-Hakam, 17 August 1899, page 6 . Verify the Source