Did Mirza Ghulam Ahmad (AS) change his claim of prophethood after 1901?

Introduction

To create a contradiction in the words of Mirza Ghulam Ahmad (AS), Anti-Ahmadis claim that he changed his claim or prophethood. They further claim that Ahmad (AS) is a kafir as per his own words because he said the following before his own claim to prophethood:

I was in Delhi at the time and when I saw all this commotion, I published a special announcement addressing Miyan Sahib, and also wrote some letters to him. With deep humility and modesty I made it clear that I am not a kafir; that Allah knows I am a Muslim, and I believe in all the articles of faith which the Ahl-e-Sunnah wal Jama‘at* profess, that I believe in the Kalimah لا إله إلا الله محمد رسول الله , that I face the Qibla when praying, that I am not a claimant to Prophethood and that, in fact, I consider such a claimant to be outside the pale of Islam.

[The Heavenly Decree, pg. 7]

The truth of the matter is that Ahmad’s (AS) claim was consistent from the time of his first book, Braheen-e-Ahmadiyya, till his last one. He never changed his claim. He always published and mentioned his revelations where Allah called him a Nabi (Prophet) and a Rasool (Messenger). Whenever he denied being a prophet, it was only in the sense that he was not bringing a new religion or a new law.

Refutation by Ahmad (AS)

Ahmad (AS) has himself refuted this allegation more than a century ago! Unfortunately, the Anti-Ahmadis are still stuck on century-old allegations. Even if someone has to make this weak argument, then they must at least quote and refute the following passage of the Promised Messiah (AS).

Wherever I have denied being a Prophet or Messenger, it has only been in the sense that I have not brought an independent law nor am I an independent Prophet. I am a Messenger and Prophet only in the sense that I have received spiritual grace from the Messengersa whom I follow, and, having received his name for myself, and through him, I have received knowledge of the unseen from God. But I have not come with a new law. I have never denied being called a Nabi (Prophet) in this sense. Indeed it is in this very sense that God has addressed me as Nabi and Rasul; and it is in this sense that I do not deny being a Nabi or Rasul.

[A Misconception removed, pg. 10]

Thus, it is clear that whenever he (AS) denied being a prophet, it was in the sense that he did not bring a new law, a new religion, a new Holy Book, etc.

Change in definition of the word Prophet/Nabi

The next question that arises is what is the proof that Ahmad (AS) was referring to law-bearing Prophethood when he was denying this?

The answer lies in the books of Ahmad (AS) himself. Whenever he mentions Nabi/Rasul (Prophet/Messenger) he is always referring to a Prophet with a new law. This is consistent with how the other Muslims of his time, and even today, understood this term.

AINA KAMALAT-E-ISLAM (1893)

Explaining the word Nabi in relation to his claim, he writes: “Because prophets come to take people from one religion to another religion…and to abrogate some laws and bring new laws. But here there is no claim of such a revolution.”

[Ruhani Khazain, vol. 5, pg. 339]

MAKTUBAT-E-AHMAD (1899)

Similarly, he explains that Nabi is also used for those who bring a new law, and has a direct relationship with God. Thus, Ahmadis must be cautious:

Often the words prophet or messenger are used in the revelations. As in هُوَ ٱلَّذِیۤ أَرۡسَلَ رَسُولَهُۥ بِٱلۡهُدَىٰ وَدِینِ ٱلۡحَقِّ [“He it is Who has sent His Messenger, with guidance and the Religion of Truth”] and جَرِيُّ اللهِ فِي حُلَلِ الْاَنْبِيَاءِ [“The Messenger of God in the mantles of all the Prophets”] and “A Prophet came unto the world, but the world accepted him not”.

Note: One reading (Qirat) of the revelation is a Warner came unto the world, but the world accepted him not and this reading (Qirat) is included in Braheen Ahmadiyya, but the other reading was not included to avoid discord.

There are many such revelations where words Prophet or Messenger are used for this humble one. But one who takes these literally to mean real prophethood or messengership, which would imply receiving a new Law, is mistaken. Rather, Messenger only means one who is sent by God, and a Prophet only means one who receives knowledge from God and makes prophecies or expounds the knowledge of the unseen. Since such words are only metaphorical, they can create discord in Islam and have dire consequences. So these words should not be used casually in our community’s everyday talk and we should sincerely believe that prophethood ended with the Holy Prophet peace and blessings be upon him, as God says “But he is the Messenger of God and the Seal of the Prophets.” Denying or belittling this verse practically amounts to leaving Islam. Whoever crosses the limit in denial is in a dangerous condition, just like one who crosses the limit in veneration like the Shias.

It should be understood that God has ended all prophethood and messengership in the Holy Quran and the Holy Prophet peace and blessings be upon him, and we have merely come into the world as servants of the religion of Islam, not to start a new religion. We should always be wary of the enticements of Satan and have true love for Islam and spread the greatness of the Holy Prophet peace and blessings be upon him. We are servants of the religion of Islam and that is the purpose of our coming, while words like Prophet and Messenger are metaphorical and figurative. In Arabic terminology, messenger means “one who is sent” and prophet means “one who acquires knowledge from God and discloses hidden matters, truths and gnosis.” So it is not wrong to have a belief in one’s heart according to these meanings. However, since in Islamic terminology, prophet and messenger also mean “one who brings a complete Law” or “abrogates some laws of previous prophets” or “does not call himself follower of a previous prophet but has direct relationship with God,” one should remain vigilant to not understand those meanings in this context. For we have no book besides the Holy Quran and no messenger besides Muhammad the Chosen One peace and blessings be upon him and no religion besides Islam, and we believe the Prophet peace and blessings be upon him is Khatam al-Anbiya and the Quran is Khatam al-Kutub. So religion should not be treated like a child’s play, and one should remember that we make no claim except that of being servants of Islam. And whoever attributes more than this to us, wrongs us. We receive blessing through our Noble Prophet and gnosis through the Holy Quran. So it behooves that no one keep any belief contrary to this guidance in their heart, or they will be answerable before God. If we are not servants of Islam then all our work is fruitless, rejected and blameworthy. It is best to be safe.

Wasalam

Humble self

Mirza Ghulam Ahmad Qadiani

7 August 1899

Note: In this letter, Hazrat Mirza Ghulam Ahmad has clearly elaborated the reality of his claim to prophethood and messengership. He never denied this claim of his. However, he also never agreed with the interpretation and implication that his opponents and deniers attributed to him.

[Maktoobat-e-Ahmad, vol. 2, pg. 248-249]

Arbaeen (1900)

God praises you and comes towards you. He created this Adam, meaning you, and honored him. This is God’s Messenger, among the company of Prophets.*

*These words are used metaphorically, just as the word ‘Nabi’ is used for the Promised Messiah in the hadith. It is evident that the one sent by God is His messenger, and a messenger is called ‘Rasool’ in Arabic. And the one who receives the news of the unseen from God is called a ‘Nabi’ in Arabic. The meanings in Islamic terminology are different. Here, only the literal meanings are intended.”

[Ruhani Khazain, vol. 17. pg. 366]

Contradictions in the “Sunni” definition of Prophethood

While Anti-Ahmadis have an issue with Ahmad (AS) being a law-bearing Prophet, they are waiting for a Prophet to descend in the latter-days i.e. Isa (AS). Their scholars have themselves explained that Isa (AS) will remain a prophet, although, he will not be a law-bearing so it does not contradict the Quran and Sunnah.View of Scholars – Khataman Nabiyyin

Ahmad (AS) also exposes the contradiction in this belief:

If Nabi means someone upon whom the shariah descends—that is to say, he must bring a new law—then this meaning will not apply even to Hadrat ‘Isa, as he cannot abrogate the shariah of Muhammad, nor can he be the recipient of a revelation that would abrogate the Holy Quran. Thus, by his coming again, a suspicion would arise that through him perhaps some alteration would be made in the Law of Islam. But if Nabi is taken only to mean a person who enjoys converse with Allah, the Lord of Glory, and to whom certain matters of the unseen are revealed, then what harm can there be if an ummati should become such a Prophet, particularly when God Almighty has raised the hope in many a place in the Holy Quran that an ummati can be the recipient of a word and discourse from Allah.

[BARĀHĪN-E-AHMADIYYA — PART FIVE, pg. 404]

O ignorant people! My claim to Prophethood does not mean that—God forbid—I claim to be a Prophet as against the Holy Prophet, may peace and blessings of Allah be upon him, or that I claim to have brought a new shariah. My Prophethood means the frequent experience of divine converse and address that has been granted to me on account of my obedience to the Holy Prophet, may peace and blessings of Allah be upon him. You people also admit the possibility of divine converse, so our difference is only over the interpretation of terms. What you regard as the divine converse, I, in obedience to God’s commandment, denote its occurrence with great frequency as Prophethood.

[HAQIQATUL-WAHI, pg. 632]

Conclusion

Ahmad (AS) never denied being a Ummati Nabi, neither pre nor post-1901. He openly published his revelations in Brahin-e-Ahmadiyya, in which he is referred to as ‘Nabi’, ‘Isa’, and ‘Messiah’ on multiple occasions. He only denied being a prophet in the manner that an average Muslim believed in i.e. a prophet is he who brings a new religion.