This was the first book written by Mirza Basheeruddin Mahmud Ahmad and company that was vs. the Lahori-Ahmadi’s.  This was in response to Khwaja Kamal-uddin’s speech in Lahore, which happened in Dec of 1914.

Some quotes

“””If one were to define Haqiqi Nabi (real Prophet) as a Prophet who is not an impostor or pretender but a Prophet who has really been sent by God, who bears the title of Nabi in the sense of an accredited messenger of God, agreeably to the sense in which the word is used in the Holy Quran and possesses all the attributes requisite in a Nabi in their proper measure, then in view of such a definition, I would say that the Promised Messiahas was a Haqiqi Nabi, but, of course, I would not give him that name if it is understood to mean that he brought a new Law.” (Al-Qaulul Fasl, page 12).(As quoted in “Truth about the Split”, online edition, pages 196-197,

“According to us what is meant by the Promised Messiahas being a Zilli or a Baruzi Nabi, is simply this that his Nubuwwat (prophethood) was attained by virtue of his pupillage and obedience to the Holy Prophet Muhammadsa, whereas the previous Prophets attained this rank directly, and the words do not imply that the Nubuwwat (prophethood) of the Promised Messiahas was something of the nature of an honorary title which had no real substance behind it, or that his Nubuwwat did not entitle him to the status and privileges of Prophets.” (Al- Qaulul Fasl. p. 18)(As quoted in “Truth about the Split”, online edition, pages 196 197,

“””The Promised Messiahas has called himself Ahmad, and said that it was he who was the real object of the prophecy, because he said that in this passage (the verse Ismuhu Ahmad in
Chapter Al-Saff of the Holy Quran), there is a prophecy concerning Ahmad, alone, whereas the Holy Prophet was both Ahmad and Muhammad.” (Al- Qaulul Fasl, page 27).(As quoted in “Truth about the Split”, online edition, page 198,

“In short, the reference quoted above proves that until the publication of Tiryaq-ul-Qulub, [the writing of] which began in August 1899 and ended on 25 October 1902, his belief was that he has partial excellence over Jesus and that his being called prophet means a kind of partial pro­phethood and deficient prophethood. But afterwards … he learnt from God that he excels the Messiah in all qualities and is not the recipient of any partial prophet­hood, but is a prophet. … Thus it is absolutely unallow­able to use any writing before 1902 as evidence because the Promised Messiah has given the decision that, as regards his belief about prophet­hood which he expressed in Tiryaq-ul-Qulub, later revela­tion made him change it.” (Al-Qaul-ul-Fasl, p. 24. This book is on their website in the collection Anwar-ul-‘ulum, v. 2, book no. 8. See page 285.)

“From these quotations you must have seen that the Promised Messiah has applied this prophecy to himself. Now remains the question why has he applied it to the Holy Prophet Mohammad as well? The answer is whatever prophecies are to be met with, in regard to the rise and progress of his Ummat, in the first place, they apply primarily to him. If he were not the Ahmad spoken of here, how could the Promised Messiah become that particular Ahmad. Just whatsoever had been received by the Promised Messiah, it has all come to him from the Holy Prophet Mohammad, and through him. If one quality is negated in the Holy Prophet, automatically it has to be similarly negated in the case of the Promised Messiah. If a substance is missing in the fountainhead it must be missing in a glass filled with water from that spring. Therefore, the Holy Prophet is Ahmad, in whom the prophecy was fulfilled in the first instance.”(Qaul-e-Faisal, page 29)(see also “Truth Prevails” (1965), online pdf version, see pages 69-70).


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