After become the Khalifa in 1914, Mirza Basheer-uddin Mahmud Ahmad faced the difficulty of explaining he true beliefs of MGA. One of the first few topics that he tackled was that of the nature of prophethood of MGA. The Lahori-Ahmadi’s totally denied prophethood for MGA and only gave it a metaphorical color. In January of 1915, the Khalifa wrote “Qaul al Fasl” and tried to explain the beliefs of MGA on 4 topics, the Khilafat, the nature of of MGA’s prophethood, Takfir for non-Ahmadi’s and the verse of the quran about Ismuhu Ahmad. However, the Khalifa erred in this book and said that books before 1902 were abrogated in terms of MGA’s beliefs on prophethood, Muhammad Ali pointed this out immediately. The Khalifa then wrote “Haqiqat un Nubuwwat”, “Reality of Prophethood” and had it published in March of 1915. Muhammad Ali responded with “Prophethood in Islam”, a huge book, which was published in December of 1915.
Haqiqatun-Nabuwwat, page 36, See also Qazi Muhammad Nazeer, “Truth Prevails” (the Principal of the Jamia-Ahmadiyya at Rabwah) it was published on 10-4-1966.
“The kind of Nabi he had been formerly, he remained that kind of Nabi for ever afterwards.”
Haqiqatun-Nabuwwat, page 38, See also Qazi Muhammad Nazeer, “Truth Prevails” (the Principal of the Jamia-Ahmadiyya at Rabwah) it was published on 10-4-1966.
“Just from the day he became the Promised Messiah, from that very day he was a Nabi ; and God Himself had said he was a Nabi.”
Haqiqatun-Nabuwwat, page 53, See also Qazi Muhammad Nazeer, “Truth Prevails” (the Principal of the Jamia-Ahmadiyya at Rabwah) it was published on 10-4-1966.
So even in 1891, the Promised Messiah described the content of his claim by calling it Nabuwwat ; but for some time he continued to interpret it only as Mohaddathiat, under an impression that a man could not really and truly be a Nabi, if he was an Ummati of a previous Nabi. In point of fact therefore, the Promised Messiah was a Nabi from the earliest commencement of his ministry, and this is the view held by Hazrat Khalifatul Masih II, all along.
(Haqiqat-un-nubuwwat,on alislam.org in the Anwar-ul-Uloom series, v. 2, book 10, p. 443-444).
“”””The books in which he has denied being a prophet in clear words, and has called his prophethood as partial (juz’vi) and imperfect, and as the prophethood of saints (muhaddas), are all without exception books from before the year 1901 … and in the books after 1901 there is not one book in which he has declared his prophethood as juz’vi.””””
Haqiqat-un-Nubuwwat, p.121, Taken from https://trueahmadiyya.wordpress.com/2016/09/29/the-deceiver-in-the-case-of-prophethood/ on 3-31-2020,
“The issue of prophethood became clear to him in 1900 or 1901, and as Ayk Ghalati Ka Izala (misconception removed) was published in 1901, in which he has proclaimed his prophethood most forcefully, it shows he made a change in his belief in 1901, and the year 1900 is a middle period which is like a boundary between the two views….It is proved that the references dating prior to the year 1901 in which he denied being a prophet, are now abrogated and it is an error to use them as evidence.”
(See also Haqiqat al- Nubuwat, p 124.[published in 1915])
“At last that event did take place. In the year 1900, Maulavi ‘Abdul Karim, the preacher ofthe Friday sermon, gave a sermon in which he, used the words Nabi (Prophet) and Rasul (Messenger) for the Mirza. This caused great irritation to Maulavi Sayyid Muhammad Ahsan Amrohawi. When Maulavi ‘Abdul Karim came to know of this, he gave another Friday sermon in which be addressed the Mirza, requesting him to contradict his belief, if he was wrong in considering him to be a prophetand Messenger of God. Afterthe Friday prayers were over, Maulavi ‘Abdul Karim caught hold of the skirt of the Mirza’s apparel and requested him to correct him in his beliefs if they were erroneous. The Mirza turned around and said that he, too, held thesame belief. Meanwhile, Maulavi Muhammad Ahsan had been greatly agitated by thesermon and in anger was pacing the floor of the mosque. On Maulavi ‘Abdul Karim’s return, he began to quarrel with him. When their voices rose very high, the Mirza came out of his house and recited the Qur’anic verse: “O ye who believe! Don’t raise your Voice above the voice of the Prophet.”
Mirza Mahmud, Haqiqat un Nubuwwat, p. 192, taken from file:///C:/Users/xobas/Downloads/The%20Final%20Rejoinder%20to%20Mirza%20Tahir%20Part%202.htm. On 3-31-2020.
“Prophets are like brothers-in-affinity. Their Moethers are different but Deen is one. And I have the closest connection with Isa bin Mariam because in between him and myself there is no prophet and he is about to come down. Therefore when you see him, recognise him that he is even-statured, red white mixed Complexion, wearing yellow clothes. Water shall be dropping from his head although water will not have been shed over the head. He will break the cross, kill the swine and will forsake ‘jizia’ and will invite people to Islam. In his times, all religions will be dead and only Islam will exist. Lions and camels, leopards and cows,wolves and goats will graze about together. (children will play with snakes and they will not harm them. Isa bin Mariam will remain on earth for forty years and then he will die and Musalmans will offer his funeral prayers”.
Haqiqat-un-Nubuwwat, p. 233, Taken from a Lahori-Ahmadi website on 3-31-2020, http://18.104.22.168/qadis/khilafat-speech-may2005-letter.htm
“Another question is asked, whether in this Umma there has been another prophet apart from the Promised Messiah or not. The short answer is No. … The Holy Prophet refuses to verify the prophethood of any person in the Umma before the Messiah. Therefore, we are also bound to deny that before the Promised Messiah there was anyone in this Umma who was an ummati nabi.”
See “Haqiqatun Nubuwwat” via Anwar ul Aloom, Vol. 2, page 505)
“”As Allah has called Prophet Musa, Prophet Esa, Prophet Nuh (Noah), Prophet Ibrahim (Abraham), Prophet Yacoob (Jacob) and Prophet Yusuf (Joseph) his prophets, similarly he has called Masih e Maud (MGA) a prophet in the Quran””
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