In 1900-1901, MGA and his team of writers began asserting that MGA=Muhammad (saw)(Nauzobillah). This happened in “Khutbah ilhamiya” (published in November 1901) and “Correction of an Error” (published in November 1901). In “Correction of an Error”, MGA even quotes 62:3 (62:4) and thus claimed to be the second coming of Muhammad (Saw)(nauzobillah). After the split of 1914, the Lahori-Ahmadi’s rejected MGA’s claim of prophethood and all the parallels that he made to Muhammad (saw). In the below, we have found yet another quotation from the infamous book, “Kalimat ul Fasl” (1916) wherein MGA is described as on equal footing with Muhammad (Saw) (naozobillah). However, this is what the Qadiani-Ahmadis believed. There are many other instances from this era which prove my assertion. This was also explained in this video.
1. Zaheeruddin was claiming that MGA was a law-bearing prophet in 1911.
2. MGA abrogated jihad in 1900 and was thus a law-bearing prophet (see Nuzhat haneef).
3. MGA=Muhammad and vice versa
4. MGA was the person allah spoke about in the famous “Ismuhu-Ahmad” verse of the Quran.
“Every messenger was granted accomplishments and perfections according to his capacity and performance in varying degrees, but the Promised Messiah (Mirza Ghulam) was granted prophethood when he had attained all the accomplishments of the Prophethood of Muhammad(SAW) and was qualified to be called a shadow prophet. Thus, this shadow prophethood did not make the steps of the Promised Messiah lag behind, but it pushed them forward to such an extent that it brought him on equal footing with the holy Prophet(SAW). “
( Kalimat-ul-Fasl , P. 113, by Mirza Basheer Ahmad Qadiani)(1916).
Some additional quotes from this era, and from Ahmadis
1. “His messengers (rusuluhu) is encountered in the Quran or in a declaration of faith, Ghulam Ahmad must be considered one of them. Belief in him is a part of Islamic faith and is, as such, necessary for the attainment of salvation (madar-i najat)” (“Nabi-ullah Ka Zahoor” aka “Appearance of the Prophet of Allah” (1911) by Muhammad Zahir al-Din, see pages 8, 71 and 99)(From Friedman, page 152, 2003 edition).
2. “If the Promised Messiah is rejected or considered in his claim (heaven forbid!) a liar and a cheat—the inevitable result will be the loss of prophethood of Muhammad….as well” (“Nabi-ullah Ka Zahoor”: aka “Appearance of the Prophet of Allah” (1911) by Muhammad Zahir al-Din, see page 80)(From Friedman, page 152, 2003 edition).
1901, from Khutbah Ilhamia
“One who denies that the mission of the Prophet(SAW) is related to the 6th thousand (13th century) as it was related to 5th thousand (6th century), denies the truth and the text of the Quran and is among the zalemeen (gone astray). The truth is that the spiritual power of the holy Prophet(SAW) at the end of the 6th thousand (13th century in Mirza Ghulam), i.e. these days, is MUCH STRONGER, MORE COMPLETE and STRONGER than in THOSE EARLY YEARS . Nay, it is like the fourteenth (moonlit) night (full moon).”
(Khutbah-e-Ilhamiah, Roohany Khazaen, Vol. 16, P. 271-272; Khutbah-e-Ilhamiah, P. 181)
1901, from Khutbah Ilhamia
“And Allah sent down upon me the bounty of the Holy Prophet and made it perfect; and he drew towards me the kindness and generosity of the merciful Prophet, so that I became one with him. Thus, he who joins my group, joins the group of the companions (Sahaba) of my Leader, the best of messengers. It is not hidden from those who have the ability to think that this is what the words “Akhareen Menhom” (others of them) mean. The person who makes a difference between me and the Mustafa has neither seen me nor recognized me.” Khutba-e-Ilhamiah, Roohany Khazaen, Vol. 16, P. 258 – 259.
The scan work
“The entity of the promised Masih (Mirza), in the sight of Allah is the entity of the Holy Prophet (SAW). In other words, in the records of Allah there is no duality or difference between the promised Masih and the Holy Prophet (SAW). Rather they both share the same eminence, the same rank, the same status and the same name . …”. (Al-Fazl, Qadian, vol.3, No.37, dated 16th September 1915, as cited in Qadiani Mazhab page 207, 9th edition, Lahore)
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