Ahmadi’s are academically dishonest, its a cycle, their clerics are to blame. Nevertheless, after the split of 1914, the Qadiani’s began to reference Ahmad Sirhindi (mujadid of the 11th century and Mujaddid Alf-i-Thani)(A Naqhshabandi Sufi and Hanafi). Ahmad Sirhindi and other Sufi’s like Ibn Arabi only considered prophethood as law-bearing, like 99% of Muslims, however, they allowed for 1/46th of prophethood, and also called it a form of prophethood via dreams and etc (non-law-bearing prophethood). In contrast, MGA claimed to be an Ummati-Nabi, whereas Ibn Arabi and Sirhindi were equating prophethood=muhaddas.
The highly regarded Sheikh Ahmed Sirhindi had proclaimed himself to be the mujaddid/reformer for the next one thousand years (“mujaddid alif thani”) (Friedmann 2000). Per Muhammad Ali, MGA quoted Sirhindi in terms of the definition of a Muhadas in 1891, in MGA’s letters (Maktubat-1, letter-27 and Maktubat-2, page-99, Via Muhammad Ali, “The Last Prophet”, page 50-51) and in Izala Auham (see page 915, older edition). Muhammad Ali argued (1916) that MGA had quoted Sirhindi before MGA had claimed prophethood. Nevertheless, in the letters of Sirhindi, there is ample proof of the fact that he believed that prophethood had ended.
MGA on Sirhindi
Izalah Auham, p. 915, quoted from Maktubat Ahmadiyya, vol. ii, p. 99
“Let it be known to you, O friend, that God sometimes communicates with a person face to face and such persons are from among the prophets, and sometimes the communication takes place with some of these perfect ones who, although they are not prophets, are their followers. And when a person is honoured with this kind of communication (kalam) in abundance, he is called a muhaddath. And this (divine communication) is not of the kind of inspiration called ilham nor is it that which has been called ‘ilqa fil rau’, which is a sudden suggestion made directly to the heart of the inspired one, nor is it the kind of communication which takes place through the agency of the angel. Such communication is addressed to the perfect person (al-insan al-kamil). And God with his blessing distinguishes whomsoever he pleases.” (Per Muhammad Ali, MGA quoted Sirhindi in terms of the definition of a Muhadas in 1891, in MGA’s letters (Maktubat-1, letter-27 and Maktubat-2, page-99, Via Muhammad Ali, “The Last Prophet”, page 50-51) and in Izala Auham (see page 915, older edition).
“””The truth is what the Revered reformer of Sirhind [Mujaddid Alfe-Thani] has recorded in his Maktubat:
Though some individuals from among this ummah [i.e. the Muslims] are honoured with converse and address with the Divine and will continue to be so honoured until the Day of
Judgment, yet the individual who is so honoured with this converse and address abundantly and to whom the unseen is disclosed abundantly, is called a Prophet.””” (see online english edition).
Malfuzat, v. 10. p. 155
(as quoted and translated by Zahid Aziz in his debate with Tahir Ijaz)
MGA says there, referring to Hazrat Mujaddid Alif Sani, that whoever has dreams and revelations in abundance is called muhaddas.
Sirhindi on prophethood
(See Maktubat Imam Rabbani, Hakikat Ketabevi, Istanbul, 1977 Maktub # 301 pp. 636-639)
“Bismillah al-Rahman al-Rahim. After the praises (due to Allah) and the salutations (due to the Holy Prophet). My son, Amanullah ought to know, Prophethood (nubuwwah) is about closeness to Allah which does not have even a remote connection to the idea of “zill”. It ascends to Almighty Allah and descends towards the creation. This closeness in essence belongs to the Prophets –on them be the peace and blessings- and this rank (mansab) is exclusive to those godly men –may the peace and blessings be upon them. And the Leader of Mankind (i.e. the Holy Prophet) –on him be the peace and salutations- is the final seal of this rank. After his descent ‘Eisa will follow the shar’iah of Khatam al-Rusul –on them both be the peace and salutations. The point here is that followers also have their share. And by the way of inheritance the followers also find their share from the wisdom, gnosis and wonders of this station (‘uloom o ma’arif wa kamalaat aan maqam).
So for the followers to attain the wonders of prophethood (kamalat nubuwwat) by way of following and inheritance after the coming of the Last Prophet –on him and his followers and all the prophets be the peace and salutations- is not in contradiction to his finality. So be not of those who doubt.”
After this Imam Rabbani discusses how one may find his share from this blessed inheritance. And towards the end of the letter he writes;
“One must know that attaining to this blessing is direct for the prophets –on them be the peace and blessings. And for the companions (sahaba) of the prophets who attain this wealth though inheritance and following it is through the prophets –on them be the peace and blessings. Those who received this wealth after the prophets and their companions are rare although it is possible that someone else may also be blessed with this wealth through inheritance or by having followed.
I think this wealth was available to the earliest tabi’in, and was given to the senior taba’ tabi’in too. Thereafter this wealth became extinct till it came to the second millennium after the Holy Prophet –on him and his followers be the peace and blessings. Even now this wealth has become visible through following and succession. And the last of the times have been made akin to the earliest days.”
(See Maktubat Imam Rabbani, Hakikat Ketabevi, Istanbul, 1977 Maktub # 301 pp. 636-639)
In his book Al-Musawwa Sharh al-Muwatta‟, a commentary on the famous book of Islāmic law by Imām Mālik, under the section “The Ruling of the Khawārij, the Jahmiyya and their likes”57, Shah Wali Allah al-Dehlawi writes:
وكذلك من قال ف الش خٌ نٌ أب بكر وعمر مثلًَ ل سٌا من أهل الجنة مع تواتر الحد ثٌ ف بشارتهما أو قال: ان النب -صلى عل هٌ وسلم-
خاتم النبوة ولكن معنى هذا الكلَم أنه لَ جٌوز أن سٌمو بعده أحد بالنب ،ً وأما معنى النبوة وهو كون الإنسان مبعوثاً من تعالى إلى الخلق
مفترض ال اعة معصوماً من الذنوب ومن البقاء، على الخ أ ف مٌا رٌى فهو موجود ف الْئمة بعده ، فذلك هو الزند قٌ . وقد اتفق جماه رٌ
المتأخر نٌ من الحنف ةٌ والشافع ةٌ على قتل من جٌري هذا المجرى و أعلم
“””Similarly, whoever claims concerning the two shaykhs [Abu Bakr and Umar] for example that they are not [to be] the inhabitants of Paradise, even though it is mass narrated in the hadīth that they were given the good news [of entering Paradise]; or whoever states that the Prophet is the seal of Prophethood, but that this term means that no one after him can be named a “prophet”, and that as for that meaning of prophethood which is [a human sent by Allah to the people, obedience to whom is required, protected from sins and remaining in error] that, this (meaning of) prophethood can still be found in the leaders of the Community after him; then this person is a heretic (zindīq). Furthermore, the majority of the later Hanafī and Shāfi’ī scholars are unanimous in agreement that such a person deserves capital punishment, and Allah knows best.””” (Via Farhan Khan, “With love to Ahmadis”).
Adil Hussain on Sirhindi and MGA
“””Friedmann explained Ibn al-‘Arabi’s concept of legislative— 33 prophets (anbiya tashrV) and non-legislative prophets (anbiya la tashri’a lahum). Legislative prophets were those who brought some type of scripture or legal code to mankind, whereas non-legislative prophets simply reinforced the previous scriptures that had already been revealed. Although Ghulam Ahmad did claim to be a nonlegislative prophet, he acknowledged that no other legislative prophet could come after Muhammad and that the Qur’an was the last scripture. Friedmann showed how
Ghulam Ahmad believed that non-legislative prophets would continue to come in the Islamic tradition, albeit in a capacity that was subservient or spiritually inferior to Muhammad who was khatam al-nabiyyin (seal of the prophets)”””.(See Adil Hussain)
In this connection, I would place before you a passage from the writings of the well known Mujaddid Alf-e-Thani, Hazrat Sheikh Ahmad Faruqi Sirhindi (died 1034 AH), who is a recognized authority among the different sects of Ahle-Sunnat (Hanafi, Deobandi, Barelavi). In his Maktubat, he states:
“””Following the advent of Hazrat Muhammad, the Chosen One, the Seal of the Prophets(sa), the attainment of the attributes of prophethood by his followers as subordinate or by way of inheritance, will in no way conflict with his status as the Seal of the Prophets. So do not be amongst the doubters”””. (Maktubat Imam Rabbani, Book 1, Maktub no. 301, vol. 5, p. 141)
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