Per MGA, his claim of prophethood is tied to many verses of the Quran like 62:3, 61:6, 108:1, 1:6 and many others. In fact, in “Correction of an Error” (1901), MGA quoted 72:26 and 72:27 as he argued that he was not only a Nabi but also a Messenger (See pages 6, 8 and 11). MGA was also arguing that the Quranic word Rasul=Nabi and vice versa and this was how MGA was explaining why he was called a Rasul (Messenger). MGA knew that in Islam, this is not true, Rasul’s were just a few and hold a higher rank than the common Nabi. In the below, we have archived all instances of MGA quoting 72:26-27, interestingly, MGA was using this verse in 1898, in Anjam e Athim. MGA used 72:26-27 to argue that he was one of the chosen Messengers of Allah, which is ridiculous. After MGA died, his sons started using 2:4 and 7:35 as they argued that MGA’s prophethood was common. Thus, the concept of the Ummati-Nabi was born.
72:26-27 from quran.com
72:26—[He is] Knower of the unseen, and He does not disclose His [knowledge of the] unseen to anyone
72:27–Except whom He has approved of messengers, and indeed, He sends before each messenger and behind him observers
Anjam-e-Atham, Ruhani Khaza’in, vol. 11, p.303, footnote, Essence of Islam, online english edition, Vol. 3.
“””The nature of converse with the Divine is that God Almighty bestows the honour of such a dialogue upon one who is wholly devoted to the Holy Prophet (peace and blessings of Allah be upon him) as He granted to earlier Prophets. In this dialogue, the Kalimullah [the servant who is blessed with converse with God] talks to Him like one man to another. He puts a question to God, Who responds to him; even though such question and answer may extend to fifty or more exchanges. Through such dialogue, God Almighty bestows three types of bounties upon His perfect servant:
- Most of his supplications are granted and he is foretold about their acceptance.
2. God Almighty discloses many matters of the unseen to him.
3. The philosophy of many teachings of the Holy Qur’an is revealed to him through revelation.
Whoever rejects me and claims that he himself is blessed with Divine converse, I call upon him in the name of God to compete with me in respect of all these three criteria. Both of us should write an exegesis on any seven verses of the Holy Qur’an to be agreed upon. My opponent should write on the basis of revelation vouchsafed to him and I shall write on the basis of mine. Each of us should set forth, in advance, some revelations received by him intimating acceptance of prayers and relating to matters beyond human capacity. He should also disclose in advance some hidden matter relating to the future and so should I. Both our statements should be published through posters. Thus truth and falsehood of each party will become evident.
But remember, my opponents will never be able to do this. The hearts of liars have been cursed by God. He will neither disclose to them the light of the Holy Qur’an, nor accept their supplications, nor inform them of such acceptance in advance, nor will He disclose anything of the unseen to them:
‘He reveals not His secrets to anyone, except to him who He chooses, namely a messenger of His.’—Al-Jinn, 72:27-28
Now that I have made this announcement, anyone who neither stands forth against me in the manner set out, nor restrains himself from denouncing me as an impostor, will be under the curse of God, the angels and all the righteous ones. And the only duty of a Messenger is to
convey the message.””””
In fact, in “Correction of an Error” (1901), MGA quoted 72:26 and 72:27 as he argued that he was not only a Nabi but also a Messenger (See pages 6, 8 and 11).
Haqiqatul Wahy, online english edition, 72:26-27 (72:27-28) is quoted 5 times.
In Muhammad Ali’s famous commentary of 1917, he didn’t address the issue of MGA’s divine revelations (prophethood) and this verse. Nor does he address how MGA could be a metaphoric messenger.
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