Most Ahmadi’s haven’t read enough to understand MGA’s prophethood. In the BA1-2, which was published in 1880, MGA was indirectly claiming prophethood. In fact, in the BA2, MGA quoted 18:109 (18:110, in the Ahmadi quran)(see also 31:27, the verse is identical) and says that “”Say, ‘If the ocean became ink for the words of my Lord, surely, the ocean would be exhausted before the words of my Lord came to an end, even though We brought the like thereof as further help.’. Thus, MGA was arguing from the Quran that Allah will continue talking (prophethood) to Muslims until the Day of Judgement and this Islam was superior to all other religions. In volume 3, MGA quoted 9:32, and essentially was claiming prophethood for himself. In fact, MGA’s first argument in the BA was that of the continuation of divine revelation, however, MGA wasn’t being clear. Even Nawab Siddiq Hassan Khan tore of the Barahin-i-Ahmadiyya and sent it back to Qadian in that condition, which enraged MGA. MGA was also accused of claiming prophethood by the Ahl-e-Hadith, only Batalvi defended him. I have written a full review of BA3 herein. By 1884, MGA was openly being called a Kafir by most of the Ahl-e-hadith Muslims of North India. Nevertheless, after BA-4 (1884), MGA only published 2 books in 6-7 years (directed at the Hindus, and silent on his prophethood). He did publish the green announcement (sabz ishtihar) in 1888 wherein he argued that the prophecies of prophets and messengers failed all the time (or were misunderstood), thus, his failed prophecy (about the Musleh Maud) was common for prophets and messengers.

In 1891, as MGA claimed to be the Messiah, he denied prophethood (See Elucidation of Objectives, pages 9-10, via Muhammad Ali, Prophethood in Islam, 1915 edition). MGA denied prophethood an additional


Elucidation of Objectives, pages 9-10, via Muhammad Ali, Prophethood in Islam, 1915 edition

“Here if it be argued that the like of Messiah should also be a prophet because Messiah was a prophet, the reply in the first instance will be that our Holy Prophet (peace and blessings of Allah be upon him), has not made prophethood a pre-requisite for the coming Messiah, but has clearly stated that he shall be a Muslim and abide by the Law of Islam like common Muslims. He shall not say anything beyond that he is a Muslim and their leader. Besides, there is no doubt that this humble servant has been raised by the Most High God as a muhaddath for this ummah and a muhaddath is in one sense a prophet too. This, however, is not perfect prophethood (nubuwwat-i tammah), yet a muhaddath is a prophet partially (juzi nabi) for he is endowed with the gift of being spoken to by God and matters Unseen are manifested to him and, like the revelations of messengers and prophets, his revelations are protected against the intervention of the devil. And the real kernel of the Law (Shari’ah) is disclosed to him and he is commissioned just like prophets, and it is obligatory on him, like prophets, that he should announce his mission publicly and anybody who rejects him deserves punishment. And prophethood in his case means only that the above characteristics are found in him.

If it is argued that the door of prophethood has been closed and a seal has been set on the revelation that descends on prophets, I shall say that neither the door of prophethood has been closed in all respects nor a seal has been set on every form of revelation. On the contrary, the door of revelation and prophethood has remained partially open for this ummah ever since. It is to be carefully remembered that the type of prophethood, which is to continue for ever, is not perfect prophethood but, as I have just mentioned, is only a partial prophethood, which in other words is termed muhaddathiyyah attainable by following the greatest and the most perfect of all human beings i.e., the Holy Prophet Muhammad, the embodiment of all the excellences of perfect prophethood (peace and blessings of Allah be upon him).

Now, may Allah guide you, make a note that a prophet is a muhaddath, and muhaddath is a prophet in the sense that he possesses one of the various kinds of prophethood. The Messenger of Allah is reported to have said that nothing is now left of prophethood, except mubashshirat (good news); that is to say from the kinds of prophethood only one kind is left, that is mubashshirat — such as true visions (al-ru’ya al-sadiqah), true sights (al-mukashifah al-sahihah) and the revelation which descends on the chosen servants of God (auliya). And that is a light which illumines the hearts of a gloomy people. Thus behold, O critic! The possessor of insight and understanding, is the door of prophethood entirely closed? On the other hand, the Hadith proves that the perfect prophethood which contained the revelation of Shari’ah has ceased but prophethood containing mubashshirat (good news) only shall exist till the Day of Judgement. And you are aware and have read in the books of Hadith that true vision is forty-sixth part of prophethood i.e., perfect prophethood. Thus when true visions could rank so high what would be the position of revelation which descends on the hearts of muhaddathin. To sum up, the door of partial prophethood has always been open. But nothing remains of prophethood except mubashshirat (good news), and munzirat (warnings), foreknowledge about Unseen matters, deep understanding of the Quran and divine knowledge. But prophethood which is perfect and complete and possesses all the excellences of revelation has been discontinued, and we believe in it from the time this was revealed: ‘Muhammad is not the father of any of your men, but he is the Messenger of Allah and Khatam al-Nabiyyin (Seal of the Prophets)’ (33:40).”

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