Intro
In 1891, MGA denied that he was a recipient of “Wahy Nubuwwat”, in fact, in Izala Auham (page 614, Part-2), he even said that “Wahy Risalat” had been cut off forever. Thus, MGA only claimed to receive “Wahy-i Wilayat” (revelation granted to saints). MGA claimed prophethood in 1901, a year later, in Tofha Golarvia, MGA again claimed that it was impossible for anyone to get Wahy Nubuwwat. 

Most of these quotes are from Muhammad Ali’s famous 300 references that he wrote as an appendix to “Prophethood in Islam” (1915).

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1891
Izalah Auham, (Septembers, 1891)
p. 614

“Verse 40 of chapter al-Ahzab (33:40) runs thus: ‘Muhammad is not the father of any of your men, but he is the Messenger of Allah and Khatam al-Nabiyyin.’ This, too, expressly proves that no prophet would appear in the world after our Holy Prophet (peace and blessings of Allah be upon him). It is thus abundantly clear that the Messiah, son of Mary, cannot come back in the world because he is a messenger and inter alia, the true significance of the office of a messenger is that he obtains knowledge of spiritual sciences through Gabriel and it has just been proved that the apostolic revelation (wahy risalat) has been cut off for ever till the day of Judgement.”
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1891
Al-Haqq Mubahasa Ludhiana (The Debate at Ludhiana), (1891), p. 79

“I also believe that it is not for every mujtahid and maulvi to deduce and infer conclusions in religious matters from the Quran and to grasp the divine meanings and understand the correct details of the mujmilat (verses requiring explanation) of the Quran. But this is particularly the job of those who have been supported by divine revelation either as a prophet or one blessed with great sainthood (wilayat-i ‘uzma). … And God has, from time to time, been disclosing the hidden subtilities of the Quran to those who are illuminated with the light of the revelation of great sainthood and are among the group of illa al-mutahharun (the purified ones).”

38. Ibid., p. 91

“Whatever is outside the Quran or repugnant to it is rejected (mardud). And the authentic reports (ahadith) are not outside the Quran, because all these problems (masa’il) have been drawn forth and inferred from the Quran with the help of revelation which is not recited (wahy ghair-matluww) of course, this is true that deduction (istikhraj) and inference (istinbat) is not the job of every one but the Messenger of Allah or one who has attained these excellences by way of reflection (zill).”
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1893
Tuhfah Baghdad, (July 1893), p. 7

“And God has brought an end to the prophets with our Messenger, and the prophetic revelation (wahy-i nubuwwah) has been cut off. Then how could the Messiah come when there is to be no prophet after our Messenger? Will then his prophethood be suspended and he would come like the one deposed from his office?”
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1893
Ainah Kamalat Islam, (February 26, 1893)
p. 323

“Has it ever happened in the world that God has supported an impostor (kazib) to the extent that he went on fabricating a lie against Him for eleven years, that wahy-i-wilayat (revelation granted to saints) and wahy-i-muhaddathiyyah — descended on him and God did not cut his life-vein.”
___________________________________________________________________________Majmu’ah Ishtiharat, vol. i

vol. iii, p. 223

“The assertion (of Mawlvi Ghulam Dastagir of Kasur) that since I am not a claimant to prophethood, I cannot invoke any immediate divine chastisement, is not correct. Let it be known to all that I too curse the claimant to prophethood. I sincerely believe in the Kalimah, la ilaha illal-lahu Muhammadur Rasulullah (There is no god but Allah, Muhammad is His Messenger) and in the finality of prophethood of the Holy Prophet Muhammad, peace and blessings of Allah be upon him. I also believe that wahy-i-wilayah (revelation to saints) and not wahy-i-nubuwwah (prophetic revelation) is granted to auliya as one of the graces of the prophethood of Muhammad by faithfully following him. Anyone who ascribes to me anything beyond this is devoid of honesty and is not God-fearing. …Thus I have never been a claimant to prophethood but a claimant to wilayah (sainthood) and mujaddidiyyah (reformation).” — April 1897.
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1897
Siraj-i Munir (March 24, 1897), pp. 2, 5

“Do not lay false charges against me that I have claimed absolute prophethood. Have you not read that muhaddath (one spoken to by God) is also a mursal (sent one)? Do you not remember the recitation (qir’at or version) wa la muhaddath-in? Then, how absurd is the allegation that I have claimed to be a mursal. O ye the ignorants! Tell me what is the appropriate word in Arabic for one sent by God other than mursal or rasul. But remember that in God’s revelation (ilham) it does not here carry the real sense (haqiqi ma’ni) which is specific for the giver of law (sahib shari’ah). On the other hand, whoever is appointed (mamur) is indeed a mursal. This is, of course, true that in the revelation which God has sent down on me He has-frequently used the words nabi, rasul and mursal but they are not in their real significance. And every one has its own terminology. So, this is God’s terminology that He has used such words. We admit and hold the view that in the real sense of prophethood neither a new nor an old prophet can appear after the Holy Prophet, (peace and blessings of Allah be upon him). The Quran precludes the appearance of such prophets. But God may, in a metaphorical sense, address a mulham (an inspired one) as a prophet or a messenger. …

The people in Arabia still call a person’s messenger (faristadah) rasul. Why then shouldn’t God use the word mursal metaphorically? Do you not remember the Quranic verse: ‘fa qulu inna ilaikum mursalun’ (So they said: surely we are sent to you) — 36:16? Is it fair and justifiable to call me a kafir only on this count? When you will be questioned by God on the Day of Judgement for declaring me kafir, may I know what reasons you will advance before Him? I again repeat that no doubt the words rasul, mursal and nabi occur for me in my revelations from God but they are not applicable in their real sense. Likewise, the description of the Promised Messiah in reports (ahadith) as a prophet does not connote prophethood in its real sense. This is the knowledge which God has granted me. Let him who wishes to understand grasp it. It has been disclosed to me that the doors of real prophethood (haqiqi nubuwwat) are absolutely closed after the Khatam al-Nabiyym. Neither can a new prophet appear in the real sense (of the term) nor an old one. But, our unjust opponents (zalim mukhalif) dc not consider the doors of the finality of prophethood as entirely closed, rather, according to them, a window is still open for the coming of a prophet, i.e., the Israelite Messiah. Thus, when after the Quran a real prophet (haqiqi nabi) comes and the prophetic revelation (wahy-i nubuwwah) is resumed then tell us how prophethood came to an end. Will the revelation of such a prophet be called wahy-i nubuwwah or something else?”
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1893
Barakat al-Du’a (April 2, 1893)
p. 17

“I have personally experienced a sway of strong external and extremely effectual force over me at the time of revelation which descends on me in the form of wahy-i wilayat (revelation granted to saints).”
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1899
Ayyam al-Sulh (January, 1899)
p, 47

“Besides these points, the verse: wa lakin rasul-lul lahi wa khatam an-Nabiyyin (but he is the Messenger of Allah and the Seal of the Prophets) also precludes the coming of the Messiah, son of Mary, for the second time; likewise, the hadith, la nabiyya ba’di; (there will be no prophet after me) stands in his way. How is it possible that, in spite of our Holy Prophet being the Seal of the Prophets, another prophet can come at some time and the prophetic revelation (wahy-i nubuwwah) can start again? Do not all these suggest that while interpreting this hadith, we are not to adhere to the apparent meaning of these words?”

 

p. 74

“If it be argued that Jesus, who came for bearing testimony (tasdiq) to the Torah, was a prophet of God, how do you compare him in this respect? Again, a prophet ought to have come for vouching and reviving (tajdid) the religion. The reply is that, in Islam, the door of independent prophethood is closed as the Most High God says: wa la-kin rasulul lahi wa Khataman Nabivyin (but he is the Messenger of Allah and the Seal of the Prophets’) and in the Hadith we find: la nabiyya ba’di (there will be no prophet after me). Moreover, the Messiah’s natural death has been proved by conclusive arguments (nusus qat’iyyah); therefore, his coming to this world again is nothing but mere wishful thinking. And, if another prophet, new or old, does come, then how can our Holy Prophet (peace and blessings of Allah be upon him), be the Last of the Prophets. No doubt, the door of wahy-i wilayah (revelations granted to saints) and of divine communications is still open.

“The signs are God’s whether they are manifested through a prophet or a saint (wali) and are all of one and the same standard (darjah) because they have a common source. It is sheer folly and stupidity to think that if the Most High God demonstrates heavenly signs at the hands of a prophet these are greater in power and grandeur than those demonstrated through a wali. On the other hand, some signs in support of Islam are manifested at a time when there is neither a nabi nor a wali. For instance, the sign of the annihilation of the ‘possessors of the elephants’.”

“The authentic Hadith corroborate that muhaddath is also included among the prophets and messengers as God’s sent ones (mursals). A careful perusal of the recitation (qir’at) of the hadith in Bukhari, wa ma arsalna min rasulin wa la nabiyyin wa la muhaddath-in (And We never sent a messenger or a prophet or a muhaddath) will bear this out. Again, it is mentioned in another hadith: ulama-u ummati ka anbiya bani israil (i.e. the ‘ulama of my ummah will be like the prophets of Israel). The sufi (mystics) have also, in their visions, got this hadith verified by the Holy Prophet (peace and blessings of Allah be upon him). It should also be remembered that in the book of Muslim the word prophet has also been used for the Promised Messiah i.e., by way of metaphor and simile.”

 

p. 146

“Our Holy Prophet’s being the Khatam al-Anbiya (the Seal of the Prophets) also vouches for the death of Jesus, peace of God be upon him, because if another prophet comes after him he no longer remains the Khatam al-Anbiya nor the chain of prophetic revelation (wahy-i nubuwwah) can be deemed to have ended. And if it be considered that Jesus will come as an ummati (follower) even then he shall not be devoid of the dignity of prophethood (shan-i nubuwwat). Although he shall also act upon the Shari’ah of Islam like other followers but it cannot be said that at that time he shall not be a prophet in God’s knowledge. And if he shall, however, be a prophet in the knowledge of God then we have to face the same objection that a prophet had come after the Khatam al-Anbiya, peace and blessings of Allah be upon him. This is derogatory to the Holy Prophet’s dignity and contradicts the explicit teachings of the Quran on this point. The Quran speaks nowhere about the second advent of the Messiah, son of Mary, rather the Finality of Prophethood (Khatm-i Nubuwwat) has been mentioned most expressly. And it is a mischief to differentiate between an old and a new prophet. Such a differentiation (tafriq) is to be found neither in the Hadith nor in the Quran. And the same general negation (naf‘i-i ‘am) is found in the Hadith: la nabiyya ba’di (i.e., There will be no prophet after me). How audacious and impertinent it is then to stick to the sordid thoughts and disregard and ignore the clear injunctions of the Quran and accept the coming of a prophet after the Seal of the Prophets and resumption of the prophetic revelation after it had been cut off. Because in whomsoever exists the dignity of prophethood (shan-i nubuwwat) his revelation will undoubtedly be that of prophethood.”

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1902
Tuhfah Golarwiyyah (September 1, 1902)

p. 83

“The Holy Quran has declared the death of Jesus in the verses: ‘But when Thou didst cause me to die’ and the ‘messengers have already passed away before him’; similarly, in the verse: ‘This day have I perfected for you your religion’ and that ‘but he is the Messenger of Allah and the Seal of the Prophets,’ prophethood has been clearly brought to an end and it has been declared in clear words that the Holy Prophet (peace and blessings of Allah be upon him), is the Last of the Prophets (Khatam al-Anbiya) as has been stated in the verse: wa la-kin rasul-lul lahi wa khatam-an Nabiyeen (but he is the Messenger of Allah and the Seal of the Prophets). But those who bring Jesus back to this world believe that he would return with his prophethood and that Gabriel would be descending on him continuously for forty-five years with prophetic revelation (wahy-i nubuwwah). What is left then of the Finality of Prophethood (Khatm-i Nubuwwat} and the finality of prophetic revelation with such a belief? Rather, in that case, Jesus would be the last of the prophets (khatam al-anbiya).”

Tuhfa Golarwiya, see Ruhani Khaza’in, vol. 17, p. 174

“The Holy Quran, in the verses, ‘This day I have perfected for you your religion’, and ‘He is the Messenger of Allah and the Khatam an-nabiyyin’, has clearly ended prophethood with the Holy Prophet Muhammad. And it has said in plain words that the Holy Prophet is Khatam al-anbiya, as it says: ‘He is the Messenger of Allah and the Khatam an-nabiyyin’. But those people who bring Jesus back to the world believe that he will come to the world still bearing his prophethood, and that the angel Jibreel will continue to descend upon him with wahy nubuwwat for forty-five years. Now tell us, according to their belief, how can the finality of prophethood and the finality of revelation given to prophets (wahy nubuwwat) be maintained? Instead, one would have to accept that Jesus is the Khatam al-anbiya.”

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Links and Related Essay’s

aaiil.org/Files/Literatures/Books/2/ENGprophethoodislam.pdf

Izala Auham (1891), Part-1 and 2, quotes and background information – ahmadiyyafactcheckblog

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