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A Misconception Removed

Some members of my Jama‘at, who are less familiar with my claim and its supporting arguments, and who have neither had the chance to study my books in depth, nor have they spent enough time in my company to be fully informed, sometimes counter an objection raised by an opponent with an answer which is entirely contrary to the facts. Thus, notwithstanding their adherence to the truth, they have to suffer embarrassment.

Only a few days ago, one of them was confronted with an objection that the person to whom he had sworn allegiance claimed to be a Prophet and Messenger, and the reply given was a mere denial, which was not correct. The fact is that in the Divine revelations of which I am the recipient, words such as 'Messenger', 'Apostle' and 'Prophet', appear not once, but hundreds of times. How then can it be correct to say that such words have not at all been used? The fact is that such words are found with much greater clarity and lucidity now than ever before. Even in Brahin-e-Ahmadiyya, which was published some 22 years ago, these words appear in no small number. For instance, one of the Revelations found in Brahin-e-Ahmadiyya reads:

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(See Brahin-e-Ahmadiyya, p. 498)

In this Revelation, this humble one has been clearly addressed as 'Messenger'. Later on in the same book, there is this Revelation regarding myself:

i.e., 'Allah’s Messenger in the garb of Prophets(as).' (See Brahin-e-Ahmadiyya, p. 504)

In the same book, close upon the above Divine Communication, is this Divine revelation:

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in which I have been named 'Muhammad' as well as 'Messenger'. Then there is this Divine revelation recorded on page 557 of Brahin-e-Ahmadiyya:

'A Warner came unto the world.'

another rendering of which is:

'A Prophet came unto the world.'

At several other places in Brahin-e-Ahmadiyya, I have similarly been addressed as 'Messenger'.

Thus if someone were to ask how it is possible for another Prophet to come after the Holy Prophet(sa) who is Khatamun Nabiyyin, 5the simple answer is that no Prophet—new or old—can come in the manner in which you people seek the descent of Jesus(as) in the latter days, while you also believe that he will be a Prophet and that he will continue to receive Prophetic revelation for forty years, and will thus surpass the period of the Holy Prophet’s(sa) Prophethood. Such a belief is undoubtedly sinful. The verse:

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and the Hadith:

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categorically testify that this belief is totally false. I myself am strongly averse to such beliefs and I resolutely believe in the verse:

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This verse contains a prophecy of which our opponents do not have the least idea. In this prophecy God Almighty says that, after the Holy Prophet(sa), the door of prophecies has been closed till the Day of Judgement, and that it is no longer possible for a Hindu, a Jew, a Christian or a nominal Muslim to assume the title of 'Prophet'; and that all the doors leading to Prophethood have been closed except the door of Sirat-e-Siddiqi, 9i.e., losing oneself in the Holy Prophet(sa).

Thus he who comes to God through this door is clad, by way of Zill,10 in the same mantle of Prophethood which is the mantle of the Prophethood of Muhammad(sa). As such, his being a Prophet is not a matter for jealously, for he does not derive this status from himself but from the fountain of the Holy Prophet(sa); and, that too, not for his own glory but for the glory and majesty of the Holy Prophet(sa). For this reason, in heaven he is named Muhammad(sa) and Ahmad(sa). Thus the Prophethood of Muhammad(sa), in the final analysis, returns to Muhammad(sa), albeit by way of Buruz, 11 and to no one else. So, the verse:

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means that:

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In short, my Prophethood and Messengership is only by virtue of my being Muhammad(sa) and Ahmad(sa), and not in my own right; and I have been given this name because of my complete devotion to the Holy Prophet(sa). This does not in any way change the true connotation of Khatamun Nabiyyin, but the descent of Jesus(as) from heaven would certainly change it.

It should also be remembered that the literal meaning of Nabi 14is one who discloses the unseen after having been informed by God. Therefore, the title of Nabi would be justified wherever this connotation would apply. A Nabi has to be a Rasul,15 for if he is not a Rasul he cannot be the recipient of knowledge of the unseen, as indicated by the verse:

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Now, taking this connotation into account, if the appearance of a Nabi is denied, it will be tantamount to believing that this umma has been deprived of Divine address and converse, because whosoever discloses matters of the unseen on the basis of Divine knowledge would necessarily be a Nabi within the connotation of the verse:

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Likewise, anyone who is sent by God will be called Rasul. The only difference is that, after our Holy Prophet(sa) till the end of days, there cannot be any Nabi who is granted a new shariah. Nor can anyone be granted the title of Nubuwwat18 unless it is through the Holy Prophet(sa), and unless a person has arrived at such a stage of complete devotion to him(sa) that he too is named Muhammad and Ahmad in heaven.

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The key to this mystery is as follows: The true connotation of Khatamun Nabiyyin requires that if anyone calls himself a Prophet while there remains the slightest veil of estrangement, 20such a person will be guilty of breaking the Seal of Khatamun Nabiyyin. But he who is so lost in the Khatamun Nabiyyin(sa) that he receives his(sa) name and reflects his(sa) countenance, will, on account of this complete unity and harmony, be called a Prophet without contravening the Seal; for he is Muhammad(sa), though by way of Zill. Thus, despite the claim of Prophethood by the person who is named Muhammad and Ahmad by way of Zill, our lord and master Muhammad(sa) would still be the Khatamun Nabiyyin, inasmuch as this second Muhammad is a reflection of the same Muhammad(sa) and bears his name. But Jesus(as) cannot come without breaking the Seal inasmuch as his is a separate and distinct Prophethood.

And if no one can become a Prophet or a Messenger, even by way of Buruz, then what would be the meaning of the prayer:21

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Let it be remembered that I do not deny being a Prophet and a Messenger in this connotation. It is in this very connotation that the Promised Messiah has been designated a Prophet in Sahih Muslim. If one who is bestowed knowledge of the unseen by God Almighty cannot be given the title of Prophet, then tell me what else should he be called? If you say that he should be called Muhaddath, I would counter that no lexicon attributes to Tahdith the connotation of disclosure of the unseen, while Nubuwwat means the disclosure of the unseen.

Nabi is a word common to both Arabic and Hebrew. In Hebrew it is pronounced Nabi and its root is Naba, meaning to prophesy on the basis of knowledge received from God. A Prophet is not necessarily a law-bearer, but Prophethood is a Divine gift through which matters of the unseen are revealed.

Since I have myself witnessed the clear fulfilment of about a hundred and fifty Divine prophecies, how can I deny for myself the title of Nabi or Rasul? Since God has Himself bestowed these titles upon me, why should I forsake them for fear of anyone else? I swear by God Who has sent me—and cursed be those who fabricate lies about Him—that He has sent me as the Promised Messiah. Just as I believe in the verses of the Holy Quran, so do I believe—without the least difference—in the manifest Revelation which has been revealed to me, and the truth of which God has demonstrated to me through repeated signs. I am ready to swear in the precincts of the Holy House of God [Baitullah] that the pure Revelation which descends upon me is the word of the same God Who spoke to Moses(as), to Jesus(as), and to the Holy Prophet(sa).

The earth has borne witness to my truth as has the heavens. Both have proclaimed that I am the Vicegerent of God. But it was necessary, in accordance with the prophecies, that I should be denied. This is because those whose hearts are in veils do not accept the truth. I know that God will surely support me as He has always supported His Messengers(as). No one can stand against me, because Divine support is not with them.

Wherever I have denied being a Prophet or Messenger, it has only been in the sense that I have not brought an independent law nor am I an independent Prophet. I am a Messenger and Prophet only in the sense that I have received spiritual grace from the Messenger(sa) whom I follow, and, having received his name for myself, and through him, I have received knowledge of the unseen from God. But I have not come with a new law. I have never denied being called a Nabi (Prophet) in this sense. Indeed it is in this very sense that God has addressed me as Nabi and Rasul; and it is in this sense that I do not deny being a Nabi or Rasul. As for my statement:

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it only means that I am not a law-bearing Prophet.

However, it must be borne in mind and should never be forgotten, that, despite being addressed as Nabi and Rasul, I have been informed by God that this bounty has not descended upon me directly. There is a holy being in heaven whose spiritual grace is with me and he is Muhammad, the Chosen One(sa). It is on the basis of this relationship, and by merging myself in him, and by receiving his names—Muhammad and Ahmad(sa)— that I am a Rasul as well as Nabi, which, in other words, means that I have been commissioned by God and I receive knowledge of the unseen from Him. Thus the Seal of Khatamun Nabiyyin remains intact, for I have received his name by way of reflection and Zill, through the mirror of love.

If anyone takes offence as to why Divine revelation has addressed me as Nabi and Rasul, it would be foolish of him to do so, for my being a Nabi and Rasul does not break the Seal set by God. 24It is evident that just as I say about myself that God has addressed me as Rasul and Nabi, likewise do my opponents say about Jesus son of Mary(as) that he will come again after our Holy Prophet(sa). Since Jesus(as) is a Prophet, the same objection—of the breaking of the Seal of Khatamun Nabiyyin—will be raised against him as is raised against me. But I say that, after the Holy Prophet(sa), who was Khatamun Nabiyyin, there can be no objection whatsoever to my being addressed as Rasul or Nabi, nor does this break the Seal. I have stated repeatedly that, in accordance with the verse:

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As Buruz, I am the same Prophet Khatamun Nabiyyin(sa). It was twenty years ago, in Brahin-e-Ahmadiyya, that God named me 'Muhammad(sa)' and 'Ahmad(sa)' and declared me to be the Holy Prophet(sa). Thus, the status of the Holy Prophet(sa) as Khaamun Nabiyyin is by no means in peril due to my Prophethood, since the Zill is never independent of the original. Since I am Muhammad(sa) by way of Zill, therefore, the Seal of Khatamun Nabiyyin remains intact, and the Prophethood of Muhammad(sa) remains confined to Muhammad(sa). This means that in all events it is Muhammad(sa) who remains the Prophet and no one else.

Since I am the Holy Prophet(sa) by way of Buruz, and all his perfections and excellences, including his Prophethood, are reflected in the mirror of my Zilliyyat, where then is the person who claimed to be an independent Prophet?

If you still do not accept me, then you should know that it is written in your own books of Hadith that the Promised Mahdi will be like the Holy Prophet(sa), both in character and appearance. His name will correspond to the name of the Holy Prophet(sa)—which means that he will be given the name Muhammad and Ahmad; and that he will belong to the Holy Prophet’s(sa) household.26 It is written in some Traditions that 'He shall be from me'.27 This is a very subtle hint that he will derive his spiritual existence from the Holy Prophet(sa) and will be a reflection of his spirit. This notion is strongly supported by the words which the Holy Prophet(sa) used in describing his relationship with the Promised Mahdi(as), for he went so far as to give him his own name. This clearly signifies that the Holy Prophet(sa) wished to describe the Promised One as his own Buruz, just as Joshua was the Buruz of Hazrat Moses(as). And it is by no means necessary for the Buruz to be the son or grandson of Sahib-i-Buruz. 28What is essential is that, in respect of spiritual relationship, the Buruz must have emerged from Sahib-i-Buruz, and this mutual gravitation and relationship between the two must have been ordained from the very beginning. It would be wholly contrary to the splendid wisdom of the Holy Prophet(sa) that he should omit the description of the true connotation of Buruz and should rather say that he [the Promised One] would be his grandson. What has this to do with Buruz? If such a relationship was indeed necessary for Buruz, then why was the less perfect relationship of grandson preferred to that of a son? The fact is that while in His Holy Book Allah has negated the fatherhood of the Holy Prophet(sa), He has given the gladtidings of a Buruz.

If this concept of Buruz was not true, then why were the Companions of the Promised One designated as Companions(ra) of the Holy Prophet(sa) in the following verse:

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One has to deny this verse before he denies the concept of Buruz. People who think in physical terms, sometimes link the Promised One to the progeny of Hasan(ra), sometimes to Husain(ra), and sometimes to ‘Abbas(ra). But what the Holy Prophet(sa) really meant was that the Promised One would be his heir, just like a son, i.e., he would inherit his name, his character, his knowledge, his spirituality, and would reflect his very image. He will acquire nothing on his own but will acquire everything from the Holy Prophet(sa), and will so lose himself in him(sa) as to reflect his(sa) very image. Just as he would acquire—by way of Zill—his name, character and knowledge, so would he also acquire his title of 'Prophet', for the image formed by the Buruz is never complete unless it reflects the excellences and perfections of the original in every aspect. Since Prophethood is the hallmark of a Prophet, it is essential that it too should be reflected in the image formed by the Buruz. All Prophets(as) have continued to believe that a Buruz is a complete reflection of his original, so much so that even their names become identical. Thus, just as it is evident in this context that naming someone Muhammad(sa) and Ahmad(sa), by way of Buruz, does not make two Muhammads or two Ahmads, likewise, addressing someone as 'Prophet' or 'Messenger'—by way of Buruz—does not break the Seal of Khatamun Nabiyyin, for the person of the Buruz has no independent existence. The Prophethood of Muhammad(sa), therefore, remains confined to Muhammad(sa) alone. All Prophets(as) are agreed that Buruz involves no duality, as his status conforms to this Persian verse:

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On the other hand, if Jesus(as) comes back to the world, he cannot do so without breaking the Seal of Khatamun Nabiyyin.

In short, the term Khatamun Nabiyyin is the Divine Seal which has been set upon the Prophethood of Muhammad(sa). It is now impossible for this seal ever to be broken. What is possible, however, is that the Holy Prophet(sa) may appear in the world in the form of a Buruz, not once, but even a thousand times, and may, by way of Buruz, proclaim his Prophethood with all its splendour and perfection. The advent of such a Buruz was ordained by God Almighty, as He says:

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Prophets are never jealous of their Buruz for he reflects their own image and character, but they are jealous of others. Just consider how Prophet Moses(as) wept and cried on the night of Mi‘raj and expressed his envy that the Holy Prophet(sa) had left him far behind. Just imagine how hurt the Holy Prophet(sa) would be if God were to say that there would be no Prophet after him, and yet He were to send Jesus(as) in contravention of His own word! Thus, Prophethood by way of Buruz neither detracts from Khatm-e-Nubuwwat, nor breaks the Seal; but the advent of any independent Prophet would hit at the very core of Islam. And it would be extremely derogatory to the Holy Prophet(sa) to imagine that the monumental task of vanquishing the Dajjal should be performed by Jesus(as) and not by him. It would also amount—God forbid—to falsifying the verse:

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This verse contains an implied prophecy that Prophethood has now been sealed till the Day of Judgement, and no one—with the exception of the Buruz, who is the Holy Prophet(sa) himself—has the power to receive such manifest Divine knowledge as is received by Prophets(as). Since I am the Buruz of Muhammad(sa) that has been ordained since eternity, I have, therefore, been granted Prophethood in the form of Buruz, and the entire world is powerless to stand against it, for a Seal has been set upon Prophethood. A Buruz of Muhammad(sa) was destined to come in the latter days with all the perfections of Muhammad(sa), and so he has come. Now this is the only window through which one can get water from the fountainhead of Prophethood.

To sum up, Prophethood or Messengership in the form of Buruz does not break the Seal of the Finality of Prophethood, but the idea of the descent of Jesus(as) does break the Seal, as it necessitates the negation of the verse:

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The Holy Quran does not contain even a hint of this absurd and unIslamic doctrine, and why should it, for it runs against the verse mentioned above. On the other hand, the coming of a Prophet and Messenger in the form of Buruz is substantiated by the Holy Quran, as is evident from the verse:

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There is a beautiful subtlety of expression in this verse. While it clearly mentions the people who will be counted among the Companions(ra), it does not expressly mention the person who was to come as the Buruz, i.e., the Promised Messiah, and through whom those people would come to be counted among the Companions of the Holy Prophet(sa) and considered to be under his guidance. This deliberate omission is intended to signify that the Buruz in his own right would be a non-entity, therefore, his Prophethood or Messengership in the form of Buruz would not break the Seal of Finality. This is why the verse treats him as a non-entity and presents the Holy Prophet(sa) in his place. The appearance of a Buruz has similarly been promised in the verse:

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It means that in his time Kauthar would be manifested, i.e., springs of spiritual blessings will flow freely and a great number of people will become true adherents of Islam. This verse looks with disdain at the need of physical progeny and promises, instead, progeny by way of Buruz. Although God Almighty has blessed me with the honour that I am both an Israelite and a Fatimite, and I partake of both bloods, I still give precedence to the spiritual relationship, which is that of Buruz.

The aim of this discourse is that while my ignorant opponents accuse me of claiming to be a Prophet or Messenger, I myself make no such claim. I am neither a Prophet nor a Messenger as they think. But I am a Prophet and a Messenger in the way that I have just explained. Therefore, false and evil is the thinking of the one who mischievously accuses me of claiming to be a Prophet and Messenger. It is only by way of Buruz that I have been made a Prophet and a Messenger, and it is on this very basis that Allah has repeatedly named me His Prophet and His Messenger, but only by way of Buruz. My own self comes nowhere in between, rather it all belongs to Muhammad Mustafa(sa). Thus it is that I have been called Muhammad(sa) and Ahmad(sa). Hence, Prophethood and Messengership have not been transferred to anyone else. What belonged to Muhammad(sa) remains with Muhammad(sa). On him be blessings and peace.

Humbly,
Mirza Ghula Ahmad
Qadian
5th November, 1901