The Lahore Ahmadiyya Movement Blog

Quote from Ayk Ghalati Ka Izala in the comment from Jamal:

“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 Barahin-e-Ahmadiyya, which was published some 22 years ago, these words appear in no small number…

At several other places in Barahin-e-Ahmadiyya, I have similarly been addressed as ‘Messenger’…

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)…

It should also be remembered that the literal meaning of Nabi is 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, for if he is not a Rasul he cannot be the recipient of knowledge of the unseen…

Now, taking this connotation into account, if the appearance of a Nabi is denied, it will be tantamount to believing that this Ummah 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:
“He does not grant anyone ascendancy over His domain of the unseen….”—
Al-Jinn, 72:27

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 shari’ah. Nor can anyone be granted the title of Nubuwwat 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…

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…

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?

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 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.”