Hazrat Mirza Ghulam Ahmad
says those who believe in a prophet after Holy Prophet Muhammad
are making that prophet into the Khatam al-anbiya
We have shown elsewhere that
Hazrat Mirza Ghulam Ahmad wrote again and again that the meaning
of the Holy Prophet Muhammad being Khatam an-nabiyyin (or
the synonymous term Khatam al-anbiya) is that he
was the Last Prophet after whom no prophet whatsoever can come.
Another evidence showing that Hazrat Mirza took the
term Khatam al-anbiya to mean Last Prophet is that he wrote
several times that if any other prophet whatsoever were to come
after the Holy Prophet Muhammad then that prophet would become the
We quote below four of his statements:
1. If another prophet were to come, whether
new or old, how could our Holy Prophet remain the Khatam al-anbiya? Of course, the door of revelation to saints (wahy wilayat) and Divine communications is not closed.
Ayyam-us-Sulh, p. 74. Ruhani Khazain, vol. 14, p. 309.
2. Now turning back to my original topic,
I say that our Holy Prophet being the Khatam al-anbiya
also requires the death of Jesus because if another prophet comes
after him, then he cannot remain the Khatam al-anbiya, nor can the process of revelation to prophets (wahy nubuwwat) be regarded as terminated.
Ayyam-us-Sulh, p. 146. Ruhani Khazain, vol. 14, p. 392.
3. The Holy Quran clearly states that the
Holy Prophet Muhammad is the Khatam al-anbiya. But our
opponents make Jesus the Khatam al-anbiya, and they say that
the mention of the Messiah as prophet of God in Sahih
Muslim and elsewhere refers to real prophethood. Now it is
clear that if he comes into the world, bearing his prophethood,
how could our Holy Prophet remain the Khatam al-anbiya?
— Kitab al-Bariyya, p. 191, footnote. Ruhani Khaza’in, vol. 13, p. 224.
4. Similarly, in the verse, ‘This day I have perfected for you your religion’, and in the verse ‘He is the Messenger of Allah and the Khatam-un-nabiyyin’, it [the Holy Quran] has clearly ended prophethood with the Holy Prophet Muhammad. And it has said in plain words that the Holy Prophet is Khatam-ul-anbiya, as it says: ‘He is the Messenger of Allah and the Khatam-un-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
to prophets (wahy nubuwwat) be maintained? Instead,
one would have to accept that Jesus is the Khatam al-anbiya.
Tuhfa Golarwiya, p. 51. Ruhani
Khazain, vol. 17, p. 174.
According to these statements, if any prophet came after the Holy
Prophet Muhammad, whether
he was a new prophet or a former prophet, whether he was a great prophet or a
lesser prophet, then that prophet would become the Khatam
al-anbiya and the Holy Prophet Muhammad would
no longer remain Khatam al-anbiya.
This establishes that Khatam al-anbiya, according to Hazrat
Mirza Ghulam Ahmad, means the Last Prophet.
If Khatam al-anbiya had meant best or
greatest prophet, then even if a prophet came after the Holy Prophet,
the Holy Prophet could still remain Khatam al-anbiya. But according to Hazrat Mirza Ghulam Ahmad those
who believe in a prophet after the Holy Prophet Muhammad are making
that prophet into the Khatam al-anbiya instead of the Holy
Prophet Muhammad, because he comes after the Holy Prophet.
It is interesting to find that Mirza Bashir-ud-Din Mahmaud Ahmad, the second Khalifa of the Qadiani group, wrote in an article in 1912, before he became Khalifa and the subsequent split in the Ahmadiyya Movement, that as the general Muslims believe that Jesus will come back into this world it means that they have made Jesus into the Khatam-un-Nabiyyin. He posed the question: “Now, who is the Khatam-un-Nabiyyin: the one who comes last or the one who came earlier?” See this link.