Questions answered by Hazrat Khalifatul Masih II r.a.


Al Fazl, 6 September 1919


Question: How was it possible for Mirza Ghulam Ahmad Sahib[as] to attain a status after the demise of the Holy Prophetsa that was not achieved by any other person? Which way or mode was adopted by Mirza Sahib that by following it, he was able to unite with earlier prophets and the rest of the people were deprived of this? What method can be followed for every person to become a prophet in the future?

Answer: Hazrat Mirza Sahibas neither adopted any new mode, nor any new way; in fact, he attained knowledge and divine wisdom from God Almighty by issuing all those teachings revealed in the Holy Quran upon his soul and acting upon them to perfection. Eventually, God appointed him to reform the world and granted him that rank which was never achieved by any other person in this ummah.

It all happened because he comprehended the essence of the Holy Quran to the utmost extent, more than any other in this ummah and practiced it significantly, greater than anyone else in this ummah. It was not that he discovered any hidden way that led him to attain such nearness to God. Even the earlier prophets did not achieve prophethood by finding out various particular ways. In fact, they attained the rank of prophethood by excelling in righteousness as compared to other people.

Did the Holy Prophetsa offer other types of prayers and keep fasts which were different from ours? Was he awarded the status of prophethood because he used to glorify God in some other manner? The fact is that they were the same prayers, the same fasts, the same charity and the same glorification of God which the Holy Prophetsa carried out like every other Muslim. Despite of all that, he was a prophet and the rest of the people were his disciples and followers.

Regarding Abu Bakr[ra], the Holy Prophetsa said:

“Abu Bakr does not offer more prayers than you [people] and the rank that has been awarded to Abu Bakr is not because of his prayers, but in fact it is due to that which is present in his heart, i.e. divine wisdom and fear of Allah.”

Hence, as various companionsembraced the rank of martyrdom following the same way, other people were not able to achieve that status. Likewise, as certain people became saints, holy men and the beloved ones of God in this ummah by offering the same prayers and charity, other people – despite offering the same prayers and offering much more supererogatory prayers, keeping fasts in a similar manner (rather excelling in fasting), performing similar Hajjes (rather carrying out more pilgrimages), offering charity in a similar way (rather expressing much more generosity) – were not only deprived of these ranks, but in fact some of them were the most impure on the face of the earth and the recipients of the utmost wrath.

Such people continue to exist from the early period of Islam and they are still around. The Holy Prophetsa said that there would be a group of people among us who would recite the Quran and offer more prayers than us, but faith would not enter their hearts. Did those people, who questioned the Holy Prophet’ssa act [of distributing the spoils of war] that he had not kept in mind the pleasure of God while distributing the riches and that he had given preference to his kin with respect to it, not offer prayers? They were, however, hypocrites, regarding whom Allah the Almighty states that they shall be in:

الدَّرْکِ الْاَسْفَلِ مِنَ النَّارِ

[“in the lowest depth of the Fire”]. Hence, it is not necessary to find out a new way to achieve a special rank. There are so many ranks for a person acting upon the teachings of Islam and practicing them with true intent and pious inclination that one person can achieve prophethood by carrying out only these practices; another person can become a siddeeq [truthful] by performing these very actions; another can become a wali [beloved of God] following them and another person can become a simple momin [believer] through the same practices, yet not achieve any significant rank of nearness.

You study in a college. If a student achieves such high grades as compared to others and it is said that they beat the record, it is not because they studied a new course or studied in a new college. Moreover, those who pass in first, second or third divisions are not given such awards because of a new course. Some of them are awarded scholarships, while others are not, but they are not given that award owing to new courses. Studying similar courses, some students pass in first, some in second, while others in third division. Several students achieve scholarships from among them, whilst some not only excel the students taking exams in their time but their marks exceed even the earlier records.

The same thing applies to faith. In fact, the distinction in ranks results from the differences of understanding and the differences of action, not because of different courses or syllabi.

Mirza Sahibas, under the blessing and mercy of Allah, comprehended the Holy Quran and acted upon it to a degree that no one else in this ummah understood or practiced it. Thus, God Almighty granted the status of prophethood to Mirza Sahib and did not give it to others.

Hazrat Mosesas, Hazrat Jesusas, Davidas, Solomonas and the Holy Prophetsa were all the followers of same path. God says to the Holy Prophetsa:

فبھداھم اقتدہ

[“Follow thou, their guidance.”] In spite of this, was it possible for everyone to become Khatamun-Nabiyyin [Seal of all the Prophets]?

Question: Is it a disgrace to term someone as mujaddid or muhaddis who progresses from the status of mujaddid[reformer] and muhaddis[a recipient of God’s word] to complete prophethood, or not?

Answer: No doubt, it is a disgrace for someone to call a prophet only a mujaddid or a muhaddis, but in speech or writing, if there arises a need to mention that a prophet is also a mujaddid and muhaddis, then it is not at all disgraceful for him in mentioning that. This is a manifestation of truth. What is insulting for a prophet is when the discourse expresses and intends denial of his prophethood.

Question: If a person (non-Ahmadi) says “Assalamo alaikum”[peace be upon you] to you in an Islamic way, then what should be our reply to him?

Answer: Our reply to such a person shall be “Wa alaikumussalam”[peace be upon you also].

The Holy Prophetsa used to say [the same] to the Jews. In fact, we will precede [in saying Salam] to those non-Ahmadis who are not in denial as it is a custom. This is not as exclusive as it was before. We say Salam to that nation which has the custom of Salam.

Question: If a person, who does not call Mirza Sahib a kafir [disbeliever] but acknowledges him as a momin [a true believer] and considers those people bad who called Mirza Sahib a kafir, does not take Bai‘at only because of not being able to understand a few matters, what do you think about them? Are they a Muslim or not?

Answer: There are only a few matters of dispute which can make Mirza Sahibas either a prophet or a “kafir”. When they are verified, Mirza Sahibas becomes a prophet and if denied, he is considered a kafir.

What do you mean by a few [matters]? Saying the word “few” does not decrease [the importance of matters]. A person can even become kafir [denier of truth] by not believing in one God. A person becomes a kafir by denying a single prophet. A person becomes a kafir by merely not believing in the resurrection after death.

Hence, one should look at the significance of those few matters before stating that it is not right to consider someone a kafir just because they deny only a few issues.

The one who does not accept these few matters, denies Mirza Sahibas. The one who does not accept Mirza Sahibas, denies God …

How is it possible that they do not accept a few matters and still consider Mirza Sahibas to be a momin? If a person thinks like that, then their mind is deceiving them. If they ponder over it, then they will surely understand.

How is it possible that a person who claims to be a false recipient of divine revelation and regarding whom God Almighty states that he is a great kafir, there exists another person who considers him a momin and then also believes that he does not receive revelation from God Almighty? If that person does so, then let alone Mirza Sahib, God’s denial comes into effect because God Almighty declares him to be a kafir while that person considers him a momin.

If you mean to say that such a person does not use foul language by saying that they are not bad, then their faith has nothing to do with that. A noble person does not use abusive words.

(Transcribed originally in Urdu by Hazrat Rahim Bakhsh, also known as Hazrat Maulana Abdur Rahim Dardra)

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