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Hazrat Mirza Ghulam Ahmad

Claims and position of Hazrat Mirza Ghulam Ahmad:
A Slide Presentation

13. How word ‘prophet’ is used for a non-prophet: 1
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13. How word ‘prophet’ is used for a non-prophet: 1

Prophet: Non-prophet:

A prophet is a prophet according to the technical definition of this concept in Islamic law and terminology.

A prophet is, quite obviously, a prophet in the real sense.

1. For a non-prophet (saint), the word ‘prophet’ is used in its linguistic, literal or dictionary sense, as word of the Arabic language.
2. For a non-prophet the word ‘prophet’ is also used in a metaphorical sense.

Hazrat Mirza clearly distinguished between:

Prophethood in the real sense, according to the technical definition of prophet in Islamic law, which applies to a prophet


the linguistic, literal or metaphorical use of the word prophet for one who is a saint, not a prophet.

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    Slide References
    Extracts from statements of Hazrat Mirza Ghulam Ahmad

    RK = Ruhani Khaza’in, the 23 volume collection of books of Hazrat Mirza Ghulam Ahmad
    MI = Majuma Ishtiharat, collection of published announcements of Hazrat Mirza.
    Rabwah editions.

    1. “Do not level false allegations against me that I have claimed to be a prophet in the real sense. ...

    “We believe and acknowledge that, according to the real meaning of nubuwwat (prophethood), after the Holy Prophet Muhammad no new or former prophet can come. The Holy Quran forbids the appearance of any such prophets. But in a metaphorical sense God can call any recipient of revelation as nabi or mursal (prophet or messenger). Have you not read those Sayings of the Holy Prophet in which occur the words: rasulu rasul-illah (messenger of the Messenger of God)? The Arabs to this day call even the message-bearer of a man as a rasul, so why is it forbidden for God to use the word mursal (messenger) in a metaphorical sense too?...

    “I say it repeatedly that these words rasul and mursal and nabi undoubtedly occur about me in my revelation from God, but they do not bear their real meanings. And just as these do not, similarly the Promised Messiah being called nabi in Hadith is not meant in a real sense. This is the knowledge which God has given me. Let him understand, who will. This very thing has been disclosed to me that the doors of real prophethood are fully closed after the Khatam an-nabiyyin, the Holy Prophet Muhammad. According to the real meaning, no new prophet nor an ancient prophet can now come.
    Siraj Munir, pages 2 - 3, published March 1897, RK, vol. 12, pages 4, 5. [TOP]

    2. “I am a servant of Islam, and this is the real reason for my coming. The words nabi and rasul are figurative and metaphorical. Risalat in the Arabic language is applied to ‘being sent’, and nubuwwat is to expound hidden truths and matters upon receiving knowledge from God. So, bearing in mind a significance of this extent, it is not blame-worthy to believe in the heart in accordance with this meaning. However, in the terminology of Islam, nabi and rasul mean those who bring an entirely new Law (shariah), or those who abrogate some aspects of the previous law, or those who are not called followers of a previous prophet, having a direct connection with God without benefit from a prophet. Therefore, one should be vigilant to see that the same meaning is not taken here, because we have no Book but the Holy Quran, and no religion but Islam.”
    — Letter dated 7 August 1899, published in Al-Hakam, vol. 3, no. 29, 17 August 1899. [TOP]

    3. “These words (prophet, etc.) are used by way of metaphor, just as in Hadith also the word ‘prophet’ has been used for the Promised Messiah. It is obvious that he who is sent by God is His envoy, and an envoy is called rasul in Arabic. And he who discloses news of the unseen, having received it from God, is known as nabi in Arabic. The meanings in Islamic terminology are different. Here only the linguistic meaning is intended.”
    Arba‘in, published December 1900, No. 2, p. 18, footnote. [TOP]

    4. “Here the words rasul and nabi which have been used about me in the revelation from God, that he is the messenger and prophet of God, are meant in a metaphorical and figurative sense.”
    Arba‘in, No. 3, p. 25, footnote. [TOP]

    5. “God speaks to, and communicates with, His saints (auliya) in this Ummah, and they are given the colour of prophets. However, they are not prophets in reality (haqiqat).”
    Mawahib-ur-Rahman, published January 1903, pp. 66, 67. [TOP]

    6. “And I have been called nabi (prophet) by Allah by way of metaphor, not by way of reality (haqiqat).”
    Haqiqat al-Wahy, Supplement, p. 64. [TOP]