بسم الله الرحمـن الرحيم
Mirza Ghulam Ahmad Claimed Law-Bearing Prophethood?
In
the eighth part of this series I shall examine one of the more malicious but
absurd allegations levelled against Ghulam Ahmad of Qadian. Being forced to
admit that the Sufis and elders of the Religion did not preclude the
possibility of non-law-bearing prophethood for this Ummah, the bigoted mullas decided
to use a new tactic and allege that Ghulam Ahmad claimed to be a law-bearing
Prophet, a claim which is indisputably kufr. To this end the mullas
present an isolated quote from the writings of Ghulam Ahmad, that too woefully
out of context, ignoring the multitude of explicit and clear statement of the
latter proclaiming in unequivocal terms the absolute cessation of law-bearing
prophethood after Prophet Muhammad ﷺ. For example, Ghulam Ahmad says:
ہمارا تو یہی ایمان ہے کہ آنحضرت صلی اللہ علیہ وسلم
وہ معصوم نبی ہیں کہ جن پر تمام کمالات نبوت کے ختم ہوگۓ ہیں اور ہر ایک طرح کا
کمال اور درجہ انہیں پر ختم ہوگیا ہے اور ان پر وہ کامل اور جامع کتاب نازل کی گئی
جس کے بعد قیامت تک کوئی اور شریعت نہیں آۓ گی۔
“This is
our belief that the eminent Muhammad ﷺ is that innocent Prophet through whom all of the
perfections of Prophethood find their culmination and in him every kind of perfection
and degree sealed. And upon him was that perfect and comprehensive Book sent
down, after which no other Shari’ah will come until the Resurrection.”
(Malfuzat v.5 p.365)
Similarly,
he writes:
اور یاد رہے کہ ہمارا ایمان ہے کہ آخری کتاب اور آخری
شریعت قرآن ہے اور بعد اسکے قیامت تک ان معنون سے کوئی نبی نہیں ہے جو صاحب شریعت
ہو یا بلا واسطہ متابعت آنحضرت صلی اللہ علیہ وسلم وحی پاسکتا ہو بلکہ قیامت تک یہ
دروازہ بند ہے اور متابعت نبوی سے نعمت وحی حاصل کرنے کیلئے قیامت تک دروازے کھلے
ہیں۔ وہ وحی جو اتباع کا نتیجہ ہے کبھی منقطع نہیں ہوگی۔ مگر نبوّت شریعت والی یا
نبوّت مستقلہ منقطع ہو چکی ہے
“And
remember that our belief is that the final Book and final Shari’ah is the Qur’an,
after which, until the Resurrection, there is no prophet in the sense of being
a law-bringer, or who gets divine revelation without following the Holy Prophet
ﷺ as a
means to it. Rather, until the Resurrection, this door is
closed, while through following of the Prophet the doors to attaining the gift
of divine revelation are open until the Resurrection. That divine revelation
which is as a result of Ittibaa will never cease. But law-bearing
prophethood or independent prophethood has been cut off.” (Ruhani Khaza’in v.19
p.213; Review Mubahisah Batalwi-o-Chakralwi p.6)
So
these and many other explicit statements of Ghulam Ahmad make it clear without
a shadow of a doubt that he affirmed as a matter of faith the absolute and unqualified
cessation of law-bearing prophethood. Yet the mulla has the audacity to allege that
Ghulam Ahmad ended up claiming law-bearing prophethood for himself! They bring
forward a statement of his out of context which is actually a hypothetical response
to the argument of his opponents:
اور اگر کہو کے صاحب الشریعت افترا کر کے ہلاک ہوتا
ہے نہ ہر ایک مفتری۔ تو اول تو یہ دعوی بے دلیل ہے۔ خدا نے افترا کے ساتھ شریعت کی
کوئی قید نہیں لگائی۔
“And if
you say that only a law-bringer is destroyed by lying and not every liar, then
firstly this claim is without any evidence. God did not restrict the destruction
of the one who lies to [a claim to] Shari’ah.”
In
other words, Ghulam Ahmad is informing his opponents that God destroys a person
who lies upon Him, someone who claims to receive revelations from God but
actually receives nothing. But if the opponents were to argue that the
destruction of someone who lies against God claiming to receive revelation from
him is only concerning those liars who claim to bring a Shari’ah, then Ghulam
Ahmad answers this argument by saying its premise is without any evidence. So
this is the background which you as the reader need to keep in mind as we
examine what proceeds. Next Ghulam Ahmad gives a hypothetical response to
the faulty premise of his opponents for the purpose of illustrating its
error:
ماسوا اس کے یہ بھی تو سمجھو کہ شریعت کیا چیز ہے جس
نے اپنی وحی کے ذریعہ سے چند امر اور نہی بیان کۓ اور اپنی امت کے لۓ ایک قانون مقرر
کیا وہی صاحب الشریعت ہوگیا
“Notwithstanding
this, understand this also that what is Shari’ah. Whoever, through his divine
revelations, proclaimed some imperatives and prohibitions and established a
rule for his followers is a law-bringer.”
Now
here Ghulam Ahmad is saying that notwithstanding the fact that the premise of
his opponents that God only destroys a false claimant to Shari’ah is baseless,
even if were to be accepted for the sake of argument, it would have to be
admitted that from a linguistic point of view anyone who claims revelations
from God which contain do’s and don’ts is a law-bringer. Remember, this is from
a linguistic point of view which is why Ghulam Ahmad draws the attention of his
opponents to the definition of Shari’ah. He then continues:
پس اس تعریف کے رو سے بھی ہمارے مخالف ملزم ہیں
کیونکہ میری وحی میں امر بھی ہیں اور نہی بھی۔
“Therefore,
according to this definition too our opponent stands accused because my revelations
contain imperatives and also prohibitions.”
In
other words, Ghulam Ahmad’s opponents have trapped themselves in their own net
because according to the linguistic definition of Shari’ah as consisting of do’s
and don’ts, Ghulam Ahmad’s revelations will have to be considered legislative
since they contain do’s and don’ts. But always remember this is from the
linguistic definition of Shari’ah, not the technical definition in Islamic
terminology. This point will be made clear when Ghulam Ahmad gives an actual
example of one of his inspirations which contain ‘legislation’, and also when
we look at the footnote which Ghulam Ahmad himself wrote in explanation of this
quote which the bigoted mulla alleges is the former’s explicit claim to being a
law-bearing prophet. First let us see the example Ghulam Ahmad brings of his
inspiration which contains ‘legislation’:
مثلاً یہ الہام قل
للمؤمنين يغضوا من ابصارهم ويحفظوا فروجهم ذالك الزكى لهم۔
“For
example, this inspiration: Say to the Believers to avert their vision and
protect their private parts [chastity], that is purer for them.”
So
this is the example of the ‘legislative’ content of Ghulam Ahmad’s
inspirations. They are simply a restatement and reaffirmation of what has
already been revealed to the Prophet Muhammad ﷺ in the Holy Quran and nothing new! Hence
Ghulam Ahmad wrote in the footnote to the controversial quote which has riled
the mullas:
چونکہ میری تعلیم میں امر بھی ہے اور نہی بھی اور شریعت
کے ضروری احکام کی تجدید ہے
“Because my
teachings also contain commands and prohibitions and the Tajdid [renewal] of
the mandatory laws of the Shari’ah.”
Finally,
Ghulam Ahmad, after all of this hypothetical argumentative response to his
opponents, in order to leave no room for confusion, reaffirms his belief that
Prophet Muhammad is the Seal of the Prophets and the Quraan is the final
scripture and law, absolutely demolishing the false accusation against him that
he claimed to be a law-bearing prophet:
ہمارا ایمان ہے کہ آنحضرت صلی اللہ علیہ وسلم خاتم
الانبیاء ہیں۔ اور قرآن ربّانی کتابوں کا خاتم ہے تا خدا تعالی نے اپنے نفس پر یہ
حرام نہیں کیا کہ تجدید کے طور پر کسی اور مامور کے ذریعہ سے یہ احکام صادر کرے کہ
جھوٹ نہ بولو۔ جھوٹی گواہی نہ دو۔ زنا نہ کرو۔ خون نہ کرو۔ اور ظاہر ہے کہ ایسا بیان
کرنا بیان شریعت ہےجو مسیح موعود کا بھی کام ہے۔
“Our
belief is that the Holy Prophet [Muhammad] ﷺ is the Seal of the Prophets and the Quran
is the Seal [last] of the divine scriptures. That’s why God Most High didn’t forbid
upon Himself to send someone to proclaim laws, in the sense of Tajdid [renewal],
‘don’t lie’, ‘don’t bear false witness’, ‘don’t commit adultery’, ‘don’t spill
blood’, and obviously to make such proclamations is to proclaim the Shari’ah,
which is also the work of the promised Messiah.” (Ruhani Khaza’in v.17 pp.435-436;
Arba’in No.4 pp.6-7)
In
conclusion, Ghulam Ahmad explained the linguistic meaning of Shari’ah or legislation
as merely proclaiming do’s and don’ts, and based on this essential linguistic
definition, his inspirations can be said to be ‘legislative’. But the reality
is that the do’s and don’t in his inspirations do not constitute a new Shari’ah,
but rather a restatement of the laws which were revealed to Prophet Muhammad ﷺ, a reaffirmation of the Muhammadan Shari’ah.
Can any reasonable and unbiased person say that for Ghulam Ahmad to legislate laws
such as “don’t lie”, “don’t murder” and “don’t commit adultery” he has claimed
to be a law-bearing prophet? The truth is that Ghulam Ahmad explained that he
was sent in the capacity of a Mujaddid whose objective is to renew and refresh
the teachings of Islam and the Shari’ah, not to abrogate or amend them in even
an iota! Consider also the fact that this single quote which the mullas have
made such a fuss over was proceeded by numerous statements of Ghulam Ahmad
where he explicitly denies being a law-bearing prophet (see for example the two
quotes at the beginning of this entry which proceeded this one chronologically),
so decide for yourself why the mullas so shamelessly lie!
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