True Insights into the Concept of Khatm-e-Nubuwwat

Hazrat Mirza Tahir Ahmad

Jan. 2017 · Islam International Publications Ltd

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In 1984, the Islamic Government of Pakistan ignored fundamental Islamic decorum by depriving Ahmadi Muslims many of their basic human rights including religious freedom. In an attempt to justify this action, the Government of Pakistan published a so-called White Paper under the title Qadiyaniyyat — Islam kay liyay Sangin Khatrah (Qadiyaniyyat—A Grave Threat to Islam).

Although there was nothing new in this so-called White Paper—the objections in which had already been thoroughly refuted in Ahmadiyya Jama‘at literature—Hazrat Mirza Tahir Ahmad Khalifatul-Masih IV((rh), the then Imam of the Ahmadiyya Muslim Jama‘at, replied to these allegations in a series of sermons. These sermons (in Urdu) were published by the London Mosque in 1985 and the English translation is now being published.

Hazrat Mirza Tahir Ahmad delivered this sermon on April 7, 1985 as the concluding speech of the Annual Conference of Jama‘at Ahmadiyya UK. It details the profound insight and conviction that the Promised Messiah(as) had in Khatm-e-Nubuwwat. By citing extensively from reputable sources throughout Islamic history, he demonstrates that the Ahmadiyya belief in Khatm-e-Nubuwwat is fully consistent with the consensus of the Companions(ra) of the Holy Prophet(sa) and the views held by respected Muslim scholars and authorities.

Autoren-Profil

Hazrat Mirza Tahir Ahmad (1928–2003), a man of God, Voice articulate of the age, a great orator, a deeply learned scholar of phenomenal intelligence, a prolific and versatile writer, a keen student of comparative religions, the spiritual head, being the fourth successor of Hazrat Mirza Ghulam Ahmad (the Promised Messiah and Mahdi), to which august office he was elected as Khalīfatul Masih in 1982.

Besides being a religious leader, he was a homeopathic physician of world fame, a highly gifted poet and a sportsman. Though he had no formal education in philosophy and science, he had a philosophical bent of mind and tackled most difficult and abstruse theological-philosophical questions with great acumen and ease and his intellectual approach was always rational and scientific.