According to Qadyani concept of ‘nabuwwat’, ‘nabuwwat’ can be earned through pious deeds; it is something ‘iktisabi’ which is a natural and compulsory ultimate outcome of pious deeds. It is not something ‘wahbi’ which cannot be achieved through pious deeds, and which is not natural and compulsory ultimate outcome of pious deeds. Let us analuze qadyani concept of ‘nabuwwat’ in the light of Quran.
Mirza Qadyani, the founder of qadyani/ahmadiya community, explains his concept of nabuwwat as follows: “wahi is the basis of finding ultimate Truth. That is why ‘wahi’ is continuing in the Muslim ummah…. ‘Zilli’ nabuwwat means to avail wahi through Muhamma (saww); such ‘nabuwwat’ will continue till qiyamah so that possibility of ultimate spiritual accomplishment may not be closed to human beings….. He further says: “the way to obtain such ‘nabuwwat’ is to do pious deeds following our Nabi (saww)” (‘Haqeeqat ul wahi’ by mirza ghulam qadyani; p.28). (It may be noted that Qadyanis consider Mirza Qadyani is a complete copy/maseel of our Nabi (saww) [khutba ilhamia by Mirza Qadyani; p.171];rather they consider Mirza is even better than our Nabi (saww) [khutba ilhamia by Mirza Qadyani; p.182]. Therefore they basically follow Mirza Qadyani; they follow our Nabi (saww) only to the extent Mirza Qadyani allow them. So in order to attain status of so called nabuwwat, they believe in following Mirza Qadyani, not in following our Nabi (saww)).
Many other references, having similar meanings, may also be found from writings of Mirza Ghulam qadyani. From all such references, it becomes clear that Mirza considers ‘nabuwwat’ as something likely to be achieved through pious deeds; in other words, ‘nabuwwat’ is the natural and compulsory ultimate outcome of pious deeds.
This qadyani concept of ‘nabuwwat’ is contradictory to Quran which states:
“It is He who has sent among the unlettered a Messenger from themselves reciting to them His verses and purifying them and teaching them the Book and wisdom - although they were before in clear error. And [to] others of them who have not yet joined them. And He is the Exalted in Might, the Wise. That is the bounty (fazl) of Allah , which He gives to whom He wills, and Allah is the possessor of great bounty (fazl)” (Jummah 2,3,4).
These Quranic verses mentioned above clearly state that gracing someone with ‘resalat’ is an act of ‘fazl’. ‘Fazl’ is something which cannot be achieved through pious deeds; which is not natural and compulsory ultimate outcome of pious deeds. Rather ‘fazl’ is something which is granted by Allah to whomsoever he wills; it is something ‘wahbi’/uncultivable not ‘iktisabi’/cultivable.But, of course, whenever nabuwwat and resalat was granted, it was granted to a person standing at the top in terms of pious deeds among the people to whom his nabuwwat or resalat applied. But such person could not claim nabuwwat or resalat as a claim on the basis of pious deeds because nabuwwat or resalat is not something natural and compulsory outcome of pious deeds. Even a person most pious among his people and standing at the top in terms of following our Nabi (saww) cannot claim nabuwwat. Nabuwwat or resalat is Allah's 'fazl' which is granted to whomever Allah wills; but of course whenever it was granted, it was granted to a person most pious among the people to whom he was sent as the Nabi or Rasool.
From the foregoing, it becomes clear that qadyani concept of ‘nabuwwat’ is contradictory to Quran (continued).