The Story of Muhammad Iqbal Answering Jawaharlal Nehru Regarding Khatamul-Anbiya and Ahmadiyah

Miftah H. Yusufpati Wednesday, October 26, 2022

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Pandit Jawaharlal Nehru and Sir Muhammad Iqbal. Photo/Illustration: Ist/mhy

The Qadiani group who believe that the founder of the Ahmadiyya movement was the recipient of revelations such as the Prophet Muhammad SAW , means that they claim that the entire Islamic world is infidel . This is a snippet of the answer of the great philosopher of the 20th century, Sir Muhammad Iqbal (1877 – 1938) to the question of Indian independence figure

Pandit Jawaharlal Nehru (1889 – 1964) regarding Ahmadiyah and the meaning of the closing prophet or Khatamul-Anbiya’ . Iqbal’s answer was compiled in a book entitled ” Islam and Ahmadism ” which Machnun Husein translated into ” Islam and Ahmadiyah ” (PT Bumi Aksara, 1991).

Read also :Islamic View of Shia and Ahmadiyah

Iqbal said that the meaning of cultural values ​​from the idea of ​​the closing prophet in Islam is that there is no spiritual surrender to anyone after Muhammad who liberated his followers by giving them practical legal rules because they arise from within the human conscience. “Theologically, the teaching is that the socio-political organization called Islam is perfect and eternal. There is no revelation whatsoever that the denial of it results in deviation or heresy after Muhammad,” he said.

According to Muhammad Iqbal, people who claim to receive such revelations are people who do not obey Islam. “Because the Qadianis believe the founders of the Ahmadiyya movement to be the recipients of such revelations, they mean that they claim that the entire Islamic world is infidel,” he said .

it is considered imperfect if it is not perfected by another Prophet. He declared his own prophethood as evidence of the spiritual power of the Great Prophet of Islam to elevate [other] prophets. “But if you ask him further whether Muhammad’s spirituality was able to raise more than a prophet, the answer is ‘No’. This is clearly the same as saying: ‘Muhammad is not the last prophet; but I am the last one’.”

According to Iqbal, due to his lack of understanding of the cultural value of Islamic ideas about the closing of the prophets in the history of mankind in general and mankind in Asia in particular, he considers the closing of the prophets, in the sense that no follower of Muhammad can attain the position of prophet. , is a sign of imperfection in Muhammad’s prophethood.

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Just a reminder, the Ahmadiyya was founded by Mirza Ghulam Ahmad (1835-1908). He proclaims himself as the Imam Mahdi and the Messiah that Muslims are waiting for. Ahmadiyya followers think that Ahmad who will emerge as the Mahdi who according to their interpretation of the Quran and Hadith will have qualities like Jesus—will revive Islam and guide his followers with a moral system that will bring eternal peace.

Before declaring himself al-Masih al-Mau’ud, Allah Almighty had promised Hadhrat Mirza Ghulam Ahmad through revelation that: “I will carry your message to the ends of the world”. Iqbal said, having understood the soul of his thought, he himself, for the sake of his own claim to be a prophet, took advantage of what he described as the creative spirituality of the Great Prophet of Islam and, at the same time, released the Great prophet from his ‘closing’ status by limiting his spirituality. creative only to appoint a prophet, namely the founder of the Ahmadiyya movement. “

It was in this way that the new prophet calmly stole that ‘closing’ status from the person he recognized as the giver of his spiritual inheritance,” he said. He declared himself to be the buruz of the Great Prophet of Islam by implying that, because it was his buruz, it meant that his ‘closing’ was clearly Muhammad’s; and therefore his view on this (considered) does not violate the “closure” of the Great Prophet. Read also : The Story of Consolidation of False Prophets in the Era of Caliph Abu Bakr Muhyiddin ibn ‘Arabi In identifying the two closings, namely his own closing and that of the Great Prophet, he consciously ignores the worldly meaning of the idea of ​​the Closure.

What is clear, however, is that the word buruz, even in the sense of perfect resemblance, cannot support it at all; because the buruz must always be side by side with the original. It is only in the sense of reincarnation (incarnation) that the buruz is identical to the original. So if we take the word buruz to mean ‘similar in spiritual qualities’ the argument remains ineffective; if, on the other hand, we take it to mean the reincarnation of the original as in the ancient Aryan sense.

The argument can only be said to make sense; but the one who recognized himself as the buruz was nothing but a cloaked Magi. The status of the closure he further stated on the authority of the great Muslim saint, Muhyiddin ibn ‘Arabi of Spain, that every Muslim saint could acquire, in his spiritual development, a unique kind of experience like the consciousness of the prophets.

“Personally I do not believe that the opinion of Shaykh Muhyiddin ibn ‘Arabi is psychologically correct; but even if he is correct the argument of the Qadiani group is based entirely on a misunderstanding of his definite opinion,” said Iqbal. The sheikh considers it a purely personal achievement or achievement which does not, and in essence cannot, entitle the wali concerned to declare that all those who do not believe in it are considered to have left the Islamic circle.

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Iqbal admits, indeed, from the Shaykh’s point of view, there is a possibility that more than a wali, living in the same era or in the same country, can reach the level of prophet consciousness. One thing to note is that, although it is psychologically possible for a wali to attain prophetic experiences, his experiences have absolutely no sociopolitical significance which places him at the core of a new organization and entitles him to declare this organization as a measure of faith or disbelief for all. Muhammad’s followers.

Leaving aside his Sufi psychology, Iqbal said, from a careful study of several relevant passages from the book Futahat [al-Makkiyyah], I believe that the great Sufi figure from Spain was a true believer in Muhammad as the seal of the prophets, just as other orthodox Muslim beliefs. Had he really seen in his Sufistic visions that one day in the East some self-styled Sufi figures would destroy the seal of the Great Prophet [Muhammad] under the guise of his Sufistic psychology, he would have anticipated the Indian ‘ulama to remind the Islamic world to against those who are disobedient to Islam like them.

Also read : Why Do They Claim Ibn Arabi was a Secret Christian?


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