Awwab Saad Hayat, Al Hakam
In the magnum opus of Hazrat Mirza Ghulam Ahmadas of Qadian, Barahin-e-Ahmadiyya, there are revelations and divine visions that clearly indicate that in the sight of Allah, he held a very special status and rank. Huzooras, under repeated Divine guidance, introduced the world to his claims in his later writings, ishtiharat [tracts], letters, debates and discourses.
Claim of Mujaddidiyat
Hazrat Ahmadas claimed to be a Mujaddid, a spiritual reformer or reviver in Islam, as prophesied by the Holy Prophet Muhammadsa:
إِنَّ اللَّهَ يَبْعَثُ لِهَذِهِ الْأُمَّةِ عَلَى رَأْسِ كُلِّ مِائَةِ سَنَةٍ مَنْ يُجَدِّدُ لَهَا دِينَهَا
“Allah will raise for this community at the end of every hundred years the one who will rejuvenate its religion for it.” (Sunan Abi Dawud, Kitab al-malahim, Hadith 4291)
He asserted that he had been divinely appointed to revive the teachings of Islam for that century.
By the time of Barahin-e-Ahmadiyya’s publication, Hazrat Ahmadas claimed to be divinely inspired, the Mujaddid (reformer) of the present age, and the one appointed for the reformation of humanity. Regarding his claim of being a Mujaddid, he writes:
“When the end of the 13th century approached and the 14th century began to dawn, God informed me through revelation that ‘you are the Mujaddid of this century.’” (Kitab al-Bariyyah, Ruhani Khazain, Vol. 13, p. 201 [footnote])
Claim of Muhaddathiyat
This refers to Hazrat Ahmad’sas claim of being a Muhaddath, a person who has a direct communion with God through revelations. Huzooras stated:
“The Promised Messiah who was to come is described as a Nabi Allah [Prophet of God], meaning one who receives revelation from God Almighty. However, here it does not denote complete and perfect prophethood, because the seal has been set on complete and perfect prophethood. Rather, it refers to that form of prophethood that is limited to the concept of Muhaddathiyat—a prophethood that derives its light from the lamp of the Prophethood of Muhammadsa. Hence, this blessing has been specifically granted to this humble one.” (Izala-e-Auham, Ruhani Khazain, Vol. 3, p. 478)
Claim of being the Imam Mahdi
This refers to Hazrat Ahmad’sas assertion that he was the Imam Mahdi, a figure in Islamic eschatology who was expected to appear to restore justice and righteousness before the Day of Judgement.
“The final Mahdi, who was appointed by divine decree to receive guidance directly from God at a time when Islam was declining and misguidance was spreading, and to present this heavenly nourishment anew to humanity, was foretold by the Holy Prophet Muhammadsa 1300 years ago. I am that Mahdi.” (Tazkirat-ush-Shahadatain, Ruhani Khazain, Vol. 20, pp. 3-4)
Claim of being the Mathil-e-Masih
This refers to Hazrat Ahmad’sas assertion that he is the “Mathil-e-Masih” or the “likeness of the Messiah”—a title denoting that he is not literally Jesusas the Messiah himself, but rather a figure who shares a spiritual likeness. Hazrat Ahmadas claimed that he was sent to fulfil the prophecies related to the second coming of Jesusas in a metaphorical or symbolic sense, rather than as the literal return of Jesusas. In an ishtihar dated 11 February 1891, Hazrat Ahmadas wrote:
“It is true that, through the revelation and inspiration of Allah, I have claimed to be the Mathil-e-Masih.” (Majmu‘ah-e-Ishtiharat [1986], Vol. 1, p. 207)
Claim of Prophethood
This refers to Hazrat Mirza Ghulam Ahmad’sas claim of being a subordinate prophet. Hazrat Ahmadas emphasised that the era of independent, law-bearing prophethood ended with the Holy Prophet Muhammadsa, and no new law or teaching could be introduced after the Holy Quran. However, Hazrat Ahmadas was granted the status of a subordinate prophet through the blessings of the Seal of the Prophetssa, in exact accordance with his prophecies, entirely in service to and derived from his teachings.
In this light, Hazrat Ahmadas states:
“Similarly, I initially believed that I could not possibly be compared with Masih Ibn-e-Maryam since he is a Prophet and one of the distinguished men of God. Therefore, whenever something in my revelation appeared concerning my superiority, I interpreted it as partial superiority. But later, when revelation from God Almighty descended upon me like pouring rain, it did not permit me to persist in this belief. The title of ‘Prophet’ was clearly bestowed upon me, albeit with the proviso that I am a Prophet in one aspect and an ummati [follower of the Holy Prophetsa] in another.” (The Philosophy of Divine Revelation [Haqiqatul Wahi], pp. 183-184)
“I am a Messenger and Prophet only in the sense that I have received spiritual grace from the Messengersa whom I follow, and, having received his name for myself, and through him, I have received knowledge of the unseen from God.” (A Misconception Removed [Eik Ghalati Ka Izala], p. 10)
The Promised Reformer of the nations
This term refers to Hazrat Ahmad’sas claim of being the divinely appointed reformer for all nations. He asserted that he was sent to bring spiritual and moral guidance not just to a specific community but to humanity at large, fulfilling the role of a universal reformer and leader in the contemporary era.
“Thus, in the twentieth century of the Christian era, God decided that the Cross should be vanquished at the hands of the Messiah. But as I have just stated, I have been given other names as well, and the name of every Prophet has been bestowed upon me. Thus have I also been given the name of Krishna, who appeared as a Prophet in India, and who is also called Ruddar Gopal (that is, the Annihilator and the Nourisher). Thus, I am indeed the Krishna whose advent the Aryas are awaiting in this age. I do not make this claim on my own, but Allah the Exalted, has repeatedly disclosed to me that:
جو کرشن آخری زمانہ میں ظاہر ہونے والا تھا وہ تُو ہی ہے آریوں کا بادشاہ۔
“Krishna who was destined to appear in the Latter Days, is your very self. The King of Aryas.” (The Philosophy of Divine Revelation [Haqiqatul Wahi], p. 655)
“Finally, let it be clear that my advent in the present age is not for the reformation of the Muslims alone, but I have come to reform the people of all the three religions: Muslims, Christians and Hindus. Just as God has appointed me the Promised Messiah for the Muslims and Christians, so am I the Avatar for the Hindus. For the past twenty years or so, I have been proclaiming that just as I have appeared in the spirit of the Messiahas son of Mary for the purpose of removing sins which have filled the earth, so have I come as Raja Krishna—one of the greatest Avatars of the Hindu faith. In other words, I am the same person by virtue of spiritual reality. This is no fancy or speculation on my part. The God of heaven and earth has revealed to me, not once but a number of times, that for the Hindus I am Krishna and for the Muslims and Christians I am the Promised Messiah.” (Lecture Sialkot [English], pp. 38-39)