In this verse, “مُحَمَّدٌ رَسُولُ اللَّهِ وَالَّذِينَ مَعَهُ,” there is a prophecy that our opponents are unaware of, which is that Allah, in this verse, states that the door to prophecies has been closed until the Day of Judgment after the Prophet Muhammad (peace be upon him). It is impossible for any Hindu, Jew, Christian, or any nominal Muslim to prove the term “Prophet” in relation to themselves. All doors of prophethood have been closed except for one window of Siddiqi’s character, which is the path of fana-fi-rasul (annihilation in the Messenger). Thus, whoever approaches God through this window is, in a shadowy manner, adorned with the same cloak of prophethood that belongs to Muhammad’s prophethood.
Ruhani Khazain, Volume 18, pages 207-208
There is no mention of any prophecy in this verse of the Holy Quran, nor has any commentator or hadith scholar before this interpreted this verse in such a manner. This is merely a patch applied by Mirza to justify his self-proclaimed prophethood. Another point Mirza wrote is that all doors of prophethood have been closed, but one window of Siddiqi’s character is open, meaning fana-fi-rasul. Therefore, whoever comes to God through this window is adorned with the cloak of prophethood that belongs to Muhammad.
Now, if we accept Mirza’s statement as correct, a question arises: Mirza himself declared his close companion Hakim Nuruddin as a Siddiq. He writes,
فاشکراللہ علی ما اعطانی کمثل ھذالصدیق الصدوق۔ الفاضل، الجلیل الباقر، دقیق النظر، عمیق الفقر المجاہد للہ
I thank Allah for giving me such a high-ranking Siddiq who is righteous, noble, discerning, profound in poverty, and a devotee for Allah.
Hamaamah al-Bashari, translated, pages 30-31
Similarly, in the official Qadiani newspaper Al-Fazl, March 14, 1946, an article by Abdul Hamid Aasif Qadiani states that:
“Mubarak Begum had a dream in which Hazrat Mawlvi Nuruddin was sitting with a book, saying that this book contains the revelations regarding him from the Promised Messiah, and I am Abu Bakr.”
Furthermore, the author writes, “What a splendid truth it is that the coming of the Promised Messiah is the coming of the Messenger of Allah, and after you, the first Caliph, namely Hazrat Mawlvi Nuruddin, exists just as Abu Bakr Siddiq existed after the Messenger of Allah. Hazrat Mawlvi Sahib passed away on March 13, 1914; at that time, the community was like an orphan. But Allah, who promised that He would continue to choose caliphs from the believers, fulfilled His promise by granting us a Siddiq after the death of the Promised Messiah (Mirza Qadiani) and then, in His grace, He granted us an Umar after the Siddiq’s death.”
(Al-Fazl, March 14, 1946). Likewise, in the Qadiani magazine Mashkoorah published in India in June 2011, an article by Burhan Ahmad Zafar describes many similarities between Hakim Nuruddin and Hazrat Abu Bakr Siddiq (may Allah be pleased with him).
After all these points, a question arises: If only the window of Siddiqi’s character is open for prophethood, why did Hakim Nuruddin, whom Mirza himself declared as Siddiq, not become a prophet? More importantly, why did Hazrat Abu Bakr Siddiq (may Allah be pleased with him) himself not become a prophet? Furthermore, the question arises how Mirza Qadiani, who claimed prophethood through Siddiqi’s character, surpassed Hazrat Abu Bakr Siddiq (may Allah be pleased with him), especially when he himself writes, “I am that Mahdi regarding whom Ibn Sirin was asked if he was at the level of Hazrat Abu Bakr; he replied that Abu Bakr is better than some prophets.”
(Majmua Ishtiharat, Volume 2, page 396, fourth edition by Mirza Qadiani).
Mufti Mubashir Hussain Qadri