He claims his own Prophethood to be an evidence of the...

He claims his own Prophethood to be an evidence of the Prophet-rearing power of the Holy Prophet of Islam. But if you further ask him whether the spirituality of Muhammad is capable of rearing more Prophets, than one, his answer is "No". This virtually amounts to saying "Muhammad is not the last Prophet: I am the last". This is, in fact, the accepted belief of the Qadianis.

Really it is astounding that while the distinction of being the last of the Prophets is denied to the Prophet of Islam, it is claimed for the prophet of Qadian. Mirza Ghulam Ahmad himself says: "I am the last path of all the divine paths, and the last light of all the divine lights". Elaborating on this theme, the "Tash-hizul-azhan"[^1] writes: "In this 'Ummah' there can be only one prophet, that is, the promised Messiah; and certainly nobody else can come.

The same magazine[^2] says: "After the Holy Prophet of Islam only one prophet can come. It will disturb many policies and kingdom of God if many prophets came. The same paper[^3] declared: 'Thus it is proved that there cannot be more than one prophet. (The Holy Prophet of Islam) has said "La Nabiyva Ba'adi". There is no prophet after me; and thus has clearly declared that in this Ummah no prophet or messenger of God can come after him, except the promised Messiah".

This distorted logic is beyond human comprehension. The Qadiani writer accepts the Holy Prophet's declaration that there would be no prophet after him: and then (instead of refuting the claim of any pretender of prophethood after Muhammad) adds a tail to the interpretation: "except Mirza Ghulam Ahmad." "Tash-hizul Azhan" was a magazine for Ahmadi children and that is the belief which is taught to their children from childhood.

Thus, the Qadianis have transferred the finality of prophethood from the Prophet of Islam to Prophets: for the Qadianis, Mirza Ghulam Ahmad is the last of the prophets. But there is one " Khatam un-Nabiyyin" (the Last of the Prophets) in both religions, in the sense of the finality of the prophethood. I think this point of agreement should be enough to end the controversy about the meaning of the phrase "Khatam un-Nabiyyin". Now, to revert to Dr.