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62 With Love to Muhammad sa the Khātam-un-Nabiyyīn
The need for another Prophet after the advent of the
last is an intrinsically contradictory belief. Faced with
this dilemma the ‘Ulemā’ always twist the issue by
arguing that the need for the advent of a Prophet
may occur after the final Prophet had come and gone.
Yet, the absoluteness of his finality would remain
intact as long as the new need is fulfilled by an old
Prophet. But anyone should be able to see through
this transparent effort at cheating. The difference of
old or new is just a childish attempt to confuse the
issue. If Jesus as of Nazareth reappears and submits to
the supremacy of Prophet Muhammad sa , he would
still be a Prophet after him. To fulfil the new need by
borrowing an old Prophet from a bygone people is
far worse than fulfilling the same need by raising a
new Prophet from within the people of Islām. If the
former does not violate the Doctrine of Finality the
latter most certainly cannot. 45
Based on this quotation, it is already clear that Farhan Khan
made inappropriate and dishonest conclusions about the
Ahmadiyya Muslim position. His second quotation is from the
article entitled The concept of Revelation in Islām and this is also
quoted below:
Do We Need a Further Law After the Holy Qur’ān
The tenth question relating to the subject of
revelation is: Is it necessary to have a new law
revealed even after the Holy Qur’ān?
45
Hazrat Mirzā Tahir Ahmad rh , Revelation Rationality Knowledge and Truth
(Islamabad: Islam International Publications Ltd., 1998), Pages 670-673