With Love to Muhammad (sa) - The Khatam-un-Nabiyyin — Page 242
242 With Love to Muhammad sa the Kh ā tam-un-Nabiyy ī n Ahmadiyya Muslim translation of the Holy Qur’ ā n but just next to it, he quotes from an unofficial translation of the Holy Qur’ ā n, that is, the Muhammad ‘Al ī translation. Second, he attributes certain beliefs to the Ahmadiyya Muslim Jam ā ‘at under the heading “Ahmad ī Argument” but fails to present an authentic quotation from Ahmadiyya Muslim literature. One may say that perhaps Farhan Khan is doing this unknowingly but this possibility is eliminated when one reads the footnote on Page 3 of his book, “For the sake of intellectual honesty, none of these quotations have been edited in any way from their exact English translations except that the spellings of certain words were changed. . . ” Thus, it can be concluded that “intellectual honesty” is not a term alien to him and he appears to understand that changing a quotation or altering someone’s belief is dishonesty. Despite that, he repeatedly attributes beliefs to the Ahmadiyya Muslim Jam ā ‘at in his book without quoting from authentic sources. For example, he writes that Ahmad ī Muslims believe “. . . there is no finality of prophethood. ” 231 In the beginning of the previous chapter, it has already been proven that Ahmad ī Muslims strongly believe in the finality of prophethood and believe that the coming of Hazrat ‘ Ī s ā as himself would break the Seal of prophethood. At another place, Farhan Khan writes, “Likewise, while the original meaning of اfXFدآء [ ash-shuhad ā ’ ] is witnesses, when used in the Qur’ ā n and Had ī th literature, it always means martyrs. . . ” 232 , and, “Never once does Malik Ghul ā m Far ī d translate اfXFدآء [ ash-shuhad ā ’ ] to mean witnesses. ” 233 Both these statements are blatant lies! It is ridiculous how Farhan Khan could 231 Khan, With Love , Page 2 232 Khan, With Love , Page 6 233 Ibid.