Except....
"As the result of the advent of the Promised Messiah (Mirza Ghulam Qadiani), a difference has cropped up (in the meaning of Kalima). Before the appearance of the mission of the Promised Messiah, the words "Muhammad Rasurrollah" (Muhammad, the Prophet of Allah) included in their meaning only such messengers as had preceded him. But, after the mission of the Promised Messiah, one more messenger has entered into the meaning of "Muhammad Rasurrollah" (Muhammad, the Prophet of Allah).
Therefore, on account of the incarnation of the Promised Messiah, the Kalimah "La Ilaha Ellallah, Muhammad Rasurrollah" does not become abolished; it rather shines more brightly. In short, the same Kalimah is effective even now for embracing Islam, with the only difference that the incarnation of the Promised Messiah (Mirza Qadiani) has added one more Messenger to the meaning of "Muhammad Rasurrollah" (Muhammad, the Prophet of Allah)."
(Kalimat-ul-Fasl, P. 158, by Mirza Basheer Ahmad Qadiani)
"Moreover, even if we accept by supposing the impossible that the sacred name of the merciful Prophet has been included in the Kalimah because he is the last of the prophets, even then no difficulty arises and we do not need a new Kalimah because the Promised Messiah is not a separate entity from the Merciful Prophet as he (Mirza Ghulam) himself has said:'
My Entity has become his entity
He who makes a distinction between me and Mustafa has not recognized me nor has seen me.'
And the reason for this is that Allah Almighty has promised that He would reincarnate the last of the Prophets (Khatam-un-Nabieen) to this world once more as it is evident from the verse "Akhareen Menhom" (... others of them). Thus, the Promised Messiah (Mirza Ghulam) is himself Muhammad, the Prophet of Allah, who had come to the world again to spread Islam. We do not, therefore, need any new Kalimah. A new Kalimah would have been necessary, if some other person had been reincarnated instead of Muhammad, the Messenger (Rasul) of Allah. So contemplate!"
(Kalimat-ul-Fasl, P. 158; Review of Religions, March-April, 1915)
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