[qadianism] THE FINALITY OF PROPHETHOOD -- THE REST OF THE STORY!
By Masood @poboxes.com
6:13am
Wed
10
Feb

In the name of Allah, the Gracious the Merciful 

THE FINALITY OF PROPHETHOOD -- THE REST OF THE STORY!


Written by: Naeem Osman Memon
Edited by: Nasir A. Jamil

Editor's Note: A booklet of Abul Alaa Maududi titled The Finality of
Prophethood was recently posted in parts on various
newsgroups on the USENET including soc.religion.islam, soc.culture.pakistan
etc.. The following article shows that the concept
of Khatam-e-Nabuwwat as presented by Maududi et. al. is not in line with
what the famous saints and scholars had believed
centuries ago and also how it contradicts their own beliefs. 



BACKGROUND

Over the last few decades, the adversaries of the Ahmadiyya Muslim
Community have capitalized on the emotional
susceptibilities of the Muslim masses by exploiting the question of Khatam
e Nabuwwat and have alleged that with: 

     'their queer interpretation of the term Khatam un-Nabiyeen, as against
the obvious and universally accepted
     interpretation of the term' 

Maududi, A. A. The Quadiani Problem: pg 2 

Hazrat Mirza Ghulam Ahmadas of Qadian and the founder of the Ahmadiyya
Muslim Community have: 

     'tried to wreak (sic) the edifice of prophethood and undermine the
finality of the Prophet, peace and blessings of
     Allah be upon him.' 

Hasan, S: The Truth About Ahmadiyyat: pg 3 

It needs to be stated at the outset that neither Hazrat Mirza Ghulam
Ahmadas nor the Ahmadiyya Muslim Community deny our
Lord and Master, the Holy Prophet's (SAW) status as the Khataman Nabiyeen
since that status has been bestowed upon him
by God Almighty. Hazrat Mirza Ghulam Ahmad of Qadian (AS) was quite
explicit on this issue and he believed that: 

     'What God demands from you is the concept that God is one and
Muhammad, peace and blessings of Allah be
     upon him, is His Prophet who surpasses everyone in rank and who is the
Khatamul Anbiyya.' 

Ahmad, Hazrat Mirza Ghulam: Kishti Nuh: pg 15 

The founder of the Ahmadiyya Muslim Community held absolute faith in the
Holy Prophetsaw as the Khatamul Anbiyya and
he stated that: 

     'The allegation charged against me and my followers that we do not
believe in the Messenger of Allah, peace and
     blessings of Allah be upon him, as the Khataman Nabiyeen is a
scandalous lie.' 

Ahmad, Hazrat Mirza Ghulam: Al Hakam: 17.3.1905 

THE VERSE IN QUESTION 

The Arabic expression Khataman Nabiyeen, on the basis of which this
controversy rests comes from the following Quranic
verse: 

     'Muhammad is not the father of any of your men, but he is the Rasul
Allah and the Khataman Nabiyeen, and
     Allah has full knowledge of all things.' 

Al Quran 33:41 

When these two Arabic expressions are translated into English by not only
the Ahmadiyya Muslim Community's English
translations of the Holy Quran but also those sponsored by the Rabita al
Alam al Islami of Saudia, this Quranic verse reads: 

     'And Muhammad is not the father of any of your men, but (he is) the
Apostle of God and the Seal of Prophets:
     and God has full knowledge of all things.' 

Al Quran 33:40, The Holy Quran by Abdullah Yusuf Ali: Published by the
Islamic Education Center, Jeddah, Saudi Arabia 

However, while the Ahmadiyya Muslim Community believes that the expression
Khataman Nabiyeen employed in relation to
our beloved Prophet, peace and blessings of Allah be upon him, in this
Quranic verse refers to the status of our beloved
Master, upon whom be peace, since: 

     'the excellences of prophethood attained their climax in the Holy
Prophet, peace and blessings of Allah be upon
     him' 

Ahmad, Hazrat Mirza Ghulam: Al Hakam: 10.6.1905 

the adversaries of Hazrat Mirza Ghulam Ahmad contend that it refers to
chronology and they argue that during the entire
course of Islamic history: 

     'Muslims have believed, and so do they today, that Prophet Muhammad
(peace be upon him) is the last
     messenger of God and there can be no prophet after him.' 

Maududi, A. A.: The Qadiani Problem: pg 2 

Before one proceeds to study what the Muslim Ummah has believed or not
believed during the course of the Ummah's history,
it may be pertinent to analyze the circumstances which necessitated
revelation of this to the Holy Prophet Muhammad (peace
be upon him). 

CIRCUMSTANCES WHICH NECESSITATED THE REVELATION OF THIS VERSE 

It is generally accepted that whenever the adversaries of Islam objected to
any aspect of the Islamic faith, Allah (SWT),
furnished an answer to the criticism of the antagonists by revealing a
Quranic verse or a passage to Prophet Muhammad
(pboh). A. A. Maududi, a critic of the Ahmadiyya Muslim Community, states
in relation to this phenomenon: 

     'The Holy Quran furnishes answers to the charges of the
mischief-mongers at several points without actually
     mentioning the charge. In each case, however, the relevant text bears
unmistakable evidence as to which
     allegation is being answered.' 

Maududi, A. A.: The Finality of Prophethood: pg 3 

A. A. Maududi also contends that the revelation of this particular Quranic
passage which employs the phrase khataman
nabiyeen was necessitated because the adversaries of the Holy Prophet
(peace and blessings be upon him), objected to his
marriage to Hazrat Zainab (may God be pleased with her), the divorced wife
of Hazrat Zaid ibn Harith (may God be pleased
with him), whom the Holy Prophet (peace and blessings of Allah be upon him)
had, at one stage adopted as a son. For
instance Maududi states that in this passage of the Holy Quran: 

     'Allah has provided answers to all those objections raised by the
hypocrites, which has given rise to a storm of
     calumnies, slander and mischief in respect of the marriage of the Holy
Prophet Muhammad (peace be upon him)
     with Hazrat Zainab (may Allah be pleased with her)... These hypocrites
argued that Zainab was the wife of an
     adopted son of the Holy Prophet and by this connection she stood in a
position of the Prophet's daughter-in-law.
     Hence, after divorce from Zaid, the Prophet had taken his own
daughter-in-law as wife. 

Maududi, A. A.: The Finality of Prophethood: pg 1 

Maududi then continues his analysis of what necessitated the revelation of
the Quranic passage by stating that in order to refute
the allegation, God Almighty announced that this marriage of the Holy
Prophetsaw had Divine sanction and was made to serve
as a lawful precedent for Muslims to marry the divorced wives of their
adopted sons. (Maududi, A. A.: The Finality of
Prophethood: pp 1/1) He adds that in response to the charge that in: 

     'taking his own daughter-in-law as wife had contravened his own law
since the wife of a son is forbidden to his
     father, the Almighty affirmed that the Holy Prophet had no sons
thereby making absolutely clear that the man
     whose divorced wife had been taken into wedlock, not being his real
son; the act, therefore did not imply violation
     of any law.' 

Maududi, A. A.: The Finality of Prophethood: pg 2 

This controversy stirred up by the critics of the Holy Prophet (pboh) did
not end with this assurance by the Almighty Lord.
Maududi proceeds to describe how the opponents of the Holy Prophetsaw
argued that: 

     'Admitted that the adopted son is not a real one, and on that basis a
father might lawfully marry the divorced
     spouse of his adopted son, but where was the compulsion for the
Prophet to do so.' 

Maududi, A. A.: The Finality of Prophethood: pg 2 

In response to this argument of the enemies of Islam, Maududi states that: 

     'Allah affirmed in answer to this charge: "But verily, he is the
Apostle of Allah." The implication is that it was
     Allah's mandate to the Holy Prophet to wipe out all prejudices and
declare all taboos that pagan custom had
     unnecessarily imposed upon the people, as lawful. In this respect the
Prophet's action was unequivocal and left no
     room for doubt. In order to lay particular emphasis upon this point
Allah observes: Khataman Nabiyeen." 

Maududi, A. A.: The Finality of Prophethood: pg 2/4 

One must admit that up to this point of the arguments presented by the Abul
Ala Maududi, one cannot but agree with him in
essence. It is ironic however that after having analyzed the circumstances
which necessitated the revelation of this Quranic
passage with a certain amount of integrity, Maududi allows his prejudices
to get the better of him and begins to play Russian
roulette with the expression Khataman Nabiyeen and states that this
expression implies: 

     ''And he is the last in the line of Prophets,'' which means that no
messenger nor even a Prophet charged with the
     mission of carrying out reforms in the sphere of Law of society which
might have been omitted (God forbid)
     during the lifetime of Muhammad (PBHU) will ever succeed him. Since
Allah ordained the ministry of Prophet
     Muhammad (PBHU) to be final, it was therefore imperative that he
should accomplish the task of uprooting this
     pagan custom.' 

Maududi, A. A.: The Finality of Prophethood: pg 4 


TRUE SIGNIFICANCE OF THE EXPRESSION

It has already been shown that the Quranic passage in question was revealed
to the Holy Prophet (pboh) to answer the charges
of his opponents who argued against his marriage to Hazrat Zainab, may
Allah be please with her. It was necessary to establish
that the conduct of the Holy Prophet, peace be upon him, was in strict
accordance with the Divine commands received by him
and in marrying the divorced wife of his adopted son, the Holy Prophet had
not violated any law. (Al Quran 33:39) On the
contrary, this marriage, decreed by Divine wisdom was to serve as a
precedent for mankind: 

     'so that there may be no hindrance for the believers with regard to
marriage with the wives of their adopted sons,
     when they have accomplished their want of them and have divorced them.' 

Al Quran 33:38 

And. to finally resolve the entire controversy and close all avenue of
criticism the Almighty Lord declared that the Holy Prophet
of Islam Hazrat Muhammad Mustapha (pboh) was not the father of any men but
was the Messenger of Allah, spiritual father of
the entire Ummah and also the Seal of the Prophets signifying that he was
also a spiritual father of all Prophets and he, whatever
course of action he adopted, commanded a seal of legality whether it had
been found acceptable by the preceding Prophets or
not. 

This view has frequently been expressed by the scholars of the Muslim
Ummah. For instance, while reflecting upon the
expression Khataman Nabiyeen, Hazrat Abul Hasan Sharif, a renowned scholar
of the 5th century Hijra stated: 

     'This has been spoken metaphorically and means that God Almighty has
appointed the Holy Prophet, peace be
     upon him, over the books of all the previous prophets and he
authenticates their teachings and verifies these in the
     same way as documents are verified with the affixing of the seal to
make them authentic.'

Talkhisul Bayaan Fi Majazatul Quran: pg 191 

If however, as the adversaries of the Ahmadiyya Muslim Community argue, the
expression Khataman Nabiyeen was taken to
mean that the Holy Prophet, peace be upon him, was the last in the line of
the Prophets and no Prophet will come after him,
then one would find that the Quranic verse which employs the
expressionkhataman nabiyeen (Al Quran 33:41) is totally out
of harmony with the rest of the passage (Al Quran 33:38/41) since the
concept of chronological finality would not refute the
objections raised by opponents in relation to his marriage with Hazrat
Zainab, the divorced wife of his adopted son, and hence
the expression itself would be found to be, God forbid, superfluous in the
context of the passage. 

It is acknowledged that the usual translation of the expression does not
contradict the view held by Ahmadi Muslims. 

For instance, Abul Ala Maududi's essay admits in relation to the expression
Khataman Nabiyeen: 

     'Yusuf Ali renders this "THE SEAL OF PROPHETS" and adds footnotes to
explain that the seal here is used in
     meaning of sealing a document when it is complete. I would prefer to
render it "THE LAST OF ALLAH's
     PROPHETS" because the Arabic phrase conveys the two meanings of "LAST"
and "SEAL" as interchangeable
     though the one aimed at is clear of the two approaches. To render the
verse as "THE SEAL" IS TO RUN THE
     RISK OF UTILIZATION BY QADIYANIS.' 

Maududi. A.A: The Problem of Qadianism: Destructive Movements. Three Essays
on Qadianism: Majliss of Al Haq
Publication. Canadian Edition: pg 41 

That is, the Maulana feels that the usual translation supports the Ahmadi
view. This is the explanation given by Maududi for not
rendering the expression Khataman Nabiyeen as the Seal of the Prophets when
that is what it actually means in this instance,
and that is exactly what Muslim scholars of repute have, throughout the
history of the Ummah, believed it means. 

THE OPINION OF MUSLIM SCHOLARS 

The opinion of the Ahmadiyya Muslim Jama'at, to the effect that the
expression khataman nabiyeen employed in the Quranic
verse refers to the status of the Holy Prophet (pboh) has frequently been
expressed by the saints and scholars of the Ummah.
In fact, when one studies the revered opinions expressed by some of the
Ummah's most venerable saints and respected
scholars, one finds that the concept of the chronological finality of the
Prophethood of our beloved master, Hazrat
Muhammad Mustapha, peace and blessings of Allah be upon him, is not only
argued against but thoroughly rejected by these
revered personalities. 

If the opponents of the Ahmadiyya Muslim Community who insist on the
chronological finality of the prophethood of Hazrat
Muhammad, peace and blessings of Allah be upon him, insist that when the
same view held by Ahmadi Muslims makes them
kafirs then for consistency they must hold the same opinion of the saints
about to be quoted: 

     Hazrat Abu Abdullah Muhammad Ali Hussain al Hakim 

     For instance, the renowned sage Hazrat Abu Abdullah Muhammad Ali
Hussain al Hakim of Tirmidhi states: 

          'According to our belief khataman nabiyeen means that
prophethood, with all its adjuncts and glory, has
          culminated in the Holy Prophet, peace and blessings on him, and
God Almighty so determined that his heart
          be used as a vessel to collect all the perfection of prophethood
and then put His Seal to it.' 

     Kitab Khatamal Anbiyya: pg 241 

     The revered saint also challenges the mistaken concept of the
chronological finality of prophethood and states: 

          'How can the glory and superiority of Muhammad, peace and
blessings be upon him, be manifested if we
          claim that he was the last, in time, to appear in the world? This
is, no doubt, an interpretation of the foolish
          and the ignorant.' 

     Kitab Khatamal Anbiyya: pg 34 

     Maulana Muhammad Qasim 

     Sufi Hazrat Abu Abdullah's view was also shared by the 19th century CE
scholar, Maulana Muhammad Qasim of
     Nanauta (founder of the Deoband seminary) who stated: 

          'According to the layman, the Messenger of Allah, peace and
blessings on him, being Khatam is supposed
          to have appeared after all the other prophets. But men of
understanding and the wise know it very well that
          being the first or the last, chronologically, does not carry any
weight. How could, therefore, the words of
          the Holy Quran 'But he is the Messenger of Allah and the Seal of
the Prophets (33.41) mean to glorify
          him? But I know very well that none from among the Muslims would
be prepared to agree with the
          common men ' 

     Tahzeerun Nas: pg 3 

     This revered scholar, on another occasion, explained the true meaning
of the expression Khataman Nabiyeen and
     stated: 

          'Prophets, as they are message bearers of God, are His
viceregents. It would therefore, be necessary that
          they are endowed with Divine authority. From among the
subordinate posts, the post of the governor or the
          minister is the highest and all other posts are subordinate to
them and they can over-rule the decisions and
          rulings of their subordinates; similarly there is no position
higher than khatam of the prophets. Every other
          prophet is undoubtedly subordinate to him.' 

     Mubahitha: pg 24/25 

     ln relation to the status of our beloved Prophet, upon whom be peace,
as the Khataman Nabiyeen, the Maulana stated:

          'If finality of the prophethood of the Holy Prophet be considered
in the light of his excellent attributes and of
          his having reached the apex of excellence, as I have already
stated, but not chronologically, and which
          heights no one can reach, the point of his superiority over all
other persons becomes established over those
          who have passed away and also those who come after him. If we
accept this view it shall not at all
          contravene his finality, even though someone in the future may
rise to the high status of prophethood.'

     Tahzeerun Nas: pg 28 

     Hazrat Abu Saeed Mubarak 

     Maulana Muhammad Qasim's view that the expression Khataman Nabiyeen
refers to the excellent attributes of the
     Holy Prophet, upon whom be peace, which reached the apex of excellence
is shared by another venerable saint of the
     6th century Hijra, Hazrat Abu Saeed Mubarak, the revered preceptor of
Hazrat Ghauthi-Azam Sayyed Abdul Qadir
     Jilani, the founder of the Qaadiriyya school of Islamic mysticism, who
states: 

          'Man is the most privileged of God's creatures. When he reaches
the zenith of exaltedness he begins to
          manifest in himself all the above mentioned qualities and their
corollaries. He is then called the perfect man
          and the acme of perfection. These attributes are found in the
Holy Prophet in the highest abundance, peace
          and blessings of Allah be upon him. That is the reason why he is
called Khataman Nabiyeen. 

     Tofha Mursalah Sharif: pg 5 

     Hazrat Imam Muhammad bin Abdul Baqee and Ibni 'Asakar 

     Hazrat Imam Muhammad bin Abdul Baqee and Ibni 'Asakar, both subscribed
to this view and agreed that: 

          'The meanings of Khataman Nabiyeen are that the Holy Prophet, in
his physical and spiritual build, is the
          most charming and lovable personality, peace be upon him. This is
because the glory and the spiritual
          magnitude of all the prophets is manifested through him and he
can be likened to the beautiful ring worn for
          adornment.' 

     Zarqani Sharah Mwahabui Luddunia: Vol 3, pg 163 and Sehlul Huda wal
Irshad: pg 55 

     Hazrat Sayyed Abdul Karim Jilani 

     Hazrat Sayyed Abdul Karim Jilani, the renowned mystic of the 8th
century Hijra was of the opinion that: 

          'Hazrat Muhammad, peace and blessings on him, is the Khataman
Nabiyeen because he attained the
          highest perfection which no prophet ever did.' 

     Al Insanul Kamil: Vol 1. Ch 36. Pq 69 

     The venerable saint also expressed the opinion that: 

          'The Holy Prophet, peace and blessings of Allah be upon him, was
the Khataman Nabiyeen because he
          imparted to us the knowledge of wisdom, guidance and all other
spiritual secrets and he directed us to
          these in the very clear and exhaustive manner.' 

     Al Insanul Kamil: Vol 1. Ch 36. Pq 6 

     Hazrat Sayyed Abdul Karim Jilani expressed the opinion that the
expression khataman nabiyeen signified that only
     Law bearing prophethood had now ceased. He stated: 

          'The coming of the Law bearing prophets, after the Holy Prophet,
peace and blessings on him, has ceased
          as he has been exalted to be the Khataman Nabiyeen because he
brought with him such a perfect law as
          no other prophet had brought before him. 

     Al Insanul Kamil: Vol 1. Ch 36. Pg 68 

     Qari Abdul Tayyab 

     The irony of this entire controversy is that the leaders of some of
the most hostile anti Ahmadiyya Jamaats have
     themselves expressed this view in relation to our beloved master's
status as the Khataman Nabiyeen. 

     For instance, Qari Abdul Tayyab of the Darul Uloom of Deoband states: 

          'Just as there is from among the angels and the satans a person
par excellence who excels everyone of its
          kind in beneficence and cannot be surpassed - Gabriel in the case
of angels and Iblis the accursed in the
          case of satans apportions them evils and wickedness. Similarly,
there is a Khatam for the prophets and a
          Khatam for the Dajjaals, and they are both supreme in their
respective spheres. From among the prophets
          there is he who is the acme of perfection and at the same time
bestower of perfection to others. His name is
          Muhammad, the Messenger of Allah, peace and blessings of Allah be
upon him.' 

     Talimati Islam aur Masihi Aqwam: pg 223/224 



MUSLIM SCHOLARS ON THE CONTINUATION OF
PROPHETHOOD

Many of the Ummah's saints and scholars have been of the opinion that the
expression Khataman Nabiyeen has no
relationship to the belief that he is the last in the line of prophets.
They have believed that non Law bearing prophethood had
not ceased but shall continue within the Ummah. 

     Hazrat Imam Mohiyyiud Din ibni Arabi 

     For instance, Hazrat Imam Mohiyyiud Din ibni Arabi, a distinguished
commentator of the Holy Quran states: 

          'From the study and contemplation of the Darud we have arrived at
the definite conclusion that there shall,
          from among the Muslims, certainly be persons whose status, in the
matter of prophethood, shall advance to
          the level of prophets, if Allah pleases. But they shall not be
given any book of law.' 

     Fatuhati Makiyyah: Vol 1. pg 545 

     Hazrat Shah Wali Ullah 

     The Muhaddith of Dehli, Hazrat Shah Wali Ullah subscribed to this
opinion and stated: 

          'The meaning of the Holy Prophet being the Khataman Nabiyeen is
that there shall not now appear a
          person whom God may appoint with a new Law for mankind, that is
to say, there shall be no prophet who
          shall come with a new Law.' 

     Tafheemati Ilahiyyah 

     The Hakim ul Millat in fact gave credence to the opinion that prophets
within the Ummah may arise when he stated: 

          'There cannot be an independent prophet after the Holy Prophet,
peace and blessings of Allah be upon
          him, who is not his follower and his adherent.' 

     Al Khairul Katheer: pg 111 

     Hazrat Sheikh Ahmad Farooqi 

     The Muhaddith of Delhi's opinion was shared by the Muhaddith of the
second millennium, Hazrat Sheikh Ahmad
     Farooqi of Sarhind who stated that: 

          'The rising of prophets after the Khatamar Rasul Hazrat Muhammad,
the Chosen One, peace and
          blessings be upon him, from among his own followers and as a
heritage, does not in any way run counter to
          his status as the Khatamar rasul. Therefore, O reader, do not be
among those who doubt.' 

     Maktubat Imam Rabbani, Hazrat Mujaddid Alf Thani 

     Hazrat Maulana Faranghi Mahal 

     Hazrat Maulana Faranghi Mahal, an eminent scholar of the Ahle Sunnat
also discussed the significance of the expression
     Khatamae Nubuwwat and on behalf of the Sunni Scholars, he declared: 

          'The divines of the Sunni sects believe in and expound the fact
that in the course of the Ministry of the Holy
          Prophet, peace and blessings of Allah be upon him, there cannot
appear a law bearing prophet and his
          prophethood extends to the end of days. A prophet who appears
during his ministry shall necessarily be the
          follower of the Law of Muhammad.' 

     Maulvi Abul Hayee: Majmu'ah Fatawa: Vol. 1, pg 144 

     Hazrat Maulana Abul Hasanat Abul Hayee 

     Hazrat Maulana Farangi Mahal's contemporary, Hazrat Maulana Abul
Hasanat Abul Hayee, a distinguished scholar of
     the Sunni sect shared this opinion and stated: 

          'After the demise of the Holy Prophet, peace and blessings of
Allah be upon him, or even during his own
          lifetime, it is not an impossibility for someone to be exalted to
the position of a simple prophet. But a
          prophet with a new Law is, indeed, forbidden.' 

     Dafe ul Waswas: pg 16 

     In fact, when one studies the literature produced over the Ummah's
history, one finds that the saints and scholars' of
     Islam have urged Muslims to: 

          'Strive hard in the path of virtue in a manner so that you may be
blessed with prophethood and you still be
          a follower.' 

     Rumi, Hazrat Maulana Jalalud Din: Mathnavi Maulana Rum: Ch 1. pg 53 

     Hazrat Mazhar Jan Janan Naqshabandi 

     These saints of repute have urged Muslims to do thus since they are
well aware that: 

          'No perfection, except the perfection of prophethood bearing Law
has ended. With respect to the other
          beneficences of God Almighty, He is neither miserly nor niggardly.' 

     Naqshabandi, Hazrat Mazhar Jan Janan: Maqamati Mazhari: pg 88 

     Hazrat Imam Abu Ja'far Sadiq The revered sixth Imam of the Shia,
Hazrat Imam Abu Ja'far Sadiq was quoted saying
     : 

          'Hazrat Abu Ja'far, while discussing the Quranic verse: "For
verily We granted the Book to the children of
          Abraham...," said that God vouchsafed to the children of Abraham,
Messengers, Prophets and Imams. But
          what is ironical is that people believe in what God blessed the
children of Abraham with and yet they deny
          this blessing for the progeny of Muhammad.' 

The generosity of the Almighty Lord, Muslim saints of repute believe,
embraces prophethood also. And hence, if God Almighty
so wills, He may bestow prophethood upon whom He chooses. It is however
ironic, as Hazrat Imam Ja'far Sadiq points out
that while Muslims throughout the world beseech God Almighty to bestow upon
the Ummah of Muhammad, peace and
blessings of Allah be upon him, the blessings He bestowed upon the children
of Abraham, upon whom be peace, with the
recitation of the Salat un Nabi, they refuse to accept the fact that their
own prayer could be rewarded on account of their
mistaken belief that prophethood has now ceased with the advent of the Holy
Prophet of Islam, peace be upon him. 

This brief discussion on the very sensitive and complex issue of the
continuation of prophethood should hence be sufficient
evidence to prove that the Ahmadiyya Muslim Community's interpretation of
the Arabic expression khataman nabiyeen, is far
from being 'queer' (Maududi, A. A.: The Qadiani Problem: pg 2). On the
contrary, it has been frequently accepted by the
saints and the scholars of the Muslim Ummah. 

It should also suffice to show that insistence of the opponents of
Ahmadiyya Muslim Community that the only correct
translation of the phrase Khataman Nabiyeen is that the Holy Prophet (pboh)
was the last prophet in the line of God's
apostles' has been rejected by Muslim scholars of the past and that the
Ahmadi viewpoint is not a recent innovation. 

In fact, as already quoted, the Ahmadi viewpoint was expressed by none
other than Maulana Muhammad Qasim of Nanauta,
the founder of the Deoband Seminary, an institution to which most anti
Ahmadiyya organizations of this day and age show
singular respect and loyalty. It is also interesting to note that on the
publication of his book, Tahzeerun Nas, in which the
learned Maulana expressed the opinion that the Holy Prophet's status as the
Khataman Nabiyeen has absolutely no
relationship to chronology but prophets could appear after him, a hue and
cry was raised against him by the ulema. 

A verdict of apostasy was subsequently pronounced against the founder of
Deoband and his followers by, amongst others,
twelve Meccan and thirty Medinite ulema since they too, like the scholars
of this day and age, took exception to Maulana
Qasim: 

     'who is the author of the book Tahzeer un Nas and who has in this book
stated: "But even supposing that there
     appeared a prophet in his [the Holy Prophet's] time, even then he [the
Holy Prophet, upon whom be peace] shall
     continue to be the Khataman Nabiyeen; and even if a prophet does
appear after the Holy Prophet, his [ the Holy
     Prophet's ] status as being the Khatam still remains 'intact.' 

Husaam ul Haramain i 'Alaa Manharil Kufr i Wal main: pg 100 

They then proceeded to state of the Qasimiyas: 

     'All these people, everyone of them, is an apostate and a renegade and
out of the pale of Islam.' 

Husaam ul Haramain i 'Alaa Manharil Kufr i Wal main: pg 100 

The Ahmadiyya Muslim Community is hence not the only victim of fatwas of
apostacy. It is ironic however, that human
memories are short and these critics of Hazrat Mirza Ghulam Ahmadas of
Qadian, who have the audacity to brand him as, God
forbid, an apostate on account of his opinion on the real significance of
the Arabic expression Khataman Nabiyeen, either
forget or refuse to accept the fact that their own leaders had also shared
Hazrat Mirza Ghulam Ahmad's opinion for which they
too were branded as apostates by the ulema of their own time. 


EVIDENCE IN TRADITIONS FOR THE CONTINUATION OF
PROPHETHOOD 

Anti Ahmadi scholars have spent considerable effort on such Traditions of
the Holy Prophet, peace and blessings of Allah be
upon him, as may help them confirm their belief. 

Ironically, they fail to appreciate that a critical analysis of these
Traditions has often been conducted by some of Islam's most
learned saints and scholars. And, on the basis of their unprejudiced
findings, they have judged that 'prophethood shall continue
till the end of time although law bearing prophethood has ceased
permanently' with the advent of the Holy Prophet Muhammad
(pboh). 

'I AM THE LAST OF THE PROPHETS'

This Tradition attributed to the Holy Prophet of Islam is probably the most
common Tradition furnished by the opponents of the
Ahmadiyya Muslim Community in support of their claim that no prophet would
ever arise after the advent of our beloved
prophet, Hazrat Muhammad Mustapha, peace and blessings of Allah be upon
him. It is however ironic that while they capitalize
on this Tradition which states: 

     'I am the last of the Prophets' 

they forget that these words are followed by: 

     'and my mosque is the last of the mosques.' 

On the basis of the complete Hadith, the Ahmadiyya Muslim Community argues
that since the Holy Prophet's mosque at
Medina is not literally the last mosque built in the history of Islam, the
first part of the Tradition could hence not be assumed to
mean that no prophet would appear after the Holy Prophet (pboh), because
such an assumption would be an apparent
contradiction in the first and the second part of a single Tradition. Or
else: 

     'If the expression last of the prophets was to entail the abolition of
prophethood, then the expression last of the
     mosques must also entail the abolition of mosque building after the
Holy Prophet's mosque at Medina.' 

Ahmad, Hazrat Mirza Bashirud Din Mahmood: Invitation to Ahmadiyyat: pg 45 

Maulana Maududi interprets the last part of the tradition metaphorically 

     'no other mosque should bear such sanctity.' 

Maududi, A. A.: Finality of Prophethood: pg 21 

But insists that the first part should be interpreted literally. 

What one fails to understand is, why do these critics find it justifiable
to read a meaning into the second part of the Tradition
which they regard as: 

     'foolish reasoning.' 

Maududi, A. A.: Finality of Prophethood: pg 18 

if read into the first part of the same Tradition? 

Why one wonders could the first part of the Tradition not also relate to
the sanctity of the Holy Prophet (pboh)? 

'THERE IS NO PROPHET AFTER ME' 

The second Tradition often relied upon by the critics of the Ahmadiyya
Muslim Community in support of their contention that
prophethood has now ceased refers to the period when the Muslim army was
about to depart on an expedition to Tabuk. 

On this occasion, the Holy Prophet, peace and blessings of Allah be upon
him, had decided to command the expedition himself
and hence he appointed Hazrat Ali, may God be pleased with him, in charge
at Medina during his absence, As would be
expected, Hazrat Ali, may God be pleased with him, was extremely distressed
at being deprived of the opportunity of serving
at the front under the command of his beloved master. 

However, to console him, the Holy Prophet (pboh) told him: 

     'You are to me in the position in which Aaron was to Moses, except
that there is no Prophet after me.' 

It is rather ironic that the opponents of the Ahmadiyya Muslim Community
misquote this Tradition to support their view inspite
of the fact that in the context of this Tradition, it is perfectly clear
that the expression 'after me' means 'DURING MY
ABSENCE' and NOT 'AFTER MY DEATH.' To assume that 'AFTER ME' connotes
'AFTER MY DEATH' would make the
comparison superfluous since, although Aaron was a prophet during the
lifetime of Moses, he did not survive his brother and
hence was not a Prophet AFTER Moses's death. 

OPINION OF MUSLIM SCHOLARS ON THE TRADITIONS 

Muslim scholars of repute have in fact asserted that these Traditions on
the basis of which the critics of the Ahmadiyya Muslim
Community argue that the Holy Prophet (pboh), was the last prophet, have no
bearing whatsoever to the alleged chronological
finality of the prophethood of Hazrat Muhammad Mustapha, peace and
blessings of Allah be upon him. 

     Hazrat Mullah Ali bin Muhammad Sultan al Qari 

     For instance, Hazrat Mullah Ali bin Muhammad Sultan al Qari, a highly
respected divine of the Hanafi sect whose
     opinions on the question of the finality of the prophethood have often
been quoted by the anti Ahmadiyya authors
     (Maududi A.A.: Finality of Prophethood: pg 33) stated: 

          "According to the Ulemma, the words La Nabiyya Ba'adee mean that
no prophet in the future shall be
          raised who shall abrogate the Law of the Holy Prophet, peace and
blessings of Allah be upon him.' 

     Al Isha'at Fi Ashrat us Saat: pg 226 

     Hazrat Shah Wali Ullah 

     This opinion was confirmed by the patron saint of India, the Hakim ul
Millat, Hazrat Shah Wali Ullah of Delhi, revered as
     the Mujaddid of the 12th century Hijra. He stated: 

          'From the sayings of the Holy Prophet La Nabiyya Ba'adi and La
Rasool we come to understand that
          prophethood that has ceased is the Law-bearing prophethood.' 

     Qiratul 'Ainain Fi Tafadulul Shaikhain: pg 39 

     Hazrat Imam Abdul Wahab Sherani 

     This opinion had previously been expressed by Hazrat Imam Abdul Wahab
Sherani, who, while explaining the Traditions
     La Nabiyya B'adi and La Rasool B'adi declared that these suggest that
after the Holy Prophet of Islam, peace and
     blessings of Allah be upon him: 

          'there shall be no Law-bearinq prophets.' 

     Al Yawaqeet Wal Jawahar: Vol2. pg 25 

     Hazrat Hafiz Barkhurdar 

     Another revered saint of Islam, the successor to Hazrat Sheikh Nausha
Ganj, Hazrat Hafiz Barkhurdar also subscribed
     to this view. He stated: 

          'The meaning of this Hadith is that there is no prophet after me
who shall be raised with a new Law.' 

     Nibras, 445, footnote 

     Nawab Siddique Hasan Khan 

     ln recent times, Nawab Siddique Hasan Khan of Bhopal, the leader of
the Ahle Hadith in India stated: 

          'The Hadees La Wah b'ada Mautee has no foundation, although La
Nabiyya Ba'adee is quite correct,
          which, according to men of letters, means that: There shall be no
prophet after me who shall be raised with
          a new code of Law which shall abrogate my Law.' 

     Iqtarabus Sa'at: pg 162 

     Hazrat Ummul Momineen (ra) 

     The concept of the chronological finality of prophethood had also been
rejected by the blessed consort of our beloved
     master, the Ummul Momineen, Hazrat Ayesha, God be pleased with her,
when she stated: 

          'O ye Muslims! do proclaim that the Holy Prophet, peace and
blessings of Allah be upon him, was the
          Khataman Nabiyeen but never say that there shall be no prophet
after him.' 

     Suyuti, Hazrat Hafiz Jalal al Din Abd al Rahman: Durri Manthur: Vol2
pg 24 

AUTHENTICITY OF THE TRADITION

It is rather ironic that since this Tradition negates their concept of the
chronological finality of prophethood, the opponents of
the Ahmadiyya Muslim Community, deny its authenticity on the pretext that: 

     'This Tradition is derived from the commentary entitled Durr i Manthur
and a compilation of Hadith known as
     Takmilah Majma ul Bihar, but its source and credentials are unknown.' 

Maududi, A. A.: Finality of Prophethood: pg 21 

Whether or not, the authenticity of this Tradition is acceptable to the
adversaries of the Ahmadiyya Muslim Community, the fact
remains that this Tradition has been quoted in the works of some of the
Ummah's most revered and respected personalities.
And, while some enemies of the Ahmadiyya Community cast doubt on the
credibility of these two sources which quote this
Tradition, they paradoxicaly quote the same sources in support of their own
assertions. This is a double standard. 

For instance, the author of the Durr-i-Manthur, Hazrat Hafiz Jalal al Din
Sayuti is quoted by Maududi in support of his
assertion that according to the consensus of the Ulema of the Ummah,
prophethood has now ceased (Maududi, A. A.: Finality
of Prophethood: pg 32) and the author of Takmilah Majma ul Bihar, Hazrat
Imam Muhammad Tahir of Gujarat has been
quoted by Maududi's colleague, Ehsan Ellahi Zaheer, in his attempt to prove
that the expression khataman nabiyyen means
the last in the line of prophethood. (Zaheer E.E: Qadiyaniat. An Analytical
Survey: pg 257) 

Furthermore, the authenticity of this Tradition has been acknowledged by
the saints and scholars of Islam and besides Hazrat
Hafiz Jalal al Din Suyuti and Hazrat Imam Muhammad Tahir of Gujarat, such
venerable personalities as the Sheikh ul Imam,
Ibne Qateebah also accepted the authenticity of this Tradition when he
stated: 

     'This statement does not go against what the Holy Prophet, peace be
upon him, had said, i.e., La Nabi B'adi.
     Because what the Holy Prophet actually meant was that no prophet would
come after him who would abrogate
     his Code of Law.' 

Qateebah, Ibni: Taqil Mukhtaliful Ahadith: pg 236 

Would the opponents of the Ahmadiyya Muslim Community now care to condemn
Hazrat Ibn Qateebah, Hazrat Hafiz Jalal al
Din Suyuti and Hazrat Imam Muhammad Tahir for what these adversaries allege
is: 

     'the height of audacity to put forward a statement of a lady companion
in order to contradict the explicit
     observations of the Holy Prophet which the eminent traditionalists
have transmitted on the most authentic chains of
     transmissions.' 

Maududi, A.A: Finality of Prophethood: pg 21 

THE HOLY PROPHET'S OWN VERDICT 

This verdict of the Ummul Momineen, one needs to add, is not the only
conclusive evidence of the fact that prophethood has
not ceased with the advent of the Holy Prophet of Islam, Hazrat Muhammad
Mustapha, peace and blessings of Allah be upon
him. Traditions for instance report that on the death of his beloved son,
the Holy Prophet (pboh) stated: 

     'Had Ibrahim lived, he would certainly have been a righteous prophet. 

Ibne Majah: Kitab al Janaiz 

It is however ironic that since this Tradition negates the concept of the
chronological finality of prophethood, its supporters
deny the authenticity of this Tradition also on the alleged grounds that: 

     'This Tradition is not true, and is maliciously cooked up by the
Qadianis to support their perverse thesis of the
     continuation of prophethood after Muhammad, peace be upon him. 

Zaheer, E.E: Qadiyaniat. An Analytical Survey: pg 286 

The impression which Ehsan Ellah Zaheer, tries to create with this
statement is that the Ahmadi Muslims have invented this
Tradition to support their view. However, in the very next breath, he
vindicates the Ahmadi Muslims of this slander by admitting
that this Tradition has not been cooked up by them but was reported by a
companion of the Holy Prophet, peace and blessings
of Allah be upon him, Hazrat Ibrahim bin Uthman, may God be pleased with
him. (Zaheer, E.E: Qadiyaniat. An Analytical
Survey: pg 286) 

After having first accused Ahmadi Muslims of fabricating this Hadith and
then admitting that it was reported by a companion of
the Holy Prophet, peace and blessings of Allah be upon him, Zaheer then
proceeds to deny the authenticity of the Tradition in
question on the alleged grounds that this companion of the Holy Prophet,
upon whom be peace, is considered to be 'weak,
unreliable and also a liar.' (Zaheer, E.E: Qadiyaniat. An Analytical
Survey: pg 286) . And hence: 

     'since his [Hazrat Ibrahim bin Uthman's] authority is not recognised
by the traditionalists, therefore to quote him as
     an authority is actually to dent the validity of one's own thesis.
Therefore the Qadiyanis' reliance on the authority of
     this weak tradition vitiates their defense and hardly proves anything.' 

(Zaheer, E.E: Qadiyaniat. An Analytical Survey: pg 286) 

However, several Muslim scholars of repute have admitted the authenticity
of this Tradition. Included amongst these is the
venerable saint, Hazrat Imam Mullah Ali bin Muhammad Sultanal Qari, whose
authority is not denied by the anti
Ahmadiyya authors themselves. (Maududi, A.A: Finality of Prophethood: pg 33) 

This venerable saint states of this Tradition reported on the authority of
the Holy Prophet's blessed companion, Hazrat Ibrahim
bin Uthman: 

     'The Holy Prophet's statement concerning Ibrahim becoming a true
prophet does not in any way contradict the
     verse Khataman Nabiyeen, because it means that (1 ) the said prophet
should not abrogate his Law and (2) that
     he may be one of his followers.' 

Qari, Hazrat Imam Ali bin Muhammad Sultan al: Mauzu'ati Kabeer 

Another learned scholar of Islam, Hazrat Shahabud Din Ahmad Hajar al
Hashmi, a renowned Muhaddith and a respected
authority on jurisprudence quotes this Tradition on the authority of the
blessed 4th Caliph of Islam, Hazrat Ali bin Abi Talib,
peace be upon him, and states: 

     'When Hazrat Ibrahim, the son of the Holy Prophet, passed away, he
called Hazrat Maria Qibtiyya who washed
     and bathed her child and wrapped him in the coffin cloth. The Holy
Prophet then held him in his arms and came
     out of his house. A few more men were also with him. He went and got
the child buried and placing his hands on
     the grave said, BY ALLAH, HE IS DECIDEDLY A PROPHET AND THE SON OF A
PROPHET.' 

Hasmi, Shahabud Din Ahmad Hajar al: Al Fatwa al Hadisiya: pg 125 

OTHER EVIDENCE IN THE TRADITIONS 

In fact, these Traditions which the opponents of the Ahmadiyya Muslim
Community reject, are not the only basis upon which it
can be construed that prophethood has not ended but will continue until the
end of time. Traditions for instance report that the
Holy Prophet stated: 

     'Abu Bakr is the best of my followers except anyone who might be a
prophet.' 

Dalmy as quoted in Kanazul Haqaiq of Imam Mandani: pg 7 

Another Tradition reports that the Holy Prophet, peace and blessings of
Allah be upon him, stated: 

     'Abu Bakr is the best of the people except one who may be a prophet. 

Tabrani Kabir kamil Ibne Adi as quoted in Jami Saghir of Imam Suyuti 

These Traditions, reported by some of Islam's acknowledged saints and
scholars, are hence a clear indication that prophets will
continue to arise amongst Muslims even after the advent of the Khatamal
Anbiyya, Hazrat Muhammad Mustapha, peace and
blessings of Allah be upon him. 



CHRONOLOGICAL FINALITY OF PROPHETHOOD 

It is rather amusing to note that while the adversaries of the Ahmadiyya
Muslim Community are prepared to deny all such
evidences which refute their mistaken belief in the chronological finality
of the prophethood of the Holy Prophet (pboh) they
themselves hold such beliefs as breach their own concept of the
chronological finality of the Holy Prophet (pboh). 

The adversaries of the Ahmadiyya Muslim Community do not dispute the fact
that they anticipate the advent of the Messiah,
Hazrat Isa ibne Mariam, upon whom be peace, after the advent of our beloved
Prophet, Hazrat Muhammad Mustapha, peace
and blessings of Allah be upon him. For instance, they maintain that: 

     'The advent of the Messiah is one of the signs of the expected big
calamity of the world, He will discend [sic] in
     this world again sometimes before the day of Doom. 

Hasan, S: The Truth About Ahmadiyyat: pg 4 

This belief, these supporters of the chronological finality of prophethood
maintain: 

     'is one of those beliefs of Muslims which have their basis in the Holy
Quran and are also proved by Prophetic
     Traditions, and in which Muslims have believed consistently.' 

Nadwi, A.A: Qadianism. A Critical Study: pg 39 

They also admit that the Messiah they anticipate before the day of Doom was
not only an apostle of God Almighty on his first
advent (Hasan, S: The Study of Al Quran: Lesson 14. pg 6) but shall
continue to be a prophet when he returns for the second
time (Maududi, A.A: Finality of Prophethood: pp 62/65). However, to cover
up their anticipation of a prophet after the
advent of the Khatamal Anbiyya, they argue that when he does return: 

     'As a follower of Islam, he will not be coming as a new Prophet after
our Prophet, peace and blessings of Allah
     be upon him' (Hasan, S: The Study of Al Quran: Lesson 14. pg 15) but
he 'will become an individual member of
     the Fraternity of Islam" (Maududi. A.A: Finality of Prophethood: pg
64) and 'Muslims will not put faith in the
     ministry of a new Prophet. They will retain their belief in the
sanctity of Christ as a former Prophet."' (ibid: pg 65).

The fact remains, however, that if Jesusas ever returns to this earth, he
would retain his status as a prophet. 

Muslims scholars are for instance agreed that when the son of Mary returns
to this earth, 

     'Whosoever holds the view that Jesus, peace be upon him, shall come
down shorn of his prophethood, is
     undoubtedly a manifest disbeliever as Imam Sayuti has also made this
point very clear.' 

Khan, Nawab Siddique Hasan: Hujjajjul Karamah: pg 431 

This opinion has also been accepted by the predecessors of some of the
Ahmadiyya Muslim Community's most passionate
opponents, the scholars of Deoband who maintained: 

     'Whosoever denies the prophethood of Jesus is an infidel and the same
verdict shall apply even after Jesus has
     descended. The concept of his being a messenger shall be binding and
because he shall come as the Imam, it shall
     be binding to obey his commands. In short, Jesus, peace be upon him,
even after his descent, shall be a prophet
     and a messenger and faith in his prophethood shall continue to prevail
as it was imperative in the past." 

Register Fatwa: pg 49 

This verdict issued by the scholars of the non Ahmadiyya Muslim
organization is hence positive proof of the fact that Jesusas, if
he were to ever return to this earth, would continue to be a Prophet. But
this alleged second advent of Jesusas, the adversaries
of the Ahmadiyya Muslim Community admit, is to transpire after the
chronological finality of the the Holy Prophet Muhammad
(pboh). 

Would the son of Mary then not be the last prophet in the line of God's
apostles if he was to appear as a prophet after the
prophethood of the Khataman Nabiyeen, Hazrat Muhammad Mustapha, peace and
blessings of Allah be upon him? Would
this then not cause a breach in the chronological finality of the
prophethood of the Holy Prophet Muhammad (pboh)? 

The opponents of the Ahmadiyya Muslim Community may argue to their heart's
content, that, since the son of Mary would not
be a new prophet but will merely retain his sanctity as a former prophet: 

     'this position is neither contrary to faith in the Finality of
Prophethood today nor will it be derogatory to this belief
     in the time of Christ's second advent in the world.' 

Maududi, A.A: Finality of Prophethood: pg 65 

Nevertheless, this does not alter the fact that if Jesusas were to appear
after the advent of the Holy Prophet of Islam, he would
be, chronologically, the last in the line of prophets. The excuse that he
would not be a new prophet but would merely retain his
sanctity as a former prophet is irrelevant to the question of the
chronological finality of prophethood--last being a happening or
coming at the end or after all others. 

And, if the expression Khataman Nabiyeen allegedly means the 'last in the
line of Prophets,' (Maududi, A.A: Finality of
Prophethood: pg 11) would this appearance of the son of Mary at the end of
time, before the day of Doom, not then entitle
him to the status of being the last prophet in the line of Prophets and the
final apostle of God Almighty, in time? Would this then
not undermine our beloved Prophet, the Khatamal Anbiyya's status as the
last in the line of Prophets--he not being the last
chronologically since he, according to the critics is to be followed by the
son of Mary at the end of time. 

OPPONENTS' ARGUMENT NOT SUPPORTED BY TRADITIONS CITED BY THEIR OWN
PUBLICATIONS 

One also needs to appreciate that the excuse to the effect that Jesus'sas
advent, after the advent of the Holy Prophetsaw would
not breach the finality of prophethood since Jesusas would not be a new
prophet but will merely retain his sanctity as a former
prophet, does not hold any substance since most Traditions cited by the
critics of Hazrat Mirza Ghulam Ahmadas, in support of
their case, do not make any allowance for a hypothesis of new or old. 

On the contrary. these are in fact quite insistent that no prophet of
whatsoever description, new or old, would arrive after the
advent of the Khataman Nabiyeen, Hazrat Muhammad Mustapha, peace and
blessings of Allah be upon him. Do these
Traditions not state that the Holy Prophetsaw declared: 

     'After me there will be neither Prophets nor Messengers.' 

Judgement of the Federal Shariah Court: Govt. of Pakistan: 28th Oct., 1984 

     'The chain of Messengers and Prophets has come to an end. There shall
be no Messenger or Prophet after me' 

Maududi, A.A: Finality of Prophethood: pg 17 

     'I am the last prophet and there is not to be any prophet after me.' 

Hasan, S: The Truth About Ahmadiyyat: pg 14 

     'I am the last in the sense that no prophet shall succeed me.' 

Maududi, A.A: Finality of Prophethood: pg 10 

     'With me the Apostles have ended.' 

Zaheer. E.E: Qadiyaniat. An Analytical Survey: pg 269 

     'No prophet will come after me, only caliphs will succeed me.' 

Maududi, A.A: Finality of Prophethood: pg 12 

     'Through me the Prophethood was brought to a close.' 

Judgement of the Federal Shariah Court: Govt. of Pakistan: 28th Oct., 1984 

     'It is in me that the line of Prophets came to a final end.' 

Maududi, A.A: Finality of Prophethood: pg 13 

These few of the numerous Traditions cited from the anti Ahmadiyya
publications establish beyond a shadow of doubt, the fact
that if the expression khataman nabiyeen means the last in chronology, then
these Traditions do not make any allowances
for the advent of any prophet whether old and new, after the advent of the
Holy Prophet Muhammad (pboh). 

PAKISTAN GOVERNMENT'S CONSTITUTIONAL AMENDMENT OF ARTICLE 260 

This assertion is also proved by the requirements of the Pakistan
Government's Constitutional Amendment of Article 260 of the
Constitution of Pakistan-- According to this Constitutional Amendment: 

     'A person who does not believe in the absolute and unqualified
finality of the Prophethood of Muhammad (peace
     be upon him) as the last of the Prophets; or claims to be a prophet,
in any sense of the word; or of any description
     whatsoever; after Muhammad, (peace be upon him); or recognizes such a
claimant as a prophet or a religious
     reformer; is not a Muslim for the purposes of the Constitution or law.' 

Qadianis Threat to lslamic Solidarity: Govt. of Pakistan: pg 28 

As is evident from the requirements of this Constitutional Amendment, the
Constitution of Pakistan demands an absolute and
unqualified Faith in the finality of the Prophethood of Muhammad, peace and
blessings of Allah be upon him, as the last prophet
in every sense of the word and also of every description whatsoever,
whether old or new since the words 'absolute' and
'unqualified' and also 'in every sense of the word' and 'of every
description whatsoever' in the context of this Constitutional
Amendment demand that no exceptions whatsoever be made. 

And hence, these requirements of the Constitutional Amendment of the
Constitution of Pakistan nullify the entire concept of old
or new prophethood and the Constitutional Law of Pakistan makes no
allowance for the advent of any prophet, including a
former prophet. 

CONTRADICTORY ATTITUDE 

Oddly enough, a claim of prophethood by any other person except the founder
of the Ahmadiyya Muslim Community appears
to be quite acceptable to the opponents of the community. 

For instance, one critic of Hazrat Mirza Ghulam Ahmad states in relation to
the claim of Elijah Muhammad: 

     'In the beginning of the present century Elija Muhammad, a black
American leader who died in 1975, declared
     himself a prophet but specifically confined his prophethood for the
black Americans only.' 

Hasan, S: The Truth About Ahmadiyyat: pg 10 

This critic of the Ahmadiyya Muslim Community then states in relation to
the Elijah Muhammad's claim: 

     'There is no doubt about it that the teachings of the Elija were to a
great extent opposed to Islamic teachings but
     at the same time one cannot ignore this fact that for the first time
in the Christian environment of America it was he
     who, for the first time, raised the banner of lslam.' 

Hasan, S: The Truth About Ahmadiyyat: pg 10 

While it is not the purpose of this article to enquire into the merits of
Elijah Muhammad's claim, one cannot refrain from
enquiring into the double standards of the adversaries of Hazrat Mirza
Ghulam Ahmad of Qadian. While on one hand they insist
the Holy Prophet of Islam is positively the last prophet and they also
accuse the founder of the Ahmadiyya Muslim Community
of having, God forbid: 

     'tried to undermine the finality of the Prophet, peace and blessings
of Allah be upon him' 

(Hasan, S: The Truth About Ahmadiyyat: pg 3) 

on account of his claim to be an apostle of God Almighty, they on the other
hand compliment Elijah Muhammad for having:
'raised the banner of Islam' although he 'declared himself a prophet.'
(Hasan, S: The Truth About Ahmadiyyat: pg 10) This
indicates that the adversaries of Hazrat Mirza Ghulam Ahmadas are
themselves not thoroughly committed to their own concept
of the finality of prophethood. Otherwise, what conceivable reason could
they have for complimenting Elijah Muhammad as
being the first standard bearer of Islam in America in spite of his claim
to be an apostle of God Almighty after the
chronological finality of the prophethood of Muhammad Mustapha (pboh)? The
adversaries of the Ahmadiyya Muslim
Community may well argue that Elijah Muhammad: 

     'specifically confined his prophethood for black Americans only,' 

Hasan, S.: The Truth About Ahmadiyyat: pg 10 

but could one ask them if the Traditions they cite in support of their
belief in the finality of prophethood make allowances for a
national prophet for a particular people within the broader spectrum of
Islam? 

Should not all claimants to prophethood be treated the same way by those
who deny its possibility? 

PRECEDENT IN HISTORY 

     'None can dispute about the Signs of God but the unbelievers. Let not,
then, their strutting about through the land
     deceive thee! But (there were people) before them, who denied (the
Signs)--The people of Noah, and the
     Confederates (of Evil) after them; And every people plotted against
their prophet, to seize him, and disputed by
     means of vanities, therein to condemn the Truth but it was I that
seized them and how (terrible) was My requital!' 

Al Quran 40. 4/5: Abdullah Yusuf Ali's English Translation: pp 1262/1263 

Does it then surprise one that the opponents of this particular apostle of
God Almighty also act like their predecessors did in the
times of other apostles of God Almighty? 

Does it surprise one that these too, like their predecessors dispute Hazrat
Mirza Ghulam Ahmad's prophethood by 'means of
vanities, therein to condemn the Truth'? 

Or would they care to state that in this instance, they are not disputing
by means of vanities but on account of their: 

     'conviction that no new prophet can be raised after [Hazrat] Muhammad
[peace and blessings of Allah be upon
     him].' 

Maududi, A.A: Finality of Prophethood: pg 25 

In that event, they would not be the first to believe that prophethood has
ceased completely. For instance, when Prophet
Joseph, upon whom be peace, died, his followers declared: 

     'Allah will never raise a Messenger after him. Thus does Allah leave
to stray such as Transgress and live in
     doubt.'(Al Quran 40:35) 

Al Quran 40:35 



CONTINUATION OF PROPHETHOOD 

Prophethood, whether the adversaries of the Ahmadiyya Muslim Community
admit it or not shall continue since God Almighty
promises: 

     'And who so obeys Allah and His Messenger shall be among those on whom
Allah has bestowed His
     blessings--the Prophets, the Truthful, the Martyrs, and the Righteous.
And an excellent company they are. This
     grace is from Allah and Allah suffices as One Who is All Knowing.' 

Al Quran 4: 70/71 

The critics of Hazrat Mirza Ghulam Ahmadas may reiterate their assertion
that the Ahmadi Muslims have misinterpreted this
Quranic verse, but Muslim scholars of repute have always subscribed to the
Ahmadiyya Muslim interpretation, For instance,
the Bahr al Muhit quotes Imam Al Raghib to state in relation to this
particular verse of the Holy Quran: 

     'God has divided believers into four classes in this verse, and has
appointed for them four stages, some of which
     are lower than the others. and He has exhorted true believers not to
remain behind in any of the stages. 

Hayyan, Athir al Din Abu 'Abd Allah Muhammad ibn Yusuf Abu: Al Bahr al Muhit 

The opponents of the Ahmadiyya Muslim Community may once again argue that
this exhortation relates to the reward in the
Hereafter and prophethood of any kind cannot now be achieved in this world;
but, the revered saint left no room for ambiguity
since he also added: 

     'Prophethood is of two kinds, general and special. The special
prophethood, viz; the law-bearing prophethood is
     now unattainable; but the general prophethood continues to be
attainable.' 

Ibid: Vol 3 pg 28 

This is exactly how Hazrat Mirza Ghulam Ahmadas of Qadian viewed his own
prophethood. He never laid any claim to
special prophethood which was now unattainable but viewed his prophethood
as a GENERAL one, the doors of which are
open to eternity. He stated in relation to his own prophethood: 

     'With my heart and soul I believe in His [Allah's] Prophet [Hazrat
Muhammad Mustapha], peace and blessings of
     Allah be upon him, and believe that all kinds of prophethoods have
culminated in him and that his Law is the last
     Law. Yet, there is a type of prophethood which has not been banned,
that is to say, the prophethood that can be
     acquired through following him [Hazrat Muhammad Mustapha, peace and
blessings of Allah be upon him]
     implicitly, wherein is reflected his [the Holy Prophet's] own light.
This is because this, in fact, is a part of the
     prophethood of Muhammad, peace and blessings of Allah be upon him, and
is his reflection derived through his
     beneficence only.' 

Chashma Marifat: pg 324 

This kind of prophethood, which is a reflection of the Holy Prophet, Hazrat
Muhammad Mustapha, peace and blessings of
Allah be upon him, and which is derived through his beneficence has not
been found to be against the essence of Islamic
teaching. For instance, Hazrat Sheikh Ahmad Farooqi has stated: 

     'The rising of a prophet after the Khatamar Rasul, Hazrat Muhammad the
Chosen One, peace and blessings of
     Allah be upon him, from among his followers and as a heritage, does
not in any way run counter to his status as
     the Khatamar Rasul.' 

Maktubat Imam Rabbani 

And the reason why the arising of such a prophet after our beloved Prophet,
Hazrat Muhammad Mustapha, peace and
blessings of Allah be upon him, has not been found to run counter to his
status as the Khatamar Rusul has been explained by
the founder of the Deoband Institute whose Ulemma today prove to be the
most passionate opponents of the Ahmadiyya
Muslim Community. Hazrat Maulana Muhammad Qasim of Nanauta, who totally
rejected the concept of the chronological
finality of the prophethood of our beloved master, the Khataman Anbiyyasaw
(Tahzeerun Nas: pg 3) and who did not
disregard the feasibility of a prophet appearing after the Khatamar Rasul,
Hazrat Muhammad Mustapha, peace and blessings
of Allah be upon him, (Tahzeerun Nas: pg 28) stated that: 

     'If there appears to be equality and similarity between the original
and its reflection, it does not matter, because
     superiority belongs to him [Hazrat Muhammad Mustapha, peace and
blessings of Allah be upon him] for he is the
     original and the Khataman Nabiyeen." 

Tahzeerun Nas: pg 30/33 

HAZRAT MIRZA GHULAM AHMAD'Sas PROPHETHOOD 

Hazrat Mirza Ghulam Ahmad'sas prophethood was a mere reflection of the
prophethood of his lord and master, Hazrat
Muhammad Mustapha, peace and blessings of Allah be upon him-- a kind of
prophethood which has been found permissible
by the founder of the Deoband Seminary. The founder of the Ahmadiyya Muslim
Community himself states: 

     'the exalted office of prophethood is now denied to everyone, except
him who effaces his own identity with his
     love and subjection to the Holy Prophet of Islam, peace and blessings
of Allah be upon him. But he who seeks to
     approach God through this avenue will have the mantle of prophethood
conferred upon him and his prophethood
     would be a mere reflection of the prophethood of Muhammad, peace be
upon him. This prophet does not infringe
     the prophethood of Muhammad, upon whom be peace, as he is neither self
subsistent nor independent. Whatever
     he achieves, is not achieved through his own efforts but is bestowed
upon him through the fountain of grace to
     which he has subjected himself--the Holy Prophet of Islam, upon whom
be peace. He is a prophet therefore, not
     of self exaltation but of the glorification of the Holy Prophet, peace
and blessings of Allah be upon him. That is
     why he is known in heaven as Muhammad and as Ahmad--the prophethood of
Muhammad, peace be upon him,
     having returned unto Muhammad, upon whom be peace, therefore remains
with him and none other as the one
     who claims this rank professes to be a mere shadow of his master. He
reflects in him, all the qualities of his lord's
     glory and acknowledges his debt to the Holy Prophet, peace be upon him.' 

Ek Ghalati ka Izala 

Hazrat Mirza Ghulam Ahmadas then states in relation to his own prophethood: 

     'My prophethood and my messengership are but a mere act of grace due
to my being a Muhammad and an
     Ahmad, not through my own person, but as a reflection of him through
whose grace I have been elated to this
     rank as a result of my self effacing devotion to him, the Holy Prophet
of Islam, peace and blessings of Allah be
     upon him.' 

Ek Ghalati ka Izala 

In fact, the founder of the Ahmadiyya Muslim Community was of the opinion
that any person who proposed to establish a
claim to prophethood without first effacing his own identity in total
submission to the Holy Prophet, peace and blessings of
Allah be upon him, was an infidel. 

However: 

     'if a person, as a result of his complete subjection to Muhammad,
peace and blessings of Allah be upon him, loses
     his own identity and begins to reflect in himself, all the beauty and
excellence of the Holy Prophet, upon whom be
     peace--like a mirror reflects the image--he would be called a prophet
without compromising the seal of
     Prophethood as such a person would be reflecting the image and the
character of Muhammad, peace be upon
     him. And hence, the claim of such a person, who comes to be known as
Muhammad and as Ahmad, would not
     be incompatible with the dignity and stature of the Khataman Nabiyeen
because he would, through his subjection
     to Muhammad, peace be upon him, be a reflection of Muhammad, upon whom
be peace, and hence an image of
     him.' 

Ek Ghalati ka Izala 

This submission by the founder of the Ahmadiyya Muslim Community should
hence suffice to establish that his prophethood
was a mere act of grace bestowed upon Hazrat Mirza Ghulam Ahmadas by God
Almighty on account of his submission to the
Khataman Nabiyeen, Hazrat Muhammad Mustapha, peace and blessings of Allah
be upon him. And, it was not bestowed
upon him independently, but it was bequeathed to him as a heritage on
account of his being a follower of the Khatamar Rasul,
Hazrat Muhammad Mustapha, peace and blessings of Allah be upon him.
Incidentally, this kind of prophethood has not been
found unattainable in Islam, a fact admitted by some of the most respected
saints and scholars of the Ummah. (See for example
Farooqi, Hazrat Sheikh Ahmad: Maktubat Imam Rabbani.) 

The adversaries of the Ahmadiyya Muslim Community need to be reminded that
Hazrat Mirza Ghulam Ahmad'sas
prophethood, as he himself stated on numerous occasions, was in fact: 

     'a mere reflection of the prophethood of Muhammad, peace and blessings
of Allah be upon him.' 

Ek Ghalati ka Izala 

And this reflection of the prophethood of his lord and master, peace be
upon him, could neither infringe the prophethood of the
Khataman Nabiyeen, nor could it compromise the seal of his prophethood
since according to the spiritual predecessors of the
anti Ahmadiyya elements, the scholars of Deoband, even: 

     'if there appears to be equality and similarity between the original
and its reflection, it does not matter, because
     superiority belongs to him [Hazrat Muhammad Mustapha, peace and
blessings of Allah be upon him] for he
     [Hazrat Muhammad Mustapha, peace be upon him] is the original and the
Khataman Nabiyeen.' 

Nanauta, Hazrat Maulana Muhammad Qasim of: Tahzeerun Nas: pg 33 

If after all these submissions, the adversaries of the Ahmadiyya Muslim
Community still persist in their opposition to Hazrat
Mirza Ghulam Ahmadas of Qadian, then one can only recall for their benefit,
the Quranic verse: 

     'And even if We send down unto them the angels, and the dead speak to
them, and We bring together all things
     before them, they would not believe, unless God enforced His will. But
most of them are ignorant. And in the like
     manner have We made for every Prophet an enemy, the evil ones from
among men and jinn, some of them
     inspiring others with gilded speech in order to deceive. And if thy
Lord had enforced His Will, they would not
     have done it; so leave them alone with that which they fabricate.' (Al
Quran 6: 112/113) 

Al Quran 6: 112/113 

Allahumma Sallay alaa Muhammadin wa alaa aala' Muhammadin kama sallaita
alaa Ibraheema wa alaa aala' Ibraheema Innaka
Hameedun Majeed. 



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