In the Name of Allah, the Most Gracious, Ever Merciful
Ahmadiyya Muslim Community Love for All, Hatred for None
HomeIntroductionMuslim TelevisionLibraryOnline Store

Book: Truth Prevails
Truth Prevails
Qazi Mohammad Nazir
Chapter I
Chapter II
Tafsirs of Khataman Nabiyeen by Mr. Faruqi and the Promised Messiah
    Brief Solution of Ahadith which Seem to Indicate a Break in Nabuwwat  
    Solution of Reports in Hadith Taken as a Bar against the Advent of a Prophet after the Holy Prophet Mohammad  
Chapter III
Chapter IV
Chapter V
Chapter VI
Chapter VII
Download Truth Prevails in PDF Format (864 KB).
Download the original Urdu version of Truth Prevails, Ghalba-e-Haq, in PDF Format (11.8 MB).
Read the letter by Maha Dabbous written after her experience in the Lahori Sect.

Brief Solution of Ahadith which seem to Indicate a break in Nabuwwat

On page 10 to 12, Mr. Faruqi has quoted three reports from the Hadith, wherefrom he seeks to prove the validity of a break, a cessation in Prophethood. We accept all the three reports as valid. In these reports, however, what is under reference is in the advent of Prophets, alone, in an unqualified sense not the advent of an Ummati Nabi . These reports cannot stand in the way of the Promised Messiah, barring his claim that he is a Nabi from one angle and an Ummati from another. In other words, even Mr. Faruqi concedes that he is a zilli Nabi , a Prophet reflected in an image. Hazrat Khalifatul Masih II, and we people as well, hold the Promised Messiah to be a zilli and an Ummati Nabi only that alone, nothing more; we do not take him as an unqualified, independent Nabi , bearing a new Sharia of his own. The question whether an Ummati and a zilli Nabi is really a Nabi , or not; is a different question altogether. When the Promised Messiah is not an unqualified Nabi , in any unqualified sense, to confront us with reports in Hadith, where the possibility of the advent of an unqualified Nabi has been barred, is neither reasonable, nor relevant. Says the Promised Messiah:

"But his perfect follower (meaning perfect follower of the Holy Prophet Mohammad) cannot be called a Nabi in an unqualified sense, because that would involve a derogation of the perfect and complete Prophethood of the Holy Prophet Mohammad, though, of course, the application to him of both words, namely, Ummati and Nabi , collectively remains valid and justified, because in this view, no derogation is implied, in any way, of the complete and perfect Nabuwwat of the Holy Prophet Mohammad. Rather, we can justifiably say that this view adds a greater lustre, to a higher degree, to the blessings of his Nabuwwat ." (Al-Wasiyyat , page 16)

Further on, the Promised Messiah writes:

"This kind and quality of Nabuwwat is nothing separate from the Nabuwwat of the Holy Prophet Mohammad. In fact when you come to look at it more closely, you find it is the Nabuwwat of the Holy Prophet himself, manifesting itself in a new way and style of manifestation. This is the meaning of the sentence used by the Holy Prophet Mohammad in regard to the Promised Messiah, where he said: "Prophet of God, and your Imam, from amongst yourselves" meaning that he is a Nabi , also an Ummati . Otherwise no outsider can dare to set his foot here. And blessed, indeed, is he who obtains a proper grasp of this point, and thereby works out his salvation, saving himself from destruction." (Al-Wasiyyat , pages 18 and 19)

Again the Promised Messiah writes:

"Repeatedly, in wahyi to me, Allah has called me an Ummati , as well as a Nabi . Hearing these two names applied to me, gives me a most exquisite joy of the mind; and most humbly I render thanks to the Lord for the honour conferred on me in this composite title, which seems to imply the lash of a whip for the Christians, that they raise the son of Mary to Godhead, while our Holy Prophet Mohammad is a Prophet of such extraordinary eminence that a man of his Ummat could rise to become a Nabi , and be called Isa even though he is an Ummati ." (Zamima Barahin-i-Ahmadiyya , Part V, page 184)

Thus we find that the Hadith La Nabia Ba'di (There is no Prophet after me), and other reports in the Hadith, which appear to stand as a bar against the advent of any other Prophet in the future; in the eyes of the Promised Messiah they do not place any insurmountable barrier in the way of an Ummati Nabi being raised among Muslims, because an Ummati Nabi is never a Nabi alone; he is also an Ummati as well. Both names, an Ummati and a Nabi , apply to him, in a collective sense, so to say; and no Hadith exists which would exclude the possibility of an Ummati Nabi , at some future time. Quite to the contrary, in fact Reports exist which light up the possibility and probability, of the advent of an Ummati Nabi among the Muslims.

With reference to the Quranic verse `But an Apostle of God, and the Seal of Prophets' and the Hadith `There is no Prophet after me', the Promised Messiah writes:

"If it is urged that the Holy Prophet Mohammad being Khataman Nabiyin , how could any Prophet come after him? The answer is of course no Nabi can come, neither an old one or new, in the sense in which you bring down from heaven Hazrat Isa towards the later times, and the way you accept him, at the time of his second advent, when for forty years he would be receiving wahyi of Prophethood, excelling the Holy Prophet Mohammad in the duration of the period during which he would be receiving wahyi as a Prophet, this is the doctrine you believe in. Now this doctrine, the way it is held, involves a sin, a preposterous view, repudated by the verse quoted above, and the Hadith "there is no Prophet after me". We are strongly opposed to views of this kind. We hold a strong and perfect faith in the verse, namely, "an Apostle of God, and Khataman Nabiyin ". This verse also bears a prophecy in regard to the future of which our opponents seem to have no awareness. This prophecy is that after the Holy Prophet Mohammad the door of prophecy has been closed right up to the Day of Qiyama . It is not possible, now that any Hindu, or any Jew, or a Christian, or some formal, superficial Muslim, should be able to prove that the word Nabi is applicable to him. All the windows of Prophethood so to say, have been closed except one, the window of Sirat-i-Siddiqi , i.e. the window of the attainment of a perfect merging of one's own self into the entity of the Holy Prophet. So whosoever comes to God through this window, in a zilli manner, the mantle of the same Nabuwwat is placed on his shoulders, which is the mantle of the Holy Prophet himself. That such a man should become a Prophet, is not a thing we should resent; for he becomes a Nabi not on account of anything belonging to himself, but because he drinks from the fountain-spring of the Prophet, he obeys and tries to emulate; not for himself, but for the glory of his master. This is the reason why on heaven his name is Mohammad and Ahmad. This means that the Nabuwwat of Mohammad really descended on Mohammad himself, in a buruzi manner, not for anyone else, other than himself. The verse in question, therefore, means: "The Holy Prophet, it is true, is not the father of any male issue in this world. However, he is the father of many of the people of later days being Khataman Nabiyin ; and to the blessings of Allah, there is now no way, except through him." In short, my Apostleship and Nabuwwat , in respect of Mohammad and Ahmad, is entirely from him, not due to any quality I possess. This name has come to me in my position where I have merged myself completely into him, in a manner, and to an extent, that the sense and honour of Khataman Nabiyin is not violated in the least. In case, however, Hazrat Isa comes down again, from heaven, his second ministry would, without doubt, violate the meaning and the honour inherent in the title. It is also to be remembered, the lexicon meaning of the word Nabi is someone who reveals things, hidden in the future, on the basis of Revelations given to him by God. So wheresoever this meaning is applicable in justice, application of the word `Nabi ' would also be just and valid. Further, a Nabi has to be an Apostle as well. If he is not an Apostle, how would he get tidings in regard to the future? This possibility has been fully ruled out of question by the following verse: "He does not vouchsafe knowledge of the Unseen, Unknown, except to one who has been chosen and selected by Allah as an Apostle." Subsequently to the life of the Holy Prophet, if a Nabi is denied faith on the basis of this interpretation that no Nabi can come now, it would be tantamount to holding that this Ummat for ever stands deprived of the honour of holding communion and converse with the Lord God. Indeed, where we find a man to whom secrets of the future are revealed by the Lord, the word Nabi would, in justice, be fully applicable to him, under the verse: "He does not reveal things hidden to anyone, except His own Apostle and Messenger." (Ek Ghalati ka Izala , page 4 and 5, edition Nazarat Islaho Irshad , Rabwah)

  Previous Next  

Copyright © by Ahmadiyya Muslim Community 1995- 2002 . All rights reserved.
If you have questions, comments or suggestions, email at
or call 1-800-WHY ISLAM  between 8AM and 5PM USA PST