Critics of Ahmadi Muslims make two contradictory claims about our beliefs. Some say we reject the Quranic verse “Khataman Nabiyyin” and the hadith “La Nabiyya Ba’adi” (no prophet after me). Others say we’ve invented our own twisted interpretation.

Both claims are completely false.

Here’s what happened: Early heretical groups like the Mutazilites and Jahmites rejected the idea that the Messiah would return in the latter days. Their argument? “The Quran says Muhammad ﷺ is the Seal of Prophets, and the hadith says there’s no prophet after him. So no prophet can ever come again.“

Islamic scholars had to respond to this denial. They clarified that “La Nabiyya Ba’adi” doesn’t mean no prophet will ever come. It means no prophet bringing a new law (Shari’a) will come after Muhammad ﷺ. This interpretation protects the Islamic belief in the Messiah’s return while still affirming that Muhammad ﷺ is the final law-bearing prophet.

This is exactly what Ahmadi Muslims believe today. On the other hand, the anti-Ahmadis are following the ways of the Jahmites and Mutazilites.

In this article, we will post the references of the Muslim scholars claiming that La nabiyya Ba’adi = There is no LAW-BEARING Prophet after me.

Ibn Qutaibah (d. 267H)

وأما قول عائشة ﵂:”قولوا لرسول الله ﷺ خاتم الأنبياء، ولا تقولوا لا نبي بعده”؛ فإنها تذهب إلى نزول عيسى ﵇، وليس هذا من قولها، ناقضا لقول النبي ﷺ:”لا نبي بعدي”لأنه أراد: لا نبي بعدي، ينسخ ما جئت به، كما كانت الأنبياء صلى الله عليهم وسلم تبعث بالنسخ، وأرادت هي:”لا تقولوا إن المسيح لا ينزل بعده”.

“As for the statement of Aisha ﵂: “Say that the Messenger of Allah ﷺ is the Seal of the Prophets, and do not say there is no prophet after him”; she is referring to the descent of Jesus. The interpretation put forth by her (Hazrat Aishah (ra)), does not contradict the words of the Holy Prophet (sa). The Holy Prophet (sa) meant that there would be no Prophet after him who would abrogate his law.

[Ta’wilu Mukhtalifil-Ahadith, p. 236]

Qadi ‘Iyad (d. 544H)

Imam Nawawi quotes Qadi Iyad where he is refuting the Muslim sects like Jahmites and Mutazalites. These sects used the hadith “There is no prophet after me” and the Quran 33:40 “he is the seal of the prophets” to reject the Nuzul of the Messiah in the latter days.

Qadi Iyad claims that the hadith does not mean that no prophet will ever come after the Prophet Muhammad (SAW). Rather, it means that no prophet with a NEW law will not come. His Ta’wil (interpretation) of this hadith is exactly like how Ahmadi Muslims do.

قَوْلُهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ (فيبعث الله عيسى بن مريم) أى ينزله من السماء حاكما بشر عنا وَقَدْ سَبَقَ بَيَانُ هَذَا فِي كِتَابِ الْإِيمَانِ قَالَ الْقَاضِي رَحِمَهُ اللَّهُ تَعَالَى نُزُولُ عِيسَى عَلَيْه السَّلَامُ وَقَتْلُهُ الدَّجَّالَ حَقٌّ وَصَحِيحٌ عِنْدَ أَهْلِ السُّنَّةِ لِلْأَحَادِيثِ الصَّحِيحَةِ فِي ذَلِكَ وَلَيْسَ فى العقل ولافى الشَّرْعِ مَا يُبْطِلُهُ فَوَجَبَ إِثْبَاتُهُ وَأَنْكَرَ ذَلِكَ بعض المعتزلة والجهيمة وَمَنْ وَافَقَهُمْ وَزَعَمُوا أَنَّ هَذِهِ الْأَحَادِيثَ مَرْدُودَةٌ بقوله تعالى وخاتم النبيين وَبِقَوْلِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا نَبِيَّ بعدى وباجماع المسلمين أنه لانبى بَعْدَ نَبِيِّنَا صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَنَّ شريعته مؤبدة إلى يوم القيامة لاتنسخ وَهَذَا اسْتِدْلَالُ فَاسِدٌ لِأَنَّهُ لَيْسَ الْمُرَادُ بِنُزُولِ عِيسَى عَلَيْهِ السَّلَامُ أَنَّهُ يَنْزِلُ نَبِيًّا بِشَرْعٍ ينسخ شرعنا ولا فى هذه الأحاديث ولافى غَيْرِهَا شَيْءٌ مِنْ هَذَا بَلْ صَحَّتْ هَذِهِ الْأَحَادِيثُ هُنَا وَمَا سَبَقَ فِي كِتَابِ الْإِيمَانِ وَغَيْرِهَا أَنَّهُ يَنْزِلُ حَكَمًا مُقْسِطًا بِحُكْمِ شَرْعِنَا وَيُحْيِي مِنْ أُمُورِ شَرْعِنَا مَا هَجَرَهُ النَّاسُ

Al-Qāḍī, may Allah have mercy upon him, stated: The descent of ʿĪsā, peace be upon him, and his slaying of the Dajjāl (Antichrist) is a true and established belief according to Ahl al-Sunnah, due to the authentic hadiths regarding this matter. There is nothing in reason nor in the Sacred Law that invalidates it, therefore it must be affirmed.

However, some of the Muʿtazilah, the Jahmiyyah, and those who followed them denied this. They claimed that these hadiths are rejected based on Allah’s statement “the Seal of the Prophets,” and based on his saying, peace and blessings be upon him, “There is no prophet after me,” and based on the consensus of the Muslims that there is no prophet after our Prophet, peace and blessings be upon him, and that his Sacred Law is perpetual until the Day of Resurrection and will not be abrogated.

This is faulty reasoning, because the intended meaning of the descent of ʿĪsā, peace be upon him, is not that he will descend as a prophet with a Law that abrogates our Law. Nothing of this sort exists in these hadiths or in any others. Rather, these hadiths here, and what preceded in the Book of Faith and elsewhere, have authentically established that he will descend as a just judge ruling by our Sacred Law, and he will revive aspects of our Sacred Law that people have abandoned.

[Sharh Nawawi Sahih Muslim]

Ibn ʿArabī (d. 637H)

Ibn Arabi also explains there will be no prophet after Muhammad (SAW) that will abrogate his Shariah as it is a complete and final law.

فإن النبوة التي انقطعت بوجود رسول الله إنما هي نبوة التشريع لا مقامها، فلا شرع يكون ناسخاً لشرعه ، ولا يزيد في حكمه شرعاً آخر، وهذا معنى قوله : (إِنَّ الرسالة والنبوة قد انْقَطَعَتْ فَلا رَسُولَ بَعْدِي ولا نبي أي لا نبي بعدي يكون على شرع يخالف شرعي، بل إذا كان يكون تحت حكم شريعتي، ولا رسول أي لا رسول بعدي إلى أحد من خلق الله يشرع يدعوهم إليه، فهذا هو الذي انقطع وسدّ بابه لا مقام النبوة

That the Prophethood that ended by the Holy Prophet (SAW) is only a law bearing prophethood … Therefore, no law can come to abrogate the Shariah of Prophet (SAW), nor add any command to it, and this is the meaning of the saying of Prophet (SAW) that prophethood and messengership has been terminated. “لا رَسُولَ بَعْدِي ولا نبي” i.e no prophet can come after me who is on another Shariah other than mine. But yes, a prophet can come in such a case that he comes under the command of my Shariah…

[Al-Futuhat al-Makkiyya, vol. 3, pg. 6]

فما ارتفعت النبوة بالكلية، ولهذا قلنا: إنما ارتفعت نبوة التشريع، فهذا معنى لا نبي بعده، وكذلك من حفظ القرآن فقد أدرجت النبوة بين جنبيه فقد قامت به النبوة بلا شك فعلمنا أن قوله : لا نبي بعده أي لا مشرع . يكون بعده نبي، فهذا مثل قوله : إذا هلك كسرى فلا كسرى بعده، وإذا هلك قيصر فلا قيصر بعده

That prophethood has not been taken away completely. That is why I said that only law bearing prophethood has ended and this is the meaning of لا نبي بعده. Thus, I have understood that the purpose of the Prophet Muhammad (SAW) saying لا نبي بعده and it is in the same meaning that no one will one will be after me who brings a new Shariah because there is no prophet after Muhammad (SAW). It is exactly same as the Prophet (SAW) saying that after this Khosrau dies, there will be no Khosrau after him and after the Caesar dies, there will be no Caesar after him.

[Al-Futuhat al-Makkiyya, vol. 3, pg. 88]

فَالنُّبُوَّةُ سَارِيَةٌ إِلَى يَوْمِ الْقِيَامَةِ فِي الْخَلْقِ وَإِنْ كَانَ التَّشْرِيعُ قَدِ انْقَطَعَ فَالتَّشْرِيعُ جُزْءٌ مِنْ أَجْزَاءِ النُّبُوَّةِ

Prophethood will continue until the Day of Judgement, although, the bringing of a new Shariah (law) has ended. Thus, the bringing of Sharia (law) is one part among the many parts of prophethood.

[Al-Futuhat al-Makkiyya, vol. 3, pg. 135]

Ibn Taymiyyah (d. 728H)

Ibn Taymiyyah also explains that the meaning of Khatam al-Rusul is that there will be no prophet after Muhammad (SAW) that will abrogate his Shariah as it is a complete and final law.

كما نصر الله محمدًا على أعدائه، وقال: في كل الدهور سلطانه كامل ليس له فناء، وهذا صفة خاتم الرسل الذى لا يأتي بعده نبى ينسخ شرعه وسلطانه بالحجة واليد كامل لا يحتاج فيه إلى الاستعانة بشرع آخر، وشرعه ثابت باق إلى آخر الدهر

Just as Allah granted victory to Muhammad over his enemies, and said: ‘In all ages his authority is perfected, having no end.’ This is the attribute of the Seal of the Messengers, after whom no prophet comes to abrogate his law. His authority, through proof and power, is perfected, needing no assistance from another law. His law is firm and enduring until the end of time.

[Al-Jawāb al-Ṣaḥīḥ li-man baddala dīn al-Masīh, pg 500]

Abd al-Karim al-Jili bin Ibrahim Jillani (d. 831H)

Jili was a descendant of the Sufi saint Abdul Qadir Gilani, the founder of the Qadiriyya dervish order.

فَانْقَطَعَ حُكْمُ النُّبُوَّةِ التَّشْرِيْعِ بَعْدَهُ وَكَانَ مُحَمَّدٌ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ خَاتَمَ النبيين

The command of Law bearing Prophethood ended with the Prophet (SAW). Thus, this is why Prophet (SAW) is called Khataman Nabiyyin.

[Al-Insan-ul-Kamil, pg. 120]

Jalal al-Din al-Suyuti (d. 910)

قلنا: هذا الحديث بهذا اللفظ باطل

قال الزاعم: الدليل حديث لا نبي بعدي

قلنا: يا مسكين لا دلالة على هذا الحديث بوجه من الوجوه لأن المراد : لا يحدث بعدي نبي بشرع ينسخ شرعي. كما فسره بذلك ثم يقال لهذا الزاعم : هل أنت آخذ بظاهر الحديث فإن هذا يلزمك أحد أمرين: اما نفي نزول عيسى عليه السلام ، أو نفي النبوة عنه ، وكلاهما كفر

What is meant is that “No prophet will come after me” with a Shariah that abrogates the Shariah [of Islam]…

Then this claimant will be asked: do you take this hadith literally and disagree with our interpretation? Then, you must choose one of two options-either deny Jesus’s descent or deny his prophethood when he descends. Both options are deemed to be kufr!

[Nuzūl ʿĪsā ibn Maryam ākhir al-zamān, pg 53]

Mujaddad Alf Thani (d. 971H)

“Following the advent of Hazrat Muhammad, the Chosen One, the Seal of the Prophets(sa), the attainment of the attributes of prophethood by his followers as subordinate or by way of inheritance, will in no way conflict with his status as the Seal of the Prophets. So do not be amongst the doubters.”

[Maktubat Imam Rabbani, Book 1, Maktub no. 301, vol. 2, p. 775]

Hazrat Imam ‘Abdul-Wahhab Sha’rani (d. 976H)

“نَبِيَّ بَعْدِي وَلَا رَسُولَ الْمُرَادُ بِهِ لَا مُشَرَعَ بَعْدِي”

“The Holy Prophet’s (sa) statements that there will be no Prophet or no Messenger after him only meant that there will be no law-bearing Prophet after him.”

[al-Yawaqit wal-Jawahir, vol. 2, p. 35]

Mulla ‘Ali Al-Qari (d. 1013H)

ومع هذا لو عاش إبراهيم وصار نبيا، وكذا لو صار عمر نبيا لكانا من أتباعه عليه الصلاة والسلام كعيسى والخضر وإلياس عليهم السلام. فلا يناقض قولَه تعالى: (وخاتم النبيين) إذ المعنى أنه لا يأتي نبي بعده ينسخ ملته ولم يكن من أمته

Had Ibrahim lived and become a prophet, and likewise had Umar become a prophet they would be follower prophets of the Holy Prophet , peace and blesings of Allah be upon him, like Isa, Khidar and Ilyas upon whom all be peace. It does not contradict the divine word ‘Khataman Nabiyyeen’ which means that there shall not be a prophet abrogating his law nor one who was not of his Ummah.

[Al-Asrar Al-Marfu’a Fil-Akhbar Al-Mawdu’a, pg. 183]

Shah Waliyyullah Muhaddith Dehlavi (d. 1175H)

He is also a Mujaddid (reformer) of the 12th century and respected by almost everyone (Barelwis, Deobandis, Ahl-e-Hadith, Najdis, and Ahmadis)

فعلِمنا بقوله عليه الصلاة والسلام: لا نبي بعدي ولا رسول، وأن النبوة قد انقطعت والرسالة، إنما يريد بها التشريع

“From the words La Nabiyya ba’di used by the Holy Prophet (sa), we learn with certainty that there would be no Prophet after him who would bring a new Law or Shari’ah.”

[Qurratul-‘Ainain fi Tafdilish-Shaikhain, p. 319]

وخُتم به النبييون.. أي لا يوجد من يأمره الله سبحانه بالتشريع على الناس

“The closing of prophethood with the Holy Prophet^saw means that there can be no divinely inspired reformer after him who would be commissioned with a new law by Allah”

[Tafheemat-e-Ilahiyya, vol. 2, pg. 85]

Muhammad ibn ‘Abd al-Rasul al-Barzanji (d. 1103H)

In his Sharh of Mishkat al-Masabih, he writes

ورد “لا نبي بعدي” ومعناه عند العلماء أنه لا يحدث بعده نبي بشرع ينسخ شرعه

According to the Ulema, the meaning of the hadith لا نبي بعدي (There is no prophet after me) is that there will no prophet will be given a Shariah that abrogates the Shariah of Muhammad (SAW).

[Isha’ah li-Ashrat al-Sa’ah, pg. 139]

Qasim Nanotwi (d. 1297H)

Founder of the Deoband Movement.

سو عوام کے خیال میں تو رسول اللہ صلی اللہ علیہ وسلم کا خاتم ہونا بایں معنی ہے کہ آپ کا زمانہ انبیاء سابق کے زمانے کے بعد اور آپ سب میں آخری نبی ہیں مگر اہل فہم پر روشن ہوگا کہ تقدم و تاخر زمانی میں بالذات کچھ فضیلت نہیں۔ پھر مقام مدح میں وَلكِن رَّسُولَ اللهِ وَخَاتَمَ النَّبِيِّينَ فرمانا اس صورت میں کیوں کر صحیح ہو سکتا ہے۔

According to the layman, the Prophet (SAW), being the KHATAM (seal) means that he must have appeared after all the previous prophets and that he is the last prophet. 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 Qura’n: ”But he is the Messenger of Allah and the seal of the Prophets” (33:41) glorify him? But I know very well that none from among the Muslims would be prepared to agree with the common men.

[Tahzir un Nas, 14]

اگر بالفرض بعد زمانہ نبوی ﷺ بھی کوئی نبی پیدا ہو تو پھر بھی خاتمیت محمدیؐ میں کچھ فرق نہ آئے گا

Rather, if, hypothetically, after the time of the Prophet (SAW) another Prophet is born, even then it will make no difference to the Khaatamiyyat-e-Muhammadi (Seal of Prophethood of Muhammad) – similarly if another Prophet is his contemporary in another Earth, or even on this Earth another Prophet is made.

[Tahzir un Nas, 63]

Allama Abdul Hayee al-Lucknawi (d.1304)

Maulvi Abdul Hayee Lucknowi Firangi Mahali¹ was a giant among the Ulema of the Ahnaaf residing in India. He was a supporter of Qasim Nanotvi, He Supported Tehzeer un Naas and wrote a book on the same topic. The Deobandi and Nadwi schools of thought particularly respect him.

Maulvi Abdul Hayy, like Qasim Nanautawi (Founder of Deoband) staunchly defended this saying attributed to Sayyidina Ibn Abbas (Allah be pleased with him) even though Muhaditheen (scholars of Hadith) consider it as Shaadh (an oddity in the terminology of Hadith science).

The Deobandis in particular passionately defend this Athar and believe in its contents whole-heartedly, while other sects reject it.

One of the objections made against this Athar by those who deny it is that it contradicts the Holy Qur’an’s pronouncement that the Prophet Muhammad (SAW) is the Khaatam an-Nabiyyeen (Seal of the Prophets) so there can not be any prophet after him.

بعد آنحضرت کے یا زمانے میں آنحضرت کے مجرد کسی نبی کا ہونا محال نہیں بلکہ صاحب شرع جدید ہونا البتہ منع ہے۔

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.

[Dafi Ul Waswas Fi Asr E Ibn E Abbas, pg. 12]

علمائے اہل سنت بھی اس امر کی تصدیق کرتے ہیں کہ آنحضرت صلعم کے عصر میں کوئی نبی صاحب شرع جدیدہ نہیں ہو سکتا اور نبوت آپ کی تمام مکلفین کو شامل ہے اور جو نبی آپ کے ہمعصر ہو گا۔ پس ہر تقدیر بعثت محمد یہ عام ہے۔

The scholars of Ahl al-Sunnah also confirm that no Prophet after Prophet Muhammad (SAW) could bring a new Shariah…

[Dafi Ul Waswas Fi Asr E Ibn E Abbas, pg. 3]

Ulemā Ahle Sunnat also subscribe to the view that following the advent of the Holy Prophet (peace and blessings of Allāh be on him) no law-bearing prophet can come. The prophethood of the Holy Prophet (peace and blessings of Allāh be on him) is wide in scope. Any prophet who would now come would be from the ummah and follow his sharī‘ah”

[Maulvi Abdul Haye, Majmū‘ah Fatā’wā, Volume 1, Page 17]

Maulana Abdul Hayee Lakhanwee was also asked if a prophet could come from among Indian Subcontinent (mard-e-Hindi) or Afghans who support Muhammad (SAW) and refutes the Christian doctrines and books.

He replied: Yes, It is allowed!

[Majmua al Fatawa Abdul Hayee Lucknowi page 112]

Nawab Ṣiddīq Ḥasan Khān (d. 1307H)

One of the most famous Salafi scholar.

مردودة بقوله تعالى ( وَخَاتَمَ النَّبِيِّنَ )، وبقوله : (لا نبي بعدي) وبإجماع المسلمين أنه لا نبي بعد نبينا وأن شريعته مؤبدة إلى يوم القيامة لا تنسخ وهذا استدلال فاسد لأنه ليس المراد بنزول عيسى عَلَيْهِ السَّلَامُ أنه ينزل نبيا بشرع ينسخ شرعنا،

“[The objection] is refuted by the statement of Allah (the Exalted): ﴾وَخَاتَمَ النَّبِيِّنَ﴿ (and the Seal of the Prophets), and by his (the Prophet’s) statement: «لا نبي بعدي» (There is no prophet after me), and by the consensus of the Muslims that there is no prophet after our Prophet and that his shariah is permanent until the Day of Judgment and will not be abrogated. This [contrary] argument is invalid, because the meaning of the descent of Jesus (peace be upon him) is not that he will descend as a prophet with a law that abrogates our law.”

[Al-Siraj Al-Wahhaj Fi Kashf Matalib Muslim Bin Al-Hajjaj Sharh Mukhtasar Sahih Muslim Li Al- Hafiz Al-Mundhiri, vol.2, pg. 296]

Nūrul Ḥasan Khān (d. 1335H)

The famous and well-known religious leader of the Ahl-e-Hadith(Salafi), Nawab Siddiq Hassan Khan’s son, Nūrul Hassan Khan Ṣāḥib, who was also a prominent Islāmic scholar of his time states in his book, Iqtirab al-Sa’ah:

“The Hadees “La Wahi b’ada Mautee” has no foundation, although “La Nabiyya Ba’adee” is quite correct, which, according to the people of knowledge, means there shall be no prophet after me who shall bring an abrogating divine system of law.”

[Iqtarabus Sa’at, p.162]

The position of the real Ahlus Sunnati wal Jama’ah concerning Khatam an-Nubuwwah, since time immemorial has been that after Prophet Muhammad (SAW) the advent of law-bearing Prophets is forever terminated and now impossible, but the advent of Prophets who are in obedience and compliance with his Shari’ah has never been ruled out.

Salafi/Najdi scholars (Modern day)

These include notable scholars like Shaykh Abdul-Aziz bin ‘Abdullah bin Baz, Shaykh Muhammad bin Salih Al- Uthaimin, and Shaykh Abdullah bin Abdur-Rahman Al-Jibreen.

There is no contradiction between his descent and the fact that our Prophet. Muhammad is the Last of the Prophets, since ‘Isa will not bring a new Law and the Judgement belongs to Allah, from first to last; He does as He wills and He judges as He wishes, and there is no appeal against His Judgement, for He is the All-Powerful, Most Wise.

[Fatawa Islamiyah, vol 1, pg 307]

Mahmud Khattab al-Subki (d. 1352)

مردودة بقوله تعالى ( وَخَاتَمَ النَّبِيِّنَ )، وبقوله : (لا نبي بعدي) وبإجماع المسلمين أنه لا نبي بعد نبينا وأن شريعته مؤبدة إلى يوم القيامة لا تنسخ وهذا استدلال فاسد لأنه ليس المراد بنزول عيسى عَلَيْهِ السَّلَامُ أنه ينزل نبيا بشرع ينسخ شرعنا،

[This is] refuted by Allah the Exalted’s saying: ‘and Seal of the Prophets,’ and by his [the Prophet’s] saying: ‘There is no prophet after me,’ and by the consensus of Muslims that there is no prophet after our Prophet, and that his law is perpetual until the Day of Resurrection and will not be abrogated. This [objection] is a corrupt argument because what is not intended by the descent of Jesus, peace be upon him, is that he descends as a prophet with a law that abrogates our law.

[Ad Deen Al Khalis, vol. 1, pg. 95]

Muhammed Maftuhin Tamini

قال الأشقر في القيامة الصغرى: “يقول النووي في رده على المكذبين بنزول عيســى الزاعمين أن نزوله لو كان حقاً فإنّه يكون مناقضاً لقوله عليه السلام: لا نبي بعدي، وأنه يكون بذلك ناسخاً لشرع الرسول الله صلى الله عليه وسلّم. هذا الاستدلال فاسد، لأنه ليس المراد بنزول عيسى عليه السلام أنّه ينزل نبياً بشرع ينسخ

Al-Ashqar said in ‘The Minor Resurrection’: ‘Al-Nawawi says in his refutation of those who deny the descent of Jesus, claiming that if his descent were true, it would contradict his [the Prophet’s] saying, peace be upon him: ‘There is no prophet after me,’ and that he would thereby be abrogating the law of the Messenger of Allah, may Allah bless him and grant him peace. This reasoning is corrupt, because what is not intended by the descent of Jesus, peace be upon him, is that he descends as a prophet with a law that abrogates

[Ra’i al Jama’a fi Bayan Aqida al-Suwad al-A’dham min al-Ummah, vol.1 pg. 99]

References

Dear brothers and sisters in Islam, I invite you to reflect on a misunderstanding that has divided us, a disagreement not of faith but of words. As Ahmadi Muslims, we believe the dispute over prophethood is purely semantic, rooted in how we use the term “prophethood” (نبوت). Our founder, Hazrat Mirza Ghulam Ahmad (AS), the Promised Messiah, explains this beautifully in Chashma-e-Marifat:

“The dispute between us and our opposing Muslims is merely semantics , and it is this: we designate the words of God that consist of prophecies as ‘prophethood’ (نبوت). A person who receives such prophecies in abundance through divine revelation, to the extent that they have no equal in their era, we call a ‘prophet’ (نبی). This is because a prophet is someone who, through divine revelation (Ilham) , frequently foretells future events. However, our opposing Muslims believe in divine discourse (مکالمہ الٰہیہ) but, due to their ignorance, do not designate such discourses that are replete with prophecies as ‘prophethood,’ even though prophethood specifically refers to foretelling the future through divine revelation and inspiration. We all agree that the Sharia of the Holy Quran has been completed, and only glad tidings (Mubashiraat مبشرات), i.e., prophecies, remain.

Chashma-e-Marifat, Ruhani Khazain v. 23 p. 189

Let me ask you: don’t we all believe that Allah continues to speak to His servants? Scholars like Ibn Hibban and Ibn Taymiyyah have long affirmed that divine revelation persists in the Ummah. Only a recent trend among some groups denies this. So, if someone receives abundant revelations from Allah, foretelling the unseen with unmatched accuracy, what should we call them? We Ahmadis say such a person is a Nabi—not a law-bearing prophet, but one who reflects the light of the Holy Prophet (peace be upon him). This is no challenge to the finality of prophethood; it’s simply a matter of terminology.

Consider the hadith that supports our view:

إِنَّ الرِّسَالَةَ وَالنُّبُوَّةَ قَدِ انْقَطَعَتْ فَلاَ رَسُولَ بَعْدِي وَلاَ نَبِيَّ ‏”‏ ‏.‏ قَالَ فَشَقَّ ذَلِكَ عَلَى النَّاسِ فَقَالَ ‏”‏ لَكِنِ الْمُبَشِّرَاتُ ‏”‏ ‏.‏ قَالُوا يَا رَسُولَ اللَّهِ وَمَا الْمُبَشِّرَاتُ قَالَ ‏”‏ رُؤْيَا الْمُسْلِمِ وَهِيَ جُزْءٌ مِنْ أَجْزَاءِ النُّبُوَّةِ

Anas bin Malik narrated:

“The Messenger of Allah (s.a.w) said: ‘Indeed Messenger-ship and Prophethood have been terminated, so there shall be no Messenger after me, nor a Prophet.‘” He(Anas) said:”The people were concerned about that, so he (s.a.w) said: ‘But there will be Mubash-shirat.’ So they said: ‘O Messenger of Allah! What is Mubash-shirat?’ He said: ‘The Muslim’s dreams, for it is a portion of the portions of Prophethood.’”

[Jami` at-Tirmidhi 2272]

The Prophethood claimed by Mirza Ghulam Ahmad AS was that of al-Mubashiraat!

This hadith shows that while legislative prophethood ended with our beloved Prophet (peace be upon him), divine communication continues through Mubashiraat—glad tidings and prophetic visions. We Ahmadis believe that Hazrat Mirza Ghulam Ahmad’s (AS) prophethood is exactly this: a continuation of Mubashiraat, fully subordinate to the Holy Prophet (peace be upon him). Why should we hesitate to call such a blessed recipient a Nabi when their revelations revive Islam’s glory?

We have answered all the allegations on the Ahmadi Understanding of this hadith at this link.

Non-Ahmadi Belief in Continuity of Revelation

Imam Suyuti asked: Will Isa (as) have wahi at the end times? He responds: YES He then quotes Hadith Ahmadis quote [ie about Nuzul] to how that Isa (as) will have Wahi. He goes on stating it is explicit, certain, and undisputed.

هَلْ ثَبَتَ أَنَّ عِيسَى عَلَيْهِ السَّلَامُ بَعْدَ نُزُولِهِ يَأْتِيهِ وَحْيٌ؟

Question: Will revelation (wahi) be granted to Jesus, son of Mary, at the end of times?

وَالْجَوَابُ: نَعَمْ

Answer: Yes.

It has been narrated by Muslim, Ahmad, Abu Dawud, Tirmidhi, Nasa’i, and others, from the hadith of Nawwas bin Sam‘an, who said:

“While it is so, Allah will send the Messiah, son of Mary, who will descend at the white minaret east of Damascus, between two dyed garments, placing his hands on the wings of two angels. He will follow him [the Dajjal] and overtake him at the gate of Ludd, where he will kill him. Then, while they are in that state, Allah will reveal to Jesus, son of Mary (peace be upon him), ‘I have brought forth servants of Mine against whom no one has the power to fight. So, take My servants to safety at Mount Tur.’ And Allah will send forth Gog and Magog…” (Sahih Muslim, Musnad Ahmad, Sunan Abu Dawud, Jami‘ Tirmidhi, Sunan Nasa’i, and others).

Sahih Muslim 2793a

فَهَذَا صَرِيحٌ فِي أَنَّهُ يُوحَى إِلَيْهِ بَعْدَ النُّزُولِ، وَالظَّاهِرُ أَنَّ الْجَائِيَ إِلَيْهِ بِالْوَحْيِ جِبْرِيلُ عَلَيْهِ السَّلَامُ، بَلْ هُوَ الَّذِي يُقْطَعُ بِهِ وَلَا يُتَرَدَّدُ فِيهِ؛ لِأَنَّ ذَلِكَ وَظِيفَتُهُ، وَهُوَ السَّفِيرُ بَيْنَ اللَّهِ وَبَيْنَ أَنْبِيَائِهِ، لَا يُعْرَفُ ذَلِكَ لِغَيْرِهِ مِنَ الْمَلَائِكَةِ

This is explicit (Sareeh) in stating that revelation (wahi) will be granted to him after his descent. It appears that the one who delivers this revelation is Gabriel (peace be upon him), as this is certain and undisputed (wa laa traadud) , given that this is his role. He is the messenger between Allah and the prophets, and no other angel is known to perform this function

كتاب الحاوي للفتاوي Vol 2. p. 128

This hadith confirms that Jesus (peace be upon him) will receive wahi—divine revelation—during his second coming. If you accept that Allah will speak to a figure after the Holy Prophet (peace be upon him), why should it be controversial for us to say that Hazrat Mirza Ghulam Ahmad (AS), who received abundant revelations, is a Nabi in a subordinate sense? Our belief in his prophethood as Zilli (reflective) aligns with this concept of ongoing divine communication, fully respecting the Holy Prophet’s finality as Khatamul Anbiya.

Sahaba Receiving Revelation

Your tradition also acknowledges that the Sahaba received divine inspiration. Consider the incident of Hazrat Umar (may Allah be pleased with him) during a sermon:

“While `Umar was delivering a Khutbah from the Minbar (pulpit), he began to abruptly shout, ‘O, Sariyah! Move to the mountain! O, Sariyah! Move to the mountain!’ (يا سارية بن زنيم الجبل). In some cases, he had trouble remembering what he said when asked about it. Umar (ra) said he did not say these words, rather they came out.”

(Islamweb, Library Reference)

This event, widely accepted among you, shows Hazrat Umar (may Allah be pleased with him) receiving divine guidance to warn Sariyah, far away, of danger. He attributed these words to divine inspiration, not his own volition. If such inspiration—akin to wahi—was possible for a companion, why should we deny the possibility of Allah bestowing similar or greater revelation on a later servant like the Promised Messiah? We call him a Nabi because his revelations were abundant and prophetic, yet always derived from the Holy Prophet’s (peace be upon him) spiritual light.

The Ummah Receiving Revelation

Your scholars, like Ibn Taymiyyah, further affirm that the Ummah continues to receive divine communication. In Aqeedah al-Wasitiyyah, he writes:

“From among the Usool of Ahlus Sunnah is to: (Tasdeeq bi Karaamaat al Awliyah) To Attest, to Testify, To believe in the Miracle of the Saints (Wal Mukhashaafat) To Attest, to Testify, To believe in the Kashf (Visions) of the Saints… From the principle of the Ahle Sunnah is the affirmation of the miracles of the awliya (tasdeeq bi Karaamaat al Awliyah), and that which Allah performs at their hands of supernatural events from the types of science, visions (wal Mukhashaafat), types of qadr (destiny), and influences/effects.”

(Aqeedah al-Wasitiyyah, p. 123)

Ibn Taymiyyah’s words are clear: the Ahlus Sunnah believe in the mukashafat (visions) and miracles of the saints, which include divine revelations about the unseen. This is exactly what we Ahmadis mean by prophethood! When Allah grants someone like Hazrat Mirza Ghulam Ahmad (AS) countless revelations, fulfilling prophecies that revive Islam, we call him a Nabi in the sense of one wh

Ahmadi Definition of a prophet

The Ahmadi View is that there are three types of Prophethood, Law Bearing, Independent (Mustaqil), and Zilli Buruzi Ummati Nabuwwah… With the coming of Rasululllah SAW’s both Law-bearing and Mustaqil prophethood has ended. Zilli Buruzi Nabuwaah is only given like how a sun illuminates a moon, the moon has no light of its own but it is reflected light

“The word Nabi (prophet) is derived from Naba, which means ‘to inform’ or ‘to give news.’ A Nabi is one who informs, meaning someone who receives divine revelation from God Almighty, containing powerful prophecies about the unseen, and conveys it to people. According to Islamic terminology such a person is called a Nabi.”

(Al-Hakam, Volume 12, Issue 31, dated 6 May 1908, page 5),

Promised Messiah AS: The difference in definitions is purely semantic

The content, which you call `mokalma mokhataba’ (precise, definitive communion) amplitude and abundance of the same, under mandate from the Lord God, I designate as Nabuwwat. Wa likullin an yastaliha.”

(Tatimma Haqiqatul Wahyi, page 68)

“They say, ‘This is a claim of prophethood (nubuwwat).’ I say: This is merely a matter of semantics. A ‘prophet’ (nabi) is simply one who conveys divine news. Now, what should one call a person with whom Allah the Almighty holds conversations and dialogues? This (so-called) prophethood is, in fact, a result of the grace and following of the Holy Prophet (peace be upon him). I would consider it disbelief (kufr) and a curse if someone were to claim that a person can partake in the fountain of prophethood without deriving from the Holy Prophet (peace be upon him) and instead claims independent prophethood.“

—Al-Hakam, Vol. 9, No. 39, dated 10th November 1905, Page 3

We Ahmadis firmly believe that the Holy Prophet (peace be upon him) is Khatamul Anbiya, the Seal of the Prophets. Our prophethood—called Zilli (reflective) or Buruzi (manifestational)—is like the moon reflecting the sun’s light. It’s not independent; it’s a gift from following the Holy Prophet (peace be upon him). Why should this cause division when we’re all devoted to the same Prophet and Quran?

My claim is only this: that due to the present corruptions, God has sent me. And I cannot conceal this matter, that I have been honored with divine converse. And God speaks to me, and speaks abundantly. And this is prophethood, but not real prophethood. ‘Naba’ is an Arabic word, which means news. Now, whoever receives news from God and makes it manifest to the people, in Arabic, he will be called a ‘Nabi’ (Prophet). I do not make any claim separate from the Holy Prophet Muhammad (peace and blessings of Allah be upon him). This is merely a matter of semantics. Abundant divine converse, in other words, is called prophethood.

Look at this saying of Hazrat Aisha (may Allah be pleased with her): “Say that he is the Seal of the Prophets, but do not say that there will be no prophet after him.” This clarifies the matter. If prophethood has ceased in Islam, then know for certain that Islam has also died, and then there is no distinguishing sign left.

Al Hakam, Volume 12, Number 41, dated July 14, 1908

Hazrat Aisha’s words show that the finality of prophethood doesn’t close the door to subordinate prophets. If Allah stopped speaking to His Ummah, wouldn’t that dim Islam’s light? We Ahmadis believe that Allah’s dialogue with His servants, like the Promised Messiah, keeps Islam alive and vibrant. His mission was to revive faith in an era of corruption, and his revelations prove his divine appointment.

God does not remain without speaking to the one He loves. When a person, through following the Holy Prophet (peace and blessings of Allah be upon him), becomes beloved to God, then He speaks to him and reveals to him news of the unseen. This is what prophethood is.

(Al Badr, Volume 2, Number 15, dated May 1, 1903, page 113)

The word “prophethood” in our revelations has two conditions: firstly, it does not carry a new law; and secondly, it is through the Holy Prophet Muhammad (peace and blessings of Allah be upon him).

(Al Hakam, Volume 7, Number 14, dated April 17, 1903, page 12)

If we use the word “prophet” for ourselves, we always take that meaning which does not contradict the finality of prophethood. And when we negate it, we mean that meaning which does contradict the finality of prophethood.

(Al Badr, Volume 2, Number 15, dated May 1, 1903, page 17)

Maulana Nuruddin RA: No Major Difference in Nabuwaah

Khalifatul Masih I RA:

“We have no disagreement with other Muslims in the principles of religion. Where they accept the death of more than one hundred thousand prophets, if we have accepted the death of one Jesus Christ, what sin is there in that? Similarly, in the Ummah of Muhammad, divine dialogue and communication continues with the saints of Allah, so what harm is there in accepting God Almighty’s dialogue with Mirza Sahib?

Khalifa Awal (ra) Q/A – Basics about Ahmadis

Conclusion

Our belief in the Promised Messiah’s prophethood is not a rejection of the finality of prophethood but an affirmation of Allah’s ongoing guidance through Mubashiraat. We call him a Nabi because he received divine revelations abundantly, fulfilling prophecies that revive Islam’s glory. This is no new religion—it’s Islam in its purest form. I urge you to look beyond the semantics and see that our belief strengthens the Ummah, uniting us under the banner of the Holy Prophet (peace be upon him). Join us in embracing this truth, and let’s rebuild Islam’s unity together.

Experience

In his student years, Hazrat Mirza Tahir Ahmad (RH) used to study Arabic at school, on a test a certain Caliph’s name was presented in English, the question was to write this Caliph’s name as “the last Caliph” in Arabic.

Hazrat Mirza Tahir Ahmad (RH) wrote on purpose, “Khatam al Khulufa” (The Seal of the Khulufa), as the translation of “the last Caliph” into Arabic. When the teacher saw this answer, he put a red line on it, the teacher said this is the wrong answer! Hazrat Mirza Tahir Ahmad (RH) said, “No! This is the right answer.” The teacher argued, “I know better Arabic than you, this is not the translation of the last Caliph into Arabic”.

Hazrat Mirza Tahir Ahmad (RH) responded, “Allah knows better Arabic than everyone, yet He said Khatam an Nabiyeen about the Prophet SAW in the Holy Quran to denote Last Prophet according to you, so why doesn’t Khatam al Khulufa mean the Last Caliph!” Thereupon the teacher was left with no answer, and he understood that the meaning of Khatam an Nabiyeen is not “the Last Prophet”.

Point/Challenge

This is common Arabic knowledge, the Caliph Ali (ra) cannot be called “Khatam al Khulufa” even though he is the last Rashidun Caliph, nor can Abdülmecid II, the last Ottomon Caliph be called “Khatam al Khulufa” even though he is the Last Caliph.

This should help the readers understand, that old and modern Arabs, all use “Khatam” to denote “no one like him” rather than last in the order!

It is entirely inappropriate to refer to any person who is the last in line of something to be called “Khatam” of it. The “Khatam al Khulufa” is the “Greatest of the Khulufa”, not last. Ask any Arab linguist or professor, in modern or ancient times.

“Sunnis” claim that the Prophet (ﷺ) is the absolute last prophet and no prophet can come after him in any shape or form. We show them numerous verses and ahadith that go against this belief. One of them is the following hadith:

فَإِنِّي آخِرُ الأَنْبِيَاءِ وَإِنَّ مَسْجِدِي آخِرُ الْمَسَاجِدِ

Allah’s Messenger (ﷺ) said:

I am the last of the Apostles and my mosque is the last of the mosques.

[Sahih Muslim 1394c]

Explanation

The above hadith completely refutes the understanding of the non-Ahmadis. According to the Prophet (ﷺ) himself, his mosque is the last mosque just like he is the last prophet. We all know that his mosque i.e. Masjid Nabwi is not the last mosque. Muslims build new mosques even today and will continue to do that.

Thus, the true meaning of the hadith is that the Prophet (ﷺ) is the last to reach the rank of prophethood that no one can ever reach. This is the meaning of the verse of Khataman Nabiyyin as well. He (ﷺ) is the best of the Prophets and his mosque is the best of the mosques i.e. no mosque will ever reach the status of Masjid Nabwi.

Refutation

Since non-Ahmadis have no answer for the above hadith, they dig out a weak narration from some sources in an attempt to refute us. They claim that the hadith means that Masjid-e-Nabwi is the last mosque of the prophets, not the absolute last mosque.

حدثنا أحمد بن منصور ، ثنا عبيد الله بن موسى ، ثنا موسى ٢٤٥ / وهو ابن عبيدة ، عن داود بن مدرك / ، عن عروة ، عن عائشة قالت : قال رسول الله صلى الله عليه وسلم : أنا خاتم الأنبياء ومسجدي خاتم مساجد الأنبياء

Holy Prophet (pbuh) said:

“I am the last of the Prophets and my mosque is the last of the mosques of the prophets.”

[Kashful Astar an Zawaid al-Bazzar, vol. 2, pg. 56]

Al-Bazzar: Narration is Weak

Firstly, the hadith is weak and Al-Bazzar himself mentions it in the footnote of this narration:

قال الهيثمي : رواه البزار ، وفيه موسى بن عبيدة وهو ضعيف

Musa bin Ubaidah is weak.

Thus, they deceive others by hiding the fact that their source labels this hadith as weak.

Narration has Unknown Narrator

Secondly, the narration also has a Majhul (unknown) narrator, Daud bin Mudrak is Majhul¹. This makes this hadith even more weak. It is absurd to quote such weak narrations while hiding its Isnad.

Khatam means Seal, NOT Last

Thirdly, they are mistranslating the hadith. The word used in the hadith is not آخِر (last), rather, it is خاتم (seal). Thus, the hadith must say: “I am the seal of the Prophets and my mosque is the seal of the mosques of the prophets.“

Ahmadi Muslims already agree with this statement. Muhammad (ﷺ) is indeed the Seal of the Prophets as the Quran mentions, and so is his mosque the Seal of the Mosques of Prophets i.e. the best mosque of the prophets.

Thus, even if the hadith was not extremely weak, it would still be a non-issue for us.

Ibn Kathir: Prophet (ﷺ) built multiple mosques after conquest of Mecca

Fourthly, even though the hadith is weak and does not contradict the beliefs of Ahmadis, even then Masjid-e-Nabwi not the last mosque of the Prophet ﷺ. He built multiple mosques after the conquest of Mecca. Ibn Kathir says:

قال ابن إسحاق : فسلك رسول الله – يعنى من حنين إلى الطائف – على نخلة اليمانية ، ثم على قَرْنٍ ، ثم على الملَيْحِ ، ثم على بَحْرِةِ الرُّغاءِ مِن لية ، فابتنى بها مسجدا فصلى فيه

Ibn Ishaq said: The Messenger of Allah – meaning from Hunayn to Ta’if – passed by Nakhlat al-Yamaniyyah, then Qarn, then al-Malīḥ, then Baḥrat al-Ruġā’ from Layla, where he built a mosque and prayed in it.

[Al-Bidaya wa’l-Nihaya, vol. 7, pg. 67]

Ibn Hisham: Prophet (ﷺ) built multiple mosques after expedition of Tabuk

Fifthly, once again, Ibn Hisham writes that Prophet ﷺ build several mosques between Medina and Tabuk.

( ماجد الرسول فيا بين المدينة إلى تبول ) .

مياة : مسجد وكانت مساجد رسول الله صلى الله عليه وسلم فيما بين المدينة إلى تبوك معلومة بتبوك ، ومسجد بثانية مدران، ومسجد بلات الزراب ، ومسجد بالأخضر ، ومسجد بنات الخطمي ، ومسجد بالاء ، ومسجد بطرف البتراء ، من ذنب كواكب ، ومسجد بالشق ، شيق تارا ، ومسجد بذى الجيفة ، ومسجد بعدار حوضي ، ومسجد بالحجر، ومسجد بالصعيد ، ومسجد بالوادي ، اليوم، وادي القرى ، ومسجد بالرفعة من الشقة ، شيقة بني عذرة ، ومسجد يدى المروة ، ومسجد بالفيفاء ، ومسجد بلى خشب .

(The Prophet’s mosques between Medina and Tabuk)

The mosques of the Prophet Muhammad ﷺ located between Medina and Tabuk are known as follows: Mosque in Tabuk, Mosque in Thaniya Madran, Mosque in Lat Az-Zurab, Mosque in Al-Akhdar, Mosque of Banat Al-Khatmi, Mosque in Alaa, Mosque at the edge of Petra near Zanb Kawakib, Mosque in Al-Shaq, Shaq Tara, Mosque in Dha Al-Jaifah, Mosque in Badar Hawdi, Mosque in Al-Hajar, Mosque in Al-Saeed, Mosque in Al-Wadi (today’s Wadi Al-Qura), Mosque in Al-Rifa’ah from Al-Shaqqah, Shaqah Bani ‘Udhrah, Mosque in Yadi Al-Marwah, Mosque in Al-Fayfa, Mosque in Lā Khashab.

_{[Al-Sīrah al-Nabawiyyah by Ibn Hisham, Vol 2, pg. 530-531]}

These narrations recorded by Ibn Kathir and Ibn Hisham about the many mosques the Prophet ﷺ established after the conquest of Mecca clearly shows that he did not mean Masjid-e-Nabwi was literally the final mosque to ever be built.

Instead, Khatam al-Masajid in this context means the best or most noble mosque, not the last chronologically. As we can see, Prophet ﷺ personally established numerous mosques during his lifetime.

Conclusion

• The phrase “last mosque” (Khatam al-Masajid) signifies the best or most noble mosque, not the last in time.
• Numerous mosques were established by the Prophet ﷺ after Masjid-e-Nabwi, as evidenced by the mosques he ﷺ built in Tabuk and other places following the conquest of Mecca.
• The Prophet ﷺ likened his position as the final prophet to his mosque being the final mosque. This means that no prophet will come after him who contradicts his teachings, just as no mosque will be built that diminishes the honor of the greatest mosque.

References

The laymen non-Ahmadi Muslims claim that the “La Nabiyya Ba’di” (“There is no prophet after me”) ahadith mean that no prophet can come in the future. Since it contradicts the belief that Isa (AS) will come after Muhammad (SAW) in the end times, these laymen change their stance and claim that “No prophet after me” means:

1. No prophet will be appointed to the station of prophethood after me
2. No prophet will be born after me

In our previous article, we have already explained how the interpretations presented by those who came after the Ahmadiyya movement contradict the teachings of the Holy Quran and Ahadith. Now, let’s delve into the Quran and Ahadith to explore three different ways in which this hadith can be understood. We will also address the fact that many non-Ahmadi individuals today, who may not have extensive knowledge on the subject, reject all three of these interpretations and instead propose a definition that goes against the belief in the coming of the Messiah in the End times.

1) No LAW BEARING PROPHET after me

One of the meanings of the hadith is that no law-bearing prophets can come after Muhammad (SAW). A law-bearing prophet is one who brings a new religion, a new Holy book, and abrogates/overrules Islam. The hadith does not mean that the door to all kinds of prophets has been closed for the future as it would mean that the Messiah cannot come in the end times.

Proof #1 – No Caesar after Caesar

The following 2 ahadith explain what the word بَعْدَ (after) means.

إِذَا هَلَكَ كِسْرَى فَلاَ كِسْرَى بَعْدَهُ، وَإِذَا هَلَكَ قَيْصَرُ فَلاَ قَيْصَرَ بَعْدَهُ، وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ لَتُنْفِقُنَّ كُنُوزَهُمَا فِي سَبِيلِ اللَّهِ

Allah’s Messenger (ﷺ) said, “When Khosrau perishes, there will be no (more) Khosrau after him, and when Caesar perishes, there will be no more Caesar after him. By Him in Whose Hands Muhammad’s life is, you will spend the treasures of both of them in Allah’s Cause.”

[Sahih al-Bukhari 3618]

In this hadith, Muhammad (S.A.W is prophecizing that there will be no more Khosrau and Caesar after the current one. For those who don’t know, Caesar is the title of the Byzantine Emperor while Khosrau is the title of the Persian Emperor. Thus if ba`di meant what non-Ahmadi Muslims are trying to prove (even though it goes against them since they believe Isa (AS) is coming after Muhammad (SAW)) then Muhammad (SAW) actually did a failed prophecy, God forbid. Both these empires continued to exist until years after the death of Muhammad (SAW), and many Khosrous and Caesars ruled after him.

The true meaning of this hadith is that no Khosrau or Caesar will have the same authority and power as the current one and their empires will be on the decline. So ba`di here means that the status of the next emperor would lessen. This is the view of all Sunni and Shia Muslims in refutation of the Islamophobes who bring this hadith to prove that Muhammad (SAW) was wrong in his prediction, and thus is a false prophet.

In his commentary on the Sahih Bukhari hadith, Imam al-Khattabi (932-1010/310-388 AH) said:

“The meaning of ‘when Caesar is ruined, there will be no Caesar after him’ is that there shall not be any Caesar who would be as powerful and influential as the Caesar of that time. The Caesar then was living in Jerusalem, a city without visitation rights where Christians did not have complete religious rites. No one had ever gone to Rome without having visited the city either publicly or secretly. So, the Caesar of the time was expelled from the city and its treasures were rendered open, and no Caesar ever held control over the city afterwards.”

[‘A’alamul Hadith, 1447/2]

This is also the view of scholars like Ibn Hajar Al-Asqalani (d. 870 AH) and Abu Hatim al-Razi (d. 268 AH).

So just like ba`di means that the Emperor of the same status cannot come in the future, similarly, ba`di also means that a prophet of the same status as Muhammad (SAW) cannot come i.e. a prophet who brings a new law cannot come. But an ummati (a non-law bearing) prophet can come who has a lesser status than Muhammad (SAW).

Proof #2 – No Hijrah after

كَانَ يَقُولُ لاَ هِجْرَةَ بَعْدَ الْفَتْحِ‏.‏

Narrated Mujahid bin Jabir Al-Makki:

`Abdullah bin `Umar used to say, “There is no more Hijrah (i.e. migration) after the Conquest of Mecca.“

[Sahih al-Bukhari 3899]

This hadith also expands on the previous hadith on Khosrau and Caesar by using the term ba’da. We know that Hijrah or migration continues to this day. People migrate from one place to another even now and taking the meaning that no hijrah can ever happen after the conquest of Mecca is actually proving that Muhammad (SAW) lied, God forbid.

Thus, the true meaning of this hadith is that Hijrah (migration) of the same status as the Conquest of Mecca won’t happen just like emperors of the same status as Khosrau and Caesar cannot come after or no prophet of the same status as Muhammad (SAW) cannot come after him.

Proof #3 – Tafsir of Ayesha (RA)

Ayesha (RA) explains the same:

قولوا انه خاتم النبیین ولا تقولوا لا نبی بعدہ

“Certainly, do say, he (the Holy Prophet) is the Seal of all Prophets (Khataman Nabiyyin), but do not say, there is no prophet after him.“

[Musannaf Ibn Abi Shaybah; v.14, p.521]

In this narration, she clearly explains that Khatam-an-Nabiyyin is not a term to prove the absolute finality of the prophethood. She clarified so that people do not take the statement literally and deny the possibility of the descent of the Messiah in the end times. Her insight came true in the near future when a rationalist sect (Mutazalites) within Islam began to reject the descent of the Messiah.

Proof #4 – Muslim scholars

Muslim scholars have also explained that “La Nabiyya Ba’adi” means “There will be no LAW BEARING prophet after Muhammad (SAW)”. Below are a few such scholars. For the longer list, check our other article.

Imam Hazrat ibn Qutaibah (d. 267H)

وليس هذا من قولها ناقضا لقول النبي صلى الله عليه وسلم: لا نبي بعدي، لأنه أراد لا نبي بعدي ينسخ ما جئت به

“The interpretation, put forth by her (Hazrat Aishah (ra)), does not contradict the words of the Holy Prophet (sa). The Holy Prophet (sa) meant that there would be no Prophet after him who would abrogate his law.

[Ta’wilu Mukhtalifil-Ahadith, p. 236]

Jalal al-Din al-Suyuti (d. 910H)

قلنا: هذا الحديث بهذا اللفظ باطل

قال الزاعم: الدليل حديث لا نبي بعدي

قلنا: يا مسكين لا دلالة على هذا الحديث بوجه من الوجوه لأن المراد : لا يحدث بعدي نبي بشرع ينسخ شرعي. كما فسره بذلك ثم يقال لهذا الزاعم : هل أنت آخذ بظاهر الحديث فإن هذا يلزمك أحد أمرين: اما نفي نزول عيسى عليه السلام ، أو نفي النبوة عنه ، وكلاهما كفر

What is meant is that “No prophet will come after me” with a Shariah that abrogates the Shariah [of Islam]…

Then this claimant will be asked: do you take this hadith literally and disagree with our interpretation? Then, you must choose one of two options-either deny Jesus’s descent or deny his prophethood when he descends. Both options are deemed to be kufr!

[Nuzūl ʿĪsā ibn Maryam ākhir al-zamān, pg 53]

Hazrat Imam ‘Abdul-Wahhab Sha’rani (d. 976H)

“نَبِيَّ بَعْدِي وَلَا رَسُولَ الْمُرَادُ بِهِ لَا مُشَرَعَ بَعْدِي”

“The Holy Prophet’s (sa) statements that there will be no Prophet or no Messenger after him only meant that there will be no law-bearing Prophet after him.”

[al-Yawaqit wal-Jawahir, vol. 2, p. 35]

2) No prophet immediately after me

Another interpretation of these ahadith is that there will be no prophet immediately or right after Muhammad (SAW) as Khilafat was prophesized to come right after him.

The Prophet (ﷺ) said,

“The Israelis used to be ruled and guided by prophets: Whenever a prophet died, another would take over his place. There will be no prophet after me, but there will be Caliphs who will increase in number.” The people asked, “O Allah’s Messenger (ﷺ)! What do you order us (to do)?” He said, “Obey the one who will be given the pledge of allegiance first. Fulfil their (i.e. the Caliphs) rights, for Allah will ask them about (any shortcoming) in ruling those Allah has put under their guardianship.“

[Sahih al-Bukhari 3455]

It does not mean that no prophet will come in the future as there is a prophecy of the coming of the Messiah in the future:

قال النبي صلى الله عليه وسلم : ” ألا إن عيسى ابن مريم ليس بيني وبينه نبي ولا رسول ، ألا إنه خليفتي في أمتي بعدي ، ألا إنه يقتل الدجال ، ويكسر الصليب ، وتضع الحرب أوزارها ، ألا فمن أدركه منكم فليقرأ عليه السلام ” قال أبو هريرة : ” إني لأرجو أن أكون أول من أقرئه السلام من أبي القاسم صلى الله عليه وسلم ، وآكل من جفنته “

The Holy Prophet Mohammed SAW said: “Listen! There is no prophet and messenger between me and the coming Jesus. He will be the deputy (caliph) in my Ummah after me. Verily, He will kill the Dajjal and break the cross and abolish war. Anyone among you who sees him should tell him my salaam”

[Tabarani, Hadith #4895]

Muhammad (SAW) has also called the Messiah a prophet 4 times within a single narration to emphasize that he will be prophet.

وَيُحْصَرُ نَبِيُّ اللَّهُ عِيسَى وَأَصْحَابُهُ حَتَّى يَكُونَ رَأْسُ الثَّوْرِ لأَحَدِهِمْ خَيْرًا مِنْ مِائَةِ دِينَارٍ لأَحَدِكُمُ الْيَوْمَ فَيَرْغَبُ نَبِيُّ اللَّهِ عِيسَى وَأَصْحَابُهُ فَيُرْسِلُ اللَّهُ عَلَيْهُمُ النَّغَفَ فِي رِقَابِهِمْ فَيُصْبِحُونَ فَرْسَى كَمَوْتِ نَفْسٍ وَاحِدَةٍ ثُمَّ يَهْبِطُ نَبِيُّ اللَّهِ عِيسَى وَأَصْحَابُهُ إِلَى الأَرْضِ فَلاَ يَجِدُونَ فِي الأَرْضِ مَوْضِعَ شِبْرٍ إِلاَّ مَلأَهُ زَهَمُهُمْ وَنَتْنُهُمْ فَيَرْغَبُ نَبِيُّ اللَّهِ عِيسَى

“… and Allah’s Apostle, Jesus, and his companions would supplicate Allah, Who would send to them insects (which would attack their necks) and in the morning they would perish like one single person. Allah’s Apostle, Jesus, and his companions would then come down to the earth and they would not find in the earth as much space as a single span which is not filled with their putrefaction and stench. Allah’s Apostle, Jesus, and …”

[Sahih Muslim 2937a]

Thus, a prophet cannot follow Muhammad (SAW) but will come in the end times, as prophesized in numerous ahadith. Moreover, that prophet will not bring a new law and he won’t abrogate Islam.

3) No prophet in my absence

This last meaning of the hadith can only apply to one of the hadith while the other 2 can apply to almost all of them. Let’s take a look at the hadith before we explain its meaning.

قَالَ ‏ “‏ أَلاَ تَرْضَى أَنْ تَكُونَ مِنِّي بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى إِلاَّ أَنَّهُ لَيْسَ نَبِيٌّ بَعْدِي

Narrated Sa`d:

Allah’s Messenger (ﷺ) set out for Tabuk. appointing `Ali as his deputy (in Medina). `Ali said, “Do you want to leave me with the children and women?” The Prophet (ﷺ) said, “Will you not be pleased that you will be to me like Aaron to Moses? But there will be no prophet after me.“

[Sahih al-Bukhari 4416]

This event happened when Muhammad (SAW) is heading out for the Battle of Tabuk. He leaves behind Ali (RA) to look over the city just like Musa (AS) left Harun (AS) when he went to the mountain for 40 days.

Since he compared Ali (RA) to Harun (AS), he made sure to clarify that Ali (RA) is not a prophet beside him as people would assume that he has been made a prophet or a successor of the Prophet (SAW), something that Shia Muslims already argue about.

This usage of ba’ad (بَعْدِ) is common in the Arabic language and has been employed in many verses of the Holy Quran as well.

وَاِذۡ وٰعَدۡنَا مُوۡسٰۤی اَرۡبَعِیۡنَ لَیۡلَۃً ثُمَّ اتَّخَذۡتُمُ الۡعِجۡلَ مِنۡۢ بَعۡدِہٖ وَاَنۡتُمۡ ظٰلِمُوۡنَ

And remember the time when We made Moses a promise of forty nights; then you took the calf for worship in his absence and you were transgressors.

[Quran 2:51]

Conclusion

Ahmadi Muslims accept all 3 meanings of the hadith of La Nabiyya Ba’adi while others reject every single one of them. They either reject this hadith or interpret it to mean that no prophet can come in the future.

This contradicts the ahadith that prophesize the descent of the Messiah, Quranic verses, explanation of Ayesha (RA), and the numerous pious scholars of Islam.

May Allah enable non-Ahmadi Muslims to accept this meaning instead of making up new definitions just for the sake of arguing with us.

Both “Sunnis” and Shias assert that Muhammad (SAW) is the final and ultimate prophet. However, when questioned about the possibility of Isa (AS) coming after Muhammad (SAW), they alter their position and argue that Muhammad (SAW) is the last prophet in terms of attaining the highest rank of prophethood. Thus, the coming of Isa (AS) does not contradict it. They contend that no one can attain prophethood after him.

This article aims to demonstrate that even this particular definition lacks foundation in the Quran and Ahadith.

Explanation

The following ahadith explain that Muhammad (SAW) was the first prophet to attain prophethood and he was Khatam an-Nabiyyin even before Adam (AS) was born.

قَالَ قَالُوا يَا رَسُولَ اللَّهِ مَتَى وَجَبَتْ لَكَ النُّبُوَّةُ قَالَ ‏ “‏ وَآدَمُ بَيْنَ الرُّوحِ وَالْجَسَدِ

Narrated Abu Hurairah:

“They said: ‘O Messenger of Allah (ﷺ)! When was the Prophethood established for you?’ He said: ‘While Adam was between (being) soul and body.'”

[Jami` at-Tirmidhi 3609]

إنِّي عندَ اللهِ مكتوبٌ خاتمُ النَّبييِّنَ، وإنّ آدمَ لمنجَدلٌ في طينتِه

“Verily, I was [already] ordained as Khatam al-Nabiyyin in the sight of Allah when Adam[as] was still kneaded in his clay.”

[Musnad Ahmad 17150]
Graded Sahih by Arna’ut
Graded Sahih by Al Albani

Hence, this effectively counters the argument presented by non-Ahmadis who assert that the arrival of a prophet after the Seal of the Prophet is impossible. However, Muhammad (SAW) clarifies that every prophet, without exception, emerged subsequent to his appointment as the Seal of the Prophets.

Refutation

The response provided by non-Ahmadi individuals to the aforementioned ahadith is as follows: undoubtedly, the Prophet (SAW) held the position of a prophet in the sight and knowledge of Allah, as He possesses comprehensive knowledge. Similar to how Allah is aware of the prophethood of every other prophet, the same applies to the Prophet (SAW).

However, this interpretation contradicts the intended meaning of the hadith. The purpose of the hadith is to elucidate the exceptional status of the Prophet (SAW), and it is categorized under the chapter titled “What Has Been Related About The Virtue Of The Prophet (SAW)” in Tirmidhi.

Furthermore, esteemed Muslim scholars have provided similar explanations. For instance, Imam Suyuti (RH) elaborates on this point by stating:

اور اگر کوئی اس کی تفسیر یہ کرے کہ اللہ تعالیٰ جانتا ہے کہ آپ مستقبل میں نبی ہوں گے ۔ تو یہ تفسیر مناسب نہیں ہے… میں اس وقت بھی نبی تھا جبکہ حضرت آدم سے روح و جسم کے درمیان میں تھے ۔ اس لیے کہ علم الہی میں تو تمام انبیاء علیہم السلام کی نبوتیں اس وقت بھی تھیں اور اس سے پہلے بھی تھیں۔ اس میں حضور نبی کریم ﷺ ہی کیا کیا تخصیص ہے؟ حالانکہ حضور نبی کریم ﷺ نے اس کا تذکرہ اسی لیے فرمایا کہ آپ ﷺ کی امت کو پتہ چل جائے کہ اللہ رب العزت نے آپ مے کو کس قدر مرتبہ اعلیٰ سے نوازا ہے

If someone interprets it as Allah Almighty knowing that Prophet (SAW) will be a prophet in the future, then this interpretation is not appropriate…

“I was a prophet even at that time when while Adam was between (being) soul and body.” Therefore, even at that time and before that, Allah knew about the prophethood of all the prophets. Then what special distinction does the noble Prophet (SAW) hold in this regard?

However, our noble Prophet (SAW) mentioned this so that his ummah may realize how greatly Allah, the Lord of Honor, has honored him.

[Al Khasais ul Kubra, vol. 1, pg. 13]

Anti-Ahmadis have had a long time to strawman the Ahmadi Position. The allegations that QERN brings are such:

Types of Intellectual Dishonesty

Below are some quotes that the Ahmadiyya use to justify their theological reasoning. Most of them are out of context or outright misleading. The intellectual dishonesty is one of these types:

1. Sufi Slide: Mis-translating a discussion of the characteristics of a prophet with being a prophet – as Sufis believe that some of these characteristics are attainable – such as receiving messages from God – but no Sufi says that one can earn their way to being a prophet or announce as such to people. Any announcement is akin to appointment as a prophet, which is not allowed according to Sufis.
2. No-Context: This technique also does not providing the clear and consistent view of the theologian who is being quoted.
3. Hearsay: Passing off the commentary on a theologian’s book as the book itself.
4. Lost in Translation: for example, Arabic ‘tashree`’ means to ordain from which the word Sharia is derived. This also includes taking literal meaning of specialist reserved words.

Qern – Intellectual Dishonesty in Referencing Muslim Scholars

Lal Hussain Akhtar did the same allegation on Qazi Nazir, On which Qazi Nazir Husayn Alim Fadhl wrote a book proving that we are not misquoting the scholars. This article will mostly be an abridged summarized translation with creative adjustments by our team of this book because Qazi Nazeer’s book masterfully answered these allegations

Introduction to Qazi Nazeer Huzayn Maulvi Fazil’s book

بزرگان اُمت کے نزدیک ختم نبوت کی حقیقت اور مولوی لال حسین اختر کی تنقید کا جواب

قاضی محمد نذیر فاضل

مقام ختم نبوت کی حقیقت عامۃ المسلمین پر ظاہر کرنے کے لئے جماعت احمدیہ نے ہر دور میں از حد کوشش کی ہےاور اسی نہج پر غیر احمدی مخالفین کی پھیلائی ہوئی غلط فہمیوں کا ازالہ کرنے کی کوششیں بھی ساتھ ساتھ جاری رکھیں مثلاً جب مولوی مودودی نے سیاسی مقاصد کی خاطر رسالہ بنام ’’ختم نبوت‘‘ لکھا تو اس پر جماعت کی طرف سے 2 علمی جواب مرتب کئے گئے: اول ’’القول المبین فی تفسیر خاتم النبیین‘‘ اور دوسری کتاب کا نام تھا ’’رسالہ ختم نبوت پر علمی تبصرہ‘‘۔ اس پر بعض احمدی دوستوں نے مذکورہ بالا دونوں تحقیقی کتب سے بزرگان امت کے اقوال جمع کرکے ایک پمفلٹ مرتب کیا تا خودہی موازنہ ہوجائے کہ ختم نبوت پر کس گروہ کا موقف سلف صالحین سے انحراف ہے۔اس خالص علمی کاوش پر مودودی صاحب نے تو اپنے بلند بانگ دعاوی کے باوجود چپ سادھ لی البتہ مولوی لال حسین اختر نے ’’مرزائی تحریفات کا تجزیہ۔ ختم نبوت اور بزرگان امت‘‘ کے نام سے ایک 32 صفحات کا رسالہ شائع کرادیا۔ جیسا کہ نام سے ظاہر ہے مولوی صاحب نے جماعت احمدیہ پر تحریف کا الزام لگایا اور مذکورہ بالا جماعتی پمفلٹ کو کذب ،افتراء اور دجل آمیزی کا پلندہ قرار دیا۔ جماعت کے پیش کردہ حوالہ جات کو اکابرین امت پر بہتانات قرار دیا ۔ الغرض پورا رسالہ ہی سخت کلامی اور درشتی کا نمونہ تھا۔

The Ahmadiyya community has made extreme efforts in every era to present the truth of the finality of Prophethood to the general Muslim population, and they continue to make efforts to remove the misconceptions spread by non-Ahmadi opponents on the same path. For example, when Maulana Maududi wrote a political pamphlet called “The Finality of Prophethood,” the community responded with two scientific answers: “Al-Qaul Al-Mubeen Fi Tafseer Khatam Al-Nabiyeen” and “A Scientific Commentary on the Finality of Prophethood.” Some Ahmadi friends compiled a pamphlet by collecting the statements of the elders of the community from the aforementioned research books, so that a comparison could be made as to which group’s stance on the finality of Prophethood deviates from the righteous predecessors.

Despite his lofty claims, Maududi Sahib was silenced in the face of this pure scientific endeavor. However, Molvi Lal Hussain Akhtar published a 32-page pamphlet called “Analysis of Mirzai distortions. Finality of Prophethood and the Elders of the Community.” As the name suggests, Molvi Sahib accused the Ahmadiyya community of distortion and declared the aforementioned community pamphlet as a bundle of lies, fabrications, and deception. He also labeled the references presented by the community as slander against the elders of the ummah. The entire purpose of the pamphlet was a harsh and crude example of verbal abuse.

بزرگان اُمت کے نزدیک ختم نبوت کی حقیقت اور مولوی لال حسین اختر کی تنقید کا جواب

1st Example

لَوْ عَاشَ إِبْرَاهِيمُ لَعَانَ صِدِّيقًا نَبِيا 1

2 – ام المومنین حضرت عائشہ صدیقہ ان کا قول

3 – حضرت محی الدین ابن عربی کا قول

4 – حضرت مولانا جلال الدین رومی علامہ کا قول

5 – حضرت امام عبد الوهاب الشعرانی کا قول

6- عارو بانی حضرت عبدالکریم جیلانی عبدالحمید کا قول

7- Hazrat Maulvi Abdul Hayy Lakhnawi

8- Maulvi Qasim Nanotwi

Ahmadis commonly quote three statements from Tahzir un Nas –

سو عوام کے خیال میں تو رسول اللہ صلی اللہ علیہ وسلم کا خاتم ہونا بایں معنی ہے کہ آپ کا زمانہ انبیاء سابق کے زمانے کے بعد اور آپ سب میں آخری نبی ہیں مگر اہل فہم پر روشن ہوگا کہ تقدم و تاخر زمانی میں بالذات کچھ فضیلت نہیں۔ پھر مقام مدح میں وَلكِن رَّسُولَ اللهِ وَخَاتَمَ النَّبِيِّينَ فرمانا اس صورت میں کیوں کر صحیح ہو سکتا ہے۔

According to the layman, the Prophet (SAW), being the KHATAM (seal) means that he must have appeared after all the previous prophets and that he is the last prophet. 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 Qura’n: ”But he is the Messenger of Allah and the seal of the Prophets” (33:41) glorify him? But I know very well that none from among the Muslims would be prepared to agree with the common men.

[Tahzir un Nas, 14]

اگر بالفرض بعد زمانہ نبوی ﷺ بھی کوئی نبی پیدا ہو تو پھر بھی خاتمیت محمدیؐ میں کچھ فرق نہ آئے گا

Rather, if, hypothetically, after the time of the Prophet (SAW) another Prophet is born, even then it will make no difference to the Khaatamiyyat-e-Muhammadi (Seal of Prophethood of Muhammad) – similarly if another Prophet is his contemporary in another Earth, or even on this Earth another Prophet is made.

[Tahzir un Nas, 63]

The Deobandis usually have two responses two this. The first response is this is talking about other planets since both Abdul Hayy Lucknowi and Qasim Nanotwi defended this controversial Athar of Ibn Abbas:

سَبْعَ أَرْضِينَ ، فِي كُلِّ أَرْضٍ نَبِيٌّ كَنَبِيِّكُمْ ، وَآدَمُ كَآدَمَ ، وَنُوحٌ كَنُوحٍ ، وَإِبْرَاهِيمُ كَإِبْرَاهِيمَ ، وَعِيسَى كَعِيسَى

“There are Seven Earths, in each Earth there is a Prophet like your Prophet (Muhammad), an Adam like Adam, a Noah like Noah, an Abraham like Abraham, and a Jesus like Jesus.”

However from both the writings and Qasim Nanotwi and Abdul Hayy Lucknowi it becomes clear that they included our planet in this categorization.

The second response giving by the Deobandis is that Qasim Nanotwi affirmed Khatme Nabuwaat Dhatiyyah(Honor) and Khatme Nabuwaat Zamaaniya (Finality). The proof they give is:

Tahzir un Naas page 30

In this reference, basically what is shown is that Qasim Nanotwi quoted the hadith you are like me as Harun was to Musa, except there is no Prophet after me and then a second reference that the deniers of Khatm-e-Nabuwaat Zamaani are kafir. Firstly, merely quoting the hadith about ‘La Nabi Abadi’ does not mean he has the same beliefs as modern Deobandis as not only do Ahmadis affirm these ahadith but also the ulema have clarified that “La Nabi Abadee” means such a prophet won’t come who abrogates the shariah.

Secondly, Qasim Nanotwi in Munazariah Ajibah literally clarifies what Khatme Nabuwaat Zamaani is, and his view is exactly the view of the Ahmadi Muslims.

In Short Khaatamiyyat Zamaani is that the Religion of Muhammad(SAW) will not be abrogated, the ulum of nabuwaat has reached its peak, now the need for any prophet’s religion or knowledge is not needed by bani adaam. Thus it is apparent that there is the probability of that when the prophets are able to be born after the time of Religion of Muhammad(SAW) in this Eart still exist…However not only you, but others know that there is no superiority in being just the last.

Munazarah-Ajibah-page-57

9 – Mullah Ali Qari

Many anti-Ahmadis today boldly claim that the door to prophethood has been completely closed and that no prophet can ever come again under any circumstances. However, a Hadith narrated by Ibn Abbas from the Holy Prophet Muhammad (SAW) directly proves otherwise:

حَدَّثَنَا عَبْدُ الْقُدُّوسِ بْنُ مُحَمَّدٍ، حَدَّثَنَا دَاوُدُ بْنُ شَبِيبٍ الْبَاهِلِيُّ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ عُثْمَانَ، حَدَّثَنَا الْحَكَمُ بْنُ عُتَيْبَةَ، عَنْ مِقْسَمٍ، عَنِ ابْنِ عَبَّاسٍ، قَالَ لَمَّا مَاتَ إِبْرَاهِيمُ ابْنُ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ صَلَّى عَلَيْهِ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ وَقَالَ ‏ “‏ إِنَّ لَهُ مُرْضِعًا فِي الْجَنَّةِ وَلَوْ عَاشَ لَكَانَ صِدِّيقًا نَبِيًّا ‏.‏ وَلَوْ عَاشَ لَعَتَقَتْ أَخْوَالُهُ الْقِبْطُ وَمَا اسْتُرِقَّ قِبْطِيٌّ ‏”‏ ‏.‏

It was narrated that Ibn ‘Abbas said: “Then Ibrahim the son of the Messenger of Allah (ﷺ) died, the Messenger of Allah (ﷺ) prayed and said: ‘He has a wet-nurse in Paradise, and if he had lived he would have been a Siddiq and a Prophet. If he had lived his maternal uncles, the Egyptians, would have been set free and no Egyptian would ever have been enslaved.”

_{(Ibn Maja Volume 1, Book 6, Hadith #1511)}

Hadith Explained – Prophethood is Open

This Hadith is yet another clear sigh that prophethood remains open, and that if the Holy Prophet’s (SAW) son, Ibrahim (AS), had lived, he would have been raised as a truthful prophet. The Hadith is also in line with the Qur’an, which itself speaks of the possibility for believers to be raised among the truthful, the martyrs, the righteous, and the prophets (An-Nisa 4:69). If someone denies this promise of Allah, they are denying his Word. Are we to believe that Allah would offer a spiritual rank He never intends to bestow again?

Furthermore, some non-Ahmadis argue that Allah caused Ibrahim (AS) to pass away specifically because the Holy Prophet Muhammad (SAW) was the last prophet. But such a claim is not only illogical, it borders on irreverent. Would a sincere believer suggest that Allah the All-Knowing and Almighty, God forbid, forgot that the Prophet Muhammad (SAW) was Khatamun Nabiyyin and accidentally sent a son who would become a prophet, only to then end his life prematurely? This reasoning is deeply flawed and is clear blasphemy against Allah.

Furthermore, if finality of prophethood in the absolute sense was meant here, the Holy Prophet (SAW) could have simply said, “Even if my son lived, he would not have been a prophet because I am the last.” But he said no such thing even though he could have because why wouldn’t Prophet (SAW) mention it explicitly if he was the last prophet in the literal sense. Instead, he affirmed that Ibrahim would have indeed been a prophet, proving that the Holy Prophet’s (SAW) own understanding of Khatamun Nabiyyin aligns exactly with the Ahmadiyya interpretation: that a prophet can come, provided he remains completely subordinate to the teachings of Holy Prophet (SAW).

This is vey different from the rigid interpretation presented by the Anti-Ahmadis. On one hand, they claim that no prophet, even the Prophet (SAW) son cannot be a Prophet, yet at the same time they believe that Isa Ibn Maryam (AS), a prophet of Bani Israel over 2,000 years ago will physically descend in the latter days. If prophethood is truly closed for everyone, including the Prophet (SAW) son, how can an old prophet return? If the door is truly closed, you can’t bring someone from inside the room back out through it!

Anti-Ahmadi Allegation

Hadith is weak.

Views of Hadith Scholars

Ibn Hajar Asqalani (ra) is regarded as one of the foremost Hadith scholars by non-Ahmadis. If he has declared a Hadith to be authentic (sahih), how can anyone dismiss it without presenting any valid evidence?

Mullah Ali Qari, another famous muhaddith denies the claims that this hadith is weak. He furthermore, proves the prophethood views of Ahmadi Muslims:

“There are some who claim that this hadith is maudu or weak. However, this hadith is not weak, because it is narrated from three different chains, each of which strengthen each other”

“[….] This Hadith does not contradict the word of Allah on khatamun nabiyyin. For the meaning of khatamun nabiyyin is that no prophet can come after the Holy  Prophet(saw) who abrogates the law of the Holy Prophet(saw) and is from outside his ummah”

_{(Maudu-at-e-Kabir, page 58-59)}

Further Ibn Hajar Haythami(ra) states:

Hadrat Imam Suyuti (rh) has mentioned that the narration as it has reached us through Hadrat Anas is authentic, that someone inquired of him that did the Holy Prophet (sa) make the statement ‘Had Ibrahim (as) remained alive, he would have been a truthful prophet,’ in response to a question posed by someone? Hadrat Anas (ra) responded, I am unaware as to whether the Holy Prophet (sa) made this statement in response to a question, but may the mercy of Allah be upon Ibrahim, for if he had remained alive, he would have been a truthful prophet.”
_{(Al Fatawa Al Hadithiyya page 150)}

Indeed it is clear that this hadith is sahih and shows that a prophet can indeed come as the Prophet himself prophesied in countless of ahadith.

This article will explain the true meaning of the ahadith about “La Nabiyya ba’di” which means “No prophet after me”. Non-Ahmadi Muslims claim that these ahadith prove that absolutely no prophet can come after our beloved Prophet Muhammad (S.A.W). This is their misunderstanding. This understanding not only contradicts their own beliefs as they believe Isa (A.S) will come after Muhammad (S.A.W) but it also goes against Quran and mutawatir ahadith.

In this article, we will prove that

1. No Quranic verse nor any hadith says that all kinds of prophethood have closed off until Qiyamah.
2. All Muslims; non-Ahmadis, and Ahmadis agree that an ummati(non-law bearing) prophet will come after Muhammad (S.A.W).

Continuity of Prophethood

Before we explain what each of the La Nabiyya ba’di ahadith means, it is better to establish a base and look at what does Quran and ahadith say about prophethood. We will briefly talk about this topic as it has already been explained in the articles here. (add link)

Quran

Quran is clear that prophethood within Islam is open until the Day of Judgement. It also clearly tells us that Islam is the final and per religion by Allah and no new shariah (law) can come.

اَلۡیَوۡمَ اَکۡمَلۡتُ لَکُمۡ دِیۡنَکُمۡ وَ اَتۡمَمۡتُ عَلَیۡکُمۡ نِعۡمَتِیۡ وَ رَضِیۡتُ لَکُمُ الۡاِسۡلَامَ دِیۡنًا

“This day have I perfected your religion for you and completed My favour upon you and have chosen for you Islam as religion.”

[Quran 5:3]

But it does not negate the possibility that no prophets can actually come after Muhammad (S.A.W). It actually says the opposite and we have many verses on this matter.

Verse #1

یٰبَنِیۡۤ اٰدَمَ اِمَّا یَاۡتِیَنَّکُمۡ رُسُلٌ مِّنۡکُمۡ یَقُصُّوۡنَ عَلَیۡکُمۡ اٰیٰتِیۡ ۙ فَمَنِ اتَّقٰی وَ اَصۡلَحَ فَلَا خَوۡفٌ عَلَیۡہِمۡ وَ لَا ہُمۡ یَحۡزَنُوۡنَ

“O children of Adam, if Messengers come to you from among yourselves, rehearsing My Signs unto you, then whoso shall fear God and do good deeds, on them shall come no fear nor shall they grieve.”

[Quran 7:35]

This is a huge prophecy that prophets can still come within Islam and it proves that prophets are always raised from the community they are sent to. The above verse is valid till the Day of Judgement (like any verse in the Holy Quran) where Allah clearly addresses the future generations i.e the people after the Holy Quran was revealed. He also uses the same word “مِّنۡکُمۡ “(minkum) which has been used for the latter-day Messiah in the ahadith, for example, Sahih Bukhari 3449 and Sahih Muslim 155d.

Verse #2

اَللّٰہُ یَصۡطَفِیۡ مِنَ الۡمَلٰٓئِکَۃِ رُسُلًا وَّ مِنَ النَّاسِ ؕ اِنَّ اللّٰہَ سَمِیۡعٌۢ بَصِیۡرٌ

“Allah chooses His Messengers from among angels, and from among men. Surely, Allah is All- Hearing, All-Seeing.”

[Quran 22:75]

It is the sunnah of Allah that He chooses prophets from among humans. That sunnah cannot be ended. Again, if prophets within Islam couldn’t come within Islam, then Allah would have explicitly called it out by saying “Allah chooses His Messengers from among men EXCEPT Muslims.”

Anyways, we have many such verses within the Holy Quran that clearly indicate that the prophets can come in the future, and nowhere does it say that prophethood is completely closed off. But obviously, prophets within Islam only.

Read more here.

Ahadith

Just like the Quranic verses, we have even more explicit mentions of the coming of a future prophet in ahadith.

Hadith #1

In the below hadith, the latter-day Messiah is called a prophet 4 times in Arabic (3 in English). This clearly proves that the latter-day Messiah is indeed a prophet, no matter what anyone claims otherwise.

وَيُحْصَرُ نَبِيُّ اللَّهُ عِيسَى وَأَصْحَابُهُ حَتَّى يَكُونَ رَأْسُ الثَّوْرِ لأَحَدِهِمْ خَيْرًا مِنْ مِائَةِ دِينَارٍ لأَحَدِكُمُ الْيَوْمَ فَيَرْغَبُ نَبِيُّ اللَّهِ عِيسَى وَأَصْحَابُهُ فَيُرْسِلُ اللَّهُ عَلَيْهُمُ النَّغَفَ فِي رِقَابِهِمْ فَيُصْبِحُونَ فَرْسَى كَمَوْتِ نَفْسٍ وَاحِدَةٍ ثُمَّ يَهْبِطُ نَبِيُّ اللَّهِ عِيسَى وَأَصْحَابُهُ إِلَى الأَرْضِ فَلاَ يَجِدُونَ فِي الأَرْضِ مَوْضِعَ شِبْرٍ إِلاَّ مَلأَهُ زَهَمُهُمْ وَنَتْنُهُمْ فَيَرْغَبُ نَبِيُّ اللَّهِ عِيسَى

“… and Allah’s Apostle, Jesus, and his companions would supplicate Allah, Who would send to them insects (which would attack their necks) and in the morning they would perish like one single person. Allah’s Apostle, Jesus, and his companions would then come down to the earth and they would not find in the earth as much space as a single span which is not filled with their putrefaction and stench. Allah’s Apostle, Jesus, and …”

[Sahih Muslim 2937a]

Hadith #2

Another hadith from Musnad Ahmad gives a prophecy that Khilafat will be established in the latter days after the coming of the Messiah. The Messiah is clearly referred to as a prophet as indicated by the words Khilafah ala Minhaji-Nabuwwah (Khilafat on the precepts of Prophethood). This nabuwwah is the nabuwwah of the latter-day Messiah. This is the view of all Sunnis and the scan of the hadith proves that.

“Prophethood would remain among you so long as Allah wills. Then Allah the Exalted would raise it up. Then Caliphate on the precepts of Prophethood would be established and remain among you for as long as Allah wills. Then Allah the Exalted would raise it up. Then despotic rule would remain among you for as long as Allah wills. Then Allah the Exalted would raise it up. Then a tyrannous rule would remain among you for as long as Allah wills. Then Allah the Exalted would raise it up. Then the Caliphate on the precepts of Prophethood would be established again (Khilafah ala Minhaji-Nabuwwah). Then, the Holy Prophet (S.A.W) remained silent.”

[Musnad Ahmad, 4/273, #18596]

Hadith #3

This hadith makes it clear that there will be no prophet between Muhammad (S.A.W) and the latter-day Messiah, who will be a prophet himself and will not bring new Shariah (law) but follow Islam.

قال النبي صلى الله عليه وسلم : ” ألا إن عيسى ابن مريم ليس بيني وبينه نبي ولا رسول ، ألا إنه خليفتي في أمتي بعدي ، ألا إنه يقتل الدجال ، ويكسر الصليب ، وتضع الحرب أوزارها ، ألا فمن أدركه منكم فليقرأ عليه السلام ” قال أبو هريرة : ” إني لأرجو أن أكون أول من أقرئه السلام من أبي القاسم صلى الله عليه وسلم ، وآكل من جفنته “

The Holy Prophet Mohammed SAW said: “Listen! There is no prophet and messenger between me and the coming Jesus. He will be the deputy (caliph) in my Ummah after me. Verily, He will kill the Dajjal and break the cross and abolish war. Anyone among you who sees him should tell him my salaam”

[Tabarani, Hadith #4895]

Similarly, we have more Ahadith that prove that prophethood is open within Islam which can be read here.

Khatam-an-Nabiyyin

We just proved from Quran and Ahadith that prophets can come after the Holy Prophet Muhammad (S.A.W), specifically the latter-day Messiah. Next, it is required that we explain what the term Khatam-an-Nabiyyin actually means since non-Ahmadi Muslims quote it to prove that prophethood ended after Muhammad (S.A.W).

Khatam-an-Nabiyyin is a title of superiority for Muhammad (S.A.W) which translates to “Seal of the Prophets”. The primary meaning of Khatam is to “seal/stamp” as per Arabic lexicons Lisan al Arab, Tajul Aroos, and Lane’s Lexicon.

Briefly, according to the meaning of the word خاتم the expression خاتم النبیین can have four possible meanings:

(1) That the Holy Prophet was the Seal of the Prophets, i.e. no Prophet, past or future, can be regarded as true unless his prophethood bears the seal of the Holy Prophet. The prophethood of every past Prophet must be confirmed and testified to by the Holy Prophet and nobody can attain to prophethood after him except by being his أمتی (follower). All claims to prophethood must be judged and tested by reference to the revelation received by the Holy Prophet and to his teachings.

(2) That the Holy Prophet was the best, the noblest and the most perfect of all the Prophets and that he was also a source of embellishment for them. This is proven by the usage of Khatam by multiple scholars and usage in Arabic literature which can be read here.

(3) That the Holy Prophet was the last of the Law-bearing Prophets. This interpretation has been accepted by many eminent Muslim theologians, saints, and savants such as Ibn ‘Arabi, Shah Wali-Allah, Imam ‘Ali Qari, Mujaddid Alif Thani, etc. According to these great scholars and saints, no Prophet can come after the Holy Prophet who should abrogate his Millah or should not be in his Ummah. This will be expanded on later in this article also.

(4) That the Holy Prophet was the last of the Prophets, but only in this sense that all the qualities and attributes of prophethood found their most perfect and complete consummation and expression in him; خاتم in the sense of being the last word in excellence and perfection is of common use.

For the purpose of this article, a very basic summary like this is sufficient. For a detailed explanation, please read the article here.

Laa Nabiyya Ba`di

In this section, we will be explaining the true meaning of the ahadith that have the statement Laa Nabiyya Ba`di. Non-Ahmadi Muslims claim that we do not follow Quran and Ahadith since we believe Mirza Ghulam Ahmad (A.S) is a prophet of Allah. But they forget that the Messiah by definition is a prophet as we have proven earlier. They also forget that every Muslim believes that a prophet will come after Muhammad (S.A.W). The only difference is in the identity of the Messiah. Non-Ahmadi Muslims say it will be Isa (A.S) but we say it is Mirza Ghulam Ahmad (A.S).

Hadith #1 – No prophet but Caliphs

The Prophet (ﷺ) said,

“The Israelis used to be ruled and guided by prophets: Whenever a prophet died, another would take over his place. There will be no prophet after me, but there will be Caliphs who will increase in number.” The people asked, “O Allah’s Messenger (ﷺ)! What do you order us (to do)?” He said, “Obey the one who will be given the pledge of allegiance first. Fulfil their (i.e. the Caliphs) rights, for Allah will ask them about (any shortcoming) in ruling those Allah has put under their guardianship.“

[Sahih al-Bukhari 3455]

Non-Ahmadi Muslims quote this hadith with a specific focus on the phrase “There will be no prophet after me” and ignore the rest of the hadith including its context. They say it clearly says no prophet can come after Muhammad (S.A.W) but rather the context of the hadith refutes them.

Firstly, all non-Ahmadi Muslims believe that Isa (A.S) will come after Muhammad (S.A.W). He is a prophet and will remain one even on his second coming. Thus, claiming that no prophet can come after Muhammad (S.A.W) actually refutes those who are waiting for Isa (A.S) to come in the latter days, which is almost all non-Ahmadi Muslims. If someone disagrees that Isa (A.S) will not be a prophet on his second coming, please read this short article.

Secondly, the context of the hadith gives a completely different picture. The hadith tells us that no prophet will succeed Muhammad (S.A.W) just like prophets of Bani Israel used to succeed each other. This means no prophet will come “right after” Muhammad (S.A.W) because as we saw in the other ahadith that

1. The Messiah has to come in the latter days and he is a prophet. Thus, the interpretation that no prophet can ever come after Muhammad (S.A.W) would contradict those verses and ahadith.
2. The prophet won’t come after Muhammad (S.A.W) Caliphs will succeed him, not a prophet.

In summary, Prophet Muhammad (S.A.W) explains that when prophets among the Bani Israel died, another prophet would take his place. For example,

• Solomon (A.S) succeeded David (A.S).
• John (A.S) succeeded Zechariah (A.S).
• Joseph (A.S) succeeded Jacob (A.S) who succeeded Isaac (A.S).

He then says that after he dies, he won’t be succeeded by a prophet but a Caliph.

Thirdly, the word ba’adi can also refer in terms of the status and rank of the prophets. So the phrase “No prophet after me” or “Laa Nabiyya Ba`di”, means that a prophet of similar status and influence cannot come after Muhammad (S.A.W) i.e law bearing prophet. This is already explained in detail below, under explanation #2 of the Hadith #2.

Hadith #2 – Umar (R.A) would have been a prophet?

قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ لَوْ كَانَ بَعْدِي نَبِيٌّ لَكَانَ عُمَرَ بْنَ الْخَطَّابِ

Narrated ‘Uqbah bin ‘Amir:

that the Messenger of Allah (ﷺ) said: “If there was to have a Prophet after me, it would have been ‘Umar bin Al-Khattab.”

[Jāmi’ Tirmidhī 3686]

Non-Ahmadis show this hadith to prove that even if a prophet was to come after Muhammad (S.A.W), it would have been Umar (R.A) and not Mirza Ghulam Ahmad (A.S). Thus, using this statement, he is a false prophet.

This understanding is again wrong as we have already explained what La Nabiyya ba’di means.

1. We know from the other ahadith that no prophet can come after Muhammad (S.A.W) because Caliphs have to succeed him (i.e come right after him) as seen from the Sahih al-Bukhari 3455 and the Musnad Ahmad, 4/273, #18596. Thus, Umar (RA) could not have been a prophet after Muhammad (S.A.W).
2. We also know that Umar (R.A) could not be a prophet until 30 dajjals have arrived as explained in Jami` at-Tirmidhi 2218.
3. We also know that once 1 and 2 are completed, the Messiah will arrive who is a prophet. This is explained in Tabarani, Hadith #4895.

This proves that the above hadith is specific to Umar (R.A) and not to Mirza Ghulam Ahmad (A.S) because only Umar (R.A) could not have been a prophet after Muhammad (S.A.W) due to the 3 bullet points above. These do not apply to Mirza Ghulam Ahmad (A.S) because he did not succeed Muhammad (S.A.W) as a prophet, nor did he come before 30 dajjals, rather he came at the time when the Messiah was supposed to arrive.

Hadith #3 – Ibrahim prophet? (Not words of Muhammad S.A.W)

قُلْتُ لاِبْنِ أَبِي أَوْفَى رَأَيْتَ إِبْرَاهِيمَ ابْنَ النَّبِيِّ صلى الله عليه وسلم قَالَ مَاتَ صَغِيرًا، وَلَوْ قُضِيَ أَنْ يَكُونَ بَعْدَ مُحَمَّدٍ صلى الله عليه وسلم نَبِيٌّ عَاشَ ابْنُهُ، وَلَكِنْ لاَ نَبِيَّ بَعْدَهُ‏.

Narrated Isma`il:

I asked Abi `Aufa, “Did you see Ibrahim, the son of the Prophet (ﷺ) ?” He said, “Yes, but he died in his early childhood. Had there been a Prophet after Muhammad then his son would have lived, but there is no Prophet after him.“

[Sahih al-Bukhari 6194]

This narration is used by non-Ahmadi Muslims to prove that Mirza Ghulam Ahmad (A.S) is a false Messiah and a prophet because the Sahaba (R.A) clearly understood the statement “no prophet after” just as they understand it.

Firstly, we reject this narration on the basis of Dirayat as it is blasphemous. How can we accept that the station of Khatam-an-Nabiyyin, which is the most important title of Muhammad (S.A.W) is in danger because of the life or death of one child? This is because the interpretation that Ibrahim died only because it would contradict the Khatamiyat of Muhammad (S.A.W) is disrespectful.

Secondly, even if we take this hadith to be valid as per the rules of Dirayat, the interpretation that we have provided in the previous ahadith still applies.

1. We know from the other ahadith that no prophet can come after Muhammad (S.A.W) because Caliphs have to succeed him (i.e come right after him) as seen from the Sahih al-Bukhari 3455 and the Musnad Ahmad, 4/273, #18596. Thus, Ibrahim could not have been a prophet after Muhammad (S.A.W)
2. We also know that Ibrahim could not be a prophet until 30 dajjals have arrived as explained in Jami` at-Tirmidhi 2218.
3. We also know that once 1 and 2 are completed, the Messiah will arrive who is a prophet. This is explained in Tabarani, Hadith #4895.

Thirdly, the word ba’adi can also refer in terms of the status and rank of the prophets. So the phrase “No prophet after me” or “Laa Nabiyya Ba`di”, means that a prophet of similar status and influence cannot come after Muhammad (S.A.W) i.e law bearing prophet. This is already explained in detail above, under explanation #2 of the Hadith #2.

Hadith #4 – Ali (R.A) is to me as Harun (A.S) was to Musa (A.S)

قَالَ ‏ “‏ أَلاَ تَرْضَى أَنْ تَكُونَ مِنِّي بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى إِلاَّ أَنَّهُ لَيْسَ نَبِيٌّ بَعْدِي

Narrated Sa`d:

Allah’s Messenger (ﷺ) set out for Tabuk. appointing `Ali as his deputy (in Medina). `Ali said, “Do you want to leave me with the children and women?” The Prophet (ﷺ) said, “Will you not be pleased that you will be to me like Aaron to Moses? But there will be no prophet after me.“

[Sahih al-Bukhari 4416]

This is another hadith that the non-Ahmadi Muslims bring to prove that no prophets can come after Muhammad (S.A.W). This not only goes against their own beliefs that Isa (A.S) will come after Muhammad (S.A.W) but it is also a misunderstanding. There are multiple different explanations for this.

Explanation #1

The hadith very simply states that Ali (R.A) is not a prophet after Muhammad (S.A.W) as Muhammad (S.A.W) won’t be succeeded by a prophet but Caliphs and the prophet can only come after 30 dajjals have come. This is consistent with the explanation we just gave above.

1. We know from the other ahadith that no prophet can come after Muhammad (S.A.W) because Caliphs have to succeed him (i.e come right after him) as seen from the Sahih al-Bukhari 3455 and the Musnad Ahmad, 4/273, #18596. Thus, Ali (R.A) could not have been a prophet after Muhammad (S.A.W).
2. We also know that Ali(R.A) could not be a prophet until 30 dajjals have arrived as explained in Jami` at-Tirmidhi 2218.
3. We also know that once 1 and 2 are completed, the Messiah will arrive who is a prophet. This is explained in Tabarani, Hadith #4895.

Explanation #2

The word ba’adi can also refer to terms of the status and rank of the prophets. So the phrase “No prophet after me” or “Laa Nabiyya Ba`di”, means that a prophet of similar status and influence cannot come after Muhammad (S.A.W) i.e law bearing prophet.

This interpretation is not something we just made up but it is proven from multiple ahadith and the explanation of the Muslim scholars of all times.

Hadith #1 – No Caesar after Caesar

إِذَا هَلَكَ كِسْرَى فَلاَ كِسْرَى بَعْدَهُ، وَإِذَا هَلَكَ قَيْصَرُ فَلاَ قَيْصَرَ بَعْدَهُ، وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ لَتُنْفِقُنَّ كُنُوزَهُمَا فِي سَبِيلِ اللَّهِ

Narrated Abu Huraira:

Allah’s Messenger (ﷺ) said, “When Khosrau perishes, there will be no (more) Khosrau after him, and when Caesar perishes, there will be no more Caesar after him. By Him in Whose Hands Muhammad’s life is, you will spend the treasures of both of them in Allah’s Cause.”

[Sahih al-Bukhari 3618]

In this hadith, Muhammad (S.A.W is prophecizing that there will be no more Khosrau and Caesar after the current one. For those who don’t know, Caesar is the title of the Byzantine Emperor while Khosrau is the title of the Persian Emperor. Thus if ba`di meant what non-Ahmadi Muslims are trying to prove (even though it goes against them since they believe Isa (A.S) is coming) then Muhammad (S.A.W) actually did a failed prophecy, God forbid. Both these empires continued to exist until years after the death of Muhammad (S.A.W), and many Khosrous and Caesars ruled after him.

The true meaning of this hadith is that no Khosrau or Caesar will have the same authority and power as the current one and their empires will be on the decline. So ba`di here means that the status of the next emperor would lessen. This is the view of all Sunni and Shia Muslims in refutation of the Islamophobes who bring this hadith to prove that Muhammad (S.A.W) was wrong in his prediction, and thus is a false prophet.

In his commentary on the Sahih Bukhari hadith, Imam al-Khattabi (932-1010/310-388 AH) said:

“The meaning of ‘when Caesar is ruined, there will be no Caesar after him’ is that there shall not be any Caesar who would be as powerful and influential as the Caesar of that time. The Caesar then was living in Jerusalem, a city without visitation rights where Christians did not have complete religious rites. No one had ever gone to Rome without having visited the city either publicly or secretly. So, the Caesar of the time was expelled from the city and its treasures were rendered open, and no Caesar ever held control over the city afterwards.”

[‘A’alamul Hadith, 1447/2]

This is also the view of the scholars the like of Ibn Hajar Al-Asqalani (1372- 1449 AD/750-870 AH) and Abu Hatim al-Razi (811–890 AD/189-268 AH).

So just like ba`di means that the Emperor of the same status cannot come in the future, similarly, ba`di also means that a prophet of the same status as Muhammad (S.A.W) cannot come i.e a prophet who brings a new law cannot come. But an ummati (a non-law bearing) prophet can come who has a lesser status than Muhammad (S.A.W). This is exactly what we already showed above when quoting the verses and ahadith in the section with the title “Continuity of prophethood”.

Hadith #2 – No Hijrah after Hijrah

كَانَ يَقُولُ لاَ هِجْرَةَ بَعْدَ الْفَتْحِ‏.‏

Narrated Mujahid bin Jabir Al-Makki:

`Abdullah bin `Umar used to say, “There is no more Hijrah (i.e. migration) after the Conquest of Mecca.“

[Sahih al-Bukhari 3899]

This hadith also expands on the previous hadith on Khosrau and Caesar by using the term ba’da. We know that Hijrah or migration continues to this day. People migrate from one place to another even now and taking the meaning that no hijrah can ever happen after the conquest of Mecca is actually proving that Muhammad (S.A.W) lied, God forbid. So if we take it into context just like the other hadith, it proves 2 things,

1. Hijrah of the same status as the Conquest of Mecca won’t happen just like emperors of the same status as Khosrau and Caesar cannot come after or no prophet of the same status like Muhammad (S.A.W) cannot come after him.
2. It also means that the Conquest of Mecca was the last migration in the time of Muhammad (S.A.W). Thus, when he says no prophet will come after him, it is also specific to his time period that no prophet will succeed him or come right after him. This is already explained above.

Ayesha (R.A) explains Muhammad (S.A.W) is not the ABSOLUTE last prophet

Moreover, the explanation that non-law-bearing prophets can come after Muhammad (S.A.W) is also given by Ayesha (R.A) herself and multiple scholars of Islam. She says,

قولوا انه خاتم النبیین ولا تقولوا لا نبی بعدہ

“Certainly, do say, he (the Holy Prophet) is the Seal of all Prophets (Khataman Nabiyyin), but do not say, there is no prophet after him.“

[Musannaf Ibn Abi Shaybah; v.14, p.521]

In this narration, she clearly explains that Khatam-an-Nabiyyin is not a term to prove the absolute finality of the prophethood. She clarified so that people do not take the statement literally and deny the possibility of the descent of the Messiah in the end times. Her insight came true in the near future when a rationalist sect (Mutazalites) within Islam began to reject the descent of the Messiah.

This narration is not only authentic and regarded as Sahih by the Salafi scholar Sa’d b. Nasir al-Shathri is also quoted and explained by many scholars.

Imam Hazrat Ibn-e-Qutaibah (died 267 A.H.):

“The interpretation, put forth by her (Hazrat Aishah (ra)), does not contradict the words of the Holy Prophet (sa). The Holy Prophet (sa) meant that there would be no Prophet after him who would abrogate his law.

[Ta’wilu Mukhtalifil-Ahadith, p. 127]

Mulla Ali Qari writes:

“And this would not negate the Verse “Khaatam an Nabiyyeen” (33:40) which means: ‘No prophet can come who will abrogate his Millat or not be from his Ummah’”

[Asrar ul Marfu’ah, P. 285]

Shah Waliyyullah Muhaddith Dehlavi, Mujaddid (reformer) of the 12th century:

“From the words La Nabiyya ba’di used by the Holy Prophet (sa), we learn with certainty that there would be no Prophet after him who would bring a new Law or Shari’ah.”

[Qurratul-‘Ainain fi Tafdilish-Shaikhain, p. 319]

Hazrat Imam ‘Abdul-Wahhab Sha’rani (died 976 A.H.) writes:

“The Holy Prophet’s (sa) statements that there will be no Prophet or no Messenger after him only meant that there will be no law-bearing Prophet after him.”

[al-Yawaqit wal-Jawahir, vol. 2, p. 35]

The above quotes prove that the statement of Ayesha (R.A) is authentic because non of the scholars rejected it but did taweel (interpretation) of it. Scholar only does that when they consider the narration as authentic. For more scholars, check this article.

The quotes also prove that non-law-bearing prophets can come after Muhammad (S.A.W) and thus the statement “There is no prophet after me” is not absolute but refers to a specific type of prophet.

Hadith #5 – Thirty Dajjal?

لاَ تَقُومُ السَّاعَةُ حَتَّى يَنْبَعِثَ دَجَّالُونَ كَذَّابُونَ قَرِيبٌ مِنْ ثَلاَثِينَ كُلُّهُمْ يَزْعُمُ أَنَّهُ رَسُولُ اللَّهِ

“The Hour shall not be established until nearly thirty imposters, Dajjal(liars) appear, each of them claiming that he is the Messenger of Allah.”

Jami` at-Tirmidhi 2218

Non-Ahmadis, bring this hadith to prove that Muhammad (S.A.W) prophesized that there will be 30 dajjal who will falsely claim to be a prophet and thus Mirza Ghulam Ahmad (A.S) is one of them.

Firstly, this actually proves our position that prophethood is not forever closed. Muhammad (S.A.W) specifically gave a finite number (a number that has an end) instead of saying ALL claimants of prophethood after him will be false. This is because multiple Quranic verses and ahadith prove that prophets can appear in the future, specifically the latter-day Messiah.

Secondly, the number of these 30 liars has long been reached before the death of Mirza Ghulam Ahmad (A.S) as indicated by multiple scholars of Islam.

ʻIyāḍ Ibn-Mūsā al-Ubbi (d. 827 AH):

[Ikmal al-Mu ‘lim bi-Fawa’id, pg. 463]

Muhammad Bin Yusuf al-Sanusi al-Hasani:

“It would be evident to every student of history of Islam that the truth of this Hadith has been fully established. The number of imposters from the time of the Holy Prophet (saw) till today has reached the count indicated by the Holy Prophet saw in his prophecy”

[Mukammil Ikmal al-Ikmal, pg. 372]

Alamah Qastalani says:

“Qadi ‘Ayad states the truth of this hadith has been established because if the number of the renowned false claimants of prophethood is counted from the time of the Holy Prophet saw to the present time, this number has been fulfilled”

[Al-Muwahib al-Ladunniyyah, v2, p.198] [Published at around 1500 A.D]

Nawab Siddique Hassan Khan:

“The prophecy made by the Holy Prophet (saw) regarding the advent of Dajjal in this ummah has been fulfilled and their number as foretold has been completed.”

[Hijajul Kiramah, pg. 239] [Published in 1874 A.D before the claim of Ahmad (A.S) to Prophethood]

Hadith #6 – Prophethood/Messengership terminated

إِنَّ الرِّسَالَةَ وَالنُّبُوَّةَ قَدِ انْقَطَعَتْ فَلاَ رَسُولَ بَعْدِي وَلاَ نَبِيَّ ‏”‏ ‏.‏ قَالَ فَشَقَّ ذَلِكَ عَلَى النَّاسِ فَقَالَ ‏”‏ لَكِنِ الْمُبَشِّرَاتُ ‏”‏ ‏.‏ قَالُوا يَا رَسُولَ اللَّهِ وَمَا الْمُبَشِّرَاتُ قَالَ ‏”‏ رُؤْيَا الْمُسْلِمِ وَهِيَ جُزْءٌ مِنْ أَجْزَاءِ النُّبُوَّةِ

Anas bin Malik narrated:

“The Messenger of Allah (s.a.w) said: ‘Indeed Messenger-ship and Prophethood have been terminated, so there shall be no Messenger after me, nor a Prophet.‘” He(Anas) said:”The people were concerned about that, so he (s.a.w) said: ‘But there will be Mubash-shirat.’ So they said: ‘O Messenger of Allah! What is Mubash-shirat?’ He said: ‘The Muslim’s dreams, for it is a portion of the portions of Prophethood.'”

[Jami` at-Tirmidhi 2272]

This narration is used by non-Ahmadi Muslims to prove that since both Prophethood and Messengership have been terminated, no one after the Prophet Muhammad (S.A.W) will be made a prophet and that Prophet (S.A.W) clearly says there will be no Prophet and a Messenger after him.

Firstly, this interpretation is against the understanding of the Sahaba and Muslim scholars. Ibn Abbas (R.A) explains that Muhammad (S.A.W) said these words during his illness after which he eventually passed away and that this was referring specifically in relation to his own prophethood. This is detailed in the commentary of the same hadith in Bukhari 6990 by Ibn Hajar Al-Asqalani:

“The prophethood under reference here is his i.e. the Holy Prophet’s particular prophethood and it means that naught will remain of his particular prophethood except mubashirat) (true visions)

[Fath al-Bari, vol 12, pg 321]

Secondly, the meaning of the rest of the hadith is similar to what we have already explained for all the other ahadith. There can be no prophet immediately after the Prophet Muhammad (S.A.W) since there would be khilafat, then 30 Dajjal had to appear, and then the time of the Messiah would come.

1. We know from the other ahadith that no prophet can come after Muhammad (S.A.W) because Caliphs have to succeed him (i.e come right after him) as seen from the Sahih al-Bukhari 3455 and the Musnad Ahmad, 4/273, #18596. Thus, Ibrahim could not have been a prophet after Muhammad (S.A.W)
2. We also know that Ibrahim could not be a prophet until 30 dajjals have arrived as explained in Jami` at-Tirmidhi 2218.
3. We also know that once 1 and 2 are completed, the Messiah will arrive who is a prophet. This is explained in Tabarani, Hadith #4895.

Thirdly, even Imam Tirmidhi (R.H) grades this hadith as Sahih Ghareeb i.e authentic but unique. This is because the same hadith is found in many books, even Bukhari 6990 but only this version is found with this wording. Thus, we must look at other versions of this hadith to understand its meaning.

Fourthly, the word ba’adi can also refer in terms of the status and rank of the prophets. So the phrase “No prophet after me” or “Laa Nabiyya Ba`di”, means that a prophet of similar status and influence cannot come after Muhammad (S.A.W) i.e law bearing prophet. This is already explained in detail above, under explanation #2 of the Hadith #2.

Fifthly, the hadith proves the continuation of a specific type of prophethood in the form of mubashiraat, which is a portion of prophethood. Thus, if a portion of prophethood continues, how can one say that it is completely terminated?

Sixthly, Muhammad (S.A.W) started receiving the glad tidings of his prophethood through mubashiraat, which are basically true visions/dreams i.e Roya (رُؤْيَا). If the best of the Prophet (S.A.W) was made a prophet through mubashiraat, then anyone after him can be appointed to the station of a prophet similarly.

أَنَّهَا قَالَتْ أَوَّلُ مَا بُدِئَ بِهِ رَسُولُ اللَّهِ صلى الله عليه وسلم مِنَ الْوَحْىِ الرُّؤْيَا الصَّادِقَةُ فِي النَّوْمِ

Narrated `Aisha:
The commencement of the Divine Inspiration to Allah’s Messenger (ﷺ) was in the form of good righteous (true) dreams in his sleep.

[Sahih al-Bukhari 6982]

Conclusion

In summary, the statement “La Nabiyya ba’di” or “No prophet after me” doesn’t mean that prophethood has closed off till Qiyamah. This is because we have multiple verses and ahadith that prove prophets can come in the future, specifically the Messiah has to come and he is a prophet. Keeping that in mind, La Nabiyya ba’di has two meanings.

Firstly, No prophet can come after Muhammad (S.A.W) because Caliphs have to succeed him then thirty (30) dajjals have to arrive, each of whom claims to be a prophet. Once these two things happen, a prophet will come i.e. the Messiah.

Secondly, ba’di in La Nabiyya ba’di indicates that no prophet will come after Muhammad (S.A.W) of the same status as explained by Sahih al-Bukhari 3618 and Sahih al-Bukhari 3899. This proves that no Shari’ (law-bearing) prophet can come after Muhammad (S.A.W).