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

“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.

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).

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.”

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 wrong as we have already explained what La Nabiyya ba’di means in the articles before.

1) Caliphs have to come right after Muhammad (S.A.W)

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.

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]

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]

Thus, Umar (R.A) could not have been a prophet after Muhammad (S.A.W) as Caliphs have to come after Muhammad (S.A.W).

2) 30 dajjals have to arrive before a prophet

We also know that Umar (R.A) could not be a prophet until 30 dajjals have arrived as explained in Jami` at-Tirmidhi 2218.

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]

3) Messiah comes after caliphs and 30 dajjal

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]

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.

Conclusion

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

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.“

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. Some will say that Isa (A.S) will not be a prophet on his second coming which is a wrong and a heretic view as per their own scholars. Click here to read that article.

Secondly, the context of the hadith clearly says no prophets will come immediately after Muhammad (S.A.W) as the prophets of Bani Israel used to succeed each other. Rather, Muhammad (S.A.W) will be followed by Caliphs. Thus, the only explanation for the statement “There will be no prophet after me” is that “There will be no prophet RIGHT after me”.

This is consistent with the other verses and ahadith which prove that prophets can still come within Islam i.e ummati or non-law-bearing prophets. This article proves prophethood is still open within Islam from the lens of the Quran while this article proves it through ahadith. We will briefly mention some of those ahadith here also:

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 (Prophethood 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)

Conclusion

In summary, Prophet Muhammad (S.A.W) is explaining that when prophets among the Bani Israel died, another prophet used to 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 by a Caliph. This does not negate the possibility of a prophet coming in the future as other ahadith prove to us that the Messiah has to come in the latter days and he will be a prophet.

Introduction

Countless Non-Ahmadis today bring the following hadith to prove that Muhammad (S.A.W) prophesied that there will be 30 dajjal/liars who will falsely claim to be a prophet and thus Mirza Ghulam Ahmad (A.S) is one of those false prophets (Nauzubillah).

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, Dajja l(liars) appear, each of them claiming that he is the Messenger of Allah.”

[Jami` at-Tirmidhi 2218]

Refutation

Proves Prophethood Is Not Closed Forever

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. In this exact regard, Hazrat Mirza Tahir Ahmad (RH), the 4th Khalifa of the Ahmadiyya Muslim Jama’ah writes:

“Irrespective of the fact whether we have thirty or thirty million dajjals or impostors, the fact remains that the Holy Prophet (peace and blessings of Allah be on him) has called the Messiah of the latter days as a prophet of God. No one can change that.”

_{[True meaning of Khatme Nabuwat, pg 40-41]}

Muslim Scholars: Number of 30 Liars Has Long Been Reached

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

“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]

Mirza Ghulam Ahmad (AS) Explains

“Certain ignorant Maulavis raise the allegation upon me that our Prophet (peace and blessings of Allah be upon him) has given us the glad-tiding that thirty Anti-Christs would appear among you and each one would make a claim to prophethood. The answer to this is: O foolish ones! O unfortunate ones! Were thirty Anti-Christs the only thing written in your destiny and was there no truthful reformer decreed for you? A fifth of the 14th Century is about to reach its end and the moon of Caliphate has completed fourteen stages of its perfection to which the following verse of the Holy Qur’an is also alluding to: [ And for the moon we have appointed stages.] The world is at its end, but your Dajjals have not yet come to an end.Perhaps they would stay among you until death overtakes you. O foolish ones! That Dajjal which is known as satan is in fact within you;and therefore you do not recognize the time. You pay no attention to heavenly signs. But why should one lament upon you, for the one who appeared fourteen centuries after Moses(as) in my likeness was also named a dajjal by the wretched ones from among the Jews. Your hearts have also become similar. May Allah have mercy upon you.”

_{[A Review of the Debate between Batalvi and Chakrhalavi, pg 14-15]}

For the correct understanding of La Nabiyya Ba’adi, please refer to this article.
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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 wrong understanding of the hadith. There are multiple different explanations

Explanation #1 – No Prophet immediately after

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) Caliphs have to come right after Muhammad (S.A.W)

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.

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]

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]

Thus, Umar (R.A) could not have been a prophet after Muhammad (S.A.W) as Caliphs have to come after Muhammad (S.A.W).

2) 30 dajjals have to arrive before a prophet

We also know that Umar (R.A) could not be a prophet until 30 dajjals have arrived as explained in Jami` at-Tirmidhi 2218.

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]

3) Messiah comes AFTER caliphs and 30 dajjal

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]

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 – No prophet of the same status

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 is 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 that no prophet of similar status will come after Muhammad (S.A.W)

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 distinguishes that Khatam-an-Nabiyyin is not a term to prove the 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, who is a non-law bearing prophet.

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]

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]

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]

The above quotes prove that the statement of Ayesha (R.A) is authentic because none of the scholars, including tabieen (2nd generation Muslims) did reject it but did taweel (interpretation) of it. A scholar only does that when they consider the narration as authentic.

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.

Refuting Sunnis

We have already explained the true meaning of the hadith. Now we will explain how the interpretation of Sunnis and Shias is wrong regarding this hadith. They interpret this hadith to prove that no prophet of any kind can be BORN after Muhammad (S.A.W) as Isa (A.S) from their point of view will be born before. This might seem like a valid interpretation until we look at the context of the hadith, specifically the comparison of Ali (R.A) and Harun (A.S) to prove no prophet can come after Muhammad (S.A.W).

There are two things happening in the hadith. Firstly, Ali (R.A) is being compared to Harun (A.S) and second, Muhammad (S.A.W) says “There is no prophet after me”. If the hadith meant “No prophet can be born after me”, then the comparison does not make sense.

Unlike Ali (R.A), Harun (A.S) was actually born before Musa (A.S) which is mentioned by Imam Tabari in his seerah. Thus, it shows that their argument that La Nabiyya ba’di means “No prophet can be born after me” can be thrown out.

Another point to note is that Harun (A.S) also died before Musa (A.S), unlike Ali (R.A) in the case of Muhammad (S.A.W) and him. This indicates that Baadi meaning after me would not even make sense. Instead, it would make more sense ba’di to mean besides me here (ba’di is in ghairi form). This has been confirmed by many Muslim Ulemas, including Shah Waliulah Dehlvi (R.H).

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]

“Nothing is left of the prophetism except Al-Mubashshirat.”hey asked, “What are Al-Mubashshirat?” He replied, “The true good dreams (that conveys glad tidings).

[Sahih al-Bukhari 6990]

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.

Mirza Ghulam Ahmad: My Nabuwaah is of Al-Mubashiraat

“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

Explanation from Sahabi Maulvi Syed Muhammad Ahsan Amrohi R.A.

Maulawi Syed Muhammad Ahsan Amrohi R.A. explained this hadith in-depth in 1903:

Question: “Your Imam makes claims of nabuwwah and is receiving revelations even now, while the clear text of the Holy Quran and ‘Khatam-un-Nabiyyin’ reject this claim.”

Answer: The explanation of this matter has been given in the most practical way in the following text. Therefore, we refer to these writings for clarification of the purpose. First Hadith from Abu Hurairah: “Nothing remains from prophethood except Al-Mubashshiraat” – It is apparent that in this sentence, prophethood is the exception base (mustasna minhu) and Al-Mubashshiraat is the exception (mustasna) from it. Now the matter that needs clarification is whether this exception is disconnected (Munqata) or connected (Muttasil). It cannot be disconnected because in the Prophet’s complete prophethood, (nabuwaat-e-qulli) Mubashshiraat were also found in abundance, therefore Mubashiraat are also included in the exception base (mustasna minhu), not outside of it. And since Mubashhiraat is a sound plural (jama salim ) with ‘alif lam’ added to it, thus ‘Al-Mubashshiraat’ defined by ‘alif lam’ follows the rule of comprehensiveness (Alif Laam Istiraaq)

So the summary of the Hadith’s meaning is that prophethood has two types of components: one is commandments (ahkamaat), whether they are obligations (faraiz) and duties (wajibaat) or matters of halal and haram, and the second type is Mubashshiraat, which includes all glad tidings (Mubashiraat) whether they are warnings (inzaraat) or good news(bishaaraat). From these two types, the type of Mubashshiraat remains until the Day of Judgment. And it is clear that when one type of components from the two types remains, then prophethood partially also remains. Yes, legislative prophethood has ended because all obligations, duties, halal, and haram have been revealed according to the verse “This day I have perfected for you your religion and completed My favor upon you and have chosen for you Islam as religion.” Nothing more can come until the Day of Judgment, nor can any new command beyond what’s in the Book and Sunnah come now. But the prophethood of Mubashshiraat remains, and in every era, especially in these latter days, there is a dire need for it. Without it, how would you have this spiritual and heavenly weapon with whiclh you can uproot false religions and corrupaiths? Verbal debates alone have never been sufficient in religious wars, for “who can grant and bestow this wisdom upon you.”(Persian: ke kun bakshwar o bakhshayad hikmat een shuma ra)

That is why this Imam of the latter days has been granted and continues to receive hundreds of Mubashshiraat from Allah’s direction, and will continue to receive them in the future, due to which this Imam continues to be victorious and successful against opposing nations and internal and external enemies of Islam. And it is clear that the word Mubashshiraat includes all inspirations (ilhamat), revelations (kushoof), and righteous dreams (Ruya Saliha), although according to the authentic narration of Bukhari, the interpretation of Mubashshiraat has been explained with one specific characteristic.

Or we can say that having a true sleep is not necessary, rather the term righteous dreams (roya saliha) can also be applied to revelations (kushoof) and inspirations (ilhamaat) because in revelations and inspirations, one experiences some disconnection from consciousness, and in true sleep there is also disconnection. In accepting this explanation, neither does it deny the mentioned hadith, nor is it against Quranic texts, as Allah the Exalted says: ‘Indeed, those who have said, “Our Lord is Allah” and then remained steadfast – the angels will descend upon them, [saying], “Do not fear and do not grieve but receive good tidings of Paradise, which you were promised. We [angels] were your allies in the worldly life and [are so] in the Hereafter.”‘

The meaning of Khatam-un-Nabiyyin is the same as what we have written in the aforementioned writings, whose summary is that the Holy Prophet (peace be upon him) reached the ultimate point of perfection in prophethood. No degree of prophethood remains that was not attained by him, and all prophets, whether earlier or later, derive from him alone, and that’s it. And this is the belief of Hazrat Aisha which she stated with great emphasis. As mentioned in Majma Bihar-ul-Anwar page 85, Hazrat Aisha’s statement is quoted thus: ‘Say that he (peace be upon him) is Khatam-un-Nabiyyin (Seal of Prophets), but do not say there is no prophet after him.‘ Meaning this is the narrated belief of Hazrat Aisha (may Allah be pleased with her) that you should say that indeed the Holy Prophet (peace be upon him) is Khatam-un-Nabiyyin.”

And do not say that there will be no prophet after him. And indeed the explanation of this statement has been given in the same Majma-ul-Bihar: ‘He (peace be upon him) meant by the saying “There is no prophet after me” that no such prophet would come after him who would abrogate his Sharia.‘

The summary is that from Hazrat Aisha’s belief, this has been proven – meaning the interpretations of Khatam-un-Nabiyyin that we have written, and after him [the Prophet] prophethood also continues, meaning the prophethood of Mubashshiraat (glad tidings), not of commandments

Al-Hakam October 31, 1903 p. 5-6

Summary of Ahsan Amrohi RA‘s Explanation

Critical points to understand:

1. Al-Mubashshiraat and the Rule of Laam Istighraaq: The term “Al-Mubashshiraat” follows the Arabic grammatical rule of Laam Istighraaq (comprehensiveness), indicating that it encompasses all forms of “glad tidings.” This is analogous to Al-Hamdu lillah in Surah Al-Fatiha, which means “all praise belongs to Allah,” not merely “praise belongs to Allah.”
2. Broader Interpretation of Al-Mubashshiraat: Although a hadith in Sahih al-Bukhari defines Al-Mubashshiraat as “righteous dreams” (ruya saliha), constituting 1/46th of prophethood, the use of Alif Laam Istighraaq expands its meaning to include inspirations (ilham) and revelations (kashf), not just dreams. This interpretation is supported by scholars of Ahlus Sunnah, who agree that Al-Mubashshiraat includes both good news (bisharaat) and warnings (inzaraat).
3. Termination of Law-Bearing Prophethood: The hadith stating “prophethood has been terminated” refers specifically to law-bearing prophethood, which involves receiving divine commandments (ahkam), such as obligations, duties, and rulings on halal and haram. In contrast, non-law-bearing prophethood, which consists solely of Mubashshiraat, continues.
4. Continuation of Non-Law-Bearing Prophethood: The hadith clarifies that while law-bearing prophethood has ended, Mubashshiraat remains until the Day of Judgment. This non-law-bearing prophethood, claimed by the Promised Messiah (AS), involves receiving divine glad tidings and warnings, enabling spiritual victories against false religions and enemies of Islam.
5. Comparison of Prophethood Types: A law-bearing prophet receives both ahkam (commandments) and Mubashshiraat, making their prophethood more complete (nabuwwat-e-qulli) compared to a non-law-bearing prophet, who receives only Mubashshiraat. However, both types share prophetic qualities, such as ismah (protection from sin).
6. End of Complete Prophethood: The phrase “prophethood has been terminated” refers to the cessation of complete prophethood, which encompasses both ahkam and Mubashshiraat. The continuation of Mubashshiraat ensures that a partial form of prophethood persists.
7. Role of Mubashshiraat in Latter Days: Ahsan Amrohi emphasizes the critical need for Mubashshiraat in the latter days, describing it as a “spiritual and heavenly weapon” to combat false religions and corrupt beliefs. This underscores the practical significance of non-law-bearing prophethood in strengthening Islam against opposition.
8. Hazrat Aisha’s Belief on Khatam-un-Nabiyyin: The explanation cites Hazrat Aisha’s (RA) statement, as recorded in Majma Bihar-ul-Anwar, which supports the interpretation that Khatam-un-Nabiyyin (Seal of Prophets) does not preclude the continuation of non-law-bearing prophethood. Her clarification that no prophet after the Holy Prophet (PBUH) would abrogate his Sharia aligns with the concept of Mubashshiraat-based prophethood.
9. Quranic Support for Continued Divine Communication: The explanation references Quranic verses (e.g., Surah Ash-Sharh: 41:30-31) to affirm that divine communication, such as angelic descent and glad tidings, continues for steadfast believers, supporting the legitimacy of Mubashshiraat in later eras.
10. Distinction Between Connected and Disconnected Exception: Ahsan Amrohi’s analysis of the hadith’s grammatical structure (mustasna and mustasna minhu) clarifies that Mubashshiraat is a connected exception (muttasil), meaning it is inherently part of prophethood, not separate from it. This strengthens the argument that prophethood partially continues through Mubashshiraat
11. Spiritual Victory Through Mubashshiraat: The explanation highlights that the Imam of the latter days (the Promised Messiah) receives abundant Mubashshiraat, enabling victories against external and internal enemies of Islam. This positions Mubashshiraat as a dynamic tool for religious triumph, beyond mere verbal debates.
12. Flexibility in Defining Righteous Dreams: Ahsan Amrohi extends the concept of ruya saliha (righteous dreams) to include ilham and kashf, based on their shared characteristic of partial disconnection from consciousness. This broadens the scope of divine communication permissible under the hadith.

Caveat on Juzwi Nabuwaah

Understanding this aspect of Juzwi and Qulli Nabuwaah is critical to understanding the Hadith. Hadhrat Maulawi Syed Ahsan Amrohi RA uses the words Juzwi Nabuwaah and Nabuwaat-e-Qulli, which may give the impression to some that the promised Messiah AS did not claim to be a prophet, however both Musleh Maud RA and Ahsan Amrohi RA himself have clarified that the term Juzwi Nabuwaah can be used to explained that Non-Law Bearing prophet has less tasks and receives no ahkamaat in comparison to a Law Bearing Prophet.

Hadhrat Musleh Maud states:

ہاں اگر کوئی شخص جزوی نبی کی اصطلاح سے یہ مراد لے کہ نبوت تو ہے۔ لیکن ساتھ شریعت جدیدہ نہیں تو ان معنوں سے ہم اس لفظ کو قبول کر سکتے ہیں ورنہ نہیں۔

Yes, if someone interprets the term “partial prophet” (جزوی نبی) to mean that there is prophethood but without a new Shariah, then we can accept this term in that sense; otherwise, we cannot.

Haqeeqat an-Nabuwaah Hisa Awwal Anwar Uloom v 2. p.481

Hadhrat Musleh Maud RA states specifically regarding the use of Juzwi Nabuwaah in Ahsan Amrohi’s articles confirms our point of view and not the view of the Lahoris:

He wrote:

But apart from the question of responsibility, I deem it necessary to point out that a consideration of Maulawi Muhammad Ahsan’s articles goes to show that they by no means justify the conclusion drawn by Maulawi Muhammad Ali. For, excepting the use of the term Juzwi Nubuwwat, the articles serve only to confirm the Nubuwwat of the Promised Messiah as in the sense claimed by us.

What concerns us is the writer’s intention, not the terms which he uses. A difference of terms is of no great moment so long as we agree on the meaning of those terms. It is true that Maulawi Muhammad Ahsan in his article in the Tashhidhul Adhhan spoke of the Nubuwwat of the Promised Messiah as as a Juzwi Nubuwwat (or Partial Prophethood) but at the sametime he added regarding all the Israelite Prophets, raised after the Prophet Mosesas, that their Nubuwwat was also Nubuwwati Juzwi.

“Hence it follows that prophecies regarding future events granted in proof of the truth of Islam will be
ransmitted through the medium of Nubuwwat and that is what is meant by Nubuwwati Ghair Tashri‘i (Prophethood without Law) or Nubuwwati Juzwi Partial Prophethood). All the Ambiya’ who came after Mosesas, were honoured by the gift of this kind of Nubuwwat because the Nubuwwat of Ahkam (Lawbearing Prophethood) had ceased among the Israelites with the advent of the Torah”

[Tashhidhul Adhhan October 1913, page 500]

From these words it is clear that according to Maulawi Muhammad Ahsan, the Mubashshirat (Gift of Prophecy)

promised to the followers of the Holy Prophetsa in Nothing remains of Nubuwwat except Mubashshirat), was nothing else than Nubuwwati Ghair Tashri‘i or Juzwi Nubuwwat, and that it was this kind of Nubuwwat which was granted to the Israelite Prophets after the Prophet Mosesas. Now, this exactly is our own position, and to add to it even so much as a title is regarded by me as an act of heresy. I go even further and think it necessary to add that the Prophets, who came to the Israelites after Mosesas, although (as). But the Promised Messiah (as), although he was a Prophet without Law like the Israelite Prophets who came after Moses (as), yet received the gift of prophethood, not directly but through the intermediation of the Holy Prophet (sa). Thus, I have no difference with Maulawi Muhammad Ahsan in the views expressed by him in the Tashhidhul Adhhan regarding the nature of the Promised Messiah’s (as) Nubuwwat. The only objection I can take to the article is that he calls this kind of Nubuwwat, Nubuwwati Juzwi. We do not describe the Promised Messiah’s (as) Nubuwwat as Nubuwwati Juzwi. Thus, the attempt of Maulawi Muhammad Ali to cite the article of Maulawi Muhammad Ahsan in support of his position serves only to prove his own lack of understanding. He seems to have been taken in by the term Nubuwwati Juzwi, but what one can see from Maulawi Muhammad Ahsan’s article is that all the Prophets who came to the Israelites after Moses (as) were endowed with Nubuwwati Juzwi. Thus, if the prophethood of David (as), Solomon (as), and Jesus (as) is to be classed as Nubuwwati Juzwi, I have no objection, in this sense of the term, to apply it to the prophethood of the Promised Messiah (as). Muhammad Ali will never accept this sense of the term. He cites authority only so long as it agrees with his own view

[Truth about the Split p. 126-129]

Proving Ahsan Amrohi RA’s explanation with Aimmah from past

Sunni Scholars: Al Mubashiraat includes Andharaat (Warnings) and Tabsheer (Good news)

The Promised Messiah AS and Maulana Syed Muhammad Ahsan Amrohi RA make this point that Al Mubashiraat (Glad Tidings) include Mundhiraat/Andharaat(Warnings) and Basharaat//Tabsheer(Good news). This is due to the fact that Laam Istiraaq rule. Sunni Scholars of the past of have said the same. This strengthens our point of view since the Qur’an conveys that Prophets have been send as bearer of good news and glad tidings (mubasharav wa Nadhira).

Al Muhallab Ibn Abi Sufra states:

: وحديث أبي هريرة خرج لفظه على العموم ، ومعناه الخصوص ؛ وذلك أن المبشرات هي الرؤيا الصادقة من الله التي تسر رائيها وقد تكون صادقة منذرة من الله تعالى لا تسر رائيها يريها الله المؤمن رفقا به ورحمة له ؛ ليستعد لنزول البلاء قبل وقوعه فقوله :

“The hadith of Abu Hurairah was expressed in general terms, but its meaning is specific. This is because the “good news” refers to a truthful dream from Allah that brings joy to the one who sees it. However, it may also be a truthful, warning dream from Allah that does not bring joy to the one who sees it. Allah shows it to the believer out of kindness and mercy, so that the believer may prepare for an impending trial before it occurs

[Sharh Saheeh Bukhari Li-Ibn Battal.Vol. 9 p. 519]

Shaykh al-Mu’allimi, a huge scholar in the Salafi Movement especially in Yemen ,states:

والرؤيا التي هي من الله تعالى قد تكون مُنْذرة، وإنما أُطلق عليها «المبشّرات» في الحديث السابق تغليبًا

A vision (dream) from Allah Almighty may serve as a warning. However, it was referred to as “good news” (مبشّرات) in the previous hadith due to the predominance of such visions being positive

Athar Shaykh Abd al-Rahman ibn Yahya ibn Ali al-Mu’allimi Vol. 4. p. 331

Even the opponents of Ahmadiyyat, accept this Tashrih, Maulawi Muhammad Badr Aalim Sahib Meerti states:

یہ ضروری نہیں ہے کہ سچے خواب همیشه خوشی و مسرت کے متعلق ہوں۔ رنج و غم کے متعلق بھی ہو سکتے ہیں مگر رویا صالحہ میں یہ حصہ مغلوب ہوتا ہے اور بشارت کا حصہ غالب 4۔

It is not necessary that true dreams always relate to joy and happiness. They can also be about sorrow and grief, but in righteous dreams (ruya saliha), this portion is subdominant while the portion of glad tidings is dominant

Etisaab-e-Qadiyniyyaat v. 4. p. 409

Sunni Scholars: Al Mubashiraat includes Kashf, Wahyi, and Ilhaam not just “Good Dreams”

Ibn Al-Teen Al-Safaqsi is one of the scholars of the Hadith in Tunisia, his name is Abu Amr Abdel-Wahid Ibn Al-Teen Al-Safafisi. His book is known in interpretation of Sahih Al-Bukhari, and it is one of the first explanations of Al-Bukhari, and his title is the Al-Faseeh informant in the interpretation of Al-Bukhari Al-Saheeh. Later scholars accepted this book, benefited from it, and quoted it in hundreds of places in their commentaries on Al-Jami Al-Sahih whether those explanations that are concerned with the entirety of the book, such as: Fath al-Bari, Umdat al-Qari, and Irshad al-Sari, or those that are concerned with the linguistic aspect of it, such as: the lamps of Al-Jama’a or Al-Tanqeeh and Shawahed Al-Tawdheeh. 

Imam Ibn Al-Teen Al-Sifaqsi:

مَعْنَى الْحَدِيثِ أَنَّ الْوَحْيَ يَنْقَطِعُ بِمَوْتِي وَلَا يَبْقَى مَا يُعْلَمُ مِنْهُ مَا سَيَكُونُ إِلَّا الرُّؤْيَا وَيَرِدُ عَلَيْهِ الْإِلْهَامُ فَإِنَّ فِيهِ إِخْبارًا بِمَا سَيَكُونُ

The meaning of the hadith is that revelation ceases with my death, and nothing remains from it through which future events can be known except for dreams. This raises the question of inspiration (ilhām), as it also contains information about what is to come.

Fath al-Bari li Ibn Hajr Volume 12. p. 376

Allama Muhammad Tahir Fattani Gujrati, about him is said Syrian Hanafi Allamah Zahid al-Kawthari mentions him in a list of Hanafi masters of hadith, and writes: “King of the muhaddithin (malik al-muhaddithin), Shaykh Muhammad ibn Tahir al-Fattani al-Gujrati, author of Majma‘ al-Bihar and Tadhkirat al-Mawdu‘at and Al-Mughni and other valuable writings on hadith and its uncommon words. He died a martyr in the year 987 H.” (Fiqh Ahl al-‘Iraq wa Hadithuhum p. 70)

Allama Muhammad Tahir Fattani Gujrati writes:

” وإنما حصر المبشرات في الرؤيا لعمومها أحاد الناس وخصوص الإلهام بأهل المكاشفات. مع ندوره

The “good news” (Al Mubashiraat) was confined to dreams (ar-Ruya) because they are accessible to the general public, whereas inspiration (ilhām) is specific to the people of Mukashafat (spiritual unveiling), and it is rare.

Majma Bihar al Anwar v.5 p. 373

Allama Najmudeen, 13th Century Shafi’i Scholar and Muhaddith who was praised by Imam Dhahabi, states:

لهم المبشرات التي هي تلى النبوة من الوقائع التي يرون بين النوم واليقظة والإلهامات والكشوف وما يرد عليهم من المواهب والمشاهدات كما قال عليه السلام لم يبق من النبوة الا المبشرات

They have the “good news,” which follows prophethood, consisting of occurrences they witness between sleep and wakefulness, inspirations (Ilhamaat), unveilings (Mukashafat), and what comes to them in the form of divine gifts and spiritual visions. As the Prophet (peace be upon him) said, “Nothing remains of prophethood except the glad tidings.”

At-Taweelaat Najmiyyah v. 3, p.238

Allama Ismail Haqqi Bursevi said similar:

فالمراد وحي الإلهام

The intended meaning is the revelation of inspiration (Waḥy al-Ilhām).

Ruh al Bayan Vol. 3. p. 826

Allama Muhammad ‘Abid al-Sindi al-Ansari wrote:

مُبَشِّرَات النُّبُوَّة أَي مِمَّا يظهر للنَّبِى مِن الْمُبَشِّرَات حَالَةِ النُّبُوَّةِ وَهِي بِكَسْرِ الشين مَا اشْتَمَل على الخبر السار من وحى والهام ورؤيا وَنَحْوهَا وَلَا يخفى ان الالهام للأولياء أَيْضًا بَاقٍ فَكَأَن المُرَاد لم يبق فِي الْغَالِب الا الرُّؤْيَا الصَّالِحَة

The “glad tidings of prophethood” refers to what appears to the Prophet in terms of glad tidings during the state of prophethood. It is defined (with the term “مُبَشِّرَات”) as including any form of good news, such as revelation (wahyi), inspiration, dreams (ruya), and similar matters. It is evident that inspiration (ilhām) also remains for the pious individuals (awliyā’). Thus, the intended meaning is that, in general, only righteous dreams predominantly remain.

Hashiya Sindhi Ala Sunan Nasai Volume 2. P. 189-190

If Mubashiraat includes Wahyi, Ilhaam, Mukashaafat, why was only Dreams (Ruya) mentioned?

Allama Abu Hayyan answered this question by saying :

إِنَّ النَّبِيَّ صَلَّى اللهُ عليهِ وَسَلَّمَ أَعْطَى مِثَالًا مِنَ الْبُشْرَي وَهِيَ تَعُمُّ جَمِيعَ الْبَشَر

The Prophet (peace be upon him) gave an example of glad tidings, which encompasses all of humanity

Ruh al Bayan V. 6. page 82.

Sunni Scholars: Wahyi, Mukashaafat, Ilham continue in the Ummah

Allama Shatibi states:

وَيَكْثُرُ نَقلُ مِثْلِ هَذَا عَنِ السَّلَفِ الصَّالِحِ وَمَنْ بَعْدَهُمْ مِنَ الْعُلَمَاءِ وَالْأَوْلِيَاءِ نَفَعَ اللهُ بِهِمْ

Such accounts are frequently reported from the righteous predecessors (Salaf al-Salih) and those who came after them, including scholars and pious individuals. May Allah benefit us through them.

Al-Muwafaqaat volume 2. p.456

Allama Ibn Hajr states:

” فَلَمَّا فَاتَ هَذِهِ الْأُمَّةَ كَثْرَةُ الْأَنْبِيَاءِ فِيهَا لِكَوْنِ نَبِيّها خَاتَمَ الْأَنْبِيَاءِ عُرْضُوا بِكَثْرَةِ الْمُلْهَمِينَ

“So when this nation was deprived of the abundance of prophets among them, due to their Prophet being the Seal of the Prophets, they were compensated with an abundance of those who are divinely inspired.”

Fath ul Bari li Ibn Hajr Volume 7, p. 51

Imam Ghazali states:

ومن أول الطريقة تبتدئ المكاشفات والمشاهدات، حتى أنهم في يقظتهم يشاهدون الملائكة، وأرواح الأنبياء ويسمعون أصواتاً ويقتبسون منهم فوائد ثم يترقى الحال من مشاهدة الصور والأمثال، إلى درجات يضيق عنها النطق

From the very beginning of the spiritual path, unveilings (Mukashafat) and spiritual visions (Mushahadat) commence. To the extent that, in their wakefulness, they witness angels, the spirits of prophets, and hear voices, deriving benefits from them. Then, the state progresses from observing forms and symbols to levels that surpass the capacity of speech to describe.

Al MunqIdh al Dhalaal p.178

Muhammad ibn Ali Thanwi states:

وهي كثيرة جدا عن المشايخ تقرب من حد التواتر، وإنكار هذا الأمر من باب إنكار الكرامات للأولياء

“It is very abundant from the scholars, reaching the level of near-tawatur (mass transmission), and denying this matter is akin to denying the miracles (karamat) of the saints (awliya).”

Kashaaf al Istitilaahaat Wal’Uloom v. 1. P. 895

Which Nabuwaah does al-Nabuwaah in the Hadith refer to?

his is detailed in the commentary of the same hadith in Bukhari 6990 by Ibn Hajar Al-Asqalani (RH):

وَاللَّامُ فِي النُّبُوَّةِ لِلْعَهْدِ وَالْمُرَادُ نُبُوَّتُهُ وَالْمَعْنَى لَمْ يَبْقَ بَعْدَ النُّبُوَّةِ الْمُخْتَصَّةِ بِي إِلَّا الْمُبَشِّرَاتُ

“The prophethood under reference here is his i.e. the Holy Prophet’s particular prophethood and it means that nothing will remain of his particular prophethood except mubashirat (true visions)… It was also reported in the Hadith of Ibn Abbas that the Prophet (peace be upon him) said that during his terminal illness.“

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

This means that by prophethood, it refers to the prophethood of the Holy Prophet Muhammad (peace be upon him). In other words, it means that every kind of prophethood has ended, except for the prophethood of the Holy Prophet (peace be upon him), and from his prophethood as well, only the ‘Mubashsharat’ (true dreams/glad tidings) remain.

Sunni Scholars: Ilhamat include news from Ghayb (Unseen).

Allama Baydhawi states:

کرامات الأولياء على المغيبات إنما تكون تلقياً عن الملائكة كاطلاعنا على أحوال الآخرة بتوسط الأنبياء

“The miracles (karamat) of the saints regarding unseen matters are received through the angels, similar to how we gain knowledge about the conditions of the Hereafter through the mediation of the prophets.”

Tafsir Baydhawi – Anwar At-Tanzeel wa Israar At-Taweel v. 5 p. 254

Imam ar-Razi states:

وَاعْلَمْ أَنَّ الْوَاحِدِيَّ يُجَوِّزُ الْكَرَامَاتِ وَأَنْ يلهِمَ اللَّهُ أَوْلِيَاءَهُ وُقُوعَ بَعْضِ الْوَقائِعِ فِي الْمُسْتَقْبَلِ

“And know that Al-Wahidi permits the concept of miracles (karamat) and holds that Allah may inspire His close servants (awliya) with knowledge of the occurrence of certain future events.

Tafsir Ar-Razi Miftah al-Ghayb aw Tafsir A Kabir v. 30 p. 678

Even a fierce opponent like Muhammad Husain Batalwi stated:

اس بحث سے ثابت ہوا کہ تمثیلات ثلاثه قرآنیہ جن میں غیر نبی کا بعض مغیبات پر خدا تعالیٰ کی طرف سے مطلع ہونا پایا جاتا ہے بلا مزاحمت ثابت ہیں اور ان تمثیلات کے نسبت فریق اول کا یہ خیال کہ وہ پہلی امتوں سے مخصوص ہیں یا یہ عذر کہ اس امت محمد یہ یا خاص کر صحابہ سے پچھلے اولیاء کی اطلاع غیب پر اسلام میں کوئی شہادت پائی نہیں جاتی صحیح نہیں

“This discussion proves that the three Quranic examples, in which a non-prophet is shown to be informed of certain unseen matters (ghayb) by Allah, are established without objection. Furthermore, the view of the first group—that these examples are specific to previous nations—or the argument that there is no evidence in Islam for the saints (awliya) of this Ummah, particularly those after the Companions, being informed of the unseen, is not correct.”

Ishaatus Sunnah V. 7 Number 7. p. 211

Why do we see little examples of Kahf and Ilham during the period of Prophethood of the Muhammad PBUH?

Muhammad Tahir Fattani Gujrati states:

” كان السر في ندور الإلهام في زمنه صلى الله عليه وسلم وكثرته من بعده كما يشير قوله: فإن يكن غلبة الوحى إليه صلى الله عليه وسلم في اليقظة فعدم الاحتياج في الواقعات إليه، فلما انقطع الوحى وأمن لبسه بالوحى وكثر الاحتياج إليه كثر وقوعه إعلامًا بما سيكون كالرؤيا، وإنما حصر المبشرات في الرؤيا لعمومها أحاد الناس وخصوص الإلهام بأهل المكاشفات مع ندوره. لم يرد بأن يكن التردد بل التأكيد أو أراد الملهم المبالغ فيه الذي انتهى إلى درجة الأنبياء بمعنى لقد كان فيما مضى أنبياء ملهمون فإن يك في أمتى أحد مثلهم فعمر

The secret behind the rarity of inspiration during the time of the Prophet (peace be upon him) and its abundance after him is as indicated by his saying: “If there is dominance of revelation upon him (peace be upon him) in wakefulness, then there is no need for [further] inspiration in occurrences.” When revelation ceased, and there was no longer the concern of it being confused with revelation, and as the need for guidance increased, occurrences became more abundant as a form of notification about what was to come, similar to dreams. The glad tidings were confined to dreams due to their universality for ordinary people, whereas inspiration was specific to people of spiritual unveilings, though it was rare.

He did not mean hesitation by saying “if there is,” but rather affirmation. Or he intended the meaning of an extraordinary inspired individual who reached the rank of the prophets, as in: “There were inspired prophets in the past. If there is one in my nation like them, it would be Umar.”

Majma Bihaar al Anwar volume 5. p. 372-373

Six-point result from the above information

1. All types of prophethood have ended except for the prophethood of the Holy Prophet (peace be upon him).
2. From the specific prophethood of the Holy Prophet (peace be upon him), only the portion of “Mubashraat” (glad tidings/true dreams) remains.
3. “Mubashraat” also includes warnings. This term is used primarily due to the predominance [of glad tidings]. “
4. Mubashraat” includes visions (Kushuf) and divine inspirations (Ilhamaat).
5. The chain of visions and divine inspirations continues in the Muslim Ummah.
6. Visions and divine inspirations also include news of the unseen.

The Promised Messiah (peace be upon him) also explained the concept of mubashirat (glad tidings) in a similar manner. He states in Arabic:

“The Holy Prophet (peace and blessings of Allah be upon him) said: ‘Nothing remains of prophethood except mubashirat.’ That is, nothing remains of the types of prophethood except one type, which is mubashirat, comprising true dreams, accurate visions, revelations that descend upon the chosen ones among the saints, and the light that manifests in the hearts of certain afflicted people. In this type, there are only glad tidings (mubashirat) or warnings (mundhirat) related to unseen matters, subtle Quranic insights, or divinely bestowed knowledge.”

This means that mubashirat encompasses visions, inspirations, warnings, unseen matters, and other such occurrences.

Taudhih Maram Ruhani Khazain v.3 p. 60-61

1/46th Part of Prophethood

Remember that good dreams are part of prophethood, but they contain different riwayah. But which is the correct riwayah?

Now the question raised why was good dreams called as 1/46th part of prophethood

Allegation of 1/46th Portion of Prophethood: Having dream doesn’t make someone a prophet

Opponents put a lot of emphasis on this matter that just because someone gets a true dream (or a portion of prophethood) it does not make that person a prophet and they give a lot of examples to prove this. However this is their strawman because when have we claimed that if a person gets a Ruya(Dream), Kashf, or Ilham that person becomes a prophet. The principal condition for a person to be a nabi is that Allah Ta’ala calls them a Nabi.

Promised Messiah AS states:

“In short, in point of the amplitude of Wahyi from Allah, and knowledge of things in realms of the Unknown, I am the only specific individual; before my time, in the entire number of Auliya, Abdal, and Aqtab, in this Ummat, from me, no one has been given this abundance. On this basis I am the only one singled out to be called a Nabi. “

Haqiqatul Wahyi Ruhani Khazain V. P.22 406=407

An Example to Understand Nothing Remains of Prophethood except Mubashiraat

Firstly, the idea that al-Mubashiraat hadith nullifies prophethood not only against the Quran and ahadith but also 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 i.e there are no more prophetic revelations for him. No more Quran will be revealed after this. It does not include future prophethoods.

This is detailed in the commentary of the same hadith in Bukhari 6990 by Ibn Hajar Al-Asqalani (RH):

وَاللَّامُ فِي النُّبُوَّةِ لِلْعَهْدِ وَالْمُرَادُ نُبُوَّتُهُ وَالْمَعْنَى لَمْ يَبْقَ بَعْدَ النُّبُوَّةِ الْمُخْتَصَّةِ بِي إِلَّا الْمُبَشِّرَاتُ

“The prophethood under reference here is his i.e. the Holy Prophet’s particular prophethood and it means that nothing will remain of his particular prophethood except mubashirat (true visions)… It was also reported in the Hadith of Ibn Abbas that the Prophet (peace be upon him) said that during his terminal illness.“

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

Secondly, 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 a unique wording that the prophet has been “terminated”. Other versions of the hadith are simple and straightforward.

“Nothing is left of the prophetism except Al-Mubashshirat.”

[Sahih al-Bukhari 6990]

Thus, this confirms the meaning Ibn Abbas (RA) and Ibn Hajar Al-Asqalani (RH) explained.

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

Fourthly, non-Ahmadi Muslims reduce the importance of Mubashirat by labeling it as merely true dreams. But they forget that Ayesha (RA) has called it Wahi (الْوَحْىِ).

Moreover, Muhammad (S.A.W) started receiving the glad tidings of his prophethood through mubashiraat 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]

Fifthly, the non-Ahmadis claim that revelation (wahi) has ended and only true dreams are left, then how come we have narrations upon narrations of Sahaba and the pious Muslim scholars receiving Wahi? For example, numerous Sahaba received a revelation at the time of burying Prophet Muhammad (SAW):

حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، أَنَّهُ بَلَغَهُ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم تُوُفِّيَ يَوْمَ الاِثْنَيْنِ وَدُفِنَ يَوْمَ الثُّلاَثَاءِ وَصَلَّى النَّاسُ عَلَيْهِ أَفْذَاذًا لاَ يَؤُمُّهُمْ أَحَدٌ . فَقَالَ نَاسٌ يُدْفَنُ عِنْدَ الْمِنْبَرِ . وَقَالَ آخَرُونَ يُدْفَنُ بِالْبَقِيعِ . فَجَاءَ أَبُو بَكْرٍ الصِّدِّيقُ فَقَالَ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ ” مَا دُفِنَ نَبِيٌّ قَطُّ إِلاَّ فِي مَكَانِهِ الَّذِي تُوُفِّيَ فِيهِ ” . فَحُفِرَ لَهُ فِيهِ فَلَمَّا كَانَ عِنْدَ غُسْلِهِ أَرَادُوا نَزْعَ قَمِيصِهِ فَسَمِعُوا صَوْتًا يَقُولُ لاَ
تَنْزِعُوا الْقَمِيصَ فَلَمْ يُنْزَعِ الْقَمِيصُ وَغُسِّلَ وَهُوَ عَلَيْهِ صلى الله عليه وسلم .

Yahya related to me from Malik that he had heard that the Messenger of Allah, may Allah bless him and grant him peace, died on Monday and was buried on Tuesday and people prayed over him individually with no one leading them. Some people said that he would be buried near the minbar, and others said that he would be buried in al-Baqi. Abu Bakr as-Siddiq came and said, “I heard the Messenger of Allah, may Allah bless him and grant him peace, say, ‘No prophet was ever buried except in the place where he died.’ “So a grave was dug for him there. When he was about to be washed they wished to take off his shirt but they heard a voice saying “Don’t take off his shirt,” so they did not take off his shirt and he was washed with it on, may Allah bless him and grant him peace.

[Mutawwa Malik, Book 16, Hadith 27]
[Sunan Ibn Majah 1466]
[Sunan Abi Dawud 3141]

For more narrations, check out our other article.

Sixthly, the hadith says “There is no prophet after me”. The word ba’adi is a reference 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 rank cannot come after Muhammad (S.A.W). What kind of prophet is it? A law-bearing prophet i.e a prophet who brings a new law or shariah. This is the same explanation of numerous Muslim scholars of the past:

Conclusion

In short, instead of proving that the prophethood has ended, this hadith proves the opposite. It proves that a part of prophethood is open till the Day of Judgement and it is called Mubashiraat i.e true dreams/visions.

Moreover, the “There is no prophet after me” means that there will be no prophet of the same status as Muhammad (S.A.W). Furthermore, it can also mean that there is no prophet immediately after his death since Khilafat will succeed him, then 30 dajjal. After these two events have happened, Allah will send the Messiah, who is a prophet of Allah.