Hadith – Is Prophethood terminated? Nothing but Mubashiraat?

Introduction

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.

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

He also wrote wrote: “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).

Summary of Ahsan Amrohi RA‘s Explanation

Critical points to understand:

• Al Mubashiraat follows the Arabic rule of Laam Istiraaq, which indicates comprehensiveness and All “Glad Tidings”.. This same rule is used in Surah Al-Fatiha, where Al-hamduililah means all praises belong to Allah rather than the praises belong to Allah
• Despite a hadith in Bukhari defining al Mubashiraat as “Good Dreams” and that Good Dreams are 1/46th part of Prophetism Since alim laam istiraaq is used, it includes ilham and kashf not just good dreams and this is what the Ulema of Ahlus Sunnah agree with us. Additionally al Mubashiraat includes both Basharat (Good news) and Indharaat (Warnings). Later on in the article we will show Ulema of Ahlus Sunnah saying this.
• The first part of the Hadith states “Prophethood has been terminated”. The prophetedhood that is being spoken of hereis Law bearing prophethood. Law bearing prophethoound in comparison to Non Lawbearing Prophethood is more complete due to the fact that a Law Bearing Prophet receives a Holy Book with Laws (Ahkam) and Mubashiraat while a non law bearing prophet only receives Mubashiraat.
• The phrase Prophethood has been terminated, follows up with a statement of what remains which shows that some sort of prophethood still exists and this is the prophethood claimed by the Promised Messiah AS, i.e. the prophethood of Mubashiraat.
• Since a Law Bearing Prophet is both a recipient of Ahkam and of Mubashiraat, his nabuwaah can be considered to be more complete (Nabuwaat-e-Qulli) in comparison to a non-bearing prophet as he receives more information and the type of information he receives and his duties are different from a non-law bearing prophet.
• A Non Law Bearing Prophet and a Law bearing Prophet are both prophets and qualities of prophets such as Ismah however if comparison is only on tasks and information received than a law bearing prophet’s prophethood is more complete. “Prophethood has been terminated” refers to the fact that complete prophethood where there is both Ahkam and Mubashiraat has ended.

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.

Haqeeqatan 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 confirm our point of view and not the view of the Lahoris:

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 Messiahas 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 spokeof the Nubuwwat of the Promised Messiahas 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.

He wrote:

“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]

Sunni Scholars: Al Mubashiraat includes Andharaat and Tabsheer

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.

An Example to Understand Nothing Remains of Prophethood except Mubashiraat

Firstly, this interpretation is 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.