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

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

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

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

Consider the hadith that supports our view:

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

Anas bin Malik narrated:

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

[Jami` at-Tirmidhi 2272]

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

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

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

Non-Ahmadi Belief in Continuity of Revelation

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

هَلْ ثَبَتَ أَنَّ عِيسَى عَلَيْهِ السَّلَامُ بَعْدَ نُزُولِهِ يَأْتِيهِ وَحْيٌ؟

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

وَالْجَوَابُ: نَعَمْ

Answer: Yes.

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

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

Sahih Muslim 2793a

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

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

كتاب الحاوي للفتاوي Vol 2. p. 128

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

Sahaba Receiving Revelation

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

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

(Islamweb, Library Reference)

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

The Ummah Receiving Revelation

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

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

(Aqeedah al-Wasitiyyah, p. 123)

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

Ahmadi Definition of a prophet

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

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

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

Promised Messiah AS: The difference in definitions is purely semantic

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

(Tatimma Haqiqatul Wahyi, page 68)

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

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

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

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

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

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

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

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

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

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

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

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

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

Maulana Nuruddin RA: No Major Difference in Nabuwaah

Khalifatul Masih I RA:

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

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

Conclusion

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

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.