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The Finality of Prophethood Course
The Finality of Prophethood Course
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Quranic Evidence for the Finality of Prophethood
Muhammad Mustafa ﷺ: The Last Prophet
First Verse: Part 22 — Surah Al-Ahzab — Verse 40 مَا كَانَ مُحَمَّدٌ أَبَاۤ اَحَدٍ مِّنْ رِّجَالِكُمْ وَلٰكِنْ رَّسُوْلَ اللّٰهِ وَخَاتَمَ النَّبِيّٖنَؕ وَكَانَ اللّٰهُ بِكُلِّ شَيْءٍ عَلِيْمًا Translation from Kanz-ul-Iman: (The Beloved Prophet) Muhammad is not the father of any man amongst you. Yes, he is the Messenger of Allah and the Final amongst all the Prophets. And Allah knows everything. The clear meaning of the words Khatam an-Nabiyyin is “the one who came last among all the Prophets.” This blessed verse is clear evidence that the Noble Prophet ﷺ is the last Prophet. It requires neither interpretation nor specification. Allama Mahmud ibn Abdullah Al-Alusi al-Baghdadi, who passed away in 1270 AH, writes in his commentary Ruh al-Ma'ani fi Tafsir al-Quran al-Azim wa al-Sab al-Mathani: فَمَعْنى خاتَمُ النَّبِيِّينَ الَّذِي خَتَمَ النَّبِيُّونَ بِهِ ومَآلُهُ آخِرُ النَّبِيِّينَ Translation: The meaning of Khatam an-Nabiyyin is the Prophet with whom the line of Prophets came to an end. Its ultimate meaning and conclusion is that he is the last of all the Prophets. Ruh al-Ma'ani, Surah Al-Ahzab, Verse 40
The Religion of Islam Has Been Perfected
Second Verse: Part 6 — Surah Al-Ma'idah — Verse 3 اَلْيَوْمَ اَكْمَلْتُ لَكُمْ دِيْنَكُمْ وَاَتْمَمْتُ عَلَيْكُمْ نِعْمَتِيْ وَرَضِيْتُ لَكُمُ الْاِسْلَامَ دِيْنًا Translation from Kanz-ul-Iman: Today, I have perfected for you your religion and completed My favor upon you, and have chosen for you Islam as your religion. Mufti Muhammad Qasim Attari Madani, a Sunni Mufti, writes under this verse: “No Prophet can come after the Leader of the Messengers ﷺ because the religion has been perfected. Once the sun has risen, there is no need for a lamp.” Tafsir Sirat al-Jinan, Surah Al-Ma'idah, Verse 3
The Religion of Islam Prevails Over All Religions
Third Verse: Part 28 — Surah As-Saff — Verse 9 هُوَ الَّذِیْ اَرْسَلَ رَسُوْلَه بِالْهُدٰى وَ دِیْنِ الْحَقِّ لِیُظْهِرَه عَلَى الدِّینِ كُلِّه وَ لَوْ كَرِهَ الْمُشْرِكُوْنَ Translation from Kanz-ul-Iman: It is He Who sent His Messenger with guidance and the true religion that He may make it prevail over all other religions, even if the polytheists get annoyed. Ruh al-Bayan states that it is narrated from Imam Mujahid, may Allah have mercy on him, that when Prophet Isa عليه السلام descends, there will be no religion on the face of the earth other than Islam. Ruh al-Bayan, Surah As-Saff, Verse 9
The Universal Messengership of the Noble Prophet ﷺ
Fourth Verse: Part 22 — Surah Saba — Verse 28 وَ مَا اَرْسَلْنٰكَ اِلَّا كَآفَّةً لِّلنَّاسِ بَشِیْرًا وَّ نَذِیْرًا وَّ لٰكِنَّ اَكْثَرَ النَّاسِ لَا یَعْلَمُوْنَ Translation from Kanz-ul-Iman: And, O Beloved, We have not sent you except with such Messengership that encompasses the entirety of mankind, as a conveyor of glad tidings and warning, but most people know not. Imam Abu Zayd Abd al-Rahman ibn Muhammad al-Tha'alibi, may Allah have mercy on him, writes under this verse: وَقَوْلُه تَعَالَى: وَما أَرْسَلْناكَ إِلَّا كَافَّةً لِلنَّاسِ ... الآية: إعْلاَمٌ من الله تعالى بأنّه بعث محمّدا ﷺ إلَى جَمِيعِ العَالَمِ وَهِي إحْدَى خَصَائِصِهِ الَّتِي خُصَّ بِهَا مِنْ بَيْنِ سَائِرِ الأَنْبِياءِ Translation: The statement of Allah Almighty, “And We have not sent you except as a Messenger to all people…” is a declaration from Allah Almighty that He sent Muhammad ﷺ to all the worlds. This is one of the distinctive qualities with which He specifically favored him over all the other Prophets. Al-Jawahir al-Hisan fi Tafsir al-Quran, also known as Tafsir al-Tha'alibi, Surah Saba, Verse 28
The Covenant Taken from All the Prophets in the World of Spirits
Fifth Verse: Part 3 — Surah Aal-e-Imran — Verse 81 وَ اِذْ اَخَذَ اللّٰهُ مِیْثَاقَ النَّبِیّٖنَ لَمَاۤ اٰتَیْتُكُمْ مِّنْ كِتٰبٍ وَّ حِكْمَةٍ ثُمَّ جَآءَكُمْ رَسُوْلٌ مُّصَدِّقٌ لِّمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهٖ وَ لَتَنْصُرُنَّهٗؕ Translation from Kanz-ul-Iman: And remember when Allah took a promise from the Prophets: ‘Whatever I give you of the Book and wisdom, then the magnificent Messenger (i.e. the Prophet Muhammad) comes to you; confirming the Books you have, so you should certainly, definitely believe in him and you should certainly, definitely help him.’” In this blessed verse, Allah Almighty mentions the covenant taken from the noble Prophets in the World of Spirits. They were required to believe in and support a Messenger who would come to confirm their teachings, even while they were still alive. Which Messenger is meant by “that Messenger”? In Tafsir Muqatil, Tafsir Qatadah, Tafsir al-Baydawi, Tafsir al-Jalalayn, Tafsir al-Sam'ani, Tafsir al-Tha'alibi, Tafsir al-Alusi, Tafsir al-Razi, Tafsir al-Qurtubi, and other Quranic commentaries, the Messenger referred to is identified as “Muhammad, the Messenger of Allah ﷺ.” This verse also indicates that the Noble Prophet ﷺ is the last Prophet. The covenant taken from all the Prophets in the World of Spirits concerns the Messenger of Allah ﷺ. And what kind of covenant was it? That if “Muhammad, the Messenger of Allah ﷺ” were to come while they were still present, they would have to believe in him and support him. These five verses have been presented as evidence that the Noble Prophet ﷺ is the last Prophet. In addition to these, there are numerous other verses that also indicate that the Noble Prophet ﷺ is the last Prophet. May Allah Almighty grant us firm and complete faith in the doctrine of the Finality of Prophethood. Ameen. In the next lesson, the finality of the Prophethood of the Noble Prophet ﷺ will be explained in light of the Hadith.
Evidence for the Finality of Prophethood from the Hadith
The Final Brick in the Structure of Prophethood
First Hadith وَعَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ: «مَثَلِي وَمَثَلُ الْأَنْبِيَاءِ كَمَثَلِ قَصْرٍ أُحْسِنَ بُنْيَانُهٗ تُرِكَ مِنْهُ مَوْضِعُ لَبِنَةٍ، فَطَافَ بِهِ النُّظَّارُ، يَتَعَجَّبُوْنَ مِنْ حُسْنِ بُنْيَانِهٖ إِلَّا مَوْضِعَ تِلْكَ اللَّبِنَةِ فَكُنْتُ أَنَا سَدَدْتُ مَوْضِعَ اللَّبِنَةِ خُتِمَ بِيَ الْبُنْيَانُ وَخُتِمَ بِي الرُّسُلُ».وَفِي رِوَايَةٍ: «فَأَنَا اللَّبِنَةُ وَأَنَا خَاتَمُ النَّبِيِّينَ».(مُتَّفَقٌ عَلَيْهِ) It is narrated by Abu Hurairah رضي الله عنه that the Messenger of Allah ﷺ said: “My example and the example of the other Prophets is like that of a palace whose construction was beautifully completed, except that a place for one brick was left unfilled. People would walk around it, admiring its beautiful construction, except for the place of that brick. I am the one who filled that place. Through me, the structure was completed, and through me, the Messengers were brought to an end.” According to another narration, he ﷺ said: “I am that final brick, and I am the Seal of the Prophets.” Agreed upon by Al-Bukhari and Muslim. Mufti Ahmad Yar Khan Naeemi علیہ الرحمہ writes in his commentary on this Hadith: “Glory be to Allah! What a beautiful example! Prophethood is like a luminous palace, and the noble Prophets are like its luminous bricks. The Noble Prophet ﷺ is like the final brick of this palace, through which the entire structure was completed. This shows that the Noble Prophet ﷺ is the last Prophet; no Prophet will come during his lifetime or after him.” A'la Hazrat علیہ الرحمہ says: کوئی اور پھول کہاں کھلے نہ جگہ ہے جوشش حسن سے نہ بہار آور پہ رخ کرے کہ جھپک پلک کی تو خار ہے Where could another flower bloom, when the intensity of beauty leaves no room? No spring can turn its face this way, for even the blink of an eye leaves a thorn in its way.
Superiority in Six Particular Qualities
Second Hadith The Noble Prophet ﷺ said: فُضِّلْتُ عَلَى الْاَنْبِيَاءِ بِسِتٍّ اُعْطِيتُ جَوَامِعَ الْكَلِمِ وَنُصِرْتُ بِالرُّعْبِ وَاُحِلَّتْ لِيَ الْغَنَائِمُ وَجُعِلَتْ لِيَ الْاَرْضُ طَهُورًا وَمَسْجِدًا وَاُرْسِلْتُ اِلَى الْخَلْقِ كَافَّةً وَخُتِمَ بِيَ النَّبِيُّونَ “I have been granted superiority over the Prophetsعلیہمُ الصَّلوٰۃ وَالسَّلام in six respects: 1. I have been given comprehensive words. 2. I have been helped by striking fear into the hearts of the disbelievers. 3. The spoils of war have been made lawful for me. 4. The entire earth has been made pure for me and a place of prayer. 5. I have been sent as a Messenger to all creation. 6. Prophethood has been brought to an end through me.” Muslim, p. 210, Hadith 1167.
The Noble Prophet ﷺ Is Both the First and the Last
Third Hadith The Noble Prophet ﷺ said: كُنْتُ اَوَّلَ النَّبِيِّينَ فِي الْخَلْقِ وَآخِرَهُمْ فِي الْبَعْثِ “I was the first of the Prophets in creation and the last of them to be sent.” Kanz al-Ummal, Part 11, vol. 6, p. 205, Hadith 32123.
No One Will Be Granted Prophethood After The Beloved Prophet ﷺ
Fourth Hadith Ismail ibn Abi Khalid علیہ الرحمہ relates: “I asked Sayyiduna Abdullah ibn Abi Awfa رضي الله عنهما, ‘Did you see Ibrahim, the son of the Noble Prophet ﷺ?’ Sayyiduna Abdullah ibn Abi Awfa رضي الله عنهما replied, ‘He passed away in infancy. If it had been decreed that a Prophet would come after the Messenger of Allah ﷺ, his son would have lived. However, no Prophet will come after him ﷺ.’” Al-Bukhari, vol. 4, p. 153, Hadith 6194; Fatawa Razawiyyah, vol. 15, p. 671.
There Is No Prophet After Me
Fifth Hadith The Noble Messenger ﷺ declared three times: اَنَا مُحَمَّدٌ النَّبِيُّ الْاُمِّيُّ اَنَا مُحَمَّدٌ النَّبِيُّ الْاُمِّيُّ اَنَا مُحَمَّدٌ النَّبِيُّ الْاُمِّيُّ ثَلَاثًا وَلَا نَبِيَّ بَعْدِي “I am Muhammad, the Ummi Prophet. I am Muhammad, the Ummi Prophet. I am Muhammad, the Ummi Prophet, and there is no Prophet after me.” Musnad Ahmad, vol. 11, p. 563, Hadith 6981.
A Subtle Point in the Words “There Is No Prophet After Me”
The Beloved Prophet ﷺ did not say, “There is no Messenger after me.” Rather, the Beloved Prophet ﷺ said, “There is no Prophet after me.” Reflecting on this statement of the Messenger ﷺ reveals a subtle indication. To understand it, we must first understand the following principle: Every Messenger is certainly a Prophet, but not every Prophet is a Messenger. A Prophet who is not a Messenger comes into the world to carry forward the teachings of the Messengers who came before him. However, when another Messenger arrives after a previous Messenger, the rulings of the previous Messenger’s law are no longer followed. Instead, it becomes necessary to follow the commandments revealed by Allah Almighty to the newly sent Messenger. With this principle in mind, consider that the Noble Prophet ﷺ denied the coming of a “Prophet” after him. This is a general negation, and negating the general also includes negating the specific. However, negating the specific does not necessarily negate the general. The term “Prophet” is general, whereas “Messenger” is specific. Had the Noble Prophet ﷺ said, “There is no Messenger after me,” someone might have argued that only the coming of a Messenger had been denied, not that of a Prophet, and therefore a Prophet could still come. However, the Beloved Prophet ﷺ said, “There is no Prophet after me.” The meaning of this statement is that after him, neither a Messenger nor a Prophet can come. This explanation relates to the wording of this particular Hadith. Another narration also exists in which the Beloved Prophet ﷺ explicitly denied the coming of a Messenger after him. Nevertheless, both Prophets and Messengers are mentioned in these narrations. Written by: Abu Muawiyah Abdul Quddoos Attari Madani
Statements and Declarations of the Great Scholars of the Muslim Ummah on the Finality of Prophethood
Introduction
In light of the Hadith, narrations, and Seerah, the belief of the great scholars of the Muslim Ummah regarding the Finality of Prophethood is absolutely clear and unequivocal: after the Beloved Prophet ﷺ, no one will be appointed a Prophet until the Day of Judgment. There is no longer any need for another Messenger or Prophet. The religion was perfected, and the divine blessing was completed through the Noble Prophet ﷺ. Having understood the foundation of this belief from the Quran and Sunnah, let us now examine it in light of the statements of the great scholars of the Muslim Ummah. This is because Al-barakatu ma'a akabirikum means that blessings lie in remaining connected with the great scholars.
The Belief of the Noble Companions رضي الله عنهم
After the apparent passing of the Noble Prophet ﷺ, during the caliphate of Sayyiduna Abu Bakr Siddiq رضي الله عنه, various people refused to pay Zakat, creating a serious challenge for the Muslim community. Another major challenge was the fitnah of Musaylimah the Liar, who had claimed prophethood during the lifetime of the Messenger ﷺ himself. To eradicate this fitnah and protect the doctrine of the Finality of Prophethood, 1,200 noble Companions رضي الله عنهم sacrificed their lives. Allah Almighty granted the Muslims a great victory, and Musaylimah the Liar was sent to Hell. The belief of the noble Companions رضي الله عنهم is evident from this very battle, which was fought after the Beloved Prophet ﷺ had departed from this world. The very foundation of this battle was the protection of the doctrine of the Finality of Prophethood.
Imam e Azam Abu Hanifa رضي الله عنه (150 AH)
According to Imam e Azam Abu Hanifa رضي الله عنه, even asking a claimant to prophethood to provide evidence is an act of disbelief. His position on this matter is as follows: وتنبأ رجل فی زمن أبي حنیفة رحمه الله وقال أمهلوني حتي أجيي بالعلامات۔ وقال أبوحنیفة رحمه الله: من طلب منه علامة فقد كفر لقول النبی ﷺ : لا نبي بعدي Translation: During the time of Imam Abu Hanifa, may Allah have mercy on him, a man claimed prophethood and said, “Give me some time so that I may present the signs supporting my claim.” Imam Abu Hanifa رحمه الله said, “The person who claims prophethood after the Noble Prophet ﷺ is a disbeliever, and the person who asks him for evidence is also a disbeliever, because the Beloved Prophet ﷺ said, ‘There is no Prophet after me.’”
Imam Abu Ja'far al-Tahawi رحمه الله (321 AH)
Imam Abu Ja'far al-Tahawi, while explaining the beliefs of Imam Abu Hanifa, Imam Abu Yusuf, and Imam Muhammad عليهم الرحمة in his book Al-Aqidah al-Tahawiyyah, writes: وكل دعوي النبوة بعدہ علیه السلام فغي وھوي Translation: Every claim to prophethood after him ﷺ is misguidance and a pursuit of vain desires.
Allama Sa'd al-Din al-Taftazani (791 AH)
While explaining the text of Al-Aqa'id al-Nasafiyyah, Allama Sa'd al-Din al-Taftazani states: وقد دلّ كلامه وكلام الله المنزل علیه أنه خاتم النّبیّین وأنّه مبعوث إلی كافة الناس بل إلی الجن والإنس ثبت أنه آخر الأنبیاء Translation: The words of the Noble Prophet ﷺ, meaning his blessed Hadith, and the Word of Allah revealed to him, meaning the Holy Quran, indicate that he ﷺ brought the chain of Prophethood to an end. He ﷺ was sent to all humanity, indeed, to all jinn and human beings. It is therefore established through the Quran and Hadith that he ﷺ is the last of the Prophets. Allama al-Taftazani also answers the following question: “The blessed Hadith establish that Sayyiduna Isa عليه السلام will descend again. How, then, can the Noble Prophet ﷺ be the last Prophet?” He explains: لکنه یتابع محمّداً علیه السلام لأن شریعته قد نسخت فلا یكون إلیه وحي ونصب الأحکام بل یكون خلیفة رسول الله علیه السّلام Translation: However, he, Sayyiduna Isa عليه السلام, will follow and adhere to the Beloved Prophet ﷺ because his own religious law has been abrogated. He will receive no revelation and will not be responsible for establishing new religious rulings. Rather, he will come in the capacity of a successor to the Messenger of Allah ﷺ.
Qadi Iyad رحمه الله (D. 544 AH)
Abu al-Fadl Qadi Iyad al-Shafi'i declared every claim to prophethood or the reception of divine revelation to be disbelief. He states: أو من ادّعی النبوة لنفسه او جوّز اكتسابها والبلوغ بصفاء القلب إلی مرتبتها … وكذلک من ادّعي منهم أنه یوحي إلیه و إن لم یدّع النبوة … فھؤلاء كلّهم كفّار و مکذِّبون للنبي ﷺ لأنّه أخبر - علیه السلام - أنه خاتم النبیین لا نبی بعده، وأخبر أیضاً عن الله -تعالٰی- أنه خاتم النبیین وأنه أرسل إلی کافَّة للناس وأجمعت الأمة علی حمل هذا الکلام علی ظاھرهوأن مفھومه المراد منه دون تأویل ولا تخصیص فلا شك فی كفر ھؤلاء الطوائف كلھا قطعاً إجماعاً و سمعاً Translation: Anyone who claims prophethood for himself, or considers it possible to attain prophethood through spiritual exercises and discipline, thereby reaching its rank through purification of the heart, falls into this category. Likewise, anyone who claims to receive revelation, even without claiming prophethood, falls into this category. All such claimants are disbelievers and rejecters of the Noble Prophet ﷺ, because he ﷺ informed us that he is the Seal of the Prophets and that there is no Prophet after him. He ﷺ also informed us, on behalf of Allah Almighty, that he is the Seal of the Prophets and that Allah sent him to all humanity. The entire Muslim Ummah has unanimously agreed that these words must be understood according to their apparent meaning, without interpretation or restriction. Therefore, there is absolutely no doubt that all these groups are disbelievers, as established by consensus and religious evidence.
Shah Waliullah Muhaddith Dehlawi رحمه الله (D. 1147 AH)
Shah Waliullah Muhaddith Dehlawi expresses his position in the following words: أو قال: إن النبي ﷺ خاتم النبوة ولکن معنی ھذا الکلام أنه لا یجوز أن یسمی بعدہ أحد بالنبی وأما معنی النبوة وھو كون الإنسان مبعوثا من اللہ تعالٰی إلی الخلق مفترض الطاعة معصوماً من الذنوب ومن البقاء علی الخطأ فیما یري فھو موجود فی الائمةبعد فذلك الزندیق وقد اتفق جماھیر المتأخرین من الحنفیة والشافعیةعلی قتل من یجري ھذا المجري Translation: Or someone says, “Indeed, the Noble Prophet ﷺ is the Seal of Prophethood, but the meaning of this statement is only that no one may be called a Prophet after him. As for the reality of prophethood—that a person is sent by Allah Almighty to creation, whose obedience is obligatory, who is protected from sins, and who is protected from persisting in an error when it becomes apparent to him—such a person can still be found among the Imams after him.” Such a person is a heretic. The overwhelming majority of later Hanafi and Shafi'i scholars agreed that a person who adopts this position should be put to death. In other words, this applies to someone who acknowledges the Finality of the Prophethood of the Noble Prophet ﷺ but nevertheless claims that the reality of prophethood continues to exist among the Imams after him.
Imam al-Baghawi al-Shafi'i رحمه الله (516 AH)
Muhyi al-Sunnah Imam al-Baghawi al-Shafi'i, while explaining the words Khatam an-Nabiyyin, writes: {وَلٰکِنْ رَّسُوْلَ الله وَخَاتَمَ النَّبِيِّيْن} ختم اللہ به النبوة وقرأ ابن عامر وابن عاصم (خَاتَم) بفتح التاء علی الاسم أي آخرھم، وقرأ الآخرون بکسر التاء علی الفاعل لأنه ختم به النبیین فھو خاتمھم Translation: “But he is the Messenger of Allah and the Seal of the Prophets.” Allah Almighty brought Prophethood to an end through him ﷺ. Ibn Amir and Ibn Asim recited the word Khatam with a fathah on the letter ta, treating it as a noun meaning “the last of them.” The other reciters read it with a kasrah on the ta, treating it as an active participle, because Allah brought the line of Prophets to an end through him ﷺ. Thus, he ﷺ is their Seal.
Imam Fakhr al-Din al-Razi رحمه الله (606 AH)
Imam Fakhr al-Din al-Razi writes on this subject: {وخاتم النبیین} وذالك لأن النبي الذّي یكون بعده نبی إن ترك شیئًا من النصیحةوالبیان یستدرکه من یأتی بعده، وأما من لا نبی بعده یکون أشفق علی أمته وأھدي لھم وأجدي، إذ ھو كوالد لولده الذي لیس له غیره من أحدٍ Translation: “And he is the Seal of the Prophets.” This is because if another Prophet were to come after a Prophet, and the former left anything incomplete in his mission of conveying guidance and explaining religious matters, the Prophet who came afterward could complete it. However, a Prophet after whom no other Prophet will come is more compassionate toward his Ummah and provides them with clearer, more complete, and more beneficial guidance. His example is like that of a father who knows that his son has no other guardian or caretaker after him.
Imam al-Baydawi رحمه الله (685 AH)
Imam al-Baydawi al-Shafi'i, while explaining Khatam an-Nabiyyin, writes: وآخرھم الذي ختمھم أو ختموابه علی قراء ۃ عاصم بالفتح ولا یقدح فیه نزول عیسی بعده لأنه إذا نزل كان علی دینه Translation: He ﷺ is the last of the Prophets. He brought their chain to an end and sealed Prophethood. The descent of Sayyiduna Isa عليه السلام after him, near the approach of the Last Day, does not contradict the Finality of Prophethood, because Sayyiduna Isa عليه السلام had already been granted prophethood before the advent of the Noble Prophet ﷺ. When he descends again, he will follow and adhere to the religion and Shariah of the Noble Prophet ﷺ.
Imam Ibn Kathir رحمه الله (774 AH)
The leading Quran commentator, Imam Ibn Kathir, writes in his commentary on the aforementioned verse: فھذه الآیة نصّ فی أنه لا نبی بعده وإذا کان لا نبي بعده فلا رسول بالطریق الأولی والأخری لأن مقام الرّسالة أخصّ من مقام النبوّۃ فإنّ کلّ رسول نبي ولا ینعکس Translation: This blessed verse, “But he is the Messenger of Allah and the Seal of the Prophets,” explicitly establishes that no Prophet will come after him ﷺ. If no Prophet can come after him, then, all the more so, no Messenger can come after him, because the rank of Messengership is more specific than the rank of Prophethood. Every Messenger is a Prophet, but the reverse is not necessarily true. After presenting several Hadith that establish the Finality of the Prophethood of the Noble Prophet ﷺ, Imam Ibn Kathir further states: وقد أخبر الله تبارک وتعالی في کتابه ورسوله ﷺ فی السنّة المتواترة عنه أنّه لا نبي بعده لیعلموا أن كلّ من ادّعي ھذا المقام بعده فھو كذّاب أفّاك دجّال ضالّ مضلّ ولو تحرق و شعبذ وأتی بأنواع السحر والطلاسم النیرنجیة Translation: Allah Almighty has indeed informed us in His Sacred Book, and the Messenger of Allah ﷺ has informed us through the repeatedly transmitted Sunnah, that no Prophet will come after him. This has been made known so that the Ummah of the Beloved Prophet ﷺ may recognize that anyone who claims this rank of Prophethood after him is a liar, a great fabricator, an impostor, misguided, and one who misguides others, even if such a person performs extraordinary feats, displays sleight of hand, or produces various kinds of magic, talismans, and deceptive wonders.
Imam Jalal al-Din al-Suyuti رحمه الله (911 AH)
Imam Jalal al-Din al-Suyuti writes on this subject: {وخاتم النبیین} فلا یکون له ابن رجل بعده یکون نبیًّا وفي قراء ة بفتح التاء كآلة الختم أي به ختموا {وكان الله بكل شیء علیما} منه بأن لا نبي بعده وإذا نزل السیّد عیسٰی یحكم بشریعته Translation: “And he is the Seal of the Prophets.” Therefore, no son of his who reaches manhood after him will become a Prophet. In one recitation, the word Khatam is read with a fathah on the letter ta, like the instrument used for sealing, meaning that Prophethood was sealed through him. “And Allah is All-Knowing of everything”—including the fact that no Prophet will come after him. When the noble Prophet Isa عليه السلام descends, he will rule according to the Shariah of the Noble Prophet ﷺ.
Imam al-Ghazali رحمه الله
Imam al-Ghazali رحمه الله states: إن الأمة فهمت بالإجماع من هذا اللفظ ومن قرائن أحواله أنه أفهم عدم نبي بعدہ أبداً وعدم رسول اللّه أبداً وأنه لیس فیه تأویل ولا تخصیص فمنکر هذا لا یکون وإلا منکر الإجماع Translation: The entire Ummah has unanimously understood from this expression and its contextual indications that no Prophet and no Messenger will ever come after him ﷺ. There is no room for interpretation or restriction in this matter. Whoever denies this understanding is, in fact, denying the consensus of the Ummah.
A'la Hazrat Imam Ahmad Raza Khan رحمه الله
A'la Hazrat Imam Ahmad Raza Khan رحمه الله authored a powerful treatise refuting Qadianism entitled Jaza Allah Aduwwahu Bi-Iba'ihi Khatm al-Nubuwwah, written in 1317 AH / 1899 CE. Let us hear the introduction to this remarkable work in the author's own words. He states: “Allah and His Messenger ﷺ have categorically denied the possibility of any new Prophethood, without placing any restriction whatsoever on whether it involves a new Shariah or anything else. The term Khatam has explicitly been explained to mean ‘the last.’ This has been established in repeatedly transmitted Hadith. From the time of the noble Companions until today, the entire blessed Ummah has unanimously agreed upon the clear, immediate, general, and fully inclusive meaning of these words: the Noble Prophet ﷺ is the Seal of all the Prophets. On this basis, the Imams of the schools of Islamic jurisprudence, both among the early and later generations, declared every claimant to prophethood after the Noble Prophet ﷺ to be a disbeliever. Books of Hadith, Quranic commentary, creed, and Islamic jurisprudence are filled with their statements on this matter. The humble servant, whom the Most Powerful Lord may forgive, has discussed this matter in his book Jaza Allah Aduwwahu Bi-Iba'ihi Khatm al-Nubuwwah, written in 1317 AH. I have cited 120 Hadith from the authentic collections, Sunan, Musnads, Mu'jams, and other comprehensive Hadith works to establish this belief, along with thirty explicit statements from the Imams and scholars of earlier and later generations, as well as from works on Islamic creed, the principles of jurisprudence, and Hadith, demonstrating that those who deny the Finality of Prophethood are disbelievers. All praise belongs to Allah.” Fatawa Razawiyyah, vol. 14, p. 337, Raza Foundation, Lahore. The clear verses of the Quran, the radiant sayings of the Beloved Prophet ﷺ, the sacrifices of the noble Companions رضي الله عنهم, and the emphatic statements of the great scholars of the Muslim Ummah not only clarify the importance of this belief but also call upon us to reflect on the need to confront emerging challenges and protect our faith. Claims to prophethood began during the very lifetime of the Beloved Prophet ﷺ. The next level of this course discusses the very false claims and deviations that emerged during the Prophetic era. Let us proceed to the next level of the course.
Summary
The clear verses of the Quran, the luminous sayings of the Noble Prophet ﷺ, the sacrifices of the noble Companions, and the emphatic guidance of the great scholars of the Muslim Ummah not only highlight the importance of this belief but also invite us to reflect on the need to suppress the emerging tribulations and safeguard our faith. The chain of claimants to prophethood began during the lifetime of the Noble Prophet ﷺ himself. The next level of this course discusses these very tribulations that emerged during the Prophetic era. Let us proceed to the next level of the course.
Claimants to Prophethood During the Lifetime of the Noble Prophet ﷺ
Beware of False Claimants to Prophethood
The Messenger of Allah ﷺ explicitly explained the finality of his prophethood. As we studied several blessed Hadiths in Lesson Two, let us examine one more Hadith and reflect on how the Beloved Prophet ﷺ warned us long beforehand about the tribulation of people claiming prophethood. Sayyiduna Abu Hurairah رضي الله عنه narrated that the Messenger of Allah ﷺ said: لَا تَقُومُ السَّاعَةُ حَتَّى يُبْعَثَ دَجَّالُونَ كَذَّابُونَ، قَرِيبًا مِنْ ثَلَاثِينَ، كُلُّهُمْ يَزْعُمُ أَنَّهُ رَسُولُ اللَّهِ۔ Translation: The Last Hour will not come until approximately thirty great liars and impostors emerge, each of whom will claim to be a messenger of Allah. (Sahih al-Bukhari, Hadith 3609; Sahih Muslim, Hadith 157) This blessed Hadith indicates that the emergence of false claimants to prophethood is a major tribulation for the Muslim Ummah. It is therefore essential for Muslims to remain firm in their beliefs, understand the evidence supporting them, and develop the ability to respond to false claims and doubts with sound knowledge.
The Purpose of These Events
In the present age, particularly in discussions concerning Qadianism, an important question arises regarding the finality of prophethood: Who were the false claimants to prophethood during the blessed lifetime of the Messenger of Allah ﷺ? How did he deal with them? And how did the Noble Companions رضي الله عنهم confront these tribulations? The blessed life of the Messenger of Allah ﷺ and the conduct of the Noble Companions رضي الله عنهم provide us with the best guidance. Studying these events should not merely be an exercise in acquiring historical knowledge. Rather, it should help us understand how to safeguard our beliefs, distinguish truth from falsehood, remain steadfast in our knowledge, and fulfill our religious responsibilities. Let us learn, at this level of the course, about those who claimed prophethood during the lifetime of the Noble Prophet ﷺ and examine how he and the Noble Companions رضي الله عنهم responded to them.
1. Musaylimah the Liar: The False Claim of Sharing in Prophethood
Among those who falsely claimed prophethood during the blessed lifetime of the Messenger of Allah ﷺ, Musaylimah ibn Habib is particularly notable. He belonged to the Banu Hanifah tribe of Yamamah. He claimed prophethood and even presented his position directly to the Messenger of Allah ﷺ. Historical accounts indicate that Musaylimah employed various methods to spread his claim. One of his attempts was to acknowledge the messengership of the Messenger of Allah ﷺ while claiming that he, too, shared in prophethood. In this way, he sought to mislead people by associating his false claim with the prophethood of the Messenger of Allah ﷺ.
Musaylimah's Letter and the Response of the Messenger of Allah ﷺ
Sahih al-Bukhari mentions a letter sent by Musaylimah. He sent a message to the Messenger of Allah ﷺ in which he claimed messengership for himself and asserted that he shared in prophethood. (The Letters of Mustafa course provides a complete account of this incident.) The following words are quoted from his letter: مِنْ مُسَيْلِمَةَ رَسُولِ اللَّهِ إِلَى مُحَمَّدٍ رَسُولِ اللَّهِ، سَلَامٌ عَلَيْكَ، أَمَّا بَعْدُ، فَإِنِّي قَدْ أُشْرِكْتُ فِي الْأَمْرِ مَعَكَ، وَإِنَّ لَنَا نِصْفَ الْأَرْضِ وَلِقُرَيْشٍ نِصْفَ الْأَرْضِ، وَلَكِنَّ قُرَيْشًا قَوْمٌ يَعْتَدُونَ۔ Translation: From Musaylimah, the Messenger of Allah, to Muhammad, the Messenger of Allah. Peace be upon you. To proceed: I have been made your partner in this matter. Half of the land belongs to us, and half belongs to Quraysh, but Quraysh are a people who transgress. (Sahih al-Bukhari, Kitab al-Maghazi, chapter on the delegation of Banu Hanifah and the account of Musaylimah the Liar) In this letter, Musaylimah referred to the messengership of the Messenger of Allah ﷺ while claiming messengership for himself as well. This was the foundation of his false belief: that another person could share in prophethood.
The Beloved Prophet's ﷺ Questions to the Messengers
The Messenger of Allah ﷺ categorically rejected this claim. He asked the two messengers who had delivered the letter: أَتَشْهَدَانِ أَنِّي رَسُولُ اللَّهِ؟ Translation: Do you both testify that I am the Messenger of Allah? They replied, “Yes.” He then asked: أَتَشْهَدَانِ أَنَّ مُسَيْلِمَةَ رَسُولُ اللَّهِ؟ Translation: Do you both testify that Musaylimah is also the Messenger of Allah? They replied, “Yes.” The Messenger of Allah ﷺ then said: لَوْلَا أَنَّ الرُّسُلَ لَا تُقْتَلُ لَضَرَبْتُ أَعْنَاقَكُمَا۔ Translation: Were it not for the fact that messengers are not killed, I would have struck off both your heads. (Sunan Abi Dawud, Kitab al-Jihad, Hadith 2761) This incident demonstrates that the Messenger of Allah ﷺ did not accept Musaylimah's false claim. At the same time, he respected the established diplomatic principle of the time concerning the treatment of messengers. By rejecting Musaylimah's claim, the Messenger of Allah ﷺ made it clear that prophethood is not an office that can be shared with another person, nor can the truth be altered through political bargaining. After the passing of the Messenger of Allah ﷺ, Musaylimah expanded his activities further. During the caliphate of Sayyiduna Abu Bakr al-Siddiq رضي الله عنه, the Battle of Yamamah took place against him, and he was killed. (A detailed account of the Battle of Yamamah will be provided at the next level.) In short, the tribulation of Musaylimah began during the lifetime of the Messenger of Allah ﷺ and reached its conclusion during the caliphate of Sayyiduna Abu Bakr al-Siddiq رضي الله عنه.
2. Al-Aswad al-Ansi: A Claim to Prophethood and Rebellion in Yemen
His full name was Abhalah ibn Ka'b al-Ansi, and his title was Dhu al-Khimar. Some accounts also refer to him as Dhu al-Himar. In Arabic, khimar refers to a covering or veil. Since he kept his face concealed beneath a black covering, he became known as Dhu al-Khimar. The explanation given for the title Dhu al-Himar is that he owned a black donkey that he had trained to prostrate before him. In any case, both his covering and his donkey were black. He was therefore called Aswad, meaning “black.” Initially, he was a soothsayer, and extraordinary things appeared to occur through him. His eloquence enabled him to win people over. He was also said to have two accompanying devils who informed him about events of the time. In 10 AH, this liar emerged in Yemen and claimed prophethood during the lifetime of the Noble Prophet ﷺ. His revolt began after the Farewell Pilgrimage. However, the Noble Prophet ﷺ had already foretold his emergence. (Seerat Sayyid al-Anbiya, p. 575)
The Rise of Al-Aswad al-Ansi
Following the death of Sayyiduna Badhan رضي الله عنه, the governor of Yemen, Al-Aswad al-Ansi began to rise to power. With his army, he seized control of Sana'a and martyred Sayyiduna Shahr ibn Badhan رضي الله عنه. He then sent a marriage proposal to Shahr's widow. When reports of these events reached the Messenger of Allah ﷺ, he said: “Put an end to his evil by whatever means you can.” (Madarij al-Nubuwwah, vol. 2, p. 407)
The Humiliating Death of Al-Aswad al-Ansi
In Safar al-Muzaffar, 11 AH, the liar Al-Aswad al-Ansi was killed by the Companion of the Messenger of Allah ﷺ, Sayyiduna Fayruz al-Daylami رضي الله عنه. The Noble Prophet ﷺ had sent Sayyiduna Fayruz al-Daylami رضي الله عنه to kill Al-Aswad. Upon reaching Sana'a, Yemen, Sayyiduna Fayruz concealed himself. One night, he made an opening in the wall of Al-Aswad's residence and killed him, even though a thousand men were guarding its entrance. At the moment of his death, Al-Aswad uttered a loud sound resembling the bellowing of a cow. His guards rushed toward him, but Marzubanah, the wife of Sayyiduna Badhan رضي الله عنه, told them, “Stop! No one is to approach him, for revelation is descending upon your Prophet.” Thus, Al-Aswad met his end.
3. Tulayhah ibn Khuwaylid al-Asadi: From a False Claim to Repentance
Tulayhah was associated with the Banu Asad tribe, which lived in the vicinity of Khaybar. He, too, turned away from Islam during the lifetime of the Noble Prophet ﷺ, falsely claimed prophethood, and began misleading people. He even sent his brother Khayal to invite the Messenger of Allah ﷺ to believe in his self-proclaimed prophethood. The Messenger of Allah ﷺ dispatched Sayyiduna Dirar ibn al-Azwar رضي الله عنه to encourage the tribal leaders living near Tulayhah to undertake a military campaign against him. They responded to the Prophet's command and sent a large force under the leadership of Sayyiduna Dirar. This army fought Tulayhah's forces and battled with great courage, eventually forcing his army to flee. After the passing of the Noble Prophet ﷺ, those who refused to pay Zakat also joined Tulayhah. Sayyiduna Abu Bakr al-Siddiq رضي الله عنه then launched another successful military campaign against them. Tulayhah confronted Sayyiduna Khalid ibn al-Walid رضي الله عنه, but when defeat became inevitable, he fled toward Syria. Some time later, Allah Almighty granted him the opportunity to repent, and he embraced Islam. During the caliphate of Sayyiduna Umar رضي الله عنه, he travelled from Syria to perform Hajj and pledged allegiance to Sayyiduna Umar رضي الله عنه. He subsequently performed many distinguished services for Islam. In particular, during the Battle of al-Qadisiyyah, Tulayhah defended the Muslim army with great courage and bravery.
Sajah: Her Claim to Prophethood and Subsequent Events
During the time of Musaylimah the Liar, a woman named Sajah also claimed prophethood. Her claim overshadowed Musaylimah's growing fame. Meanwhile, Sayyiduna Abu Bakr al-Siddiq رضي الله عنه dispatched the Muslim army under the leadership of Sayyiduna Khalid ibn al-Walid رضي الله عنه to confront Sajah. As the army advanced, it became apparent that the Muslims might face two common enemies at once. Sayyiduna Khalid رضي الله عنه therefore halted his advance. Musaylimah was a cunning individual and was aware of Sajah and the strength of her forces. He adopted another strategy to overcome her, and eventually the two married each other. This incident disheartened many members of Sajah's army, and they began abandoning her. Sajah, too, realized that her false claim could not continue for much longer and considered it safer to live quietly. She therefore went to the Banu Taghlib tribe. During the caliphate of Sayyiduna Amir Mu'awiyah رضي الله عنه, a famine compelled her to move with her tribe to Basra. There, she also embraced Islam along with the others and began leading a life of piety. She died in Basra, and the Companion of the Messenger of Allah ﷺ, Sayyiduna Samurah ibn Jundub رضي الله عنه, led her funeral prayer. These were a few of the individuals who claimed prophethood during the lifetime of the Noble Prophet ﷺ. Allah Almighty granted two of them the opportunity to repent; one was condemned to Hell during the lifetime of the Noble Prophet ﷺ, and another was brought to justice during the caliphate of Sayyiduna Abu Bakr al-Siddiq رضي الله عنه. In addition to these individuals, many others arose after them and before Mirza Ghulam Ahmad Qadiani, claiming prophethood. However, in every era, the people of truth continued to confront such individuals and make sacrifices in defence of the belief in the finality of prophethood. In the next level, we will specifically discuss the Battle of Yamamah. This was the first major battle fought to safeguard the belief in the finality of prophethood. The martyrdom of eminent Companions, particularly seven hundred Companions who had memorized the Quran, demonstrates just how important and essential it is to protect this fundamental belief.
Summary
This was an account of a few individuals who claimed prophethood during the lifetime of the Noble Prophet ﷺ. Allah Almighty granted two of them the opportunity to repent. One was sent to Hell during the lifetime of the Noble Prophet ﷺ, while another was brought to justice during the caliphate of Sayyiduna Abu Bakr al-Siddiq رضي الله عنه. In addition to these individuals, many others arose and claimed prophethood, continuing up to Mirza Ghulam Ahmad Qadiani. However, in every era, the people of truth continued to oppose such individuals and make sacrifices in defense of the belief in the finality of prophethood. In the next level, we will specifically discuss the Battle of Yamamah, as it was the first battle fought to safeguard the belief in the finality of prophethood. The martyrdoms of distinguished Companions in this battle, particularly the seven hundred Companions who had memorized the Quran, stand as a testament to the great importance and necessity of protecting the belief in the finality of prophethood.
The Caliphate of Sayyiduna Abu Bakr al-Siddiq رضي الله عنه and the Battle of Yamamah
The Beginning of the Battle of Yamamah
The Commander of the Faithful, Sayyiduna Abu Bakr al-Siddiq رضي الله عنه, first dispatched Sayyiduna Ikrimah ibn Abi Jahl رضي الله عنه to confront Musaylimah the Liar. He subsequently sent Sayyiduna Shurahbil ibn Hasanah رضي الله عنه to reinforce him. However, Musaylimah did not surrender to either of them. After the departure of the Noble Prophet ﷺ from this world, Musaylimah the Liar's influence grew significantly, and more than one hundred thousand people reportedly gathered around him. Sayyiduna Ikrimah ibn Abi Jahl and Sayyiduna Shurahbil ibn Hasanah رضي الله عنهما fought fiercely against his forces, inflicting numerous casualties upon them. Meanwhile, Sayyiduna Khalid ibn al-Walid رضي الله عنه arrived to reinforce the two Companions. Sayyiduna Khalid's army numbered 24,000, while Musaylimah the Liar had an army of 40,000. Both sides fought fiercely, and the course of the battle shifted several times. At times, circumstances favored the Muslims, while at other times, they favored the disbelievers.
Sayyiduna Khalid ibn Walid رضي الله عنه on the Battlefield
The historical account states: ثُمَّ بَرَزَ خَالِدٌ وَدَعَا اِلَی الْبَرَازِ وَنَادَی بِشِعَارِھِمْ وَکَانَ شِعَارُھُمْ یَا مُحَمَّدَاہ، فَلَمْ یَبْرُزْ اِلَیْہِ اَحَدٌ اِلَّا قَتَلَہُ۔ Translation: Then Khalid came forward, called for single combat, and raised their battle cry, which was “Ya Muhammadah!” No one came forward to fight him without being killed. When Sayyiduna Khalid ibn al-Walid رضي الله عنه became convinced that the Banu Hanifah tribe would not retreat until Musaylimah was killed, he personally entered the battlefield and challenged the enemy's bravest warriors to single combat. Following the Muslims' customary battle cry, he called out, “Ya Muhammadah!” At that time, the Muslims would raise this cry aloud during difficult moments in battle. “Ya Muhammadah” means, “O Messenger of Allah ﷺ, come to our aid!” Sayyiduna Khalid ibn al-Walid رضي الله عنه raised this cry as well, and every enemy warrior who confronted him was struck down. Eventually, the polytheists were defeated and fled. A group of Muslims pursued them, killing many and capturing many others. The Muslims also obtained a substantial amount of war booty. The Battle of Yamamah was fought in 11 AH. (Seerat Sayyid al-Anbiya, p. 575; Al-Kamil fi al-Tarikh, vol. 2, p. 221)
The Belief of the Noble Companions
During this battle, all the Noble Companions رضي الله عنهم, including Sayyiduna Khalid ibn al-Walid رضي الله عنه, raised the cry “Ya Muhammadah” during a difficult moment, even though they were far from Madinah after the physical departure of the Noble Prophet ﷺ. This demonstrates that Sayyiduna Khalid ibn al-Walid رضي الله عنه and the Noble Companions رضي الله عنهم held the belief that, even after the Messenger of Allah ﷺ had departed from this world, if a person faced hardship anywhere in the world, they could call upon the Messenger of Allah ﷺ. The renowned scholar, Imam of Ahl al-Sunnah, Allamah Mawlana Shah Imam Ahmad Raza Khan رحمه الله, expressed the same belief attributed to the Noble Companions رضي الله عنهم in the following verses: فریاد امتی جو کرے حال زار میں ممکن نہیں کہ خیر بشر کو خبر نہ ہو نہ کیوں کر کہوں یَا حَبِیْبِی اَغِثْنِی اسی نام سے ہر مصیبت ٹلی ہے When a member of the Ummah cries out in distress, How could the Best of Creation remain unaware? How, then, could I not say, “Ya Habibi, aghithni” By this very name, every hardship has been removed.
The Killing of Musaylimah the Liar
When Musaylimah's soldiers fled, Musaylimah himself also ran away and hid behind a wall. However, the distinguished Companion Sayyiduna Wahshi رضي الله عنه spotted him and hurled a spear with such force that it pierced straight through his chest, bringing him to his terrible end. (Seerat Sayyid al-Anbiya, p. 609; Al-Kamil fi al-Tarikh, vol. 2, p. 222; Tarikh al-Khulafa, p. 58) (This complete article has been taken from Faizan-e-Siddiq-e-Akbar, published by Maktabat al-Madinah.)
The Battle of Yamamah Compared with the Military Campaigns and Expeditions of the Beloved Prophet ﷺ
The Islamic thinker, Allamah Shah Turab al-Haq Qadri رحمه الله, states that during the ten-year Madinan period of the Beloved Prophet ﷺ, a total of 74 military engagements took place, including both Ghazawat (expeditions in which the Beloved Prophet ﷺ personally participated) and Saraya (expeditions in which he did not personally participate). A total of 259 Companions were martyred in these engagements. In contrast, the Battle of Yamamah, fought against Musaylimah the Liar, was so bloody that 1,200 Companions were martyred in this single battle. Among them were 700 Companions who had memorized the Holy Quran. By participating in the Battle of Yamamah, with 24,000 Companions taking part, and by offering the lives of 1,200 Companions in sacrifice, the Muslims made their belief concerning the finality of prophethood unmistakably clear: The Noble Prophet ﷺ is the final Prophet and Messenger of Allah Almighty. No new prophet can come after the Noble Prophet ﷺ, and anyone who claims prophethood will be confronted with a declaration of war.
An Introduction to Mirza Ghulam Ahmad Qadiani
Birth, Family, and Education
Mirza Ghulam Ahmad Qadiani was born in 1839 or 1840 in Qadian, District Gurdaspur, Punjab. His father's name was Ghulam Murtaza, and his family's ancestral occupation was agriculture and landownership. His ancestors had served the Sikhs and the British as loyal employees. He received his early education from Mawlawi Gul Ali Shah, but his proficiency in Arabic and English was limited to basic reading and writing. In 1868, he worked as a clerk in Mattari, District Sialkot. He later left that position and began studying various religions. Subsequently, he engaged in religious debates with Christians and Arya Samaj followers and attempted to attract followers of different religions to his own cause. He took a law examination but failed, after which he lost interest in further studies. He reportedly suffered from various physical and psychological ailments throughout his life, including heart palpitations, diarrhea, headaches, melancholia, and diabetes. He died in Lahore on May 26, 1908, reportedly due to severe diarrhea or cholera.
From Claiming to Be the Promised Messiah to Claiming Prophethood
In 1885, Mirza Ghulam Ahmad announced that he had received divine revelations and began claiming to be the Promised Messiah and the Mahdi. In 1890, he wrote a book titled Masih Hindustan Mein (The Messiah in India), in which he claimed that he himself was the Promised Messiah and the son of Sayyidatuna Maryam رضي الله عنها. In 1891, he claimed to be the Mahdi and described himself as a Zilli wa Buruzi Nabi, meaning a prophet who was merely a reflection or manifestation of the Prophet Muhammad ﷺ rather than an independent prophet. In his book Kashti-e-Nuh (Noah's Ark), he wrote: “Like Sayyidatuna Maryam رضي الله عنها, the spirit of Isa عليه السلام was breathed into me, and metaphorically, I was made pregnant. Finally, after several months—not more than ten months—I was transformed from Maryam into Isa عليه السلام through this revelation. Thus, I became the son of Maryam.” (Kashti-e-Nuh, p. 47) Later, in 1901, he claimed actual prophethood and stated: “I am the final path among all the paths of God, and I am the final light among His lights. Unfortunate is the one who abandons me, for without me, everything is darkness.” (Kashti-e-Nuh, p. 56)
Disrespect Toward the Prophets and Claims of Divinity
The source portrays this individual as profoundly disrespectful toward the Prophets. Regarding Sayyiduna Isa عليه السلام, he allegedly wrote: “The Christians have recorded many miracles of yours, but the truth is that no miracle ever occurred through you. From the day you used filthy insults against those who asked you for a miracle and called them adulterers and illegitimate children, respectable people began distancing themselves from you.” (Izala-e-Auham, p. 303) The source further alleges that he insulted Sayyiduna Isa عليه السلام and his mother, Sayyidatuna Maryam عليها السلام, and explicitly called 400 Prophets liars. (Malfuzat, p. 208) After claiming prophethood, he also allegedly made claims to divinity. In this regard, he wrote: “I saw myself in a dream exactly as Allah, and I became convinced that I was He. Then I created the heavens and the earth and said, ‘We have adorned the heaven with stars.’” (Kamalat-e-Islam, pp. 564–565)
False Prophecies
Like other false claimants to prophethood, Mirza Ghulam Ahmad also made several prophecies, but according to the source, their outcomes resembled those associated with Musaylimah the Liar. He predicted that he would have a son who would be known as the “Moon of the Prophets” and that kings would seek blessings from his garments. However, he first had a daughter. When the prediction appeared to have failed, he reportedly stated that he had misunderstood the revelation and that the child born subsequently would be a boy who would become the “Moon of the Prophets.” A son was subsequently born to him, but the child died after living for only a few days. He neither became the “Moon of the Prophets” nor attracted kings who sought blessings from his garments. Thus, according to the source, this prophecy also failed. He also wrote to his cousin, Ahmadi, asking her to give her daughter, Muhammadi Begum, to him in marriage. She categorically refused. Mirza first tried to persuade her by offering inducements, then threatened her, and finally claimed that he had received a revelation stating, “We have arranged your marriage to him.” He further predicted that if she married someone else, her husband would die within two and a half to three years. However, she did not heed his warnings and married Sultan Muhammad Khan. The supposed divinely ordained marriage never took place, and her husband did not die within the predicted period. Instead, she had several children with him and continued to live happily. Thus, according to the source, this prophecy also failed. (Fatawa Razawiyyah, vol. 6, p. 31) Similarly, he predicted that he would live to the age of eighty. However, he died in 1908 at approximately sixty-eight years of age. According to the source, this prediction also proved false.
The Claim of Being the Promised Messiah and Its Outcome
He made several other claims in his books, which the source likewise describes as false. He stated: “I am the Promised Messiah concerning whom prophecies have been made in all the sacred scriptures.” (Tuhfa-e-Golarwiyyah, p. 195) The source maintains that this claim was also unfounded. Mirza Ghulam Ahmad Qadiani died in Lahore on May 26, 1908, reportedly due to severe diarrhea or cholera. According to the account presented in the source, fecal matter was observed coming from his mouth after his death, an incident that reportedly served as a lesson for those present. His successors continued to deny this account. Nevertheless, the source presents the incident as a cautionary example of the fate of someone who made what it considers false claims to prophethood and divinity. And Allah Almighty knows best.
False Doctrines of the Qadiani Movement
Introduction
Mirza Ghulam Ahmad Qadiani, the false claimant to prophethood, did not merely claim prophethood and messengership; he made many other claims as well, many of which are described in the source as claims of disbelief. Those who followed Mirza Qadiani also followed his example, continuing to write what the source describes as blatant disbelief in their books throughout their lives and openly proclaiming it. Consider some of the doctrines attributed to the Qadiani movement that the source describes as false and constituting disbelief:
The Kalimah, the Finality of Prophethood, and the Claim to Prophethood
1. The Qadianis are said to believe that, in the declaration of faith, “La ilaha illallah Muhammadur Rasulullah” (There is no god but Allah; Muhammad is the Messenger of Allah), the words “Muhammadur Rasulullah” refer to Mirza Ghulam Ahmad Qadiani. Mirza Bashir Ahmad writes: “The Promised Messiah, Mirza Ghulam Ahmad Qadiani, is himself Muhammad, the Messenger of Allah, who returned to spread Islam. Therefore, we Mirzais do not need a new declaration of faith.” (Kalimat al-Fasl, p. 58) 2. The Qadianis are said to believe that Mirza Ghulam Ahmad possessed precisely the same status, name, and rank as the Noble Prophet ﷺ. (Al-Fazl, September 16, 1965) 3. The Qadianis are said to believe that, from the fourteenth century onward, Mirza Ghulam Ahmad Qadiani is the Prophet and Messenger for all humanity. (Tadhkirah, p. 360) 4. The Qadianis are said to believe that Mirza Ghulam Ahmad is the mercy to all the worlds. (Tadhkirah, p. 83) 5. The Qadianis are said to believe that Mirza Ghulam Ahmad Qadiani is the Seal of the Prophets. The Mirzai newspaper Al-Fazl (September 26, 1915) states: “That same Mirza was the Seal of the Messengers, and he is the pride of the first and the last, who came thirteen hundred years ago as a mercy to all the worlds.” (Qadiani Mazhab, p. 264)
The Universe, the Throne, and the Covenant with the Prophets
6. The Qadianis are said to believe that the heavens, the earth, and the entire universe were created solely for the sake of Mirza Ghulam Ahmad. (Haqiqat al-Wahy, p. 99) 7. The Qadianis are said to believe that Mirza Ghulam Ahmad's heavenly throne is higher than all other heavenly thrones. (Haqiqat al-Wahy, p. 89) 15. The Qadianis are said to believe that Allah Almighty took a covenant from every Prophet, from Sayyiduna Adam عليه السلام to Muhammad, the Messenger of Allah ﷺ, to believe in Mirza Ghulam Ahmad Qadiani and pledge allegiance to him and support him. (Badr Qadian, October 25, 1906)
Claims of Superiority over the Prophet Muhammad ﷺ
8. The Qadianis are said to believe that the era of the Noble Prophet ﷺ marked the first step toward spiritual advancement, whereas spirituality reached its full manifestation in the era of Mirza Ghulam Ahmad. (Khutbah Ilhamiyyah, p. 177) 9. The Qadianis are said to believe that the Noble Prophet ﷺ attained the lesser manifest victory, whereas Mirza Ghulam Ahmad attained the greater victory. (Khutbah Ilhamiyyah, p. 193) 10. The Qadianis are said to believe that Islam during the era of the Noble Prophet ﷺ was like the moon on the first night of the lunar month—that is, without light—whereas Islam during the era of Mirza Ghulam Ahmad shines brilliantly like the full moon on the fourteenth night. (Khutbah Ilhamiyyah, p. 193) 11. The Qadianis are said to believe that the Noble Prophet ﷺ performed three thousand miracles, whereas Mirza Ghulam Ahmad performed more than three hundred thousand miracles. (Tuhfah Golarwiyyah, p. 63) 12. The Qadianis are said to believe that Mirza Ghulam Ahmad's religious development surpassed that of the Noble Prophet ﷺ. (Haqiqat al-Wahy, p. 67) 13. The Qadianis are said to believe that Mirza Ghulam Ahmad's spirituality is stronger, more perfect, and more elevated than that of the Noble Prophet ﷺ. (Review, May 1929) 14. The Qadianis are said to believe the following: “Muhammad has descended among us once again, And in status, he surpasses what he was before. Whoever wishes to see Muhammad in his most perfect form, Let him behold Ghulam Ahmad in Qadian!” (Khutbah Ilhamiyyah, p. 181)
Claims of Divinity
16. The Qadianis are said to believe that Mirza Ghulam Ahmad is a manifestation of God. (Al-Fazl, September 19–21, 1915) 17. The Qadianis are said to believe that Mirza Ghulam Ahmad is the spirit of God. (Tadhkirah, p. 596) 18. The Qadianis are said to believe that Mirza Ghulam Ahmad embodies God's Oneness and Uniqueness. (Tadhkirah, p. 741) 19. The Qadianis are said to believe the following: “Ghulam Ahmad is upon the Throne of the Lord Most Great; His abode is, as it were, in the realm beyond space.” (Tadhkirah, p. 381) 20. The Qadianis are said to believe that Mirza Ghulam Ahmad possesses powers of command equivalent to those expressed by Kun Fayakun (“Be,” and it is). (Badr, October 25, 1906) 21. The Qadianis are said to believe that Mirza Ghulam Ahmad is a supreme name of God. (Tadhkirah, p. 525) 22. The Qadianis are said to believe that Mirza Ghulam Ahmad is from God and that God is from Mirza Ghulam Ahmad. The following verse is cited: “You are from God, and God is from you; by Allah, your rank cannot be described in words.” (Tadhkirah, p. 436)
Denial of Salvation, Takfir, and the Miracles of Sayyiduna Isa عليه السلام
23. The Qadianis are said to believe that, in this era, following the Noble Prophet ﷺ is not the means of salvation; rather, salvation can be attained only by following Mirza Ghulam Ahmad. (Badr, October 15, 1906) 24. The Qadianis are said to believe that those who do not accept Mirza Ghulam Ahmad Qadiani with the attributes mentioned above are eternally wretched and were created for Hell. (Arba'in, p. 7) 25. The Qadianis are said to believe that whoever does not follow Mirza is disobedient to God and His Messenger and is destined for Hell. (Barahin-e-Ahmadiyya, Part V, pp. 82–83) 26. The Qadianis are said to believe that whoever accepts Muhammad but does not accept the Promised Messiah, Ghulam Ahmad Qadiani, is not merely a disbeliever but a staunch disbeliever who has left the fold of Islam. (Ishtihar Mi'yar al-Akhyar, May 25, 1900) 27. The Qadianis are said to believe that the miracles of Isa عليه السلام mentioned in the Noble Quran were all tricks of mesmerism—that is, magic and sorcery. (Izala-e-Auham, footnote, p. 305) God forbid! Such vile and reprehensible thoughts and beliefs are attributed to this man. May the Almighty Lord protect every Muslim from the tribulation of this wicked and wretched individual. Amin.
The Zikri Sect and Its False Beliefs
Brief Introduction
The Zikri sect is also known as the Zegri sect and by certain other names. Initially, this sect was found primarily among the Baloch people of Balochistan. However, people from other ethnic groups are now also joining it. According to Zikri writings, the founder of this sect was Mulla Muhammad Atyaki, who is reported to have appeared in 977 AH, corresponding to 1569 CE. The Zikri religion emerged following his claims to be the Mahdi, a prophet, and a messenger. The year 1029 AH is given as the year of his disappearance.
Beliefs Regarding the Kalimah and Mulla Muhammad Atki
Beliefs of the Zikri Sect 1. Kalima: The Kalima of the Zikris differs from the well-known Kalima of Muslims. Some of their versions of the Kalima include the following words: «لا إله إلا الله نورِ پاک نورِ محمد مہدی رسول الله» 2. Belief Regarding Mulla Muhammad Atki: The Zikris regard Mulla Muhammad Atki as the Mahdi, a prophet, a messenger, the Seal of the Prophets, and the Seal of the Messengers. According to their beliefs, Mulla Muhammad Atyaki is also considered the Mahdi of the End Times. 3. Belief in the Finality of Prophethood: The Zikris regard Mulla Muhammad Atyaki as the Seal of the Prophets and the Seal of the Messengers, which contradicts the Islamic belief in the Finality of Prophethood. 4. Interpretation of the Holy Quran and Hadith: The Zikris interpret verses of the Holy Quran and Hadith in ways that contradict the consensus of the Muslim community. 5. Status of the Prophets عليهم السلام: The Zikris consider Mulla Muhammad Atyaki superior to the other Prophets عليهم السلام.
Koh-e-Murad
6. Regarding Koh-e-Murad as Maqam-e-Mahmud: The Zikris consider Koh-e-Murad, located near Turbat in Balochistan, to be Maqam-e-Mahmud and accord it special religious sanctity. 7. Visiting Koh-e-Murad: The Zikris visit Koh-e-Murad every year and attach special significance to it in their religious practices.
Denial of Salah, Fasting, and the Adhan
8. Rejection of Salah: The Zikris practice Dhikr instead of Salah and do not believe in performing Salah. Dhikr holds the status of a fundamental religious practice among them, and they reject Salah. 9. A Specific Practice Before Dhikr: Before performing their Dhikr, the Zikris make a specific intention, which they consider a substitute for Salah. 10. Rejection of the Ramadan Fasts: Instead of observing the obligatory fasts of Ramadan, the Zikris believe in fasting on certain other designated days. They fast on Mondays and on other specific days, such as certain days in Dhul Hijjah. 11. Adhan in the Ears of a Newborn: The Zikris do not recite the Adhan in the ears of a newborn child. Instead, upon the birth of a child, they say the words "Assalamu Alaikum" or "Man is the noblest of creation."
Ruling
In view of all these beliefs and doctrines, hundreds of Islamic scholars in Pakistan and abroad have declared them to be disbelievers. These people have no connection with the religion of Islam. May Allah Almighty make it easy for us to recognize their evil and protect ourselves from their misguidance, and may He grant us the ability to follow the Seerah of the Messenger of Allah ﷺ. Ameen.
The Conspiracies of the Qadiani and Zikri Sects
Introduction
The goodness and success of a person in this world and the Hereafter lie in remaining steadfast in Islam and acting upon its commandments. It is an established belief and doctrine of Islam that our beloved Prophet, Muhammad ﷺ, is the final Prophet of Allah Almighty. After his coming, no new prophet could appear even during his lifetime, nor will any new prophet come after his apparent passing until the Day of Judgment. Since the very beginning, the enemies of Islam have continued to devise various conspiracies against Islam, the Prophet of Islam, and Muslims. They have employed different tactics to weaken Islam or, God forbid, eradicate it completely. In recent times, one of their tactics has been to promote Qadianism. Indeed, according to a report, the Qadiani lobby is currently the most active lobby in the world working against Islam and Muslims. These people call Mirza Ghulam Ahmad Qadiani a prophet. They refer to those who followed him and stood by him as Companions, and they call his wives the Pure Wives and Mothers of the Believers. Astaghfirullah al-Azeem! We seek Allah's protection and refuge. Remember well that Qadianism is not a sect, organization, or group within Islam. Rather, it is entirely a source of discord and evil.
Qadiani Tactics
Some of the methods and tactics these people use to mislead Muslims include the following: Providing medical facilities to people in various places, supplying food and drink, carrying out public welfare projects, helping people establish businesses, arranging visas for various expensive countries, and similar activities. Initially, they draw people closer to them through organizations and initiatives operating under various names. Then they inject them with the poison of Qadianism. Since ordinary people often lack religious knowledge, those who fall into apostasy and disbelief are mostly those who are ignorant of religion. However, those who are familiar with religion and have benefited from the company of scholars who uphold the truth understand their beliefs. By the mercy of Allah, they therefore protect themselves from Qadiani deception and recognize their tricks as well. However, if a person is ignorant of religion and has an excessive love of wealth, that person can quickly fall prey to this fitnah. These two things, distance from religious knowledge and love of wealth, combine to destroy a person. Remember! Matters of religion and faith are so sensitive that, according to Islamic Shariah, any person who, without being under coercion, verbally declares himself or herself to be a member of a Christian, Jewish, Qadiani, or any other disbelieving or apostate group, writes such a declaration, or has it written on their behalf, will be subject to the ruling of disbelief.
Distortion of the Meaning of Khatam an-Nabiyyin
In Part 22 of the Holy Quran, Verse 40 of Surah Al-Ahzab explicitly describes the Beloved Prophet ﷺ as "Khatam-un-Nabiyyin" (the Seal of the Prophets). Numerous noble Hadiths and the statements of the noble Companions, the great Tabi'un, and the scholars and jurists of the entire Muslim community make it clear that Khatam-un-Nabiyyin means "the final Prophet." Indeed, during the lifetime of the Noble Messenger ﷺ and throughout the caliphate of the first Caliph, Sayyiduna Abu Bakr Siddiq رضي الله عنه, all the Companions practically reached a consensus on this meaning. From the time of the Companions رضي الله عنهم to the present day, Muslims have understood these words in precisely this way. However, the Qadianis declare all Muslims, from the Companions to the present day, to be mistaken and interpret these words in a manner that no one throughout the entire history of Islam has ever put forward. Their interpretation is also inconsistent with the Arabic language and its linguistic conventions. Declaring the entire Muslim community mistaken and introducing a new meaning and interpretation of a verse of the Holy Quran opens the door to deviation and misguidance. Many major fitnahs have arisen, and continue to arise, for this very reason.
The Deception of the Claim That “He Was Merely a Mujaddid”
The world knows that Mirza Qadiani claimed to be a prophet. However, one of the tactics employed by Qadianis today is to tell people who have some basic knowledge of Islam, when they first come into contact with them, that Mirza Sahib never claimed to be a prophet. Instead, they say that he was a reviver of religion, the Messiah, the Promised Messiah, or the Mahdi. However, when the time comes for the pledge of allegiance, they also make such people repeat the following words as part of their pledge: "I accept Mirza, and whoever does not accept him, I consider that person a disbeliever." Indeed, Mirza himself also wrote in several places, "Whoever does not accept me is a disbeliever." How unfortunate are those people who, out of worldly greed or for the sake of visas or citizenship in foreign countries, identify themselves in official documents as Qadianis or members of another religion, thereby placing around their necks the noose of disbelief.
Reflect and Take Action
Reflect on this matter and take care to protect your faith. Intensify your efforts to safeguard the belief in the Finality of Prophethood. Convey this belief in a good and appropriate manner to your children, your family members, and as many other people as you can. Increase your love for your beloved and final Prophet ﷺ. Protect yourself from Qadiani tactics. According to the noble Hadiths, the door to fitnahs will not remain closed. If the fitnah of Qadianism exists today, another fitnah may emerge tomorrow. Therefore, protect your own faith and that of future generations. May Allah Almighty protect us and our future generations from every kind of fitnah. Ameen.
Zikri Tactics
In earlier times, technology did not exist, and therefore, when anything happened in one corner of the world, people in another corner often remained unaware of it. For this reason, followers of the Zikri religion continued to mislead large numbers of unsuspecting people on the basis of their unfounded beliefs. They particularly gained influence over uneducated and less-informed people living in mountainous areas, instilling fear in their hearts and drawing them into their fold. Consequently, many people remained within this unfounded and false religion and continued to be deprived of the light of faith. Gradually, time passed, and people's awareness increased. As technology developed, the reality of these people became more widely known. People began recognizing the truth, returning to the religion of Islam, and opposing this unfounded Zikri religion. Seeing this, the Zikri mullahs of the modern era began to think that they were completely removed from the religion of Islam and that people were becoming increasingly aware. They feared that if they continued to adhere to the fundamental beliefs of their religion, it would disappear entirely within a short period. Their sources of income, which depended on the Zikri mullahs' religious activities, would also come to an end forever. Consequently, these Zikri leaders began implementing a new strategy. They permanently concealed all their books on their religious beliefs and continued writing new books. Although their written output has not been extensive, in the material they did produce, they attempted to bring their beliefs closer to Islam by declaring their previous beliefs incorrect. Nevertheless, some of the most devoted followers of this religion objected to these leaders, claiming that they had abandoned their religion and become disbelievers. Despite this, they still do not believe in even one of the five pillars of Islam. They also continue to adhere to the same Kalima that the Zikris previously used.
The Efforts of the Zikris and Our Duty
These people have attempted to present their religion as a sect within Islam. Unfortunately, in Pakistan, they are still regarded as an Islamic sect. One reason for this is that they are very few in number and are concentrated within a particular Baloch community. They keep their religious identity concealed and do not openly propagate their religion. In fact, in several areas and cities of the province, ordinary Muslims are not even aware of their existence. However, scholars who uphold the truth in this particular province have exposed their deviations and fitnahs so that ordinary Muslims may remain cautious and protect themselves from their deceptive schemes. In the final level of this course, the laws enacted specifically concerning Qadianis under the Constitution of Pakistan are being discussed. This is intended to help readers understand the sensitivity of the belief in the Finality of Prophethood and appreciate the efforts and endeavors of scholars who uphold the truth, including how these laws have been established to guard the ideological frontiers of Islam.
The Doctrine of the Finality of Prophethood and the Constitution of Pakistan
Introduction
The doctrine of the Finality of Prophethood is one of the fundamental beliefs of Islam. Muslims believe that Muhammad Mustafa ﷺ is the final Prophet and Messenger of Allah Almighty and that the coming of any new prophet after him is not possible. Mirza Ghulam Ahmad Qadiani made claims regarding prophethood that the majority of Muslim scholars declared contrary to the doctrine of the Finality of Prophethood. After the establishment of Pakistan, the religious status of the Qadianis became a matter of national debate. Scholars, religious leaders, and members of the National Assembly discussed this issue. Following lengthy deliberations, on September 7, 1974, the National Assembly of Pakistan, through a constitutional amendment, declared the Qadiani group, including the Lahori group, a non-Muslim minority. This decision was an important event in Pakistan's constitutional history. It established the constitutional religious status of the Qadiani groups.
The Movement for the Finality of Prophethood in Pakistan
The first movement against Qadianism in Pakistan took place in 1953. The Sunni scholars of the Ahl al-Sunnah brought the issue of the Finality of Prophethood and the Qadiani fitnah into the open. The movement against Qadianism arose for a second time in 1974 and achieved success. The Sunni scholars of the Barelvi school of thought who were members of the National Assembly introduced a resolution to have the Qadianis, including the Ahmadis and Lahoris, legally and constitutionally declared disbelievers, and they succeeded in having them declared as such.
The Declaration of the Qadianis as Non-Muslims in All Muslim States
The public movement of 1974 to protect the doctrine of the Finality of Prophethood and oppose the Qadianis was so strong, widespread, sustained, and firmly established that the government of the time was also compelled to bring the issue of the Qadianis before the National Assembly and declare them a non-Muslim minority in Pakistan. Consequently, when this bill was presented in the National Assembly of Pakistan, the movement on this issue was at its peak, while all political parties and religious forces were actively working to secure the bill's approval. Members of the National Assembly, including Maulana Shah Ahmad Noorani, Maulana Shah Turab-ul-Haq, and Raja Muhammad Zafar-ul-Haq, played an important role in securing its passage. Thus, in 1974, during the first term of the Pakistan People's Party government, the Qadianis were unanimously declared a non-Muslim minority in Pakistan. This was a momentous decision whose far-reaching consequences extended beyond the subcontinent. The Qadianis were declared a non-Muslim minority, and this constitutional amendment not only established their status as non-Muslims in the subcontinent but also led to their recognition as non-Muslims in all Muslim states and Muslim societies in light of this decision. Consequently, not only were the Qadianis, Lahoris, and Mirzais declared non-Muslims, but the doctrine of the Finality of Prophethood was also practically safeguarded. This is a distinction for Pakistan. Much has been written and said in Pakistan about the doctrine of Prophethood and the Movement for the Finality of Prophethood. This course presents some important points concerning the Finality of Prophethood in light of the Constitution and laws of the State of Pakistan. It is essential for all Muslims in Pakistan to be aware of this information concerning the provisions of the Constitution and the law.
The Constitutional Definition of a Muslim
Article 260, Clause (3), of the Constitution of Pakistan defines a Muslim as follows: A Muslim is a person who believes in the unity and oneness of Almighty Allah, Glorified and Exalted is He, and in the Finality of the Prophethood of Muhammad ﷺ, the Seal of the Prophets, absolutely and unconditionally, and who does not believe in or recognize as a prophet or religious reformer any person who has claimed or claims to be a prophet, in any sense of the word or according to any interpretation of the term, after Muhammad ﷺ. According to this constitutional definition, recognizing Muhammad ﷺ as the Final Prophet of Allah Almighty is essential to being a Muslim. Believing that anyone can attain prophethood after him ﷺ, or considering it possible, is contrary to the doctrine of the Finality of Prophethood. In light of this principle, the Constitution has accorded the Qadiani and Lahori groups the status of non-Muslim minorities. This is a constitutional classification; understanding its legal consequences requires studying the relevant constitutional provisions and applicable laws.
The Constitutional Definition of a Non-Muslim
A "non-Muslim" means a person who is not a Muslim and includes a person belonging to the Christian, Hindu, Sikh, Buddhist, or Parsi community; a person belonging to the Qadiani group or the Lahori group, who call themselves "Ahmadis" or by any other name; a person belonging to the Bahai community; and a person belonging to any scheduled caste.
The Status of the Qadianis under the Constitution of Pakistan
Following the clear definition of the Finality of Prophethood and a Muslim in the Constitution of Pakistan, Section 298 of the Pakistan Penal Code was amended in 1984 through an ordinance to prevent any unconstitutional actions.
According to Section 298(B)(1) of the Pakistan Penal Code
Any person belonging to the Qadiani group or the Lahori group, who calls themselves "Ahmadis" or by any other name, who, through words, whether spoken or written, or through visible representation, performs any of the following acts: (a) Refers to or addresses any person, other than a Caliph or Companion of Muhammad ﷺ, as "Ameer-ul-Mumineen," "Khalifa-tul-Mumineen," "Khalifa-tul-Muslimeen," "Sahabi," or "Razi Allah Anhu." (b) Refers to or addresses any person, other than a wife of Muhammad ﷺ, as "Umm-ul-Mumineen." (c) Refers to or addresses any person, other than a member of the family of Muhammad ﷺ, as "Ahl-e-Bait." (d) Refers to, names, or calls their place of worship a "Masjid." Any person committing the above-mentioned offenses shall be punished with imprisonment for a term that may extend to three years and shall also be liable to a fine.
According to Section 298(B)(2) of the Pakistan Penal Code
Any person belonging to the Qadiani group or the Lahori group, who calls themselves "Ahmadis" or by any other name, who, through words, whether spoken or written, or through visible representation, refers to the manner or form of the call to prayer used for worship in their religion as the Azan, or recites the Azan in the same manner as Muslims do, shall be punished with imprisonment for a term that may extend to three years and shall also be liable to a fine.
According to Section 298(C) of the Pakistan Penal Code
Any person belonging to the Qadiani group or the Lahori group, who calls themselves "Ahmadis" or by any other name, who, directly or indirectly, presents themselves as a Muslim, or calls their faith Islam, or preaches or propagates their faith, or invites others to accept their faith, through words, whether spoken or written, visible representation, or any other means, thereby offending the religious feelings of Muslims, shall be punished with imprisonment for a term that may extend to three years and shall also be liable to a fine.
Course Conclusion
May Allah Almighty make us all firm and sincere Muslims and grant us the ability to remain steadfast in the doctrine of the Finality of Prophethood ﷺ and protect this belief until our last breath. Ameen. The final level of this course has now been completed. Courses related to the Seerah of the Messenger of Allah ﷺ will continue to be added to the Seerat Ki Dunya app. Having knowledge of the life of the Messenger of Allah ﷺ is a fundamental necessity in this age, for the person of the Messenger of Allah ﷺ is the very foundation of faith. Without him ﷺ, there is nothing in our lives. All blessings, mercies, and goodness lie in being connected to the Messenger of Allah ﷺ. Share the Seerat Ki Dunya app with those around you as well, and thereby become part of spreading the message of the Seerah of the Messenger of Allah ﷺ.