With Love to Muhammad sathe Khātam-un-NabiyyīnFarhan Iqbal&Imtiaz Ahmed Sra

With Love to Muhammad sathe Khātam-un-Nabiyyīnby:Farhan Iqbal and Imtiaz Ahmed Sra(Missionaries of the Ahmadiyya Muslim Jamā‘at)First Published in Canada: 2014© Islam International Publications Ltd.Published by:Islam International Publications Ltd.Islamabad, Sheephatch LaneTilford, Surrey GU10 2AQUnited KingdomFor further information, you may visit www.alislam.orgCover Page Design: Farhan NaseerISBN: 978-0-9937731-0-5

This book is dedicated to the 86 AhmadīMuslims who were martyred on May 28,2010, in two mosques of Lahore, Pakistan, aswell as all the other martyrs of IslāmAhmadiyya, starting fromHazrat Maulvī ‘Abdur Rahmān Shahīd raandHazrat Sāhibzāda Syed ‘Abdul Latīf Shahīd ra ,to the martyrs of today.

وَ‏قُلْ‏ جَآءَ‏ الْحَقُّ‏ وَزَ‏ هَقَ‏ الْبَاطِلُؕ‏اِنَّ‏ الْبَاطِلَ‏ كاَ‏ نَ‏ زَهُوْقًاAnd proclaim: ‘Truth has come and falsehood hasvanished away. Verily, falsehood is bound to vanish.’—Sūrah Banī Isrā’īl, 17:82

ContentsAcknowledgements ................................................................................................... iPublishers’ Note ...................................................................................................... iiiPreface ........................................................................................................................ vForeword................................................................................................................. viiIntroduction ............................................................................................................... 1Meanings of Khātam in Dictionaries ....................................................................... 7Mufridāt Imām Rāghib ..................................................................................................... 8Lisān-ul-‘Arab .................................................................................................................. 11Lane’s Lexicon and Dictionary of the Holy Qur’ān .................................................... 12Structure of the word Khātam ................................................................................ 19Alternative Qirā’āt of the Qur’ān ......................................................................... 27Relationship of Khātam-un-Nabiyyīn to Lā Nabiyya Ba‘adī ................................. 35Examples of Khātam used in other Contexts ....................................................... 41Method of Analysis of Qur’ānic Words ........................................................................ 42Khātam-ul-Muhājirīn ...................................................................................................... 49Usage of the word Khātam by Hazrat Mirzā Ghulām Ahmad as ............................... 51Last Law-bearing Prophet sa ................................................................................... 57Misrepresentation of Islām Ahmadiyya ....................................................................... 57Farhan Khan’s Arguments ............................................................................................. 67A Controversial Statement of Farhan Khan ................................................................. 72Combined with Sūrah Al-Mā’idah ................................................................................ 75Distinction between Law-Bearing and Non-Law-Bearing Prophets ........................ 82Was Hazrat ‘Īsā as a Law-Bearing Prophet? .................................................................. 87Statements of Prophet Muhammad sa ................................................................... 91Hadīth Number 1 – The Thirty Liars ............................................................................ 92Hadīth Number 2 – Statement made to Hazrat ‘Alī ra ................................................. 96Hadīth Number 3 – There will be Khulafā’ right after me ......................................... 99Hadīth Number 4 – Twenty Seven Arch-Liars .......................................................... 101

Hadīth Number 5 – Al-‘Āqib: After Whom there is no Prophet ............................. 104Hadīth Number 6 – Al-‘Āqib: After Whom there is No One ................................... 106Hadīth Numbers 7 & 8 – Al-Muqaffā ......................................................................... 108Hadīth of Hazrat ‘Alī ra and Lā Nabiyya Ba‘adī ................................................... 111Nothing has remained of Prophethood except Mubashirāt ............................ 119Everyday Language ...................................................................................................... 122The Essence or Foundation of Prophethood .............................................................. 123Al-Muslim, Al-Mu’min and As-Sālih ......................................................................... 126What is a Ru’ya (Dream/Vision)? ................................................................................ 130Are only Dreams left for the ummah? ........................................................................ 132The Fear of the Companions ra ...................................................................................... 132The Clue in the Word Al-Mubashirāt ......................................................................... 134“I am the Last Brick and I am the Last of the Prophets” ................................. 137Ahmadī Muslim Argument ......................................................................................... 137Refuting Farhan Khan’s Arguments ........................................................................... 142Statements of Hazrat Muhy-ud-dīn Ibn ‘Arabī rh .............................................. 155Definition of Nubuwwah ............................................................................................. 160Nabuwwah of Awliyā’ Allāh and the Promised Messiah as ..................................... 162The Status of the Promised Messiah as ......................................................................... 168The Death of Hazrat ‘Īsā bin Mariam as .............................................................. 183Challenge of the Promised Messiah as !......................................................................... 192Why is it not possible for Hazrat ‘Īsā as to return? ...................................................... 195Opinion of the Sahāba ra , Ā’immah, and Mujaddidīn rh .................................... 203Continuation of Prophethood according to the Holy Qur’ān ........................ 241Sūrah An-Nisā’, 4:70 ..................................................................................................... 241Intellectual Dishonesties of Farhan Khan ..................................................................... 241Ahmadī Muslim Argument ............................................................................................ 247The Grammatical Structure of 4:70 ................................................................................ 251Contextual Use of Ma‘a.................................................................................................... 251Problems with Farhan Khan’s Arguments ................................................................... 254Commentary by Imām Rāghib ....................................................................................... 262Sūrah Al-‘Arāf, 7:36 ....................................................................................................... 265

Refuting Farhan Khan’s Argument ............................................................................... 265Ahmadī Muslim Argument ............................................................................................ 268Sūrah Al-Mu’min, 40:35-36 .......................................................................................... 270Ahmadī Muslim Argument ............................................................................................ 270Other Verses on the Continuation of Prophethood .................................................. 274Continuation of Prophethood according to Ahādīth ........................................ 281“I am the Ākhir-ul-Anbiyā’ and my Mosque is the Ākhir-ul-Masājid” ................. 281Ahmadī Muslim Argument ............................................................................................ 283Refuting Farhan Khan’s Argument ............................................................................... 285Do not say: “There is no Prophet after him” .............................................................. 296“Had he Lived, he would have been a Prophet” ...................................................... 300Other Ahādīth on the Continuation of Prophethood ............................................... 307Closing Comments ............................................................................................... 309Appendix I: Sayings of the Promised Messiah as on the Finality ofProphethood .......................................................................................................... 315Appendix II: The Future of Islām Ahmadiyya ................................................. 345Appendix III: Ahmadiyya Muslim Beliefs ........................................................ 359Bibliography .......................................................................................................... 365

AcknowledgementsWe would like to express our utmost gratitude to ourteacher, Maulānā Hadi Ali Chaudhary, Vice Principal of theAhmadiyya Muslim Institute of Islāmic Studies, for his supportand guidance in the preparation of this book. He supervised theresearch, writing process, style, and presentation of argumentsin the defence of Islām Ahmadiyya, and always guided us in theright direction.We would also like to thank Maulānā Naveed AhmadMangla, Maulānā Matiullah Joyia, Maulānā Noman Rana andMaulānā Usman Shahid for their research contributions made inresponse to certain arguments. We also owe much thanks to Mr.Sheikh Abdul Wadood, Dr. Saleemur Rahman, and MaulānāFaheem Ahmad Khadim (Missionary, Ghana) for reviewing theentire book and making valuable suggestions. In addition, weexpress our thanks to Mrs. Khula Imtiaz and Mrs. MariamMubarik for reviewing the final manuscript, as well as Mr.Farhan Naseer, Mr. Saqib Mahmood, and Mr. Mirza ShaharyarAhmad for their help in formatting the book. Finally, we thankMr. Abdul Qudoos Chaudhry and Mr. Assad Saeed for theirhelp as well.May Allāh reward the efforts of all those who played arole in the preparation of this book, and May He make this booka source of guidance for many! Āmīn!i

Publishers’ NoteThe name of Muhammad sa , the Holy Prophet of Islām,has been followed by the symbol sa , which is an abbreviation forthe salutation ‏(ﷺ)‏ Sallallāhu ‘Alaihi Wasallam (may peace andblessings of Allāh be upon him). The names of other prophetsand messengers are followed by the symbol as , an abbreviationfor ا‎م)‏ / ا‎م ) ‘Alaihissalām/‘Alaihimussalām (on whom bepeace). The actual salutations have not generally been set out infull, but they should nevertheless, be understood as beingrepeated in full in each case. The symbol ra is used with thename of the Companions of the Holy Prophet sa and those of thePromised Messiah as . It stands for ( ا‎ ‏/ر‎ ا‎ ‏/ر‎ ا‎ ‏(ر‎ RadīAllāhu‘anhu/‘anhā/‘anhum (May Allāh be pleased with him/withher/with them). rh stands for ( ا‎ ‏(ر‎ Rahimahullāhu Ta‘ālā (MayAllāh’s blessing be on him).In transliterating Arabic words we have adopted thefollowing method (which is partially taken from the methodused by the Royal Asiatic Society):اثat the beginning of a word, pronounced as a, i, upreceded by a very slight aspiration, like h in the Englishword 'honor'.th, pronounced like th in the English word 'thing'.'loch'. kh, pronounced like the Scotch ch in خiii

ذعغقءdh, pronounced like the English th in 'that'.‘, a strong guttural, the pronunciation of which must belearnt by the ear.gh, a sound approached very nearly in the r 'grasseye' inFrench, and in the German r. It requires the muscles ofthe throat to be in the 'gargling' position whilepronouncing it.q, a deep guttural k sound.’, a sort of catch in the voice.Short vowels are represented by:a for (like u in 'bud');i for (like i in 'bid');u for (like oo in 'wood');Long vowels are represented by:ā for (like a in 'father');ī for (like ee in 'deep');ū for (like oo in 'root');iv

ََّّlast 14 centuries – that the Ahmadiyya Muslim Jamā‘at holdsthe same belief about the finality of the prophethood of the HolyProphet sa that the ‘Ulemā, Ā’immah, and Awliyāullah held,because it is, was and will remain the true belief!It is true that the Holy Prophet sa has said, دِ‏ ی“‏ َبa ْ a‏َاءِ‏ “ and (there is no Prophet after me),َ aالا ْ ُ ‏”اِ‏ (I am the lastviii‏”لا‏َبِ‎‏َّ‏aِ‎ا خِ‏ رٓof the Prophets), however, at the same time, he has informed usof the coming of a Prophet, who is also the Mahdī and theMessiah, in very clear words and with much clarification, andhas ordered us to take his bai‘at. The various Ā’immah of Islāmhave brought congruence to the understanding of both thesekinds of statements of the Holy Prophet sa by making true andenlightening discussions on them. No true Muslim has had thecourage to disagree with them! This is the reason why theummah has always held the belief that a Prophet is to come afterلا a‏َبِ‎the Holy Prophet sa . His coming does not affect the truth of “a َّ‏َاءِ‏ “ or ‏,”ب َ ْ دِ‏ یَ aالا ْ ُ ‏.”اِ‏ You will be able to read the divine and‏ْبِ‎aِ‎ا خِ‏ ر‏ْبِ‎ ٓenlightening reasoning of these elders in this book.Not a single one of the claims and spiritual statusesdeclared by the founder of the Ahmadiyya Muslim Jamā‘at,Hazrat Mirza Ghulām Ahmad as , for himself, goes against thereasoning and explanations of the former Ā’immah. If hiswritings are placed next to the writings of the former elders,they would appear like a reflection of each other in terms ofmeaning and essence.Despite these truths, the opponents of the AhmadiyyaMuslim Jamā‘at constantly lie by attributing false beliefs to thecommunity. A similar attempt was made by a boy namedFarhan Khan (from USA), who attempted to step ahead of hispredecessors in lying, deceit, etc. Under my guidance, MaulānaFarhan Iqbal and Maulāna Imtiaz Ahmed Sra have made astrong effort to do research, collect quotations, and write an

appropriate response to his allegations. Hence, with the help ofAllāh, the Exalted, and His grace and blessings, this is now auseful book in the English language addressing the issues of thefinality of the prophethood of the Holy Prophet sa and thecoming of an ummatī (or subordinate) Prophet in Islām, withdetailed material and true reasoning, Al-hamdulillāh!It is our prayer that Allāh, the Exalted, may make thisbook beneficial for the people and a source of guidance formany, and may He grant a great reward to these twoaforementioned warriors and others who assisted in any way. OAllāh! Please accept this book!Wassalām,The humble one,Hadi Ali ChaudharyJamia Ahmadiyya Canada27 th May, 2011ix

بمaااللهaارحنaارحمٰوaaبدہaاحaاوودحدہaوaaaروہaار م ٰٰ اور ر‎ ‎اوaاارIntroductionBy the grace of Allāh the Almighty, this book has beenwritten for the purpose of spreading the truth of IslāmAhmadiyya. It is a direct response to the arguments presentedby Farhan Khan in his book entitled “With Love to the Ahmadīsof the World” (version of March 20, 2010). His work cleverlyattempts to deceive his readers into believing that theAhmadiyya Muslim arguments are weak and insufficient. Thisbook will prove the exact opposite and place Khan on thereceiving end of his own accusations. We will show the true faceof the Ahmadiyya Muslim arguments and will dispel all falsenotions be they from Farhan Khan or anyone else, Inshā’ Allāh!Let not any enemy of Islām Ahmadiyya take cowardlycover behind Farhan Khan for this book is equally addressed toall such blasphemers who, having declared us as non-Muslims,have estranged themselves from the teachings of Islām and theHoly Prophet Muhammad sa . Wherever we have made apersonal challenge to Farhan Khan, we challenge them all –1

2 With Love to Muhammad sa the Khātam-un-Nabiyyīneach and every one. We call Allāh to Witness between us two,and Judge our differences.We believe the Holy Prophet Muhammad sa is the lastlaw-bearing prophet as well as the greatest and the best prophetof Allāh. He predicted in very clear words the coming of aprophet in the Latter Days, who would serve his cause. Thatprophet has already come in the person of Hazrat [i.e., HisHoliness] Mirzā Ghulām Ahmad as of Qādiān, India and heestablished the International Ahmadiyya Muslim Jamā‘at. Hedid not abrogate a single law of the Holy Qur’ān nor did he addanything new to it, and he came exactly according to the criteriaset forth in the Holy Qur’ān. He only carried out the work of theHoly Prophet Muhammad sa and spread his message, whiledemonstrating extraordinary love and service to him.The death of Hazrat ‘Īsā as [Arabic: Jesus as ] is central to thebeliefs of the Ahmadiyya Muslim Jamā‘at but in theintroduction to his book, Farhan Khan writes, “From theperspective of the Muslims, this seems like a relatively trivialissue.”We do not know when Farhan Khan self-crownedhimself as the spokesman for all “Muslim” denominations norhow he accurately assessed their opinion, but his statement is adirect affront to the Holy Prophet Muhammad sa . Khan’sstatement was made in complete disregard to the HolyProphet’s numerous statements and the verdict of the HolyQur’an, both of which clearly prove Hazrat ‘Īsā’s death andprophesy the coming of the Messiah as in the Latter Days. Inother words, the Holy Prophet Muhammad sa himselfemphasized the importance of this subject by discussing itrepeatedly. Who, then, is Farhan Khan to say otherwise? Thefact of the matter is that the above-quoted statement of FarhanKhan is either an excuse to avoid admitting the obvious death of

Introduction 3‘Īsā bin Mariam as , or an attempt to discredit clear-cut messagesof the Holy Prophet Muhammad sa . There is no alternative toexplain Farhan Khan’s shallow statement, but either way itexposes his immature intellect and deprived scholarship. Overthe last 120 years, Islām Ahmadiyya has successfully refuted theerroneous belief in the supernatural 2,000 plus year old life of‘Īsā bin Mariam as . Nevertheless, Farhan Khan joins the long listof our defeated opponents – his only strategy being an attemptto “trivialize” it. How disappointing!Farhan Khan goes on to state that the Ahmadī Muslimshave “invented three alternate explanations for what KhātamAl-Nabiyyīn means: last law-bearing Prophet, chief (best) of theProphets, or that future prophets will come bearing the seal ofthe Prophet Muhammad sa . This may pose as a source ofconfusion to the reader because their position may seeminconsistent.”This is a blatant misrepresentation of Islām Ahmadiyya.Nothing has been invented as these are not new explanations.Previous scholars of the Muslim ummah [Arabic: community]have made similar statements as will be shown in this book,Inshā’ Allāh! If non-Ahmadī Muslims have failed to understandthe very scholars they revere, it is no fault of ours. Those whocannot swim should stay away from the deep end of the pool, asthose with shallow intellect should stay away from the deepverses of the Holy Qur’an, lest they drown in ignorance.Secondly, our position is not “inconsistent” because thesethree explanations are not contradictory. All three meaningsequally apply to the status and greatness of the Holy ProphetMuhammad sa . This illustrates the multi-dimensional beauty anddepth of the Arabic language which allows the same phrase tohave several cumulative meanings.

4 With Love to Muhammad sa the Khātam-un-NabiyyīnFarhan Khan also argues that his position that the HolyProphet sa is the last chronological prophet is simple andstraightforward while the Ahmadiyya Muslim position iscomplicated. This argument represents an appeal-to-emotionfallacy, which attempts to obscure the logical argument with asuperficial appeal. This tactic is typically applied when there isan inexplicable contradiction. For example, while Farhan Khanbelieves the Holy Prophet Muhammad sa is the last prophet inthe sense of time and place, he conveniently forgets that hehimself believes in the coming of a prophet after the HolyProphet Muhammad sa : ‘Īsā bin Mariam as . Strangely, Khanbelieves that ‘Īsā as is somehow precluded from being “the last”because he came earlier as well.To illustrate the matter in another way: If John enters aroom and leaves, then Fred enters the room and leaves, thenJohn re-enters the room and leaves; who was the last person inthe room?Obviously, John was the last person in the room. However,Khan’s reasoning would like us to believe that Fred is the lastperson in the room, while simultaneously believing that John isthe last person in the room. The two conditions are mutuallyexclusive and present a contradiction.

Introduction 5Many non-Ahmadī Muslims have been plagued by thisvery contradiction over the last fourteen hundred yearsclaiming that both, Muhammad sa and ‘Īsā as , are the last prophet.Non-Ahmadī Muslims try to avert this contradiction by sayingthat ‘Īsā as will not be a new prophet when he re-appears in theLatter Days, for he was granted prophethood before the comingof the Holy Prophet sa . However, their point is irrelevant. Theissue is not whether a prophet is new or old, but which prophetis last in time. Unfortunately, their inability to satisfactorilyanswer such simple questions results in the frustration withwhich they legally ban Ahmadī literature and persecuteAhmadī Muslims in pathetic witch hunt fashion. This currentlytakes place in Pakistan, Indonesia, Afghanistan and SaudiArabia, to name a few. This oppression itself is the greatestadmission of their defeat!Inshā’ Allāh, the reader will soon discover that the onlyremedy to this contradiction can be found in the enlighteningAhmadiyya Muslim beliefs. They harmonize both concepts,content the heart, and cut at the very root of falsehood. In fact,the light of the Promised Messiah, Hazrat Mirzā GhulāmAhmad as of Qādiān, as manifested in his illuminatingarguments, was destined to dispel the darkness of ignorance –and falsehood would have no choice but to disappear.

Meanings of Khātam in DictionariesIn order to understand the meaning of Khātam-un-Nabiyyīn (lit. Seal of the Prophets), it is essential to understand thekey operative words and the connotative meanings associatedwith them in the Arabic language.Under the chapter entitled Classical Lexicons and the Word(Khātam), Farhan Khan criticizes the Ahmadiyya خاتمunderstanding of the word خاتم (khātam, lit. seal) and presentsisolated quotations from various lexicons or dictionaries inخاتم support of his opinion that “...all of the lexicons understandto mean last or finish, and some even reference Sūrah Al-Ahzabverse 41 saying Muhammad عليہ الصالة و السالم is the last of theprophets” 1 . We call into question the intellectual integrity of thequotations presented by Farhan Khan based on the fact that hedid not go into a sufficient discussion of the word khātam in thecontext of any of his quotations. Any honest individual can gothrough those entries and come to the conclusion that they werepresented with much bias, predisposed to the belief that Hazrat1Farhan Khan, With Love to the Ahmadīs of the world (U.S.A, 2010), Page 587

ُُُِِِ8 With Love to Muhammad sa the Khātam-un-NabiyyīnMuhammad sa is the last prophet in absolute terms. The fact ofthe matter is that Farhan Khan does this to give the impressionthat the only possible meaning of khātam is the last.This chapter will challenge this impression that FarhanKhan tries to give by quoting three universally acknowledgeddictionaries: Mufridāt Imām Rāghib, Lisān-ul-‘Arab, and Lane’sLexicon. We present below a complete quotation from Mufridātwhich thoroughly discusses the meanings of the word khātam.Mufridāt Imām Rāghiba :َ ات َ اب .َ َّ و ُ زaبذکaتاراختم aوابع aال aوجنِ‏ a‏َمِ‏ aواوب‏ْ‏ ُ ت ‏،‏aووaتاثرaشِ‏ aاخ‏َعْ در aخت‏ْ‏ تُ‏الاثرa واثا‏:‏ْ تِ‎ثاقaaاحالaنaاش،‏aوتَج ةaaالاaن aا‏ْعaہ aاِ‏ ْ ٍ تبارا aبا aحلُ‏باختْمaaاتبِ‏ aوالابوابِ‏ن اa ِ aواع ،“The words al-Khatm and at-Tab‘ are used in twoways:1. The infinitive meaning of ‘I sealed’ or ‘Istamped,’ and this refers to the impressing ofsomething on something ‏[تاثر]‏ like the stampring. ‏[‏ش]‏ of a seal or a2. And, second: The obtained impression ‏[الاثر]‏ ofthe stamp. [In other words, the word khatm canalso be used for the impression itself]Sometimes, it figuratively means: stopping fromsomething. And this meaning has been given basedon the fact that when books or chapters are sealed

لاا[‏َُMeanings of Khātam in Dictionaries 9after writing, it means that their writing has endedand one has stopped writing. [In other words, themeaning of finishing something is figurative].‏[ابرة/‏‎7‎‏]…إارةaإaاa ‏{ختمaااللهaaوبم}‏ حو:‏أجرى االله aبہِ‏ َاa ادة aأن aالاان aإذا aتاهىبالً‏ ‏،‏aأوaارتابِ‏ aحورa-aً‎ولاaونaہaتانa aاتِح‏َ‏ a aترہ‏ُہ aذک aۃٍ‏ورث‏َمااa aاتادً‏ aُّ تaبوجہً‏ aإaaبذکaaبہ ُاحق a –aa،وااa‏ُخت ِْFor example, ‘Allāh has set a seal on their hearts’ [Al-Baqarah / 7]... this is an indication towards a law ofAllāh that when man exceeds in false belief or incommitting sin, and does not pay any attention to thetruth, then his behaviour creates such a conditionthat he starts considering sin a good thing. It is as if aseal has been placed on his heart [such that truthdoes not affect him and his heart does not payattention to the truth].a‏{وخاتم aابن}‏تاaبجہ.‏حزاب/‏‎40‎‏]،‏ aأہ aختم aابوة،‏ aأي:‏‘and the Seal of the Prophets’ [Al-Ahzāb/40], becausehe is the Seal of prophethood, that is: He perfected it byhis coming.”

10 With Love to Muhammad sa the Khātam-un-NabiyyīnBased on the above explanatory statements of Imām Rāghib, wecan conclude that the words khātam or khātim have the followingmeanings:Primary Meanings (Haqīqī):1. Stamp or Ring2. To create an effect or impressionSecondary or Applied Meanings (Majāzī):1. The obtained or received impression2. To close something3. To bring something to an end4. To perfect something.It can now be concluded that there are several meanings of thewords khātam/khātim and these respectively apply based on thecontext. The Ahmadiyya Muslim Jamā‘at has never denied thefact that one of the secondary or applied meanings of khātam isto close something or to bring something to an end. Our argument isthat these meanings do not apply to the context in which thephrase Khātam-an-Nabiyyīn has been used in the Holy Qur’an(33:41). Instead, Khātam translates to mean Seal in sense ofpraise. As this is a unique title conferred on the Holy Prophet sa ,its literal translation should rely on the most appropriateprimary meanings, whereas secondary meanings should beutilized to understand the figurative connotations of the literalmeaning.

12 With Love to Muhammad sa the Khātam-un-NabiyyīnLane’s Lexicon and Dictionary of the Holy Qur’ānSimilarly, Lane’s Lexicon reiterates the same meaningsdiscussed above as shown on the next two pages. The onlyobjection, in this context, is that the compiler, Edward WilliamLane (1801 to 1876 CE), was a British orientalist andlexicographer who, lacking both background and aspiration intheology and Qur’ānic exegesis, applied the wrong meaning ofthe word khātam to verse 41 of Sūrah Al-Ahzāb. This was anerror of judgment on his part and it is not surprising, given hisEuropean and un-Islāmic background.There is no wonder why, in all instances, Farhan Khanonly quoted this dictionary writer’s opinion regarding Khātamun-Nabiyyīn,while ignoring the actual meanings of the wordkhātam. This exposes Khan’s shameful intellectual dishonesty forthe purpose of promoting his personal bias.Farhan Khan repeatedly criticizes Mr. Malik GhulāmFarīd ra2 for stating that one of the meanings of khātam is the bestand most perfect. It is surprising that someone could criticize thismeaning of khātam since this idiomatic application of the wordkhātam in the sense of praise is so commonly expressed inArabic that it appears unnecessary to give such examples in thisbook. Ahmadiyya Muslim literature provides numerousexamples of this kind of usage of the word khātam in the senseof praise 3 . In any case, in order to prove that Mr. Malik GhulāmFarīd ra gave all the meanings that have already been discussed2Mr. Malik Ghulām Farīd was a companion of the Promised Messiah as andwrote the Dictionary of the Holy Qur’ān available at:http://www.alislam.org/quran/dictionary/dictionary_quran.pdf3If you would like to see such examples, please refer to Mahzarnama – TheMemorandum, Pages 103-108, available at:http://www.alIslām.org/library/books/mahzarnama/Mahzarnama.pdf

Meanings of Khātam in Dictionaries 13in this chapter, an image of the complete entry under the word(khatama) in his Dictionary of the Holy Qur’ān has been خ َ تَمَ‏attached, after an image of the complete entry from Lane’sLexicon.

jìassuaged. ] ÷ n»Ãôø Ü» ãö ÞF»ô k» føìø ^Ûø ×$ Òö : Every time it (the fire of Hell)abates We shall increase for them the flame (17:98).ø jøìø [aor. ö jöí» mø and ö jôí» mø inf. noun ] ÷ j» ìø and ] ÷ç»jö ìö ] åü ø jø ìø : He acted orbehaved towards him with perfidy, treachery or unfaithfulnessor with deceit, guile or circumvention. ô ã»ÃøÖ»^eô ø jø ìø : He wasunfaithful etc., to the covenant. äü ö Ë» Þø l» ø jø ìø : His stomach becameheavy; or became agitated by a tendency to vomit; became in adisordered state. º ^j$ ìø : One who acts or behaves with perfidy ortreachery or with the foulest perfidy; one who acts or behaveswith deceit, guile or circumvention or in a corrupt manner anddoes so much or frequently or habitually. õ ç»ËöÒø õ^j$ìø Ø% Òö ^$Ö ]ô : Nonebut every perfidious and ungrateful person (31:33).Üø jøìø [aor. Üö jôí» mø inf. noun ܺ j» ìø and ݺ ^jø ìô ] äô n»×øÂø Üø jøìø æ»]ø ðøo» $ Ö] Üø jø ìø : He sealed,stamped, impressed or imprinted the thing or he put the seal onit. ðø o» $ Ö] Üø jø ìø : He reached the end of the thing. ܺ j» ìø and ĺ f» øsignify the impressing of a thing with the engraving of signetand stamp.The former sometimes means the securing oneselffrom a thing and protecting oneself from it; in consideration ofprotection by means of sealing upon writings; sometimes itmeans the producing of an impression or effect upon a thingfrom another thing; in consideration of the impress producedby the signet, sometimes it is used as relating to the reachingthe end of a thing. Or the primary signification of ܺ j» ìø is the actof covering over a thing.The word also signifies the protectingof what is in a writing by means of a seal. äü eø^eø Ôø n»×øÂø Üø jø ìø : Hesealed his door against thee i.e. he turned away from thee oravoided thee. äü eø^eø Ôø Öø Üø jø ìø : He sealed for thee his door i.e. hepreferred thee to others. ä´ fô×»Îø o×F Âø Üø jø ìø : He (God) sealed his hearti.e. he made his heart or mind to be such as it understood not.Ü» ãô ÃôÛ» ø o×F Âø æø Ü» ãô eôç»×öÎö o×F Âø äö×#Ö] Üø jøìø : Allah has set a seal on their heartsand their ears (2:8). ܺ iø^ ìø (Khatam) and ܺ iô^ìø(Khatim) and ܺ j» ìø(Khatmun) are almost synonymous. ܺ iø^ ìø (Khatam) means asignet-ring; a seal or stamp and a mark; the end or lost part orportion and result and issue of a thing. ^ ãø Ûô n»iô]çø íø eô Ùö ^Ûø » »] ø ^Ûø Þ$ ]ô :222Üjì

Ü jìActions are judged by their results. ܺ iø^ ìø also means the best andmost perfect; embellishment or ornament; the hollow of theback of the neck; àø n»n ô ùfôß$Ö] Üø iø^ìø æø äô×#Ö] Ùø ç»ö $ à» Óô ÖF æø : But he is theMessenger of Allah and the seal of the Prophets (33:41). ݺ ^jø ìô(inf. noun and a subs.): The first watering of a sown-field; theclay with which one seals or stamps upon a thing; the hymen;as being the seal of virginity; ^ ãø Úô^jøíô eô Ôø n»Öø]ô k» Ê$ ö : She wasconducted as a bride to thee with her seal of virginity; thefurthest part of a valley; the last of a company of men as alsoܺ iø^ìø and ܺ iô^ìø; the last portion of anything that is drunk;admixture; result; the end or last draught. Ôº » Úô äüÚö^jø ìô : Thesealing of it will be with musk; its result shall be the taste ofmusk; the last draught shall be in perfume like musk etc.(83:27). ݺ ç»jöí» Úø : Sealed or stamped. ݺ ç»jöí» Ú% к n»uô ø : Sealed beverage(83:26).$ ìø [aor. % íö mø inf. noun ' ìø ] ø » »] ø $ ìø : He furrowed or he made afurrow or trench in the ground. å´ ôù ìø o» Êô Äø Ú»$ Ö] $ ìø : The tears mademarks upon his cheeks. $ ìø : He or it marked or made a mark oran impression upon a thing; he cut a thing. ' ìø : The cheek; theplank of the tº ø ç» âø ; a side of a track of high ground; anassembly; a company of men; a rank or class or a race orgeneration of men. ô ^ß$Ö] àø Úôù' ìø oF Úø : A generation of men passedaway; a road. º æ»ö ì» ]ö syn. ' ìø meaning a hole, hollow, cavity, pitor the like dug or excavated; a deep trench in the ground. èºeø» øº æ»ö ì» ]ö : A blow or beating that furrows the skin. Õø $ ìø »Ãôù ø iö ^Öæøô ^ß$×Öô : And turn not thy cheek away for the people (31:19). Øø jôÎöô æ»ö ì» »] ö hö ^vø » ]ø : Cursed be the fellows of the Trench (85:5).Åø ø ìø [aor. Åö ø í» mø inf. noun ^ Â÷ » ìø and ^ Â÷ » ìô ] äü Âø ø ìø : He hid or concealedit; he deceived, deluded, beguiled and outwitted him; hedesired to harm in a way unknown to the latter; he pretended tohim the contrary of what he concealed; or he made him torelinquish the object that he had in view by pretending to himsome-thing the contrary of what he concealed. å´ ô v» qö o» Êô Åø ø ìø : Itentered its hole in order that it might not be caught. ö _ø Ûø Ö»] Åø ø ìø :223Åì

18 With Love to Muhammad sa the Khātam-un-NabiyyīnQuestions for Farhan Khan:1. Why did he hide the complete dictionary entries aboutthe word khātam?2. Why did he criticize Mr. Malik Ghulām Farīd’s ra idiomatictranslation of “the best” for the word khātam when it isconsistent with dozens of universally accepted examplesfound in Arabic literature 4 ?4Further discussion of this issue follows in the next chapter

Structure of the word KhātamIn the chapter entitled Structure of the word Khātam,Farhan Khan presents an absurd Arabic lesson that does littlemore than expose his poor knowledge of Arabic grammar. Hefoolishly questions the very possibility that khātam means seal ofauthentication.Although Khan has proven his skills in selectivelyquoting from dictionaries—which are secondary source materialfor the works cited therein—we highly recommend he study theoriginal works to teach himself an Arabic lesson long overdue.These works will help Khan understand the usage of a wordintended by the author in a particular context.It has already been shown in the previous chapter thatthe dictionaries categorically state that the primary meaning ofthe word khātam is seal or the impression made by its use. Khan’squestioning of this possibility advertises his ignorance. Placingseveral partially excerpted dictionary quotations to fill upseveral pages does not reveal much understanding of whatthose dictionaries actually state. After all, what is a seal? A sealis something that authenticates or verifies something! Should19

ََُُُِْ20 With Love to Muhammad sa the Khātam-un-NabiyyīnKhan find himself in disagreement, we present two examplesbelow which show that the word khātam was used to mean ringand the seal of authentication by the Holy Prophet Muhammad sahimself at the time of the revelation of the Holy Qur’ān.Khātam used to mean ring:َ اتِ‎ َ ّ بِ‏ُ َّ ارaً‎a َ aب ْ ُ َ َ نْ‏َ ُ َ رa َّ ث aَِ حَ‏ َبa َّ َّ ثَّ ثۃِ‏a َ َِ َ ۃa َ أبaِ‎رَ‏ aکً‏ َِ َ a نْ‏a aبْنِ‏ a‏َسً‏ َ a نْ‏أa بْنِ‏ a ْ a َ نْ‏رِ‏ ِرِ‏‏َمِ‏ aaَa َ نْ‏ a أ‏َّہ aاa aااللهُ‏ َّ َ a َّ َ َ َ َa مَ‏ َ َa نْ‏a عَ‏ َ رa اَّ ْ a عَ‏ َ َ ۃa َ a‏َاa ب ْ ُ َ a ُ نْ‏ َ روa ْ َ a َ َاذَّ‏ َ بِ‏ِ َِ ِ ث َْ ہُ‏‏ْمِ‏ aاذححaبخاری،‏aباب aخَ‏ و‏ْنُ‏‏َاa‏ْد حَ‏ د‏َاaaب حَ‏ دحَ‏ د دُ‏اَّ بَ‎‏َّبِ‎‏ّ‏‏ْہِ‏ aو‏ْہاالله‏َاد‏َۃ ‏َت‏َر‏َال أخْ‏ بوِ بَ‎رٍ‏ اa‏َۃa‏ْر‏َاد‏َترخَ‏ ات“Hazrat Abū Hurairah ra narrated: The Holy Prophet sa forbadethe wearing of a gold ring (khātam).” 5Khātam used to mean a seal of authentication:‏َم اء‏ُخ‏َمaححaبخاری،‏aباب اتخاذِ‏ aاخَ‏ اتألِ‏ ِاa ت‏َاد‏َۃa ‏َت‏َاaaأبaِ‎إ‏َا ‏ًس حَ‏ د‏َاa َ آد مُ‏ aبْنُ‏حَ‏ د‏َّبِ‎‏ْہa ‏َالرَ‎‏ْتُبَ‏ ‏َہُ‏ َّ‎‏ُمْ‏ ‏َنْ‏ ْaإذارُّ‏ ومa رَ‏ ءُ‏ واa‏ِتَابَکَ‏aبِہaإa‏ْنِ‏ aaٍ اaaأوُa‏ْتَبَ‏ ُأَ‎‏َسِ‏ aبہِ‏ َ aو أنَ‎‏ُنْ‏‏ُوَّ َ َ مَ‏َa ْ ختْ ت aبِہa ََ a ۃa َ نْ‏ َ نْ‏a َ aاالله ُ ّ َ a ُّaَ اa‏َمْ‏ب ْ ُ ََّ ثَ ادaا اaأر َ َ َّ a ََa a إaa‏َابِ‏ َaوa ِِر مْ‏ََّ ثa َ aاالله ُ َ َِ a ‏ِکً‏ ا َلa ِ aَإa 5Sahīh Bukhārī, Chapter: Gold Rings

َStructure of the word Khātam 21aَرaإ ُ ْ ُ َّ‎اaأ َ ََa aااللهِ‏ُ a َ ح دa َّ ُ َ ولُ‏ُ ْ َ ہُ‏a ۃً‏ َّ ِaَ اتَ‎‏ٍ‏ نْ‏اa‏ِ‏ aخ‏َاتَّخَ‏ ذَ‏‏َا a‏َدِ‏ ِ ہِ‏بَ‎و‏َا رِ ہِ‏ a“Hazrat Anas bin Malik ra narrated: When the Prophet sa intendedto write to the Byzantines, it was said to him, ‘Those people willnot read your letter unless it is stamped.’ So the Prophet sa took asilver ring (khātam) and got Muhammad, the Messenger of Allāhengraved on it... as if I am now looking at its glitter in hishand.” 6These are only two examples, among many, that are sufficient toshatter Farhan Khan’s opinion that khātam does not mean seal ofauthentication and can only mean last. When the meaning of“seal” is applied to the phrase Khātam-un-Nabiyyīn, it means Sealof the prophets. This implies that the Holy Prophet sa is the seal ofauthentication for all of the prophets as , past and future. This isthe simple, logical understanding of the position of theAhmadiyya Muslim Jamā‘at.The other objection that Farhan Khan raises against thismeaning is:“...if the letters خ ت م meant seal of attestation as they[Ahmadī Muslims] understand it, then to producethe meaning of best, or most attested, the word shouldhave been as follows:– best, highest of quality اخْ‏ تَمُ‏6Sahīh Bukhārī, Chapter: Taking a ring for stamping certain things or (forstamping) letters written to the people of the Scripture (Jews and Christians)and other people

22 With Love to Muhammad sa the Khātam-un-NabiyyīnIf the root-letters meant attestation or authentication, tomake it mean most attested, most authenticated, ofhighest quality or best, اخْ‏ تَمُ‏ [akhtamu] should have beenused...” 7The above quotion exposes Farhan Khan’s pitiable knowledgeof Arabic grammar and its linguistic structure. We are replyingto this argument only for the benefit of those unfamiliar with thebasics of Arabic; otherwise, anyone with rudimentaryknowledge would be aware that this is not how the meaningBest of the prophets is derived from the phrase Khātam-un-Nabiyyīn.We Ahmadī Muslims translate Khātam-un-Nabiyyīn as Seal ofthe prophets based on the primary and fundamental meaning ofthe word khātam, as stated in the dictionaries. We alsounderstand the phrase to mean Best of the Prophets, based uponthe derived connotation and idiomatic usage of the wordkhātam. When the word khātam comes as اف (Mudāf orPossessed) of a group of people ‏–‏افaاہ)‏ Mudāf Ilaih), then theidiomatic meaning of the phrase is best of the group. This idiomaticapplication of the word khātam is actually derived from, and alogical result of, the primary meaning “seal”. The one who is the“Seal of the prophets” is, quite obviously, also the best amongthem.The Arabic “lesson” that Farhan Khan has tried to give in hischapter, quite sadly, reveals how unqualified he is to giveArabic lessons! If the native Arabs customarily use the wordkhātam in a phrase to idiomatically convey the meaning of “thebest,” then who is Farhan Khan – or anyone else for that matter– to contradict them? Who is he to question the idiomatic usage7Khan, With Love, Page 63

Structure of the word Khātam 23of a word in the Arabic language by its native speakers andscholars? There are no idioms in the world which relyexclusively on literal meanings to be understood. They arefigurative by definition.The following are some examples of idioms in the Englishlanguage that Farhan Khan may not be able to understandbecause he would try to translate them literally according to thedictionary:1. A piece of cake2. Lend me your ear3. On the same page4. Actions speak louder than words5. A picture paints a thousand wordsMore specific to this topic, the following English idioms expressthe same connotations as we attribute to khātam, along withexamples of their usage:1. Be-all, end-all (The ultimate expert: He thinks he’s thebe-all, end-all of the Arabic language, but he doesn’t evenknow the basics of Arabic grammar.)2. Cream of the Crop (The best: The Navy SEALs are themilitary’s cream of the crop and they are qualified by thehighest training standards.)3. Call the Shots (The decision maker: Although thepresident is officially in charge, the vice-president callsthe shots.)4. Seal of Approval (The authority: Nothing gets donearound here without the director’s seal of approval.)

24 With Love to Muhammad sa the Khātam-un-Nabiyyīn5. Carry Weight (The credible and respected: He has beenworking here for 20 years and he carries a lot of weightwith management.)Imagine how foolish someone trying to translate the aboveliterally would appear! It is the context and the usage of theabove phrases that determines their meanings, not the literaldictionary meanings of the individual words. For example, theidiom cream of the crop came to be known as the best, most likelybecause cream rises to the top of the milk. The same connotationapplies to la crème de la crème which means the best of the best.Hence, the phrase Khātam-un-Nabiyyīn idiomatically means theBest of the prophets and if individual words of this phrase aretaken out and checked in the dictionary, we would not be ableto get this idiomatic translation.The Arabic language is a very powerful, mubīn 8 , andbeautiful language which allows multiple meanings to beapplied to the same words. Judgement is required to siftthrough the different meanings of khātam (literal and figurative)in order to select the meaning(s) which demonstrate the exaltedstatus and greatness of the Holy Prophet Muhammad sa . Anyintelligent and rational person would accept the AhmadiyyaMuslim understanding that the Holy Prophet Muhammad sa isthe seal of authentication as well as the best of the prophets. As amatter of fact, the meaning “Best of the prophets” in every kind ofquality and skill, is the logical result and very essence of beingtitled the Khātam (Seal) of the prophets. The same is being statedin the following hadīth of the Holy Prophet Muhammad sa :8Arabic: Eloquent and clear

ًَََََُُّّّّْStructure of the word Khātam 25‏ْنُ‏‏ْنُ‏ aحُ‏ جو aب و aب‏َاa ‏َحْ‏ aَبْنُ‏ ‏ُّوبَ‏واْ‏َاaإ aووَ‏ َ aابْنُ‏‏ُواaح‏َا‏َالَ‏ۃaأنaر aاالله ہِ‏ َ aوُ أبaِ‎ رَ‏ ‏ْرَ‏‏ْبِ‎ بِ‎‏ِ‏ ت aج َ ا‏ِ‏ وَ‏ عَ‏‏َا‏ِم aالاو ْ بِ‏ aوaا‏ْخَ‏ َ ْ قِ‏ a‏َا‏ّۃٍ‏ aو َ خُ‏ تِمَ‏ْ ٍ دا aوٍ ا aو جِ‏ا بِ‎‏ُّونرaً‎ ْ َ a دً‏ ِ a َ ‏ُتَ‎‏ْبَۃُ‏ َ a أa ََ َ ح َّ دثِ َa aأبِ‎ہِ‏ َ َ a ءِ‏ َ a نْ‏َa َ نْ‏لُ‏ ِ َ ْ َ aجَ‏ رً‏ َْ َّ دثa aُ َ ولَ‏ aااللهa َ َّ َa َّ َ َ مَ‏a َ نْ‏‏َاءِ‏ a ْ ُّ تُ‏ aالا َ َaa مِ‏ َِ ْاaأa ْ تُ‏ ِِ ْ رضa ْ ِ aْاa aو َ ُ جُ‏ َ ِ تْ‏َ ِ aْ ُ ر تُ‏ aبِارُّ‏ َ أحِ‏ ّ تْ‏ِ َa َِبaإaور َ َ َ َ ْ أر ْ ِ تُ‏Hazrat Abu Hurairah ra reported that the Messenger saof Allāh said: I have been given superiority over theother prophets in six respects: I have been givenwords which are concise but comprehensive inmeaning; I have been helped by awe [in the hearts ofmy enemies]; spoils have been made lawful to me;the earth has been made for me clean and a place ofworship; I have been sent to all mankind and [thetruth of] the prophets is attested [khutima] by me. 9In this hadīth, the Holy Prophet Muhammad sa himself says thathe has been given superiority over the other prophets by beingthe khātam of the prophets. If being the Khātam-un-Nabiyyīn doesnot mean that he is the best among the prophets then whatsuperiority is he referring to in the above hadīth? Moreover, theHoly Prophet sa is the one who testified to the truth of theprophets as it is stated in the Qur’ān, “ ْ ‏”رَسُ‏ وْلٌ‏ مُّصَ‏ دِّقٌ‏ لّ‏ ‏ِمَا مَعَكمُ‏ 10 . This9حح [Sahīh Muslim, Kitābul Masājid wa aم۔ aتاب aااجد aوواع اa ةMawādhi‘-is-Salāt]10A Messenger, fulfilling that which is with you. — Sūrah Āle Imrān, 3:82

26 With Love to Muhammad sa the Khātam-un-Nabiyyīnattestation to the truth of past prophets, together with adiscussion of superiority mentioned in the above hadīth, canmean nothing other than his being the best or the most superiorof all of the prophets.Questions for Farhan Khan:1. What credentials does he have to question the centuriesoldidiomatic usage of a word in the Arabic language?2. Why does the Holy Prophet sa consider being Khātam-un-Nabiyyīn a superiority over the other prophets if theword khātam cannot possibly mean “the best” (accordingto Farhan Khan)?

Alternative Qirā’āt of the Qur’ānUnder the chapter entitled Alternat[ive] Qirā’āt of theQur’ān and Khātim, Farhan Khan argues that since nine of the tenpreserved qirā’āt [recitation styles] of the Qur’ān state khātiminstead of khātam, the meaning of khātim should apply as the lastone, meaning that the Holy Prophet Muhammad sa is beingentitled the Last Prophet 11 . He also quotes Hazrat Mirzā Bashīrud-DīnMahmūd Ahmad ra who has emphasized the fact that theQur’ān states khātam, with the fatah [i.e., diacritical mark givingan “a” sound] on tā’, instead of kasra [diacritical mark giving an“i” sound], and that gives the meaning of seal.First, it should be noted that the background to the qirā’ātthat Farhan Khan provides is not entirely accurate. It is true thatthere were multiple dialects of Arabic at the time of the HolyProphet Muhammad sa . As a result, the Holy Qur’ān wasrevealed with different qirā’āt to facilitate its learning andmemorization for Arabs of different tribes with differentdialects. However, by the time of Hazrat ‘Uthmān bin ‘Affān ra[d. 656 CE] the Third Khalifah [Caliph or Successor], various tribes11Khan, With Love, 6527

28 With Love to Muhammad sa the Khātam-un-Nabiyyīnand nations mixed with the Arabs, and there was no more aneed for the different dialects and recitation styles (qirā’āt) of theQur’ān. Hence, Hazrat ‘Uthmān ra ordered that only the Quraishīdialect (or the Hijāzī dialect) should be preserved and FarhanKhan agrees to this when he writes, “The Qur’ān was originallycompiled in a single copy for mass distribution by Zayd binThābit ra under the direction of [Hazrat] ‘Uthmān bin ‘Affān ra inthe year 24 A.H. All of the other alternat[ive] dialects weredisregarded. The only dialect that [Hazrat] ‘Uthmān ordered tobe preserved was the dialect spoken by the Qurayshī Arabs” 12 .This is true and a reason for this which Farhan Khan does notapparently understand is that the people had startedunderstanding the Hijāzī dialect. The need for them to use theother dialects was now non-existent. The differences in theqirā’āt existed due to a temporary need and when the timeschanged, Hazrat ‘Uthmān ra abrogated the permission to use thedifferent qirā’āt and established only one qirā’ah, that is, theqirā’ah of the Quraishī dialect.Second, it must be noted that the qirā’āt other than theHijāzī qirā’ah do not come directly from the Holy ProphetMuhammad sa . While the chain of narrators of the differentqirā’āt do reach the companions of the Holy ProphetMuhammad sa , there is no evidence of any of the qirā’āt, otherthan the Hijāzī qirā’ah, to have been narrated directly from theHoly Prophet Muhammad sa .Third, whether the word is khātim or khātam, it does notaffect the Ahmadiyya Muslim understanding. The constructionof the word khātam is called Ism Ālah in Arabic grammar and theconstruction of the word khātim is called Ism Fā’il. As a result,while khātam means seal, khātim means the one who seals. Both of12Ibid.

ََََُِّ ْ َُِ َََِِّّ ََََََُّAlternative Qirā‘āt of the Qur’ān 29these meanings are equally applicable to the Holy ProphetMuhammad sa and are only different ways of saying the samething, that is, the Holy Prophet sa is the one who attests to thetruth of past and future prophets. In other words, 33:41 wouldtranslate as follows (in the alternative qirā’āt):ْنَخاaانa حدaاباaاح ‏ًدa نaرجاولaااللهِ‏ و نaر مa‏َّبِ‎‏ّ‏وa a ِ اتِمَ‏ a اٰ Muhammad is not the father of any of your men, but[he is] the Messenger of Allāh and the one who seals[or attests to the truth of] the prophets.This means that the Holy Prophet Muhammad sa is theone who placed the seal of authentication on the previousprophets and attested to their truth. He did this by fulfillingtheir prophecies and confirming the integrity of their claims toprophethood. The Holy Prophet sa is also the khātim for futureprophets, that is, he attests to the truth of all future prophets byhaving established a law or sharī’ah that no future prophet canbreak. Any future prophet who fails to comply with the law ofthe Qur’ān would be guilty of breaking the Holy Prophet’s sealof authority, thereby admitting to falsehood.This understanding also upholds the superiority of theHijāzī qirā’ah used by the Muslims worldwide. It is obvious thatwe cannot use the inferior qirā’āt of the Qur’ān to impose abiased translation on the Hijāzī qirā’ah which clearly states thatthe Holy Prophet Muhammad sa is the Khātam (seal), with thefatah on the letter tā’, of the prophets.Nevertheless, this argument should not be taken to meanthat the Ahmadiyya Muslim Jamā‘at rejects the fact that khātimcan mean last. As explained in the chapter entitled Meanings ofKhātam in Dictionaries, there are several meanings of this wordand “last” is definitely one of those meanings. However, when

َُ30 With Love to Muhammad sa the Khātam-un-Nabiyyīnthe verse is studied in its proper context of praise in rebuttal toinsults, and in view of other verses of the Holy Qur’ān whichpromise the coming of prophets, the meaning of Last of theprophets simply cannot be applied to the phrase Khātam-an-Nabiyyīn, and the only possibility is to take the literal meaningof the one who attests to the truth of the prophets.Fourth, an objection to the non-Ahmadī understanding isthat the word khātim is Ism Fā‘il and if the meaning of last is tobe taken, then the literal translation of khātim would be the onewho ends or the one who finishes. This meaning cannot be appliedto the phrase Khātim-an-Nabiyyīn because the Holy Prophet sa isdefinitely not someone who has the authority to “finish” theprophets. This authority rests entirely with Allāh as He is theOne who can finish the prophets, not the Holy ProphetMuhammad sa .Fifth, it must be remembered that in Ibn Al-Anbārī, KitābAl-Masāhif, there is a narration that ‘Abd-ur-Rahmān Aslamī rastates:aااaاُ‎رءaوaاحن aابنaابaابؓ‏تaا ُ‎رءُ‏ aاحنَ‏ابّنaبتحaاتاءaوaااللهaا ‏َّبّنaبرaاتاءaالaaارءْ‏ اaوaخاتَمَ‏ااaخاتِمa َ ُaَ ّ َa رَّ‏ ب‏ْ‏ aق۔ُ و‏ّ‏ِI was appointed to teach Hazrat Imām Hassan ra andImām Hussain ra the Holy Qur’ān. Then, once, Hazrat‘Alī bin Abī Tālib ra passed by me [and] I was teachingthem to read Khātim-an-Nabiyyīn, with the kasra ontā’. Then, he [Hazrat ‘Alī ra ] said to me: “Teach themto recite wa Khātam-an-Nabiyyīn, with the fatah on tā’.May Allāh enable you to!”

Alternative Qirā‘āt of the Qur’ān 31This statement is the fatwā [i.e., Islāmic legal opinion] of Hazrat‘Alī ra on this discussion. What he meant to say is that the qirā‘ahwith the fatah, Khātam-an-Nabiyyīn, is superior to the qirā’āt withthe kasra, Khātim-an-Nabiyyīn. Farhan Khan insists that thephrase Khātam-an-Nabiyyīn should be judged based on theinferior qirā’āt but the argument of the Ahmadiyya MuslimJamā‘at is that the superior qirā’ah should be used to judge themeaning of this phrase. If Hazrat ‘Alī ra agreed with FarhanKhan, he should have been happy that his sons were beingtaught the qirā’ah which conveys the correct meaning but thefact of the matter is that he discouraged that qirā’ah and orderedthat khātam be recited with a fatah. Furthermore, it should benoted that in his chapter entitled Examples of Khātam used in othercontexts, Farhan Khan says that we should stick to the definitionof a word contemporary to the speaker, not contemporary to theinterpreter 13 . However, when it comes to the qirā’āt, he rejectsthe one employed by Hazrat ‘Alī ra , who was one of the earliestcompanions of and contemporary to the Holy ProphetMuhammad sa , and wants to impose his preferred qirā’ātcenturies later!Finally, Farhan Khan uses this discussion to point outinstances where Hazrat Maulwī Nūr-ud-Dīn ra , the firstsuccessor [Khalīfa] of the Promised Messiah as , and Hazrat MirzāBashīr-ud-Dīn Mahmūd Ahmad ra , the second successor of thePromised Messiah as , have apparently stated that Khātam-an-Nabiyyīn means Last of the prophets. These can obviously not helphim the way he intends because the argument that these greatscholars and Khulafā’ of Islām Ahmadiyya have made is that theHijāzī style of recitation is superior to the others. They have notdisregarded, negated or rejected the other recitation styles. They13Khan, With Love, Page 43

32 With Love to Muhammad sa the Khātam-un-Nabiyyīnhave merely made the same argument that has been made inthis chapter that the superior qirā’ah states khātam and that wordmeans seal and this meaning applies to the inferior qirā’āt aswell. In other words, the qirā’āt containing the word khātim aresubordinate to the qirā’ah containing the word khātam, whichmeans seal. This is not something new that has been proposedby the authors. When discussing the narration of Ibn Al-Anbārī,Hazrat Mirzā Bashīr-ud-Dīn Mahmūd Ahmad ra states thefollowing:وا‎ ا‎ء ‎أت وا‎ ا‎ء ا‎ ‎‏ٰی ‎ت ‎أت ‎ء ا‎ ا‎ء وا‎ ‎أت ‎ء وہ ا‎ ‎أت وا‎ ا‎ء ں آپ ا‎ ا‎ ٴ ‎ش ‎تا‎ء ر‎ آپ ‎ے ں ا‎ء ‎ؤ۔ اس‎ت د ا‎ ا‎ء ا‎ظز‎دہ ‎ظ ‎۔ ‎ں ا‎ء ۔ اس ڈر ‎ت اور ‎ت آپ اور ا‎د آپ اس ‎ں ‎د وہ آ ‎اہ آ‎ ‎م اس ‎ؤ۔ ا‎ء ‎ؤ ا‎ء ں ‎ے ا‎ء وہ ا‎ د ‎ت ا‎ُ‎د ا‎ء آپ ور‎ ‎ا‎۔ ‎ں ‎۔

Alternative Qirā‘āt of the Qur’ān 33“This was the fatwā of Hazrat ‘Alī ra that the qirā’āt ofKhātim-an-Nabiyyīn with the kasra under the tā’ issubordinate to the qirā’āt with the fatah over the tā’.However, the scholars say that the qirā’ah of Khātaman-Nabiyyīnwith the fatah on tā’ is subordinate to theqirā’ah with the kasra under the tā’. If khātam hadmeant that which the scholars say, then Hazrat ‘Alī rashould have been happy that ‘Abd-ur-RahmānAslamī is teaching his sons to recite with the kasraunder the tā’. Instead, he gives instructions that hischildren should not be taught to recite with the kasraunder the tā’. This proves that according to Hazrat‘Alī ra , the phrase Khātam-an-Nabiyyīn with the fatah ontā’ was more secure. In general, the kasra under thetā’ is also permissible. However, since there was adanger that Hazrat Hassan ra or Hazrat Hussain ra maytake it to understand that there is no prophet after theHoly Prophet Muhammad sa even if he is a student ofhis, he told the teacher to teach his children to recitewith the fatah on tā’ and not with the kasra under thetā’. This also helps us understand that according toHazrat ‘Alī ra , Khātam-an-Nabiyyīn does not mean thatwhich can [possibly] be understood with the kasraunder the tā’, that is, “the one who ends theprophets.” Otherwise, he would not have stoppedthe teacher from teaching with the kasra under thetā’. 1414Hazrat Mirzā Bashīr-ud-Dīn Mahmūd Ahmad ra , Tafsīr Kabīr (Qadian:Printwell Amritsar), Volume 10, Page 382

34 With Love to Muhammad sa the Khātam-un-NabiyyīnIn conclusion, the Hijāzī qirā’ah, which is the most superiorqirā’ah, as accepted by all the Muslims of the world, should beused to translate the words Khātam-an-Nabiyyīn and thesubordinate qirā’āt should not be used to force an interpretationon this phrase.Questions for Farhan Khan:If any qirā’ah with the kasra under the tā’ is superior to theqirā’ah with the fatah on tā’, then:1. Why did Hazrat Uthmān ra order the burning of the otherqirā’āt?2. Why did Hazrat ‘Ālī ra order the teacher to use the qirā’ahwith the fatah on tā’ instead of the qirā’āt with the kasraunder the tā’?

Relationship of Khātam-un-Nabiyyīnto Lā Nabiyya Ba‘adīIn his chapter entitled Relationship of Khātam Al-Nabiyyīnto Lā Nabī Ba‘adī, Farhan Khan presents the following argument:The Prophet, being the best in speech, would notcombine random, unrelated statements together.With this in mind, consider the following statementof Prophet Muhammad sa :وaاخرجaابنaردو ہaنaثوبانaرaااللهaہaال:‏ الaرولaااللهaaااللهaہaوaمaإہaونaaاُ‎تaذابونaثثونaمaزمaأہaبa،وaااaخاتمaابنaلاaبaبدی۔Ibn Marduweyah reported, with his chain on theauthority of Thawban رaااللهaہ that the Messenger ofAllāh aااللهaہaوم said: “Indeed, there will arise inmy ummah thirty arch-liars, each of whom will claimto be a Prophet, and I am the seal of the Prophets,there will be no Prophet after me.If seal of the prophets really means best of the Prophets,and no prophets after me really means no law-bearingprophets after me or no prophets in parallel to me, the35

36 With Love to Muhammad sa the Khātam-un-NabiyyīnAhmadi [Muslims] must explain why the Prophetwould place two unrelated statements adjacent toanother statement that speaks about false prophetswho will come to his nation.... 15Farhan Khan then goes on to boast that his understanding is“consistent” and “coherent” but this is merely wishful thinkingwhich has not come true and will never come true no matterhow hard he tries!First, it must be noted that Farhan Khan clearlymisrepresents Islām Ahmadiyya when he writes that AhmadīMuslims believe that “seal of the prophets really means best of theprophets.” As explained earlier, this is not the stance of theAhmadiyya Muslim Jamā‘at. “Seal of the prophets” means onewho authenticates the truth of past and future prophets. In thissense, the words Lā Nabīyya Ba‘adī mean that there can be noprophet after the Holy Prophet Muhammad sa in opposition tohim. When the Holy Prophet sa says that he is the Khātam-un-Nabiyyīn and no prophet can come after him, he means that heis the Seal of the prophets and no prophet can come after himwithout the seal of authentication of his prophethood. In otherwords, no prophet who breaks the seal of his prophethood cancome in the future. Only one who follows him in letter andspirit can come as a prophet. To further elaborate his statement,the Holy Prophet sa says that there will be 30 such liars whowould break this seal and claim to be independent prophets.Second, let us test Farhan Khan’s understanding andliteral interpretation of his above quoted hadīth. Throughout hisbook, he argues that Khātam-un-Nabiyyīn means “last prophet”but in the chapter under discussion, he presents the above hadīth15Khan, With Love, Page 70

Relationship of Khātam-un-Nabiyyīn to Lā Nabiyya Ba‘adī 37which explicitly states only 30 liars would appear in the Muslimummah. What are we to do once that number has been achieved?If Farhan Khan was right, the Holy Prophet Muhammad sawould never have placed a limit on the number of falseclaimants to prophethood that were to come after him. Insteadof saying إہaونaaاُ‎تaذابونaثثون [Indeed, there will arise inإہaونaaاُ‎تa my ummah thirty arch-liars], he would have saidذابونaثرون [Indeed, there will arise in my ummah many liars]. Infact, this is a riddle that non-Ahmadīs cannot solve no matterhow hard they try!!! While Farhan Khan insists that falseprophets will keep on coming endlessly as the Holy Prophet sa isthe very last prophet, after whom no prophet can come, thehadīth quoted by him states that there will only be 30 of them.After that, one must be careful in judging claimants toprophethood. From a literal perspective, this number hasalready been achieved. In the commentary of Sahīh Muslim, Al-Ikmāl Al-Akmāl, it is stated:aہزaنa ٔ ذاaاحدثaرaدہaاہaودaنaتباٰ نaبغaذاaاددaوaرفa aااللهaہaوaمaاaالاذکaنaاعaاتار خThis hadīth had demonstrated its truth, for, if all thefalse claimants to prophethood are counted from thetime of the Holy Prophet sa until today, then, thisnumber has surely been achieved and whoeverstudies history would know this. 1616As-Sharah Al-Ikmāl Al-Akmāl, Volume 7, Page 458

38 With Love to Muhammad sa the Khātam-un-NabiyyīnIt must be noted that the writer of this book died in 828 Hijrī!Hence, those 30 who broke the seal and claimed independentprophethood came a long time ago!Third, if Farhan Khan’s faulty understanding is correct,then no prophets can ever come after the Holy ProphetMuhammad sa . Hence, whoever claims to be a prophet has to be adajjāl [i.e., liar or deceiver]. If this is correct, then the statementsof the Holy Prophet sa regarding the coming of a prophet in thefuture would be incorrect, and by stating this, Farhan Khan isessentially accusing the Holy Prophet sa of contradicting himself.In quoting the Holy Prophet sa , he states that there can be noprophet after him whatsoever, yet the Holy Prophet sa himself hasstated that a prophet will come and not only that, he repeatedlyemphasized the importance of accepting the truth of thatprophet! The following ahādīth by the Holy Prophet sa clearlyindicate he prophesied the coming of a prophet in the LatterDays:بaااللهa aوaاحابہ ٰThe prophet of Allāh, Jesus, and his companions 17aہaامaبaوaاہaازل۔a۔a۔a ٰ aaہبaوaبaسThere is no prophet between me and him i.e. ‘Īsā as and he shalldescend (in the future) 18Farhan Khan’s understanding ignores these ahādīth whichclearly speak of a prophet to come after the Holy ProphetMuhammad sa . He should clarify his position for us!17Sahīh Muslim, Kitāb-ul-Fitn, Chapter: ہ aذرaادجالaوaتہaوaاa18Sunan Abū Dawūd, Kitāb Al-Malāhim, Bāb Khurūjud Dajjāl

Relationship of Khātam-un-Nabiyyīn to Lā Nabiyya Ba‘adī 39On another note, since Farhan Khan is keen on findingweaknesses in the narrations of the ahādīth presented byAhmadī Muslims, he should bear in mind that the above hadīththat he cites in his book three times and emphasizes in hisYouTube videos has similarly been criticized as weak (dha‘īf) byhis own reputed scholars! It is quoted again as follows:وaاخرجaابنaردو ہaنaثوبانaرaااللهaہaال:‏ الaرولaااللهaaااللهaہaوaمaإہaونaaاُ‎تaذابونaثثونaمaزمaأہaبa،وaااaخاتمaابنaلاaبaبدی۔aHazrat Thaubān ra narrates that the Holy Prophet sasaid: “Indeed, there will arise in my ummah thirtyarch-liars, each of whom will claim to be a prophet,and I am the Khātam-un-Nabiyyīn (Seal of prophets),there is no prophet after me (without my seal)”.All the varying narrations of the above hadīth are from weaknarrators. For instance, in Jāmi‘ Tirmidhī, it is narrated by AbūQalābah and Thaubān, both of whom are weak narrators. AboutAbū Qalābah, it is written, سaابوaبۃaنaاءaاتابنaوaوaدa‏“‏person. (Abū Qalābah was not a wise ‏”ااس aدود aابہ aInstead, among the people, he was famous for ignorance) 19 . It isalso stated, aحم“‏ aم aن aو aحم aن aدس ‏”اہ (He used tonarrate from those whom he met and from those whom he didnot meet) 20 . About Thaubān, Azdī states, ‏”‏تونaہ“‏ (There is19Tehzīb At-Tehzīb, Volume 5, Page 22620Mīzānul A‘itadāl, Volume 2, Page 39

40 With Love to Muhammad sa the Khātam-un-Nabiyyīndisagreement in the authenticity of this narrator) 21 . In the sameway, all the other narrations of this hadīth have weak narrators.This is the status of the hadīth that Farhan Khan likes to present overand over again!Questions for Farhan Khan:1. Why did the Holy Prophet sa specify that there will onlybe 30 liars after him when, according to Farhan Khan,there can be no prophet of any kind whatsoever afterhim?2. Why does he believe in no prophets whatsoever after theHoly Prophet Muhammad sa in light of the abovestatements about the coming of a latter day prophet?21Mīzānul A‘itedal, Volume 1, Page 173

Examples of Khātam usedin other ContextsUnder the chapter entitled Examples of Khātam used inother contexts, Farhan Khan makes a straw man fallacy 22 bystating that Ahmadī Muslims believe, “The title Khātam Al-Nabiyyīn can only mean best of the prophets...” 23 . This iscompletely false! As shown earlier, Ahmadī Muslims take thephrase Khātam-an-Nabiyyīn to mean “Seal of the prophets” andthe meaning “Best of the prophets” is also applied idiomaticallybecause it is the intended meaning behind the literal translation.Plenty of examples of similar usage of khātam are found inArabic literature. For instance, Hazrat ‘Alī ra was called Khātamul-Awliyā’(Seal of the Awliyā’), Abū Tamām was called Khātamush-Shu‘arā(Seal of the Poets), and so on. Obviously, the Arabsdid not consider Hazrat ‘Alī ra the last walī [i.e., saint] nor didthey consider Abū Tamām the last poet. Nevertheless, FarhanKhan lays down three objections against the AhmadiyyaMuslim understanding:22A fallacy based on misrepresentation of an opponent’s position23Khan, With Love, Page 4241

42 With Love to Muhammad sa the Khātam-un-Nabiyyīn1. The method of analysis of the words of the Qur’ān byAhmadī Muslims is erroneous.2. One must analyze how the Holy Prophet sa defined theword khātam, instead of going to external sources.3. One must look at how Hazrat Mirzā Ghulām Ahmad asused the word khātam in his writings.These objections will now be discussed one by one.Method of Analysis of Qur’ānic WordsWhile discussing the method of analysis of Qur’ānicwords, Farhan Khan explains that the mufassirūn [i.e., writers ofcommentaries of the Qur’ān] would commonly refer to Arabicpoetry and literature to understand the meaning of words. Hethen explains that this is only applicable to Arabic poetry and/orliterature from the pre-Islāmic period or the periodcontemporary to the Qur’ān. To illustrate his point, he writesthat the word “salāh” ‏(‏ۃ)‏ used to mean blessing or connectionat the time of the Holy Prophet Muhammad sa but over time, itevolved to mean ritual prayer. In other words, in later periods,the Arabic language began to evolve and the usage of certainwords, including khātam, began to change. Hence, the meaningsof words from later periods cannot be applied to their usage inthe Holy Qur’ān or ahādīth. In conclusion to his argument,Farhan Khan says, “...hypothetically, even if the meaning ofKhātam did evolve to mean ‘best,’ the modern evolution of Arabicdoes not retroactively change the meaning of the Qur’ān.” 24Although we must give credit to Farhan Khan for hiscreative ignorance, we are forced to expose his deceit. Ourrebuttal to his long ramblings about the alleged evolution of the24Khan, With Love, Page 44

َّExamples of Khātam used in other contexts 43meaning of the word khātam from “final” to “best” is quitesimple! The Holy Prophet Muhammad sa himself used the wordkhātam to mean “best.” There was no evolution! Consider thefollowing ahādīth:aّ‎دaااللهaتوبaخاتَمaا‏ّبنَ‏اتہaادمaجدلaaaوaان ٰCertainly, I have been with Allāh as Khātam-an-Nabiyyīn while Adam as was yet in the nascent stage 25In the above hadīth, the phrase Khātam-an-Nabiyyīn cannotpossibly be translated as “Last of the prophets”. How could hebe the last prophet when those before him had not evenappeared? This demonstrates that the Holy ProphetMuhammad sa himself used the phrase idiomatically to state thathe is the Best of the prophets.ااaخاتمaالاباءaوaاتaاaaخاتمaالاواءI am the Khātam-ul-Anbiyā’ and you, O ‘Alī, are theKhātam-ul-Awsiyā’ [i.e., Seal of the advisors] 26ااaخاتمaالاباءaوaاتaاaaخاتمaالاواءI am the Khātam-ul-Anbiyā’ and you, O ‘Alī, are theKhātam-ul-Awliyā’ [i.e., Seal of the saints) 2725Mishkāt-ul-Masābīh, Kitāb-ul-Fitn, Bāb Fadhā’il Sayyid-ul-Mursalīn SalawātAllāh wa salāmun ‘alaih; Masnad Ahmad bin Hanbal, Hadīth Al-‘Irbādh binSāriya; Kanz-ul-‘Ammāl, Kitāb-ur-Rabi‘ نaحرفaااء۔aتابaاالaنaمaالاالaبابaالاولaالaاثاثaaالaترہaتبaنaاتحدثaبام26‘Allama Abū Ja‘far Rashid-ud-Dīn Muhammad bin ‘Ali bin Shehr Āshaub(Al-Mutwaffā: 588 Hijrī), Manāqib Āle Abī Tālib, Juz. 3, Page 261, Matba‘‘Ilmiya Qum, Iran

ًََََُُّّّْ44 With Love to Muhammad sa the Khātam-un-NabiyyīnIn the above two narrations, the principles of the Arabiclanguage tell us that Hazrat ‘Alī ra was the Khātam-ul-Awliyā’ inthe same way as the Holy Prophet sa was the Khātam-un-Nabiyyīn. If sainthood continues after Hazrat ‘Alī ra , prophethoodcontinues after the Holy Prophet sa .‏َحْ‏ aَ‎بْنُ‏ ‏ُّوبَ‏ ‏ْنُ‏‏ْنُ‏ aحُ‏ جو aب و aب‏َاaواْ aج‏َاaإ aووَ‏ َ aابْنُ‏‏ُواaح‏َا‏َالَ‏ہِ‏ َ aوۃaأنaرُ أبaِ‎ رَ‏ ‏ْرَ‏‏ْبِ‎ بِ‎‏ِ‏ ت aج َ ا‏ِ‏ وَ‏ عَ‏‏َا‏ِم aالاو ْ بِ‏ aوaا‏ْخَ‏ َ ْ قِ‏ a‏َا‏ّۃٍ‏ aو َ خُ‏ تِمَ‏ْ ٍ دا aوٍ ا aو جِ‏‏ُّونا‏َّبِ‎رaً‎ ْ َ a دً‏ ِ a َ ‏ُتَ‎‏ْبَۃُ‏ َ a أa ََ َ ح َّ دثِ َa aأبِ‎ہِ‏ َ َ a ءِ‏ َ a نْ‏لُ‏ ِ َ ْ َ َa َ ْ َ نْ‏َ َّ دثرً‏a aُ َ ولَ‏ aااللهa‏َ‏ aااللهa َ َّ َّ َ َ مَ‏a َ نْ‏‏َاءِ‏ a ْ ُّ تُ‏ aالا َ َaa مِ‏ َِ ْاaأa ْ تُ‏ ِِ ْ رضa ْ ِ aْاa aو َ ُ جُ‏ َ ِ تْ‏َ ِ aْ ُ ر تُ‏ aبِارُّ‏ َ أحِ‏ ّ تْ‏ِ َa َِبaإaور َ َ َ َ ْ أر ْ ِ تُ‏Hazrat Abu Hurairah ra reported that the Messenger saof Allāh said: I have been given superiority over theother prophets in six respects: I have been givenwords which are concise but comprehensive inmeaning; I have been helped by awe (in the hearts ofenemies); spoils have been made lawful to me; theearth has been made for me clean and a place ofworship; I have been sent to all mankind and thetruth of the prophets is attested (Khutima) by me. 2827Maulvī Syed ‘Ammār ‘Alī, Tafsīr ‘Umdat-ul-Bayān, Volume 2, Page 284,Published: 1302 Hijrī, Publisher: Yusufī Dehlī28Sahīh Muslim, Kitāb Al-Masājid wa Mawādhi‘i Al-Salāt‏[‏ححaم۔aتابaااجدaوواعaا ة [

Examples of Khātam used in other contexts 45In the above hadīth, the Holy Prophet Muhammad sa declaresthat he is superior to the earlier prophets because he is theirKhātam! No one can deny that the Holy Prophet sa considered hisKhatamiyyat (being the seal) as his Fadhīlat [i.e., superiority]! Thisis factual proof that the Holy Prophet Muhammad sa also usedthe word khātam to idiomatically mean “best” and thisprecedent is the reason why this word was continuously usedover the centuries to mean “best.” There are countless examplesof this usage in Arabic literature. Hence, the Ahmadiyya Muslimunderstanding of the word khātam is contemporary to the HolyProphet Muhammad sa , not contemporary to Farhan Khan!Furthermore, Farhan Khan says that the mufassirūnfollowed the Usūl-ut-Tafsīr [Principles of commentary of theHoly Qur’ān] by commonly referring to pure Arabic poetry andliterature to understand the meanings of Qur’ānic words. Let ussee how the mufassirūn themselves understood the word khātam.Hazrat Imām Rāzī, one of the greatest mufassirūn in the historyof Islām and a very well-acknowledged authority on Tafsīr-ul-Qur’ān [i.e., commentary of the Qur’ān], writes:aاحاۃa aو aاوجود aالاربۃ aباخع aازوا aادرجۃ aذہ دوادرۃaوaالaالaخاتمaال۔aوaاخاتمaجبaانaونaالaالاaتریaانaرواaaااللهaہaوaمaٰا aان aخاتم aابن aان aال aالاباءاوۃaوaامaوaالاانaاaانaخاتمaاخواتaٰاجاۃaانaااaذاکaالaاaانaخاتمaاخعaااۃaنaحرۃaذیaاجلaانaالaاخعaوaااaم

46 With Love to Muhammad sa the Khātam-un-NabiyyīnAt this stage, man is granted four garments, that is,existence, life, power, and ‘Aql [i.e., the ability tothink]. And ‘Aql is the Khātam-ul-Kul [i.e., best amongthem all]. And it is necessary for Khātam to be the‘Best’. Don’t you see that our Holy Prophet (peaceand blessings of Allāh be upon him) was the Khātamun-Nabiyyīnin the sense of being the Afzal-ul-Anbiyā’[Best of the Prophets] (upon whom be blessings andpeace)? And man is the Khātam-ul-Makhluqāt-ul-Jismāniyyah [i.e., Seal of the created beings withbodies] in the sense of being the best among them. Inthe same sense, ‘Aql is the Khātam of the Garmentsgranted [to man] by Allāh – the Possessor of Majesty– in the sense of being the best of the garments andthe most excellent. 29This quotation is from a very well acknowledged Tafsīr of theHoly Qur’ān and nobody can claim that the writer did notfollow the Usūl-ut-Tafsīr or that he tried to use an ‘evolved” or“changed” meaning of the word khātam. In conclusion, it is nowproven that the Ahmadiyya Muslim interpretation of the word khātamis completely in coherence with the Usūl-ut-Tafsīr!One more thing that needs to be noted here is that FarhanKhan illustrates his faulty point with a ridiculous example! Hequotes the following verse:ِٕ اِنَّ‏ ٰ اهللّ‏ وَمَلٰ‏ ٓ ىكَتَهٗ‏ يُصَ‏ لُّوْ‏ نَ‏ عَلىَ‏وَسَ‏ لّ‏ ‏ِمُوْا تَسْ‏ لِيْمًاالنَّبىِ‏ ّؕ يٰۤاَيهُّ‏ ‏َا اذلَّ‏ ‏ِيْنَ‏ اٰمَنُوْا صَ‏ لُّوْا عَلَيْ‏ ‏ِه۝29ترaبر،‏aجدa،۴aحہa Imām Razi, Tafsīr Kabīr, Volume 4, Pages 22, 31, and 34 [۳۴ a،۳۱a،۲۲]

ٍَََّExamples of Khātam used in other contexts 47Allāh and His angels send blessings on the Prophet.O ye who believe! You also should invoke blessingson him and salute him with the salutation of peace. 30Then, he writes, “...the original meaning of salāh is blessing orconnection. Over time, the word salāh evolved to mean ritualprayer. However, modern evolutions in the Arabic language donot retroactively change the meaning of the Qur’ān. This versesays that Allāh and the angels bless the Prophet sa , and theMuslims are commanded to send their blessings upon theProphet sa as well.” 31This theory of the evolution of the word salāh is entirely aninnovation of Farhan Khan! To his embarrassment, he hassolidified his position as one of the fabricating liars in thehistory of Islām. In his desperation to discredit AhmadiyyaMuslim beliefs, he has crossed the line in forging examples toprove his ridiculous points! The following ahādīth prove that theHoly Prophet Muhammad sa himself used the word salāh in themeaning of “prayer”: َ اaِ َُ ُ جa ُ َ ولَ‏ ِبaِ َ ْ َ لً‏ ْ a خِ‏ َ a َ aاالله ُ َّ َa aااللهِ‏َ َ الَ‏ ْاa َ ْ و ُ م aاa َ َ اa َ َ الَ‏ ُ َ ولُ‏a ُ َ‎ب ْ مaت َ َّ َ َ َ aااللهa َ َّ َ a اaَ ّ َ َ مaأ َ َ الَ‏a لُ‏ ََُّ‎مُ‏ ْ اa َّ ۃa َ َ ت ْ تaِ‎از َ رِکُ‏ َُْ ت َِ ت ِتِہ َaذ َ َ ْ راa a َ a َ لَ‏ َ احِ‏‏َالَ‏ aأخْ‏ بِرأنaر a‏َاaر aااللهِ‏‏َہa aر‏َہa‏َّبِ‎‏ُّ‏و ربa‏َ‏ اaہa‏ٍاaوااللهaلاaت aبِہa‏َان aر‏َّہa‏َا‏َالارَّ‏ حِ‏ م‏ُؤو‏ُد‏ْہaو‏َاۃaو‏َّۃa‏ْج‏ْہa‏ُدA man said, “O Messenger of Allāh! Inform me of adeed which will make me enter Paradise.” The30Sūrah Al-Ahzāb, 33:5731Khan, With Love, Page 43

َََ48 With Love to Muhammad sa the Khātam-un-Nabiyyīnpeople said, “What is the matter with him? What isthe matter with him?” The Messenger sa of Allāh said,“He has something to ask [what he needs greatly].”Then, the Prophet sa said [to him], “[In order to enterParadise] you should worship Allāh, not associatinganything with him, and you should offer prayersperfectly, and give obligatory charity [Zakāt], andkeep good relations with your kith and kin.” He thensaid, “Leave it!” (The sub-narrator said, “It seemsthat the Prophet was riding his she camel”). 32a aإذْ‏ مَ‏ َّ َ َ َa aاالله َّ َa a ّ َُِ اa َ عَ‏ِ aَ َ َ بَۃ aرِجَ‏ الً‏ َّ ََa ا a‏َالَ‏ َّ َa َa ا a َ اُْ‎‏ُمْ‏ع َِ ْaة ا‏َّ‏ a ُ َ َتa َa aَ‏َا إaْ ت َ َ ْ ج ُّْ a ْ َ وا‏َۃِ‏ ْ َ َ a اaأد َ ر واa ُّ َ َ a ْ اa َ َ َّ ِ aبِا ْ ْ َ َ َب َََْ ا a‏َحْ‏ نُ‏aجا‏ُم‏َالَ‏ ا‏َّ‏ ة‏َّبِ‎‏ّ‏‏ُم‏ْتہِ‏ َ aووا aإذَ‏ ا aأتَ‎‏ْتُمْ‏‏ُم‏َات‏َتِ‎ و‏َا‏ُواaa‏َاIt is narrated by ‘Abdullāh bin Abī Qatāda: My fathersaid, “While we were praying [Nusallī] with theProphet sa he heard the noise of some people. After hehad offered the prayer [Sallā] he said, “What is thematter with you?” They replied, “We were hurryingfor the prayer [As-salāh].” He said, “Do not makehaste for the prayer, and whenever you come for theprayer [As-salāh], you should come with calmness,and pray [Fasallū] whatever you get [with the people]and complete the rest which you have missed.” 3332Sahīh Bukhārī, Good Manners and Form, Book 8, Volume 73, Hadīth 12‏[‏ححaبخاری۔aتابaالادب۔aباب : لaۃaارحم [33Sahīh Bukhārī, Call to Prayers (Adhān), Book 1, Volume 11, Hadīth 608

Examples of Khātam used in other contexts 49This is the kind of example that Farhan Khan gave in his book!He is so blinded by his bias against Islām Ahmadiyya that hedoes not even bother to read what he is writing! There was neverany evolution with the word salāh! Since the Arabic language ismubīn and multiple meanings can be applied to the same word,the word salāh has multiple meanings as well. In the verse, themeaning of “blessing” is applied based on the context of theverse, and in the hadīth, the meaning of “ritual prayer” isapplied based on its particular context. The same principleapplies to the usage of the word khātam. If the context showsthat it has been used to mean “last,” then this meaning wouldapply and if the context shows that it has been used to mean“seal,” then this meaning applies.Khātam-ul-MuhājirīnAnother narration that Farhan Khan quotes in his chapteris as follows:انaاaمaاکaخاتمaااجر نaaاجرۃaاaااaخاتمaابنaaابوۃ“Rest assured O Uncle! For you are the Khātam-ul-Muhājirīn (last of the migrants) in the migration as Iam the Khātam-un-Nabiyyīn (last of the Prophets) inthe prophethood.” 34Quoting the above hadīth, Farhan Khan goes into a longdiscussion about the authenticity of the narrators of the hadīth.ححaبخاری۔aتابaالاذان۔aباب : ولaارجلaاتتاaاۃ [ٓ ]34حرفaانaaذرaاباس 6, Kanz-ul-‘Ammāl, Volume

50 With Love to Muhammad sa the Khātam-un-NabiyyīnThen, he writes that the words aاجرۃ [in the migration] “seemto indicate that ‘Ibn Abbas was the last migration in the specificmigration from Makkah to Medīnah.” 35First of all, Farhan Khan makes another embarrassingmistake, this time with the background of the hadīth. This is notabout Hazrat Ibn ‘Abbās ra . Instead, it is about Hazrat ‘Abbās ra ,who was indeed the uncle of the Holy Prophet Muhammad sa !What happened was that Hazrat ‘Abbās ra was worried about thenature of his migration. He embarked upon his migration fromMecca to Medina at the time when the Holy ProphetMuhammad sa was returning to Mecca from Medina withthousands of Muslims. This was just before the Prophet’svictory of Mecca. When Hazrat ‘Abbās ra left Mecca for Medina,he met with the Holy Prophet Muhammad sa on the way andcame back to Mecca with him. This caused him to get worriedthat his migration may not be considered an actual migration.Hence, the Holy Prophet sa comforted him with the words,(Rest assured, O Uncle!). Then, he said, “For you ‏”انaاaم“‏are the Khātam-ul-Muhājirīn in the migration as I am Khātam-un-Nabiyyīn in the prophethood.”Farhan Khan is correct in stating that this hadīth is notabout migration in general, but the specific migration from Meccato Medina. In that sense, the Holy Prophet Muhammad sacomforted Hazrat ‘Abbās ra that his migration from Mecca toMedina would in fact be accepted but it would be the last of itsnature. This also means that the Holy Prophet sa could notpossibly be comparing the specific migration to prophethood ingeneral. If that is so, then this comparison would be faulty andno Muslim would accuse the Holy Prophet sa of making faulty35Khan, With Love, Page 45

Examples of Khātam used in other contexts 51comparisons! The fact of the matter is that the Holy Prophet sacompared the specific migration from Mecca to Medina to hisspecific prophethood which is law-bearing prophethood. If thishad not been the case, the Holy Prophet Muhammad sa wouldhave said, “You are the Khātam-ul-Muhājirīn as I am the Khātamun-Nabiyyīn”.Instead, he says, “You are the Khātam-ul-Muhājirīnin the migration as I am the Khātam-un-Nabiyyīn in theprophethood.”As a result, the words “in the prophethood”clearly show that he was referring to his specific prophethoodwhich has ended and no prophet with a law or a statuscomparable to the Holy Prophet sa can come until the Day ofJudgment. Only subordinate prophets can come, that is,subordinate to the Holy Prophet Muhammad sa and subservientto his sharī‘ah (i.e., law).Usage of the word Khātam by Hazrat Mirzā Ghulām Ahmad asFarhan Khan has presented three examples of the usageof the word khātam by Hazrat Mirzā Ghulām Ahmad as with theintended meaning of “last,” according to him. In the chapterentitled Meanings of Khātam in Dictionaries, we have alreadyexplained that the word khātam does not have only one meaningthat is always applied. It has several meanings, both literal andderived. The principle is that the context and usage of a wordhelps determine the correct meaning of a word in a phrase orsentence. As a result, when Hazrat Mirzā Ghulām Ahmad, thePromised Messiah and Imām Mahdī as , uses the word khātam tomean “last” in a certain context, there can be no objectionagainst it! This principle does not only apply to the Arabiclanguage. It is universal and fundamental to all languages.Consider the following examples of a phrase in the Englishlanguage with different meanings in different contexts:

52 With Love to Muhammad sa the Khātam-un-Nabiyyīn1. All right: expression of reluctant agreement.a. Can you come to the house with me?b. Oh, all right. I don't want to, but I will.2. All right: fair; not particularly good.a. How’s your Arabic class?b. It's all right, I guess, but I’m struggling withArabic grammar.3. All right: unharmed; in satisfactory condition.a. You don't look normal. Are you all right?b. Yes, but I have a backache. 36These examples illustrate that the same phrase can havedifferent meanings in different contexts. Similarly, when thePromised Messiah as says that he was the Khātam-ul-Walad (last ofthe Children) for his parents and no child was born after him, thecontext clearly states that he is using the word Khātam in one ofits derived meanings, that is, “last”. In the same way, when hesays that Hazrat ‘Īsā bin Mariam as was the Khātam-ul-Anbiyā’among the Israelite Prophets, he means that he was the last ofthe Israelite prophets and he is stating it as a historical fact.However, he used the word Khātam in a different sense in thefollowing quotation:اور ‎ت ا‎م ‎ن ‎ا دی ا ا‎ ‎ی ‎ی ‎ں ا‎ء ا‎م رو رو‎ ‎ں ‎ت ا‎ء ا‎ا‎ ا 36Idioms slightly modified from source: www.schools.utah.gov

Examples of Khātam used in other contexts 53ا ‎د اور ‎ی ‎د َ ‎ں اس وہ اور ‎ی اور ‎ں ‎م ‎ں ‎ت37 ا‎ ‎ت ۔ And I am not one who rejects the greatness of Hazrat‘Īsā as . God has informed me that the Masīh of theMuhammadan dispensation is greater in statuscompared to the Masīh of the Mosaic dispensation.However, I have great respect for Masīh as IbnMariam because, in terms of spirituality, I am theKhātam-ul-Khulafā’ in Islām just as Masīh Ibn Mariamwas the Khātam-ul-Khulafā’ for the Israelitedispensation. In the Mosaic dispensation, Ibn Mariamwas the Promised Messiah and in the Muhammadandispensation, I am the Promised Messiah. Hence, Irespect him who has the same name as me and only amischievous one and a liar would say to me that I dono respect Masīh as Ibn Mariam 38 .It is clear from the context of the above quotation that HazratMirzā Ghulām Ahmad as is not using the word khātam to speakof the finality of the Khilāfah of Hazrat ‘Īsā as in terms of time. Heis actually speaking of Hazrat ‘Īsā’s as finality in terms of statusbecause he compares him to himself and states that he is theKhātam-ul-Khulafā’ in Islām in terms of spirituality just as MasīhIbn Mariam as was the Khātam-ul-Khulafā’ for the Israelites. If hehad intended to speak of his or Hazrat ‘Īsā’s as finality in terms oftime, he would have said:37رو‎ ‎ا‎۔ ‎١٩۔‎ ‎ح ۔‎ ١٨38Kishtī-e-Nūh, Rūhānī Khazā’in, Volume 19, Page 18

ٰ54 With Love to Muhammad sa the Khātam-un-Nabiyyīn ا‎ا‎ ا ‎ں ا‎ء ‎ا‎م ‎ظ ز ا‎ء In terms of time, I am the Khātam-ul-Khulafā’ in Islāmjust as Masīh Ibn Mariam was the Khātam-ul-Khulafā’ forthe Israelite dispensation.instead ofا‎ا‎ ا ‎ں ا‎ء رو ‎ا‎م ‎رو‎ ا‎ء In terms of spirituality, I am the Khātam-ul-Khulafā’ inIslām just as Masīh Ibn Mariam was the Khātam-ul-Khulafā’ for the Israelite dispensation.Hence, it is quite clear from the quotation itself that thePromised Messiah as is speaking of the status of Hazrat ‘Īsā as .Further proof of the fact that he was not using the word khātamto mean “last” in this specific context is that he himselfpredicted that there would be Khulafā’ after him. This isdemonstrated when he writes, a“ aن aخۃ aاو aاوود aاح ارThe‏)”خاہaاaارضaدق Promised Messiah as or a Khalīfa from hisKhulafā’ would travel towards the land of Damascus) 39 . In asimilar quotation, the Promised Messiah as calls himself theاہaخاتمaالاباءaوaااa‏“‏ Khātam-ul-Awliyā’ and clarifies his use as well,‏”خاتمaالاواءaلاaوaبدیaالاaاذیaوaaوa (Certainly, he [theHoly Prophet Muhammad sa ] is the Khātam-ul-Anbiyā’ and I amaدی39Hamāmatul Bushrā, Page 37

Examples of Khātam used in other contexts 55the Khātam-ul-Awliyā’ [Seal of the Saints]. There is no walī afterme except one who is from my followers and upon mycovenant]) 40 . These quotations show that Hazrat Mirzā GhulāmAhmad as believed that there would be Awliyā’ and Khulafā’ afterhim and he could not have called himself the Last of the Khulafā’or the Last of the Awliyā’. Moreover, this holds true from ahistorical point of view. Hazrat ‘Īsā as was indeed the lastprophet for the Israelites or the Khātam-ul-Anbiyā’ for them butthe system of Khilāfah continued after him. In this sense, Hazrat‘Īsā as cannot possibly be called the Last of the Khulafā’. Instead,Hazrat Mirzā Ghulām Ahmad as calls him the Best of the Khulafā’for those who came after him. As a result, both Hazrat ‘Īsā as andHazrat Mirzā Ghulām Ahmad as share the title of Khātam ul-Khulafā’ as they are the best of the Khulafā’ among those Khulafā’coming after them.Questions for Farhan Khan:1. If the word khātam did not idiomatically mean “best” atthe time of the Holy Prophet Muhammad sa , why did herepeatedly use it in this sense in his statements?2. What does he think about the fact that Hazrat Imām Razītranslated Khātam-an-Nabiyyīn as “Best of the prophets”while knowing full well what the Usūl-ut-Tafsīr are?40Khutba Ilhāmiyya, Page 35

ۙLast Law-bearing Prophet saMisrepresentation of Islām AhmadiyyaUnder the chapter entitled Last of the Law-BearingProphets, Farhan Khan gives the names of the books from wherehe took the arguments in favour of Islām Ahmadiyya and drawsthe conclusion: “When [Ahmadī Muslims] argue that khātamAl-nabiyīn means last law-bearing Prophet, they implicitlyaccept that khātam can mean last and Al-nabiyīn means theprophets.” 41It is important to mention here that Farhan Khan isfollowing the footsteps of those who have been mentioned in([those] who pervert wordsيحُّ‏ ‏َرِّفُوْ‏ نَ‏ الْكلَِمَ‏ عَنْ‏ مَّوَاضِ‏ عِهٖ‏ the Holy Qur’ān asfrom their proper places) 42 . In his attempts to avoid a strawman fallacy, he does precisely that by falsely and dishonestlyconcocting a belief and attributing it to Ahmadiyya, the True41Khan, With Love, Page 2942Sūrah An-Nisā’ 5:1457

58 With Love to Muhammad sa the Khātam-un-NabiyyīnIslām. Before refuting his false accusations it is important toread from the original sources which Farhan Khan was supposedto be quoting from in the beginning of his chapter. One may ask:Why did he not include the original quotations in his book? Afterreading these quotations, the readers will not only have theanswer to this question but also see his real face.The first quotation is from the book Revelation,Rationality, Knowledge and Truth:The Rationale of FinalityThe finality of any Prophet can be observed withreference to his message as well as with reference tohis status. It is possible for a Prophet to be final in hismessage and his status, yet it is also possible foranother lesser Prophet to come after him withoutviolating his finality. It is this aspect of prophethoodthat we are going to thoroughly examine now.The belief in the finality of the Qur’ānic law and inthe finality of the Prophet sa to whom this law wasrevealed, is unanimously held by all Muslims. TheQur’ān—a complete code of life—claims for itself apromise of eternal Divine protection frominterpolation by human hands. If this claim is right,as the Muslims believe and demonstrate it to be, thebearer of such a book must be accepted as the lastlaw-bearing Prophet. This is clearly understandableand is so endorsed by the entire world of Islāmwithout exception. But from the non-Muslim vantagepoint, it is difficult to comprehend how any Bookcould fulfil the needs of all ages and defy therequirements for change during the times to come.

ؕؕLast Law-bearing Prophet sa 59Add to this the Qur’ānic claim of universality and theproblem will increase manifold. How can it belogically explained that any Divine Book couldsatisfactorily address the ethnic and parochialproblems of all mankind alike? There are Europeans,Americans, Africans, Arabs, Russians, Israelis, andnumerous people of Asian origin with differentethnic backgrounds and inherited cultures. Theirpolitical and social traditions also differ so widelythat it is difficult to visualize how a single universalcode of religious law could satisfy them with equaljustice.In answer to both these questions, the Qur’ānclaims that all its teachings are founded on thehuman psyche which is common to mankind andunchangeable in relation to time. Any teaching whichperfectly corresponds to the human psyche becomesunchangeable. It is this principle that the Qur’ānalludes to when it says:فَاَقِمْ‏ وَهجْ‏ ‏َكَ‏ لِدلِّيْنِ‏ حَنِيْفًا فِطْ‏ رَتَ‏ اهللّ‏النَّاسَ‏ عَلَيهْ‏ ‏َا لاَ‏ تَبْدِيْلَ‏ لِخَلْقِ‏ اهللّ‏ ؕ ذٰكلِ‏ َ ادلِّيْنُ‏ِ الْقَيمّ‏ ُ ‏ۙوَلٰكِنَّ‏ اَكْثرَ‏ َ النَّاسِ‏ لاَ‏ يَعْلَمُوْ‏ نَ‏ٰ ِ الَّتىِ‏ ْ فَطَ‏ رَ‏ِ ٰ۝So set thy face to the service of religion asone devoted to God. And follow the naturemade by Allāh—the nature in which Hehas created mankind. There is no altering

60 With Love to Muhammad sa the Khātam-un-Nabiyyīnthe creation of God. That is the rightreligion. But most men know not. 43Indeed the nature created by God cannot be altered.Even the atheist must concede that human nature hasremained universally unaltered since timeimmemorial. But a Book of Law corresponding to thisunalterable nature can itself be changed all the sameby the interference of humans. The Qur’ān takes careof this danger by declaring it is a well-protectedbook.اِانَّ‏ نحَ‏ ‏ْنُ‏ نَزَّلْنَا اذلِّكْرَ‏ وَاِانَّ‏ هلَٗ‏ لَحٰفِظُ‏ وْ‏ نَ‏ ۝Verily, it is We Who have sent down thisExhortation, and most surely We are itsGuardian. 44History has proved this claim to be right. Hence theProphet sa who was bestowed this Book has to beaccepted as the last law-bearer. Nothing in this claimis irrational, but when it is suggested that even nonlaw-bearingprophets cannot come, the jurisdiction offinality is overextended without any rationaljustification. No sooner have they made this claim ofabsolute finality than they venture to demolish itthemselves. The cracks begin to appear the momentthey hasten to exempt Jesus as from this all-pervasivelaw of finality.43Sūrah Ar-Rūm 30:3144Sūrah Al-Hijr 15:10

Last Law-bearing Prophet sa 61When confronted with this dilemma, they dismiss itwith a mere wave of their hand as though it were nodilemma at all.The reappearance of Jesus as as a Prophet afterProphet Muhammad sa , they argue, does notcontradict his absolute finality on the followingcounts:• Jesus would be brought back from a stock ofprophets who had already been commissionedbefore the advent of Prophet Muhammad sa .Thus his finality will not be violated. It can onlybe violated if a Prophet is raised after his adventeven if that Prophet brings no new law and isselected by God from within his own ummah(people).• Jesus’ prophethood would be the one granted tohim during his advent prior to Islām.• Moreover because during his second advent hewould be subordinated to the Holy Prophet sa ,he would no longer be held as independent.Hence by being an older Prophet and by becomingsubordinated, he would not violate the seal ofprophethood. As such, their concept of finality onlymeans that new prophets cannot be commissionedwhile old prophets can be brought back; but this issheer absurdity. What manner of an All-Wise Godwould He be who would pass the verdict of absolutefinality in favour of anyone despite His knowledgethat a Prophet would certainly be needed after him?The question of old or new is irrelevant. Central tothe issue is the question of need.

62 With Love to Muhammad sa the Khātam-un-NabiyyīnThe need for another Prophet after the advent of thelast is an intrinsically contradictory belief. Faced withthis dilemma the ‘Ulemā’ always twist the issue byarguing that the need for the advent of a Prophetmay occur after the final Prophet had come and gone.Yet, the absoluteness of his finality would remainintact as long as the new need is fulfilled by an oldProphet. But anyone should be able to see throughthis transparent effort at cheating. The difference ofold or new is just a childish attempt to confuse theissue. If Jesus as of Nazareth reappears and submits tothe supremacy of Prophet Muhammad sa , he wouldstill be a Prophet after him. To fulfil the new need byborrowing an old Prophet from a bygone people isfar worse than fulfilling the same need by raising anew Prophet from within the people of Islām. If theformer does not violate the Doctrine of Finality thelatter most certainly cannot. 45Based on this quotation, it is already clear that Farhan Khanmade inappropriate and dishonest conclusions about theAhmadiyya Muslim position. His second quotation is from thearticle entitled The concept of Revelation in Islām and this is alsoquoted below:Do We Need a Further Law After the Holy Qur’ānThe tenth question relating to the subject ofrevelation is: Is it necessary to have a new lawrevealed even after the Holy Qur’ān?45Hazrat Mirzā Tahir Ahmad rh , Revelation Rationality Knowledge and Truth(Islamabad: Islam International Publications Ltd., 1998), Pages 670-673

Last Law-bearing Prophet sa 63It must be remembered that the Holy Qur’ān, as webelieve, is a book of complete and perfect laws whichneed not be abrogated. The question, therefore of anew law does not arise at all. No new law needspromulgation, nor is there a need for a new Prophetwith a new law. This is a fact which is wholly basedon the Holy Qur’ān - the word of God, and is alsosupported by the general consensus of the Muslimdivines. Muslim scholars of the past have explainedthat the correct meaning of the expression Khātaman-Nabiyyen and Laa Nabi B'adi simply mean that noProphet would ever come after the Holy Prophet (sa),who would revoke and abrogate the law of theQur’ān - Islām.So now, only non law-bearing revelation can come.The Qur’ān is the perfect and complete law of Islāmand there would be no new law in the future. TheHoly Qur’ān has repeatedly stated that saints andsages of Islām will definitely be honoured with nonlaw-bearing revelation. God the Gracious has giventhe firm promise that the true followers of the HolyQur’ān and the Holy Prophet (sa) shall be raised tothe rank of those whom God loves: ‘And whosoobeys Allāh and this messenger shall be among thoseon whom Allāh has bestowed His blessings - theProphets, the Truthful, the Martyrs and theRighteous. And an excellent company are they.’(Chapter 4, Verse 70). And again, Allāh says in theHoly Qur’ān: ‘Behold! the friends of Allāh shallcertainly have no fear, nor shall they grieve. Thosewho believed and were ever righteous, for them areglad tidings in the present life and also in the

64 With Love to Muhammad sa the Khātam-un-Nabiyyīnhereafter, there is no changing the words of Allāh -that indeed is the supreme achievement.’ (Chapter10, Verse 65). Again, the Holy Qur’ān says: ‘As forthose who say, “Our Lord is Allāh”, and then remainsteadfast, the angels descend on them, reassuringthem: “Fear not, nor grieve and rejoice in the gladtidings of the gardens which were promised. We areyour friends in this life and the hereafter. Therein willyou have all that you will ask for”.’ (Chapter 41,Verses 31-32).These verses make it quite clear that the door of thenon law-bearing revelation shall remain open for alltrue Muslims; and Muslim sages and Muslim saintsshall continue to be exalted with this great blessing ofGod. Traditions of the Holy Prophet (sa) also tell usthe same about revelation. (See Mishkat Al-Masabeeh).According to the Holy Qur’ān, therefore, this holytree is flourishing in the most splendid manner and isgiving its sweet fruit to the true believers, and thisgreat blessing of Allāh shall continue so long as thisworld is in existence. 46In both the references, the given meaning of Khātam-un-Nabiyyīnis an established precedent by renowned Muslim saints andscholars and it does not exclusively represent the AhmadiyyaMuslim interpretation. The Ahmadiyya Muslim stance andexposition on the phrase Khātam-an-Nabiyyīn has already beendiscussed at length in the previous chapters. In reality, the false46Maulānā Abul-Ata, “The Concept of Revelation in Islām,” The Review ofReligions, 1994, http://www.alIslām.org/library/links/00000173.html(Retrieved January 1, 2014)

Last Law-bearing Prophet sa 65accusations of Farhan Khan fall on the saints of the Muslimummah, not the Ahmadī Muslims. This also exposes hisdishonesty and his shallow attempt to lead people astray withhis false accusations against Ahmadiyya, the True Islām.To prove this beyond a shadow of doubt, a few examplesfrom the writings of great saints of the Muslim ummah are beingpresented here. Hazrat Muhy-ud-Dīn Ibn ‘Arabī rh , a great saint,expresses his belief in the following quotation:The prophethood which came to an end with theadvent of the Holy Prophet (peace and blessings ofAllāh be on him) was Tashrī’ī Nubuwwat [i.e., aprophet with a new book and new law]. There is noroom for such prophethood after the Holy Qur’ān.This is the correct meaning of the hadith, whichcontains the Holy Prophet’s saying that there is to beno prophet after him. The hadith only conveys thatafter the Holy Prophet, there can be no prophet whowill replace his sharī‘ah with another one. Henceforth,whenever any prophet comes, he will be subordinateto him and his sharī‘ah. 47Similarly, Sheikh Balī Āfandī wrote in Fusūs-ul-Hakam, “Khātamur-Rusulis one after whom no law-bearing prophet can come”. 48The famous saint, Hazrat Syed ‘Abd-ul-Karīm Gilānī wrote:With the advent of the Holy Prophet (peace andblessings of Allāh be on him), prophethood bearing anew law came to an end. The Holy Prophet (peaceand blessings of Allāh be on him) was called Khātam-47Futūhāt Makkiyyah, Volume 2, Chapter 73, Page 348Fusūs Al-Hakam,Page 56

66 With Love to Muhammad sa the Khātam-un-Nabiyyīnun-Nabiyyīn because, with his advent, the law wascompleted and perfected. 49Hazrat Sheikh ‘Abd-ul-Qādir Al-Kurdistāni wrote, “The titleKhātam-un-Nabiyyīn conferred on the Holy Prophet (peace andblessings of Allāh be on him) means that after him a lawbearingprophet will not come.” 50 Maulwī Abū Al-Hasnāt ‘Abdul-Hayeof Farangimahal, Lucknow, a Brelwī scholar gives hisexposition on the same topic that:‘Ulemā Ahle Sunnat also subscribe to the view thatfollowing the advent of the Holy Prophet (peace andblessings of Allāh be on him) no law-bearing prophetcan come. The prophethood of the Holy Prophet(peace and blessings of Allāh be on him) is wide inscope. Any prophet who would now come would befrom the ummah and follow his sharī‘ah. 51It is now evident that our interpretation of Khātam-un-Nabiyyīnwas taught much earlier by these great saints 52 and this fact iswell known in the Muslim ummah that the Holy ProphetMuhammad sa is the last law-bearing prophet.The Ahmadiyya Muslim Jamā‘at has only reiterated whatthese saints and scholars said. A criticism of this belief byFarhan Khan is indirectly a criticism of these well-known andwell-recognized saints. In other words, he failed miserably to49Al-lnsānul Kāmil, Volume 1, Chapter 36, Page 69 [edition I, 1316 A.H.]50Taqrīd Almaram, Volume 2, Page 23351Maulvi Abdul Haye, Majmū‘ah Fatā’wā, Volume 1, Page 1752These are only a few examples of the opinions of the scholars and saints ofIslām. Several other examples are given in the chapter entitled Opinion of theSahāba ra , Ā’immah, and Mujaddidīn rh

Last Law-bearing Prophet sa 67discredit the beliefs of the Ahmadī Muslims and his criticism onthis subject is a self-destructive waste as he has no solid groundto stand on. Farhan Khan would do well to learn the adage:People who live in glass houses shouldn’t throw stones.Ahmadiyya, the true Islām, only adopted what the saintsof the Muslim ummah said as it makes perfect sense. However, itdoes make one wonder how a person like Farhan Khan, whothinks that he is doing a great favour to Ahmadīs, the trueMuslims, by writing a book, has no knowledge of his ownbeliefs. His degree of intellect is akin to a person who boastfullycuts the very branch upon which he is sitting.We kindly encourage him to get his facts straight andremind him that it is never too late to learn from one’s ownmistakes! It is high time that he learn about his own faith beforeeven thinking about telling others about Ahmadiyya, the RealIslām.Farhan Khan’s ArgumentsIn order to refute the Ahmadiyya Muslim belief in thefinality of law-bearing prophethood, Farhan Khan raises threepoints:1. The Qur’ān does not explicitly state that it is the lastbook.2. The argument for non-law-bearing prophethood basedon Sūrah An-Nisā’4:70 is unacceptable.3. The word ‘law-bearing’ has been incorrectly inserted tothe phrase Khātam-an-Nabiyyīn.About the first point, it must be noted that Farhan Khanhimself forgot about this point altogether when, in the same

68 With Love to Muhammad sa the Khātam-un-Nabiyyīnchapter, he presented the following verse of the Holy Qur’ānwhich categorically states that it is the last book:اَلْيَوْمَ‏ اَكمْ‏ ‏َلْتُ‏ لَكمُ‏ ْ دِيْنَكمُ‏ ْ وَاَتْمَمْتُ‏ عَلَيْكمُ‏ ْ نِعْمَتىِ‏ ْ وَرَ‏ ضِ‏ يْتُ‏ لَكمُ‏ ُالاْ‏ ‏ِسْ‏ لاَ‏ مَ‏ دِيْنًا ؕThis day have I perfected your religion for you andcompleted My favour upon you and have chosen foryou Islām as religion. 53According to the above verse, since the religion of Islām hasbeen perfected by God, it is the last religion and the Qur’ān is thelast book or last law for the guidance of mankind. No newreligion and no new law can come after it. The sameargumentation applies to anything inseparably associated withthe Qur’ān, that is, the prophet who not only brought that law,but perfectly exemplified its teachings, becomes the last lawbearingprophet.Farhan Khan’s second point in relation to Sūrah An-Nisā’, 4:70, is discussed thoroughly in the chapter entitled,Continuation of prophethood according to the Holy Qur’ān. His thirdpoint is an absurd and senseless argument explained by him asfollows:The Ahmadi approach is to begin with the belief thatMuhammad is only the last law-bearing Prophet andthen re-interpret the text to their pre-conceivedtheology. Had Allāh meant last law-bearing Prophetinstead of last Prophet, the Qur’ān would have clearlysaid khātam Al-Nabiyīn Al-tashri’ī, meaning last law-53Sūrah Al-Mā’idah 5:4

Last Law‐bearing Prophet sa 69bearing Prophet, rather than leaving humanity aQur’ānic puzzle to solve or suffer the consequences...the Qur’ān is a book of guidance, not misguidance,and its language is clear and simple not baffling andcomplex. 54Farhan Khan’s proud display of ignorance perplexes us –should we laugh or cry? His use of phrases such as “Ahmadīapproach” and “pre‐conceived theology” are tightening thenoose of ignorance he has placed around his neck, as if he haseagerly set the stage for his own hanging. He has forced us toexpose his ignorance by further illustrating examples whereMuslim scholars held the “Ahmadi approach” long before theAhmadiyya Jamā’at even came into existence! For instance, thefounder of Madrassat‐ul‐‘Ulūm, Deoband (a Sunni sect), HazratMaulwī Muhammad Qāsim Nānautwī writes:The general public may conceive that Khātam‐un‐Nabiyyīn means that the Holy Prophet (peace andblessings of Allāh be on him) was the last of theprophets but people of knowledge andunderstanding know very well that being the first orlast does not necessarily connote excellence. Thewords55وَلٰكِنْ‏ رَّسُ‏ وْلَ‏ اهللّ‏ ٰ ِ وَخَاتمَ‏ َ ٖ النَّبِينّ‏ َare designed to convey the Holy Prophet’s (peaceand blessings of Allāh be on him) exalted andunequalled status and this alone is the correct54Khan, With Love, Pages 29‐3055...but he is the Messenger of Allāh and the Seal of the Prophets. –Sūrah Al‐Ahzāb, 33:41

70 With Love to Muhammad sa the Khātam-un-Nabiyyīninterpretation. Khātamiyyat is not in any way rejectedor denied if a prophet appears after the Holy Prophet(peace and blessings of Allāh be on him). However, ifKhātamiyyat is only taken to mean the last prophet,this would be a disparaging interpretation. Such aninterpretation would not be acceptable to followers ofIslām. 56Similarly, a Brelvī scholar, Maulwī Abu Al-Hasnat ‘Abd-ul-Haye of Farangimahal, Lucknow, writes:‘Ulemā Ahle Sunnah [i.e., Scholars of the People of theSunnah] also subscribe to the view that following theadvent of the Holy Prophet (peace and blessings ofAllāh be on him) no law-bearing prophet can come.The prophethood of the Holy Prophet (peace andblessings of Allāh be on him) is wide in scope. Anyprophet who would now come would be from theummah and follow his sharī‘ah. 57The Ahmadiyya Muslim Jamā‘at has adopted the truth told bythe Holy Prophet Muhammad sa . This true belief was held bytruthful people and scholars long before our community wasfounded. If Farhan Khan insists on an explanation on the reasonwhy Allāh, the Exalted, chose the words He did in the HolyQur’ān, then we refer him to the aforementioned Deoband andBrelvī explanations!Moreover, let us suppose for a moment that Allāh, theExalted, had indeed said, Khātam-an-Nabiyyīnat-Tashrī‘ī or TheSeal of the Law Bearing prophets. If that had been the case, then56Tahzīr An-Nās, Page 357Maulvi Abd-ul-Haye, Majmū‘ah Fatā’wā, Volume 1, Page 17

Last Law-bearing Prophet sa 71Christians and Jews could have argued that this title impliedthat the Holy Prophet sa was only the best among the lawbearingprophets like Moses as . Jews could have argued thatEzra as was superior to the Holy Prophet sa and Christians couldhave argued that Jesus as was superior to the Holy Prophet sa , forboth of these prophets were non-law bearing and were reveredas “sons of Allāh” by their respective communities (Qur’an 9:3).It could then be argued that the door to non-law-bearingindependent prophethood could still be open in addition to nonlawbearing prophets within Islām!There are three kinds of prophethood:1. Law-bearing prophethood – like the prophethood givento Hazrat Musā as and the Holy Prophet Muhammad sa ,bearing laws2. Non-law-bearing independent prophethood –prophethood gained directly from Allāh, the Exalted, andnot by following the Holy Prophet sa3. Non-law-bearing dependant prophethood –prophethood gained through the beneficence and perfectobedience of the Holy Prophet sa , also known as zillīprophethood.As a result, if Allāh, the Exalted, had said Khātam-an-Nabiyyīnat-Tashrī‘ī, the doors to the second and third types of prophethoodwould have remained open and Allāh, the Exalted, would havehad to use other words or verses to declare that the doors tothose kinds of prophethood are also closed.In contrast, the Ahmadiyya Muslim understanding issimple. The Holy Prophet sa is the Khātam-un-Nabiyyīn – the Sealof the prophets – and no new or old prophet can come whobreaks his seal. Only one authenticated by the seal of theMuhammadan prophethood can now come. Therefore, we

72 With Love to Muhammad sa the Khātam-un-NabiyyīnAhmadī Muslims do not dare to suggest weaknesses in Allāh’s book –the Holy Qur’ān – and see its perfection in its present form!Unfortunately, Farhan Khan has the “courage” to do otherwise,but that, once again, is on account of his own ignorance. Thereexists a fine line between courage and stupidity, and one’sknowledge or ignorance determines which side one standsupon.A Controversial Statement of Farhan KhanIn order to strengthen one of his arguments against IslāmAhmadiyya, Farhan Khan writes something very controversial,that is, “...only prophets receive the revelation from Allāh...” 58 .Statements like these underscore the magnitude of Khan’signorance and illustrate the distance he is willing to go in orderto discredit Ahmadiyya Muslim beliefs in his desperate attemptto bring Ahmadīs, the real Muslims, to his personal version andinterpretation of Islām. This statement has been made in utterignorance of many statements of the Holy Qur’ān! For thebenefit of the reader, we are presenting a few verses thatcategorically state that people other than prophets can receiverevelation:ٰ ُ ثمُ‏ َّ اساِنَّ‏ الْمَلٰ‏ ٓ ىكَةُ‏ اَ‏ ‏َّلإِاذلَّ‏ ‏ِيْنَ‏ قَالُوْا رَبُّنَا اهللّ‏ ْ تَقَامُوْا تَتَنزَ‏ ‏َّلُ‏ عَلَيهْ‏ ‏ِمُ‏تخَ‏ ‏َافُوْا وَلاَ‏ تحَ‏ ‏ْزَنُوْا وَاَبْشرِ‏ ‏ُوْ‏ ا ابِ‏ لْجَنَّةِ‏ الَّتىِ‏ ْ كُنْتمُ‏ ْ تُوْعَدُ‏ وْنَ‏ ۝نحَ‏ ‏ْنُ‏ اَوْلِيٰٓؤُكمُ‏ ْ فىِ‏ ْ الْحَيٰوةِ‏ ادلُّنْيَا وَفىِ‏ ْ الاْ‏ ‏ٰخِرَةِۚ‏ وَلَكمُ‏ ْ فِيهْ‏ ‏َا مَا تَشاَنْفُسُ‏ كمُ‏ ْ وَلَكمُ‏ ْ فِيهْ‏ ‏َا مَا تَدَّعُوْ‏ ن‎۝َؕ‎نُزُ‏ لاً‏ مّ‏ ‏ِنْ‏ غَفُوْرٍ‏ رَّحِيمْ‏ ٍْ تهَِۤ‏ ىْ‏۝58Khan, With Love, Page 29

Last Law-bearing Prophet sa 73As for those who say, ‘Our Lord is Allāh,’ and thenremain steadfast, the angels descend on them, saying:‘Fear ye not, nor grieve; and rejoice in the Gardenthat you were promised. We are your friends in thislife and in the Hereafter. Therein you will have allthat your souls will desire, and therein you will haveall that you will ask for — An entertainment from theMost Forgiving, the Merciful.’ 59It is clear from the above verse that even a person like FarhanKhan can easily understand its purpose, provided he reads theHoly Qur’ān with a clear mind. To put it in simple words, Allāhsays that angels descend upon those who believe in Him andremain steadfast, and convey glad tidings of an everlastingjannah.In another verse, Allāh, the Exalted, says that Herevealed to the disciples of Hazrat ‘Īsā as :وَ‏ اِذْ‏ اَوْحَيْتُ‏ اِلىَ‏ الْحَوَارِيّ‏ ‏ٖنَ‏ اَنْ‏ اٰمِنُوْا بىِ‏ ْوَاشْ‏ هَدْ‏ ابِ‏ ‏َنَّنَا مُسْ‏ لِمُوْ‏ نَ‏ ۝قَالُوْ‏ ‏ۤا اٰمَنَّا وَبِرَسُ‏ وْ‏ لىِ‏ ْ ۚAnd when I inspired the disciples of Jesus to believein Me and in My Messenger, they said, ‘We believeand bear Thou witness that we have submitted.’ 60Allāh also revealed to the mother of Hazrat Mūsā as :۝اِذْ‏ اَوْحَيْنَاۤ‏ اِلىٰ‏ ٓ اُمّ‏ ‏ِكَ‏ مَا يُوْ‏ ىحٰٓ‏ ۙ59Sūrah Hā Mīm Sajdah 41:31-3360Sūrah Al-Mā’idah 5:112

ۘ74 With Love to Muhammad sa the Khātam-un-Nabiyyīnاَنِ‏ اقْذِفِيْهِ‏ فىِ‏ ْ التَّابُوْتِ‏ فَاقْذِفِيْهِ‏ فىِ‏ ْ الْيمَ‏ ِّ فَلْيُلْقِهِ‏ الْيمَ‏ ُّ ابِ‏ لسَّ‏ احِلِ‏ايَ‏ ‏ْخُذْهُ‏ عَدُوٌّ‏ لىّ‏ ؕ وَاَلْقَيْتُ‏ عَلَيْكَ‏ مَحَبَّةً‏ مّ‏ ‏ِنىّ‏ ۚ وَلِتُصْ‏ نَعَ‏عَلىٰ‏ْ ِِ ْ وَعَدُوٌّ‏ هلَّٗ‏عَيْنىِ‏ ۝ ْWhen We revealed to thy mother what wasan important revelation, saying, ‘Put him in the ark,and throw it into the river, then the river will cast iton to the bank, and one who is an enemy to Me andalso an enemy to him will take him up.’ And Iwrapped thee with love from Me; and this I did thatthou mightest be reared before My eye. 61Moreover, Allāh, the Exalted, also reveals to the honey bee:وَاَوْ‏ ىحٰ‏ رَبُّكَ‏ اِلىَ‏ النَّحْلِ‏ اَنِ‏ اتخَِّذِىْ‏ مِنَ‏ الْجِبَالِ‏الشَّ‏ جَرِ‏ وَمِمَّا يَعْرِشُ‏ وْ‏ ن‎۝َۙ‎بُيُوْ‏ اتً‏ وَّمِ‏ ‏َنAnd thy Lord has inspired the bee, saying, ‘Makethou houses in the hills and in the trees and in thetrellises which they build. 62Furthermore, Allāh, the Exalted, says that He revealed toheaven in Sūrah Hā Mīm Sajdah 41:13, and to the earth in SūrahAz-Zilzāl 99:6. It is now proven beyond a shadow of doubt thatAllāh, the Exalted, not only reveals to His prophets but Hischosen servants as well, be they men or women and He not onlyrevealed in the past but He reveals today and shall continue toreveal in the future (Sūrah Hā Mīm Sajdah 41:31-32). TheAhmadiyya Muslim Jamā‘at strictly adheres to what the HolyQur’ān is saying and we do not invent our own religion based61Sūrah Tāhā, 20:39-4062Sūrah An-Nahl, 16:69

Last Law-bearing Prophet sa 75upon our personal whims. The Ahmadiyya Muslim Jamā‘atcame to eradicate the misconceptions and false innovationswhich crept into the beliefs of Muslims over time. We believe ina Living God, Who continues to guide us through revelation.Hazrat Mirzā Ghulām Ahmad, the Promised Messiah as ,has profoundly said:Our God is that God Who is alive even now as Hewas alive before. He speaks even now as He used tospeak before. And even now He hears as He heardbefore. It is a false notion that in these times He onlyhears but does not speak. On the contrary, He hearsand also speaks. All His Attributes are eternal andeverlasting. None of His Attributes is in abeyance,nor will it ever be. 63This is the real Islām, not what Farhan Khan is presenting. Wemust remind him that keeping a beard and reciting Arabic doesnot make one a scholar. One must read the Holy Qur’ān withknowledge and purify one’s self in order to gain accurateknowledge of the Holy Qur’ān. It is now evident that he hasvery little knowledge of the Holy Qur’ān and Islām in general.Otherwise, he would not have made such an obvious mistake.Combined with Sūrah Al-Mā’idahUnder the section entitled Combined with Sūrah Al-Mā’idah, Farhan Khan presents an argument based on the“unique insight of individual Ahmadīs” and says that it is not63The Will, Hazrat Mirzā Ghulām Ahmad as , (Islāmabad, Islām InternationalPublications Ltd., 2005), Pages 12-13

76 With Love to Muhammad sa the Khātam-un-Nabiyyīnthe official argument of Ahmadī Muslims 64 . His reasoning isthat he wants to avoid the straw man fallacy but this is a verystrange excuse! By choosing to present that argument, hismotive is quite the opposite of what he is saying. TheAhmadiyya Muslim argument is presented by him in a formthat can easily be refuted. Although the Ahmadiyya MuslimJamā‘at is not obliged to answer such ridiculous allegations thatattempt to discredit its beliefs, we will respond regardless forthe benefit of the reader.After making a lengthy discussion, Farhan Khansummarizes the Ahmadī belief as follows:[No more laws from 5:3] + [No more prophets from 33:41] = [Nomore law-bearing Prophets]This is a dishonest and pathetic attempt to discredit AhmadiyyaMuslim beliefs. At no time in its entire history has theAhmadiyya Muslim Jamā‘at accepted that 33:41 states that thereare “No more prophets.” If Farhan Khan was being intellectuallyhonest, he should have chosen to point out which Ahmadīliterature or which Ahmadī scholar has stated that there are “nomore prophets” according to 33:41. Nevertheless, for the sake ofargument, his rebuttal is quoted below:...Suppose a grocery store owner was checking hisinventory and realized he had overstocked on applesand sweets. Immediately, he put two requests to hislocal supplier: not to deliver any more apples or anymore sweets.Next, consider these two statements from theperspective of the supplier. He has been told (1) not64Khan, With Love, 30

Last Law-bearing Prophet sa 77to deliver any apples and (2) not to deliver any moresweets. Both of these statements are of an absolutescope and do not allow for any exceptions. Supposethe supplier were to logically combine the twostatements together. According to the faulty Ahmadīlogic, he would yield the following result:[No more apples] + [No more sweets] = [No moresweet apples]Based on the above conclusion, the supplier couldsend the grocery store owner non-sweet appleswithout violating his instructions.This analysis is clearly flawed. When two rules arecombined, the resulting rule should satisfy the twoproducing rules individually. However, according tothe erroneous rule produced above, the suppliercould deliver non-sweet apples. Non-sweet applesare a subset of apples. Statement 1 said no apples, bethey sweet or non-sweet. The combination of the tworules is not correct.The accurate combination of the two rules is below:[No more apples] + [No more sweets] = X[No more apples] + [No more sweets] = [No moreapples] + [No more sweets][No more apples] + [No more sweets] = [No more] *( [apples] + [sweets] )[No more apples] + [No more sweets] = [No moreapples and no more sweets](The final statement can be rewritten as [no moreapples or sweets])

78 With Love to Muhammad sa the Khātam-un-NabiyyīnThen, Farhan Khan goes on to demonstrate the same faulty logicin what he alleges is the Ahmadiyya Muslim belief:[No more laws] + [No more Prophets] = X[No more laws] + [No more Prophets] = [No morelaws] + [No more Prophets][No more laws] + [No more Prophets] = [No more] * ([laws] + [Prophets] )[No more laws] + [No more Prophets] = [No morelaws and no more Prophets](The final statement can be rewritten as [no morelaws or Prophets])Once again, Farhan Khan proves how well he wastes time on afalse premise. Had he taken the time to understand what he wascriticizing before he criticized it, he could have saved himself alot of time and embarrassment.First, as stated earlier, we need to emphasize that theAhmadiyya Muslim Jamā‘at does not believe that 33:41 statesthat there can be “no more prophets.” If an Ahmadī Muslimmade this argument, it is his or her personal opinion and theAhmadiyya Muslim Jamā‘at does not bear responsibility for thepersonal opinions of those who have a weak understanding ofits beliefs. The correct logic of the Ahmadiyya Muslim beliefs ispresented in the same style as above for the purpose of clarity:This is a simple way to describe the Ahmadiyya Muslimbelief and this understanding cannot be refuted. It is no wonderwhy Farhan Khan chose not to refute the above belief andsought help from the unique insight of individual Ahmadīs!

Last Law-bearing Prophet sa 79When the Ahmadī Muslims say that the Holy Prophet sa isthe Seal, they mean that he is the authority that validates thetruth of the prophets. The Qur’ān has clearly stated that despitethe fact that there are no more laws, there can still be moreprophets. The only way to harmonize these statements is tobelieve that no more law-bearing prophets can come fromoutside the ummah as that will break the Seal of prophethood. Onlythose authenticated by the Seal of the prophethood of HazratMuhammad sa can come. This is elaborated by The PromisedMessiah as in the following quotation:Thus if someone were to ask how it is possible foranother prophet to come after the Holy Prophet sa whois Khātam-un-Nabiyyīn, the simple answer is that noprophet—new or old—can come in the manner inwhich you people seek the descent of Jesus as in thelatter days, while you also believe that he will be aprophet and that he will continue to receive propheticrevelation for forty years, and will thus surpass theperiod of the Holy Prophet’s sa prophethood. Such abelief is undoubtedly sinful. The verse:65and the hadīth:وَلٰكِنْ‏ رَّسُ‏ وْلَ‏ ٰ اهللّ‏ ِ وَخَاتمَ‏ َ ٖ النَّبِينّ‏ َلاaبaبدی‎66‎65But he is the Messenger of Allāh and the Seal of the Prophets.—Al-Ahzāb,33:41 [Publishers]

80 With Love to Muhammad sa the Khātam-un-Nabiyyīncategorically testify that this belief is totally false. Imyself am strongly averse to such beliefs and Iresolutely believe in the verse:67وَلٰكِنْ‏ رَّسُ‏ وْلَ‏ ٰ اهللّ‏ ِ وَخَاتمَ‏ َ ٖ النَّبِينّ‏ َThis verse contains a prophecy of which ouropponents do not have the least idea. In this prophecyGod Almighty says that, after the Holy Prophet sa , thedoor of prophecies has been closed until the Day ofJudgement, and that it is no longer possible for aHindu, a Jew, a Christian or a nominal Muslim toassume the title of prophet; and that all the doorsleading to prophethood have been closed except thedoor of sīrat-e-siddīqī 68 , i.e., losing oneself in the HolyProphet sa . Thus he who comes to God through thisdoor is clad, by way of zill 69 , in the same mantle ofprophethood which is the mantle of the prophethoodof Muhammad sa . As such, his being a prophet is not amatter for jealousy, for he does not derive this statusfrom himself but from the fountain of the HolyProphet sa ; and, that too, not for his own glory but for66There is no Prophet after me. (Bukhārī, Kitābul Fazā’il, Bābu Fazā’ili ‘Alībin Abī Tālib ra ; Muslim, Kitābul Fadā’il, Bābu Min Fadā’ili ‘Alī bin AbīTālib ra ) [Publishers]67But he is the Messenger of Allāh and the Seal of the Prophets.—Al-Ahzāb,33:41 [Publishers]68Complete devotion to the Holy Prophet sa , such as was shown by HazratAbū Bakr Siddīq ra . [Publishers]69Zill or Zilliyyat signifies such complete devotion to the Holy Prophet sa , andsuch self-effacement that a person begins to reflect the image of his Master sa .[Publishers]

ََّّْٰLast Law-bearing Prophet sa 81the glory and majesty of the Holy Prophet sa . For thisreason, in heaven he is named Muhammad sa andAhmad sa . Thus the prophethood of Muhammad sa , inthe final analysis, returns to Muhammad sa , albeit byway of burūz 70 , and to no one else. So, the verse:مَا كاَ‏ نَ‏ مُحَمَّدٌ‏ اَبَآ‏ اَحَدٍ‏ مّ‏ ‏ِنْ‏ رِّجَالِكمُ‏ ْ وَلٰكِنْ‏ رَّسُ‏ وْلَ‏ ٰ اهللّ‏ ِ وَخَاتمَ‏ َالنَّبِينّ‏means that:ِ a َ ٰ نْ‏ ُa َ وaاa aاِ‏‏َاaو‏َبa ‏ِرِجَ‏ الِ‏ aُ‎‏ُوضِ‏ aااللهِ‏ ِa نْ‏aْ َُّ دً‏ aن ِ َ لا a َ بِ‎‏ْلَ‏ ِ اa71َ ٖ‏َح‏َاaا‏َب‏ْسَ‎‏َّہaٗ‎خَ‏ اتَمُ‏الا َ ۃِ‏ aلاِ‏‏َو‏ْرaِ‎تaر ‏ِجَ‏ الِ‏ aاد‏َّبِ‎‏ّ‏ ‏ْنَ‏aوُa َ َ ح دaا َّْ ٰ خِ‏ رِ ُّ َ َ ‏ٖہ72In short, my prophethood and Messengership is onlyby virtue of my being Muhammad sa and Ahmad sa ,and not in my own right; and I have been given thisname because of my complete devotion to the HolyProphet sa . This does not in any way change the true70Burūz: Spiritual manifestation; or the person who is the spiritualmanifestation of a Prophet as or Saint. [Publishers]71Muhammad sa is not the father of any of your men, but he is the Messengerof Allāh and the Seal of the Prophets as .—Al-Ahzāb, 33:41 [Publishers]72Muhammad is not the father of any man of this world but he is the fatherof men of the hereafter because he is the Seal of the Prophets as and there is noway of receiving Divine grace except through his intermediary. [Publishers]

82 With Love to Muhammad sa the Khātam-un-Nabiyyīnconnotation of Khātam-un-Nabiyyīn, but the descent ofJesus as from heaven would certainly change it. 73Based on personal communication with Farhan Khan, we knowthat he has read the book quoted above several times. Althoughimpossible, it would have been more appropriate for him to atleast try to refute the argument and logic given in the abovequotation instead of picking arguments derived from the insightof individual Ahmadīs and refuting those. His example is like apigeon who closes his eyes in hopes that the cat disappears,when in reality the cat is right in front of him and is about tomake a meal out of him! Closing his eyes to the flawless logic ofthe Ahmadiyya Muslim beliefs does not mean that it will goaway!!Distinction between Law-Bearing and Non-Law-BearingProphetsUnder the section entitled No Firm Basis for the DistinctionBetween Law-Bearing vs. Non-Law-Bearing Prophet, Farhan Khantries to refute the Ahmadiyya Muslim belief in a distinctionbetween law-bearing and non-law-bearing prophets bypresenting the following argument:The crux of the refutation of this argument lays in animportant distinction between the methods Allāhemploys to communicate with his prophets. What isknown from the Qur’ān is that Allāh sent inspiration(wahi) to all of the Prophets, but did not necessarilyspeak (kalama) to them all.73A Misconception Removed, Hazrat Mirzā Ghulām Ahmad as , (Islāmabad,Islām International Publications Ltd., 2007), Pages 3-5

Last Law-bearing Prophet sa 83For example, in Sūrah Nisā’, verses 163 and 164,Allāh says:163. Surely, We have sent revelation to thee, as We sentrevelation to Noah and the prophets after him; and We sentrevelation to Abraham and Ishmael and Isaac and Jacoband his children and to Jesus and Job and Jonah and Aaronand Solomon, and We gave David a Book.164. And We sent some Messengers whom We havealready mentioned to thee and some Messengers whom Wehave not mentioned to thee - and to Moses Allāh spokeat great lengthIn verse 163, the Qur’ān says Allāh sent revelationto the prophets. Then, in verse 164, the Qur’ān ‏(اوحَيْنَا)‏specifies that Allāh spoke to Mūsā ( ). Noticethe distinction between revelation and speech. This isbecause Mūsā as was one of the few prophets whospoke to Allāh directly, without the intermediary ofan angel...كَلمَ‏ الله مُوس ‏ٰىThis is Farhan Khan’s perspective on this subject and it has beenpresented in a very awkward manner and creates moreconfusion than clarity. As a result, the proper logic of theAhmadiyya Muslim belief will now be explained.First, it must be noted that Allāh, the Exalted, ‘speaks’with all His prophets. There’s no basis for a distinction between‘speech’ ‏(‏م)‏ and revelation ‏(وح‏)‏ in the sense that Farhan Khanhas presented above. Consider the Arabic wording of thefollowing verse:

84 With Love to Muhammad sa the Khātam-un-Nabiyyīnوَمَا كاَ‏ نَ‏ لِبَشرَ‏ ٍ اَنْ‏ يُّكلَ‏ ّ ‏ِمَهُ‏ اهللّ‏ اِلاَّ‏ وَحْيًا اَوْ‏ مِنْ‏ وَّرَ‏ آىٴِ‏ حِجَابٍ‏ اَ‏ ‏ْويُرْسِ‏ لَ‏ رَسُ‏ وْ‏ لاً‏ فَيُوْ‏ ىحِ‏ َ ابِِذْنِهٖ‏ مَا يَشَ‏ آءُ‏ ؕ اِنَّهٗ‏ عَلىِ‏ ٌّ حَكِيمْ‏ ۝ٌAnd it is not for a man that Allāh should speak tohim except by revelation or from behind a veil or bysending a messenger to reveal by His command whatHe pleases. Surely, He is High, Wise. 74It is crystal clear from the above verse that Allāh, the Exalted,‘speaks’ ( ّ ‏ِمَهُ‏ ‏(يُّكلَ‏ with His prophets in three ways:‏(وَحْيًا)‏ 1. By direct revelation‏(مِنْ‏ وَّرَ‏ آىٴِ‏ حِجَابٍ‏ ( veil 2. From behind a‏(يُرْسِ‏ لَ‏ رَسُ‏ وْ‏ لاً‏ ( messenger 3. By sending aAs a result, Farhan Khan’s distinction between speech for someprophets and revelation for others is rendered invalid by thisverse. Revelation is simply one of the three forms ofcommunication or speech between Allāh and man. Then, in hisrebuttal, he attributes a false belief to the Ahmadiyya MuslimJamā‘at by writing, “[Ahmadī Muslims believe that] directspeech is not a valid medium of communication between Allāhand his prophets...” This is absolutely untrue and like manyothers, just another false allegation against the Ahmadiyyaوَحْيًا Muslim Jamā‘at! Direct speech is indicated by the word(Direct Revelation) in 42:52!The fact of the matter is that no matter how hard FarhanKhan tries, there is no denying that some prophets were givenlaws while others were not. The following verse makes it veryclear that Prophet Moses as brought a law, that is, the Torah, andُ ٰ74Sūrah As-Shūrā, 42:52

ۚLast Law-bearing Prophet sa 85the prophets that came after him used the same law to judgeamong the Jews:اِانَّۤ‏ اَنْزَلْنَا التَّوْرٰ‏ ىةَ‏ فِيهْ‏ ‏َا هُدًى وَّنُوْرٌ‏ ۚ يحَ‏ ‏ْكمُ‏ ُ بهِ‏ ‏َا النَّبِيُّوْ‏ نَ‏ اذلَّ‏ ‏ِيْنَ‏ اَسْ‏ لَمُوْالِذلَّ‏ ‏ِيْنَ‏ هَادُوْا وَ‏ الرَّبّ‏ ‏ٰنِيُّوْ‏ نَ‏ وَالاْ‏ ‏َحْبَارُ‏ بِمَا ْ اس تُحْفِظُ‏ وْا مِنْ‏ كِتٰبِ‏ اهللّ‏وَكاَ‏ نُوْا عَلَيْهِ‏ شُ‏ هَدَآءَ‏ فَلاَ‏ تخَ‏ ‏ْشَ‏ وُا النَّاسَ‏ وَاخْشَ‏ وْ‏ نِ‏ وَلاَ‏ تَشْ‏ ترَ‏ ‏ُوْ‏ اابِ‏ ‏ٰيٰتىِ‏ ْ ثَمَنًا قَلِيْ‏ ‏ًلا ؕ وَمَنْ‏ لَّمْ‏ يحَ‏ ‏ْكمُ‏ ْ بِمَاۤ‏ اَنْزَلَ‏ اهللّ‏الْكٰفِرُ‏ وْ‏ نَ‏ ۝ِ ِٰٕ كَ‏ همُ‏ ُٰ ُ فَاُولٰ‏ ٓ ىSurely, We sent down the Torah wherein wasguidance and light. By it did the Prophets, who wereobedient to Us, judge for the Jews, as did the godlypeople and those learned in the Law; for they wererequired to preserve the Book of Allāh, and becausethey were guardians over it. Therefore fear not menbut fear Me; and barter not My Signs for a paltryprice. And whoso judges not by that which Allāh hassent down, these it is who are the disbelievers. 75This verse very clearly declares that the Torah was a book ofLaw for the Jews and it was used by the later prophets to judgeamong the Jews. This argument is further enforced by the factthat the Jews used the law of the Torah throughout their historyto judge among themselves. Farhan Khan tries to break thisargument by stating the following:If this verse was taken in isolation, the Ahmadiswould have a tenable position, but further analysisweakens their claims.75Sūrah Al-Mā’idah 5:45

86 With Love to Muhammad sa the Khātam-un-Nabiyyīnعليہ According to the Ahmadis, ‘Esā bin Marīamis a non-law-bearing Prophet. It is true that he السالمcame to confirm the Torah, but it is vital to considerSūrah Āle 'Imrān, verse 50, where ‘Esā bin Marīamsays: عليہ السالموَمُصَ‏ دِّقًا لّ‏ ‏ِمَا بَينْ‏ َ يَدَ‏ ىَّ‏ مِنَ‏ التَّوْرٰ‏ ىةِ‏ وَلاِ‏ ‏ُحِلَّ‏ لَكمُ‏ ْ بَعْضَ‏ اذلَّ‏ ‏ِىْ‏ حُرِّ‏ ‏َموَجِئْتُكمُ‏ ْ ابِ‏ ‏ٰيَةٍ‏ مّ‏ ‏ِنْ‏ رَّبّ‏ فَاتَّقُوْا اهللّ‏ٰ َ وَاَطِيْعُوْ‏ ‏ِن ۝عَلَيْكمُ‏ ْ ؕ ‏ِكمُ‏ ْ‘And I come fulfilling that which is before me, namely, theTorah; and to allow you some of that which was forbiddenunto you, and I come to you with a Sign from your Lord;so fear Allāh and obey me.’...although Esā bin Marīam عليہ السالم fulfills theTorah, per the mandate of Allāh, he also modifiedand altered the existing laws. Some of the scholars ofIslām comment that this means he allowed certainfoods that were previously impermissible and madework permissible on their Sabbath. Either way, hewas authorized to modify law. This would effectivelymake him a “law-bearing” Prophet. 76It is sometimes amusing to see the great lengths that FarhanKhan is willing to go in order to discredit the beliefs of theAhmadiyya Muslim Jamā‘at. This argument of Farhan Khan isrefuted in the following section.76Khan, With Love, Page 35

Last Law-bearing Prophet sa 87Was Hazrat ‘Īsā as a Law-Bearing Prophet?Before refuting the argument of Farhan Khan, it must bestated that it was quite surprising to read such a ridiculousargument presented by him. If not for the sake of the reader’sbenefit, we would have ignored this pathetic argumentaltogether. Here is how this absurd argument is refuted in thefive-volume commentary of the Holy Qur’ān published by theAhmadiyya Muslim Jamā‘at, under the verse under discussion[Sūrah Āle ‘Imrān, 3:51]:Jesus came in fulfillment of the prophecies of theprevious prophets contained in the Torah. But hebrought no new Law, being a follower of Moses inthis respect. He himself was conscious of thislimitation of his authority. Says he: “Think not that Iam come to destroy the law, or the prophets: I am notcome to destroy, but to fulfill. For verily I say untoyou, till heaven and earth pass away, one jot or onetittle shall in no wise pass from the law, till all befulfilled” (Matt. 5:17, 18). The expression, to allow yousome of that which was forbidden to you, does not,therefore, refer to any change or modification in theMosaic Law. The reference is only to those thingswhich the Jews had themselves rendered unlawfulfor themselves. Elsewhere the Qur’ān says, so becauseof the transgression of the Jews, We forbade them purethings which had been allowed to them (4:161). Again,Truly I am come to you with wisdom and to make clear toyou some of that about which you differ (43:64). Theseverses show that there were differences among thevarious sects of the Jews regarding the lawfulness or

88 With Love to Muhammad sa the Khātam-un-Nabiyyīnotherwise of certain things and that by their iniquitiesand transgressions they had deprived themselves ofcertain divine blessings. Jesus thus came as a judge todecide in what matters the Jews had deviated fromthe right path and to tell them that the blessings ofwhich they had been deprived would be restored tothem, if they followed him.Among Islāmic sources the following well-knownCommentaries support our interpretation of theverse: “Jesus did not abrogate any portion of theTorah; he simply made lawful to the Jews thosethings about which they used to disagree amongthemselves through error” (Kathīr, under presentverse). Again, “The words, that which was forbidden toyou, refer to those things which the learned men afterMoses had declared to be unlawful, giving theinnovation the force of Law; Jesus restored the truecommandments of the Torah, as they had beenrevealed by God” (Muhīt). Yet again, “Jesus followedthe Law of Moses. He used to observe the Sabbath,and turn his face to the Temple and he used to say tothe Jews, I do not teach you even a single wordwhich is not in accord with the Law of Moses; I onlyremove from you the burden laid on you as a resultof the innovations you made after Moses” (Fath). 77In other words, it is ridiculous to assume that Jesus as had theauthority to modify the law and this also shatters the argumentof Farhan Khan who should pay more attention to the study of77The Holy Quran with English Translation and Commentary (Islāmabad, IslāmInternational Publications Ltd., 1988), Volume 1, Page 404

Last Law-bearing Prophet sa 89the Qur’ān. Therefore, the Holy Qur’ān not only supports thebelief in two kinds of prophethood, that is, law-bearing andnon-law-bearing, but also promises the coming of prophetsfrom the ummah of the Holy Prophet sa .The same situation applies to the Messiah promised tothe Muslims in the latter days. He would be a judge and decidefor the Muslims whose differences would fragment them intovarious sects (Tirmidhī states 73 sects) just as the Jews werefragmented into 72 sects at the time of their Messiah. In all of hisjudgements, the Promised Messiah as would not deviate from thesharī‘ah of Islām and would remain completely subservient to itas Jesus as was to the Torah. On that note, Farhan Khan shouldexplain his belief that when the Messiah will descend, he will“end war” 78 ‏(”‏عaاحرب“)‏ and, in another narration, it says thathe shall “end Jizya” 79 ۃ“)‏ aاجز ‏.(”‏ع Does this mean that thePromised Messiah for the Muslims will abrogate the law of theHoly Qur’ān and remove all the verses about Jihad? Does thismean that he will change some of the ahādīth that speak aboutjizyah? Would he be given the right to modify the sharī‘ah? If theanswer is no, then, how can Khan accuse Hazrat ‘Īsā binMariam as of “modifying” the law when he was only removingsome of the innovations of the Jews? Similarly, before criticizingthe perfectly sound and logical beliefs of the AhmadiyyaMuslim Jamā‘at, Farhan Khan needs to think about the fact thatAllāh, the Exalted, states the following about Hazrat ‘Īsā binMariam as :78Sahīh Bukhāri, the Book of Prophets, Chapter: “The Descent of ‘Īsā binMariam as ” [ححaبخاری،‏aتابaالاباء،‏aباب :79Sunan Ibn Mājah, the book of Al-Fitn, Chapter: “The Fitnah of Ad-Dajjāland the coming of ‘Īsā bin Mariam as and the coming of Ya’jūj and Ma’jūjنaابنaاجہ،‏aتابaاتن،‏aباب : [.[ زولa aبنaر ٰ متۃaادجالaوa ٰ خروجaaبنaر مaوaخروجaاجوجaوaاجوج ؑ].

90 With Love to Muhammad sa the Khātam-un-Nabiyyīnوَرَ‏ سُ‏ وْ‏ لاً‏ اِلىٰ‏ بَنىِ‏ ْۤ اِسرْ‏ ‏ٰٓءِيْلَۙ‏ ...80This means that Hazrat ‘Īsā bin Mariam as is a “Prophet for theBanī Isrā’īl” and was meant to establish the law of the Torahamong the Jews. Now, when he returns and attempts to join theummah of the Holy Prophet Muhammad sa , would he be giventhe authority to modify the law of the Holy Qur’ān to make italigned with the law of the Torah? Or would he be allowed toabrogate the verse above as it restricts his message to the BanīIsrā’īl only? Farhan Khan should probably think about thesenumerous paradoxes that exist in his own concept of the returnof Hazrat ’Īsā bin Mariam as , whom he considers to be a “lawbearingProphet,” before criticizing Islām Ahmadiyya.Questions for Farhan Khan:1. Why does he always present the Ahmadiyya Muslimside of the arguments in his own words instead ofquoting from the official literature of the Jamā‘at?2. If Hazrat ‘Īsā as was a law-bearing prophet, why doesAllāh say that he judged for the Jews according to thelaw of the Torah in 5:45?3. When Hazrat ‘Īsā as returns, according to Farhan Khan,what happens to 3:50?80Sūrah Āle ‘Imrān, 3:50

Statements of Prophet Muhammad saIn the chapter entitled Statements of the ProphetMuhammad sa , Farhan Khan lists a number of ahādīth to supporthis pre-conceived belief that there can be no prophetswhatsoever after the Holy Prophet Muhammad sa . While readingthrough the list of ahādīth, his desperation becomes quiteapparent! It seems that he loses control of himself because of hisinability to resolve a most clear paradox in his beliefs, that is, ifthere can be no prophets whatsoever after the Holy ProphetMuhammad sa , where is the room for the coming of ‘Īsā binMariam as as a prophet of Allāh? Throughout his book, FarhanKhan is unable to resolve this paradox!Each of the ahādīth presented by Farhan Khan is listedbelow along with the Ahmadiyya Muslim understanding,which is a cohesive and sound approach to understanding allthe ahādīth of the Holy Prophet Muhammad sa .91

92 With Love to Muhammad sa the Khātam-un-NabiyyīnHadīth Number 1 – The Thirty Liarsالaرولaااللهaaااللهaہaوaمaاہaونaaاتaذابونaثثونaمaزمaأہaبa،وaااaخاتمaابنaلاaبaبدیIbn Mardawī narrated that Thawbān, may Allāh be pleasedwith him, said, “The Messenger of Allāh, may Allāh bless himand give him peace, said that there will be in my nation thirtyarch-liars, each of them claims that he is a prophet, and I am theSeal of the Prophets; there is no prophet after me.” 81Although the above hadīth has been discussed thoroughlyearlier, let us bring perspective to it by looking at what HazratMirzā Tāhir Ahmad rh , the 4 th successor of the PromisedMessiah as , has said about it:Our opponents assert that there can be no moreprophets. But, instead of relying on the Holy Qur’anto substantiate their claim, their assertion is based oninterpretation of certain ahādīth by them and whichaccording to them conclusively prove that there canbe no prophet of any kind after the Holy Prophet sa .The door to prophethood is now closed in the ummah.Whosoever makes a claim of prophethood would bean imposter or a dajjāl.One such hadīth they put forth prominently andwith their interpretation is as follows: “Thaubān rareports that the Messenger of Allāh sa said: ‘Thirtypeople will make false claims to prophethood in myummah even though I am Khātam-un-Nabiyyīn and81Abū Dā’ūd, Kitāb-ul-Fitn wal-Malāhim

Statements of Prophet Muhammad sa 93there is no prophet after me.”(Abū Da’ūd: Kitāb-ul-Fitn).This hadīth according to them categorically debarsthe coming of a prophet of any kind after the HolyProphet sa . For the sake of argument, if we accept theirinterpretation as correct and that the door to all kindsof prophethood is now closed, then I declare onbehalf of Jamā‘at-e-Ahmadiyya Muslim that we arebound by it. No mother has given birth to a son whocan change this meaning. On the other hand, if theHoly Prophet sa has opened a door for thecontinuation of prophethood in the ummah, no onehas the authority to close that door. This is the sourceof our disagreement.Having reviewed the above hadīth, I would drawyour attention to the hadīth related to Messiah of thelatter days. This is contained in the book SahīhMuslim, Kitāb-ul-Fitn in the chapter about the dajjāl.This is a long hadīth and only relevant portions arementioned here.Narrating the accounts relating to the descent of theMessiah son of Mary, the Holy Prophet sa says: “...TheProphet of Allāh, Jesus, peace and blessings of Allāhbe on him, will be besieged along with hiscompanions, Allāh be pleased with them.” Then hesays: “Then, the Prophet of Allāh, Jesus, peace andblessings of Allāh be on him, will turn to God withfull attention along with his companions, Allāh bepleased with them…”This hadīth is noted in Sahīh Muslim, one of the sixmost authentic compilations of ahādīth. It is to benoted that the Holy Prophet sa calls the Messiah who

94 With Love to Muhammad sa the Khātam-un-Nabiyyīnis to come as the Prophet of God four times. Inaddition, the Holy Prophet sa calls the companions ofthe Messiah ‘Sahāba’ followed by the appellation radhiAllāho ‘unhum (Allāh be pleased with them).Our opponents may say Jesus (peace be on him)was an old prophet. That is why he has beenmentioned as prophet of Allāh. How would theyexplain the use of the word ‘Sahāba’ for thecompanions of the Messiah? According to them,‘Sahāba’ is a term used exclusively for thecompanions of the Holy Prophet sa . It is very obviousthat the Holy Prophet sa was referring to an event thatwas to take place in the future.Irrespective of the fact whether we have thirty orthirty thousand dajjāls or impostors, the fact remainsthat the Holy Prophet sa has called the Messiah of thelatter days a prophet of God! No one can change that!An incident is recorded about the Czar of Russia.He asked his doorman not to let anyone in as he wasbusy in some important work and did not wish to bedisturbed. Shortly after, a son of the Czar soughtentry into the Czar’s room but was stopped by thedoorman. The prince challenged his authority to doso. The doorman indicated it was the order of theCzar of Russia and he would not allow him to go in.The prince beat him and attempted to go in but thedoorman again intervened. The doorman was beatenagain but he would still not allow the prince to go in.The Czar himself was watching all of this. He cameout and asked what happened and the prince toldhim what happened and how the doorman stoppedhim from entering at the order of the Czar. At this,

Statements of Prophet Muhammad sa 95the Czar told the prince that he disobeyed his orderand ordered the doorman to whip his son. The princepleaded, saying, “Your majesty, the law of the landdoes not permit an ordinary man to whip an officer.”Hearing this, the Czar elevated the doorman to thepost of a captain and ordered him to whip his son.The prince pleaded again, saying “Your majesty, thelaw of the land does not permit a junior officer towhip a senior officer.” At this, the Czar made thedoorman a general and ordered the punishment to becarried out. The son further pleaded, saying “Yourmajesty, the law of the land forbids a person, who isnot a prince, from beating a prince.” Thereupon, theCzar made the doorman a prince and ordered thatthe punishment be carried out. Thus, an ordinarysoldier became a prince in a few moments and therewas no one who could stop that.Would not our opponents concede as much authority tothe Holy Prophet sa as was wielded by the Czar of Russia?The fact of the matter is that the Holy Prophet sapossessed immeasurable honour and status both inheaven and on earth. He calls the Messiah of the latterdays the Prophet of God four times consecutively in onehadīth. Now, who is there to deprive him of this status?Who can close this door that has been opened by him? 8282The True Meaning of Khatme Nubuwwat, Pages 20 – 22 [This book is anEnglish translation of the original Urdu book, ‘Irfāne Khatme Nubuwwat. Allquotations from this book may have been edited by the authors in light of theoriginal Urdu text. The original book is available at:http://www.alIslām.org/urdu/zb/view.php?k=12and the English translation is available at:http://www.alIslām.org/holyProphet/Khatam_english.pdf]

ٰ96 With Love to Muhammad sa the Khātam-un-NabiyyīnHadīth Number 2 – Statement made to Hazrat ‘Alī raأنaرولaااللهaaااللهaہaوaمaخرجaاaتبوکaوaاتخفaاaالaاتخaaابانaوaااءaالaألاaترaانaتونaaبزۃaارونaنaوaالاaأہaسaبaبدیٰThe Messenger of Allāh sa went out for Tabūk, appointingHazrat ‘Alī ra as his deputy (in Medina). Hazrat ‘Alī ra said, “Doyou want to leave me with the children and women?” TheProphet sa said, “Will you not be pleased that you will be to melike Aaron was to Moses? But there will be no prophet afterme”. 83About the above hadīth, Hazrat Mirzā Tāhir Ahmad rh states:There is another hadīth that our opponentsfrequently quote to support their position. The hadīthreads: “Saīd Bin Al-Musayyab reports on theauthority of Āmir Bin Sa‘ad Bin Abī Waqqās whoreports on the authority of his father (Allāh bepleased with them): The Holy Prophet sa said toHazrat ‘Alī ra : ‘You are to me what Aaron was toMoses, except there is no prophet after me’.” Anotherversion of the hadīth of Sahīh Bukhārī reads: “...exceptthat you are not a prophet.” Still another versionquoted by Masnad Ahmad Bin Hanbal reads: “...But donot become a Prophet”. (1. Sahīh Bukhārī: Kitāb Al-Fadhā’il – Chapter Fadhā’il ‘Alī Bin Abī Tālib; 2.Sahīh Muslim: Kitāb Al-Fadhā’il; 3. Masnad Ahmad,331/l).83Sahih Bukhārī, Volume 5, Book 59, Number 700

Statements of Prophet Muhammad sa 97As the story goes, the Holy Prophet sa was leavingfor an expedition and appointed Hazrat ‘Alī ra to act asAmīr in Medina during his absence. Hazrat ‘Alī ra wasa great warrior and had accompanied the HolyProphet sa in all prior expeditions. For him to be leftbehind was very painful. He felt he would bedeprived of the privilege of Jihād and that peoplemay think the Holy Prophet sa was displeased withhim. So Hazrat ‘Alī ra submitted to the Holy Prophet sa ,“O Prophet of Allāh! Am I going to be left behind asAmīr over women and children?” It was a subtle wayof evoking the Holy Prophet’s sa love for him.Thereupon, the Holy Prophet sa answered: “O ‘Alī!Why do you express this grief? This event has givenyou the same position in relation to me, as Aaronheld in relation to Moses in his absence. You are tome what Aaron was to Moses. The difference is thatyou are not a prophet.” This hadīth has been reportedin different ways in Sahīh Bukhārī. The meaning isessentially the same.Now, the present day ‘Ulemā’ would insist that inthis hadīth the word ‘ba‘adī’ does not mean anythingbut the fact that there is no prophet after the HolyProphet sa . It has no relevance to the temporaryabsence of the Holy Prophet sa from Medina.Hazrat Shāh Waliullāh Mohaddes Dehlavī,universally acknowledged as the mujaddid (reformer)of the 12th century and very well known to Muslimsof the sub-continent and who is held in high esteemby these people, writes in Qurrat-ul-Ainīn Fī TafsīlAsh-Shaikhain, Page 602:

98 With Love to Muhammad sa the Khātam-un-NabiyyīnIt must be clearly understood that the object ofthis hadīth is to highlight the appointment ofHazrat ‘Alī ra to act in the place of or as an incharge of the region while the Holy Prophet sawas to be absent from Medina during hisexpedition to Tabūk. It was also done tohighlight Hazrat ‘Alī’s ra resemblance to HazratHārūn as when Hazrat Mūsā as had journeyed toبدی the Mount. It is to be noted that the word[ba‘adī] here means ری [ghairī: besides me]. Itdoes not mean after me in time. As we say thatin:فَمَنْ‏ يهَّْدِيْهِ‏ ۢ مِنْ‏ بَعْدِ‏ ٰ اهللّ‏ ِ ؕ(Who, then, will guide him other than Allāh? 84 ).Allāh. [ba‘d-Allāh] means other than بدaااللهHe further states:Here the word بدی [ba’adī] is not in the contextof ازa بدت [after his time] because HazratHārūn as did not outlive Hazrat Mūsā as . Hence,the implied conclusion was not for a periodafter the Holy Prophet sa for Hazrat ‘Alī ra . As aresult, there was no reason to make theexception of a period after the Holy Prophet safor Hazrat ‘Alī ra .What a powerful argument! Using the Holy Qur’ān,Hazrat Shāh Waliullāh has put forth irrefutable84Sūrah Al-Jāthiyah, 45:24

Statements of Prophet Muhammad sa 99evidence of the use of ba‘adī in the meaning of besideme. Such arguments can only be put forth byrighteous people who are enlightened with divinewisdom. They carry out a deep scrutiny andthorough investigation of the ahādīth with singularlove and devotion. These devout lovers of the HolyProphet sa made genuine efforts to find out the realmotives and meanings of his sayings. It was, in fact,the result of this devoted pursuit that Hazrat ShāhWaliullāh succeeded in adducing the arguments heput forth above. 85In other words, in this particular hadīth, the word ba‘d has beenused to point out a temporary absence. This is similar to thestatement, “I am leaving for a few days. Please take care of mythings after I’m gone.” Here, the word after does not mean afterdeath. Instead, it means until I return or during my absence. In thesame sense, the Holy Prophet sa said that he is leaving for Tabūkand until he returns, there will be no prophet in Medina.Hadīth Number 3 – There will be Khulafā’ right after meنaابaaااللهaہaوaمaالaاتaبوaارالaتومaالاباءaاaکaبaخہaبaوaاہaلاaبaبدیaوaونaخاءaHazrat Abū Hurairah ra narrates that the Prophet sa said, “TheIsraelites used to be ruled and guided by prophets. Whenever aprophet died, another would take over his place. There will beno prophet after me, but there will soon be Khulafā’ who will85The True Meaning of Khatme Nubuwwat, Pages 24 – 25

100 With Love to Muhammad sa the Khātam-un-Nabiyyīnincrease in number”. The people asked, “O Allāh’s Apostle sa !What do you order us (to do)?” He said, “Obey the one whowill be given the pledge of allegiance first. Fulfill their rights(i.e., the rights of the Khulafā’), for Allāh will ask them about(any shortcoming) in ruling those Allāh has put under theirguardianship.” 86About this hadīth, it must be noted that it uses the wordsونa (there will soon be Khulafā’). This phrase clearly shows خاءthat this hadīth is about the period of time immediately after theHoly Prophet Muhammad sa . According to the rules of Arabicgrammar, when the letter ‏”س“‏ is added to the word ‏”‏ون“‏ itmeans “it will soon be” and this means that this hadīth is aboutthe period of time right after the Holy Prophet Muhammad sa .What he intended to say is that there will be Khulafā’ right afterme but there will be no prophet right after me. Thisunderstanding is further supported by the following hadīth,which contains a prophecy that has been fulfilled and allMuslims can bear testimony to it:تونaابوۃaمaاaاءaااللهa۔۔۔aثمaتونaخۃa a ٰاجaابوۃaاaاءaااللهa۔۔۔aثمaتونaاaااaتونaاaاءaااللهa۔۔aثمaتونaخۃa aاجaابوۃ ٰ 87There shall remain in you prophethood as long asAllāh wills.... Then there will be Khilāfah upon thefootsteps of prophethood as long as Allāh wills...Then there will be kingdom and it shall remain as86Sahīh Bukhārī, Volume 4, Book 56, Number 66187وۃ۔aتابaاراق۔ بابaالاذارaوa اتحذرٰ

Statements of Prophet Muhammad sa 101long as Allāh wills... Then there will be Khilāfah uponthe footsteps of prophethood. 88This hadīth clearly shows that Khilāfah was to continue for only alimited period of time immediately after the Holy ProphetMuhammad sa and it was eventually going to be replaced bykingdom. This is exactly how it happened.Hence, when the Holy Prophet sa said that there will be noprophets after him, it was in the sense that there will be noprophets immediately after him. Furthermore, the above hadīthalso proves the continuity of prophethood. The Holy Prophet sadeclares that eventually a time will come when Khilāfah will bere-established but it will be upon the footsteps of prophethood. Inother words, Khilāfah cannot be re-established withoutprophethood preceding it. As a result, this prophecy wasfulfilled when Hazrat Mirzā Ghulām Ahmad as was appointedby Allāh as the Promised Messiah as and a prophet, and afterhim, a system of Khilāfah was established.Hadīth Number 4 – Twenty Seven Arch-Liarsأخرجaأحدaنaحذۃaرaااللهaہaنaابaaااللهaہaوaمaالaaاتaذابونaوaدجاونaبۃaوaرونa،aمaأربعaوۃaوaاaخاتمaابنaلاaبaبدیAhmad narrated that Hudhaifah, may Allāh be pleased withhim, said that the Prophet sa said, “In my nation, [there are]twenty-seven arch-liars and deceivers, among them are four88Mishkāt, Kitāb-ur-Riqāq, Bāb-ul-Inzār wat-Tehzīr

ٰٰ102 With Love to Muhammad sa the Khātam-un-Nabiyyīnwomen, and I am the Seal of the Prophets; there is no prophetafter me”. 89The response for the above hadīth is the same as theresponse given for a similar narration in the chapter entitledRelationship of Khātam-un-Nabiyyīn to Lā Nabiyya Ba‘adī.However, just to shed new light on this issue, the followingquotation of Hazrat Mirzā Tāhir Ahmad rh is being presentedhere:There is a hadīth that sheds more light on the wordba‘ad. Hazrat Muhy-ud-Dīn Ibn ‘Arabī rh , the worldrenownedMuslim scholar and commentator (died638 A.H.), in his book Fūtūhāt Makkiyyah, haselaborated on the following hadīth. The hadīth reads:aوa aہ aاالله a باa aن aرۃ aبن aجابر نaاذاa aو aبدہ aر a aر aک aاذا aال م‏(بخاری aتابaک aریالاان aو aاذور۔ aباب aف aات aن aباaaااللهaہaوaم)‏a aبدہ aری aHazrat Jābir Bin Sumrah ra reports: “The HolyProphet sa said, ‘When this Caesar will die, there willbe no Caesar after him and when this Khosroe willdie, there will be no Khosroe after him’. [SahīhBukhārī, Book of Faith]. In this hadīth, the HolyProphet sa in his unique wisdom has clearly explainedthe meaning of the words “ aبدہ ” (And there is none89As quoted in Farhan Khan’s book.

ٰٰٰStatements of Prophet Muhammad sa 103after him) by saying ‏”‏aرaبدہ“‏ (There would be noCaesar after him) and ‏”‏aریaبدہ“‏ (There would beno Khosroe after him). He makes it clear that ‏’لا‘‏ usedin this context does not signify the exclusion of anentire genus. Rather, it is used to emphasize thatthere would be no one who would attain theirmajesty and their magnificence.Accordingly, we had Caesar succeeding a Caesarand a Khosroe succeeding a Khosroe for a thousandyears after the Holy Prophet sa but they never attainedthe glory and grandeur of the Caesar and Khosroe ofthe time of the Holy Prophet sa . Hazrat Ibn ‘Arabī rhelaborates this hadīth when he says:aااa aا aذا aو aباتہ aابوۃ aارتت اارتت aبوۃ aاتر ع aذا aلا a بa aبدہa‏(۔۔۔۔۔۔)‏ اaانaوہ لاaبaبدہaایaلاaترعaخاۃaلاہaلاaونaبدہaبaذاaثلaوہaاذاaکaریaaریaبدہaوaاذاaکaرaaبابa ‎۲a۔ aجد aہ۔ )aتوحات aبدہ۔ aر ‎۷۳‎۔aوال‎۲۵a۔aحہa۸۵aری)‏Prophethood has not been totally abolished.That is why we had said that only prophethoodbringing a new law (or sharī‘ah) has come to an‏”لاaبaبد ہ “ words end. This is the meaning of the(there is no prophet after him). Hence, we havelearned that the saying of the Holy Prophet sathat there is no prophet after him actually

104 With Love to Muhammad sa the Khātam-un-Nabiyyīnmeans that there is no law-bearing prophet(after him), because there is no prophet afterhim. Hence, this is similar to his statement:“When the Caesar shall die, there is no Caesarafter him, and when the Khosroe shall die, thereshall be no Khosroe after him. (FūtūhātMakkiyyah, Volume 2, Chapter 73, Question 25,Page 85) 90Hadīth Number 5 – Al-‘Āqib: After Whom there is no Prophetحدثاaانaبنaۃaنaازریaعaحدaبنaجبرaبنaمaنaابہaانaابaaااللهaہaوaمaالaااaحدaوaااaاحدaوaاا aااح aاذی حa بa aار aو aاا aاحار aاذی aحر aااسaaبaوaااaاابaوaاابaاذیaسaبدہaبSufyān bin ‘Uyainah reported on the authority of Zuhrī, whoheard it from Muhammad bin Jubair ibn Mut‘im, who reportedon the authority of his father that he heard Allāh’s Messenger sasaying, “I am Muhammad and I am Ahmad, and I am Al-Māhī(The Obliterator) by whom unbelief would be obliterated, and Iam Al-Hāshir (The Gatherer) at whose feet mankind will begathered, and I am Al-‘Āqib (The Last to Come) after whomthere will be no prophet.” 91This narration is simply unacceptable! It has beennarrated by Sufyān bin ‘Uyainah who narrated it from Zuhrī.About Sufyān bin ‘Uyainah, it is written:90The True Meaning of Khatme Nubuwwat, Page 3291Sahīh Muslim, Chapter 30, Chapter 31, Book 30, Number 5810

Statements of Prophet Muhammad sa 105aن aر aن aحو a خa aاحد aال aدس انحدثaنaازریaنaح aبنaدaاانaالaادa ٰانaاانaبنaۃaاختطaۃaبعaوaتنaوaاۃaنaعaہaاaاہaلاa۔ 92He used to make false reports. Ahmad said, “He hasmade mistakes in about 20 narrations from Zuhrī.”Yahyā bin Sa‘īd said, “I bear witness that Sufyān bin‘Uyainah became mentally challenged in 197 Hijri.So, whoever took a narration from him after that, it isuseless.” 93About Zuhrī, it is written, aاادر“‏ a aدس ‏”‏ان (He used to makefalse reports sometimes) 94 . Hence, in the same manner, itappears that the narrators gave their personal opinion of theword Al-‘Āqib when they said, “after whom there will be noprophet.”Secondly, it is important to note that the Holy ProphetMuhammad sa was an Arab and his companions were also Arab.What was the need for him to translate the word Al-‘Āqib? Thevery fact that the word was explained in so many words showsthat it was done by a narrator perhaps in discussion with a non-Arab. This is exactly what Hazrat Mullā ‘Alī Qārī rh has indicatedbut Farhan Khan didn’t bother to present the completequotation in his own book! What marvellous dishonesty!!! Hereis the actual statement:92۳۹۷ زانaالاتدال۔aجد‎۱a۔aحۃa93Mīzānul A‘etadāl, Volume 1, Page 39894Mīzānul A‘etadāl, Volume 2, Page 146

106 With Love to Muhammad sa the Khātam-un-Nabiyyīnاار aان aذا ٰ aتر حاب aاو aن aبدہ aرحa aمaالaابنaالارابaاابaاذیaخفaaاخرaنaانaبہ 95It is clear that this [i.e., the wording after whom therewill be no prophet] is the commentary made by thecompanion or someone after him. Ibn Arabī rh said,“Al-‘Āqib is one who is the successor in goodness ofone before him.” 96Despite this, Farhan Khan wants us to accept his biasedtranslation. He insists that Hazrat Mullā ‘Alī Qārī rh or HazratIbn ‘Arabi rh are both wrong and their understanding of the word“Al-‘Āqib” is incorrect. The question is: Do we accept FarhanKhan’s biased translation or Hazrat Mullā ‘Alī Qārī’s honestand insightful understanding? The choice is up to the reader!Hadīth Number 6 – Al-‘Āqib: After Whom there is No OneانaرولaااللهaaااللهaہaوaمaالaانaaأاءaأاaحدaوaأاaاحدaوaأاaااحaاذیaحوaااللهaبaارaوaأاaاحارaاذیaحرaااسaaدaوaأاaاابaاذیaسaبدہaأحدaوaدaاہaااللهaرءaوaاaرحاAllāh’s Messenger sa said: I have many names: I am Muhammad,I am Ahmad, I am Al-Māhī through whom Allāh obliteratesunbelief, and I am Al-Hāshir (The Gatherer) at whose feet peoplewill be gathered, and I am Al-‘Āqib, after whom there would95۳۷۶ راۃaرحaوۃ۔aجد‎۵a۔aحہaٰ96Mirqāt Sharah Mishkāt, Volume 5, Page 376

Statements of Prophet Muhammad sa 107be none, and Allāh has named him as compassionate andmerciful. 97The presentation of this hadīth by Farhan Khan confusesus greatly! What does he want us to believe? Which one of thefollowing meanings of Al-‘Āqib does he want us to take?1. There is no prophet after the Holy Prophet Muhammad sa [aس‏[بدہaب2. There is no one after the Holy Prophet Muhammad sa سaبدہa‏]‏‏[احدIf it is number 1, that meaning has already been rejected byHazrat Mullā ‘Alī Qārī rh . If it is number 2, then there are threepossibilities of what no one after him can mean:1. There is no prophet after the Holy Prophet Muhammad sa ;2. No human being was born after him; or3. No one of his status can be born after himAbout number 1, the burden of proof is on Farhan Khan. Thereis no mention of prophethood in the hadīth. He has to tell ushow he arrived at that meaning. Presenting the opinion of thewriter of the commentary of Sahīh Muslim is not enough. He hasto demonstrate from the words of the hadīth that this is what theHoly Prophet Muhammad sa intended to say.Number 2 is unacceptable because human beings havebeen born for hundreds of years after the Holy Prophet97Sahīh Muslim, Chapter 30, Chapter 31, Book 30, Number 5811

108 With Love to Muhammad sa the Khātam-un-NabiyyīnMuhammad sa and he cannot be called the “last man” in terms oftime.The only option left is number 3. That is the most logicalunderstanding of this hadīth and each and every Ahmadī iswilling to accept that the Holy Prophet Muhammad sa is the lastman to be born of his status. No one can achieve his status afterhim.Hadīth Numbers 7 & 8 – Al-MuqaffāانaرولaااللهaaااللهaہaوaمaaاaہaأاءaالaأاaحدaوaأحدaوaاaوaاحارaوaبaاتوبۃaوaبaارحۃAllāh’s Messenger sa mentioned many names of his and said: Iam Muhammad, Ahmad, Al-Muqaffā, Al-Hāshir, the Prophet ofRepentance, and the Prophet of Mercy. 98تaرولaااللهaaااللهaہaوaمaولaأاaحدaوaأحدaوaاaوaاحارaوaاخاتمaوaاابFarhan Khan’s Translation: I heard the Messenger of Allāh,may Allāh bless him and give him peace, say, “I amMuhammad (The praised one), Ahmad (The praiseworthy), Al-Muqaffā (the last in succession), Al-Hāshir (the gatherer), Al-Khātim (The Last), and Al-‘Āqib (The last).Neither of the above ahādīth states that the Holy ProphetMuhammad sa was the last prophet. The translation of the wordMuqaffā as “the last in succession” by Farhan Khan is just whatit is - only a translation! It is based upon the opinion of Farhan98Sahīh Muslim, Chapter 30, Chapter 31, Book 30, Number 5813

Statements of Prophet Muhammad sa 109Khan and it is wrong. Allāma Ibn Al-Anbārī said, اہaاتبعa‏“‏‏”‏بن (Its meaning is, “one who is followed by theprophets”) 99 . This meaning itself requires that prophets comeafter the Holy Prophet Muhammad sa as his followers! Presentingthese ahādīth in support of the cessation of prophethood isabsolute ignorance of the Arabic language. Consider thefollowing verse of the Holy Qur’ān:وَ‏ لَقَدْ‏ اٰتَيْنَا مُوْ‏ سىَ‏ الْكِتٰبَ‏ وَ‏ قَفَّيْنَامِنْ‏ ۢ بَعْدِهٖ‏ ابِ‏ لرُّسُ‏ ‏ِلAnd verily, We gave Moses the Book and causedafter him Messengers to follow in his footsteps... 100Here, the word Qaffainā [We caused (messengers after him) to followin his footsteps] has been applied to Hazrat Mūsā as and it has thesame root as the word muqaffā [the one who is followed (by theprophets)]. Hence, the Ahmadiyya Muslim understanding of theword muqaffā is based on the Holy Qur’ān while Farhan Khan’sunderstanding of this word is based on his bias.Secondly, Farhan Khan’s translation itself shows hisdishonesty and bias. He translates Al-Muqaffā as “last,” Al-Khātim as “last” and Al-‘Āqib as “last.” In other words, he istrying to say that the Holy Prophet Muhammad sa wanted tocontinuously repeat the word “last” and had no other meaningsin mind. This is an insult against the fasīh [eloquent] speech ofthe Holy Prophet Muhammad sa . He would never make suchchildish repetitions to say something so simple.Farhan Khan’s desperation grows as he compromises hisown integrity to grab anything within reach to invalidate the99Al-Ikmāl Al-Akmāl, Sharah Muslim, Volume 2, Page 143100Sūrah Al-Baqarah, 2:88

ٰٰؕ110 With Love to Muhammad sa the Khātam-un-NabiyyīnAhmadiyya Muslim beliefs – even at the expense of the HolyProphet’s honour!Questions for Farhan Khan:1. Why does he keep ignoring the fact that the HolyProphet Muhammad sa prophesied the coming of a latterdayprophet?2. If the word ba‘ad cannot possibly mean anything otherthan “after,” what is the meaning of the following?يهَّْدِيْهِ‏ ۢ مِنْ‏ بَعْدِ‏ اهللّ‏ فَمَنْ‏ ٰ ِ3. If the word ba‘ad cannot possibly mean in parallel to or inopposition to, then what did the Holy Prophet sa intend tosay when he said the following?اذاaکaرaaرaبدہaوaاذاaکaری aaریaبدہ

ٰHadīth of Hazrat ‘Alī ra andLā Nabiyya Ba‘adīIn his chapter entitled Hadīth of [Hazrat] ‘Alī ra and Lā NabīBa‘adī, Farhan Khan discusses the following hadīth:أنaرولaااللهaaااللهaہaوaمaخرجaاaتبوکaوaاتخفaاaالaاتخaaابانaوaااءaالaألاaترaانaتونaaبزۃaارونaنaوaالاaأہaسaبaبدیٰThe Messenger of Allāh sa went out for Tabūk, appointing ‘Alī ashis deputy [in Medina]. ‘Alī said, “Do you want to leave mewith the children and women?” The Prophet said, “Will you notbe pleased that you will be to me like Aaron was to Moses? Butthere will be no prophet after me.” 101A detailed discussion of the Ahmadiyya Muslim understandingof this hadīth has already been given in the previous chapter butmore discussion is being made here in order to refute Farhan101Sahīh Bukhārī, Volume 5, Book 59, Number 700111

112 With Love to Muhammad sa the Khātam-un-NabiyyīnKhan’s points. He misrepresents Ahmadiyya Muslim beliefs bydescribing them in the following words:In this usage, the word ba‘ad does not mean after.According to Lane’s Lexicon, page 225, the wordba‘ad also means behind. Based on the usage of theProphet, one can see that the actual meaning of thisstatement is no Prophet behind me in the sense that theProphet Muhammad was departing to Tabūk andwas not leaving behind a Prophet, as Mūsā did whenhe left Harūn behind. 102This is another one of those dishonesties of Farhan Khan!Ahmadī Muslims did not just open the dictionary and chose totake a secondary meaning of ba‘ad in order to conform themeaning of the hadīth to their understanding. This is a blatant lieagainst Ahmadiyya Muslim beliefs!First, as shown in the previous chapter, thisunderstanding is in absolute accordance with theunderstanding of Hazrat Shāh Waliullāh Mohaddes Dehlavī rh ,universally acknowledged as the Mujaddid of the 12th century,who writes in Qurat-ul-Ainīn Fī Tafsīl Al-Shaikhain, Page 602:It must be clearly understood that the object ofthis hadīth is to highlight the appointment ofHazrat ‘Alī ra to act in the place of or as an incharge of the region while the Holy Prophet sawas to be absent from Medina during hisexpedition to Tabūk. It was also done tohighlight Hazrat ‘Alī’s ra resemblance to HazratHārūn as when Hazrat Mūsā as had journeyed to102Khan, With Love, Page 17

Hadīth of Hazrat ‘Alī ra and Lā Nabiyya Ba‘adī 113بدی the Mount. It is to be noted that the word[ba‘adī] here means ری [ghairī: besides me]. Itdoes not mean after me in time. As we say thatin:فَمَنْ‏ يهَّْدِيْهِ‏ ۢ مِنْ‏ بَعْدِ‏ ٰ اهللّ‏ ِ ؕ(Who, then, will guide him other thanAllāh? 103 ). aاالله بد [ba‘d-Allāh] means other thanAllāh.He further states in the same book:Here the word بدی [ba’adī] is not in the contextof ازa بدت [after his time] because HazratHārūn as did not outlive Hazrat Mūsā as . Hence,the implied conclusion was not for a periodafter the Holy Prophet sa for Hazrat ‘Alī ra . As aresult, there was no reason to make theexception of a period after the Holy Prophet safor Hazrat ‘Alī ra .Farhan Khan is more than welcome to disagree with thereformer of the 12 th century. It is up to him. The argument givenby Hazrat Shāh Waliullāh Mohaddes Dehlavī is irrefutable. Theword ba‘ad can only mean beside in this context because HazratHārun as died during the lifetime of Hazrat Mūsā as and was aprophet beside him, as his helper. The Holy ProphetMuhammad sa only stated that there is no prophet beside him, ashis helper. The Ahmadiyya Muslim understanding is always103Sūrah Al-Jāthiyah, 45:24

114 With Love to Muhammad sa the Khātam-un-Nabiyyīnbased entirely on the context of the statement and the situationat hand.Second, in his desperation, Farhan Khan not onlydisagrees with a great mujaddid but tries to distort facts. Hewrites, “‘Alī ra was exactly like Hārūn as in that they were bothguardians over their people in the absence of the ‘master’Prophet, except, unlike Hārūn as who later became a Prophet,there were no prophets after Muhammad sa , so ‘Alī ra was notdestined to become a Prophet.” 104While we cannot know for sure if Farhan Khan did this onpurpose but it can definitely cause some readers to think thatHazrat Hārūn as was made a prophet after the incident of HazratMūsā’s as absence from his people for 40 nights. The fact of thematter is that Hazrat Hārūn as was a companion prophet to hisbrother from the very start of his mission before they evenconfronted Pharaoh. In the very first meeting between Allāh,the Exalted, and Hazrat Mūsā as , he had asked Him for a helperas shown by the following verses:۝ِ ْ وَزِيْرًا مّ‏ ‏ِنْ‏ اَهْلىِ‏ ۝ ۙ هٰرُ‏ وْ‏ نَ‏ اَىخِ‏ ۝ ۙۤ اَمْرِىۙ‏وَاجْعَل لىّ‏وَاَشرْ‏ ‏ِكْهُ‏ فىِ‏ ْاشْ‏ دُدْ‏ ۤ بِهٖ‏ اَزْرِىۙ‏And grant me a helper from my family — Aaron, mybrother; Increase my strength with him and makehim share my task. 105The words share my task, clearly indicate that Hazrat Mūsā aswanted him to become a prophet like him. As a result, this۝104Khan, With Love, Page 19105Sūrah Tāhā, 20:30-33

Hadīth of Hazrat ‘Alī ra and Lā Nabiyya Ba‘adī 115prayer was accepted and they were both sent as prophets to taketheir message to Pharaoh as shown by the following verse:فَاْتِيٰهُ‏ فَ‏ قُوْ‏ لاَ‏ ۤ اِانَّ‏ رَسُ‏ وْ‏ لاَ‏ رَبّ‏ ‏ِكَ‏ فَاَرْسِ‏ لْ‏ مَعَنَا بَنىِ‏ ْۤ اِسرْ‏ آءِيْلَ‏ ۙ وَ‏ ‏َلاتُعَذِّبهْ‏ ‏ُمْ‏ ؕ قَدْ‏ جِئْنٰكَ‏ ابِ‏ ‏ٰيَةٍ‏ مّ‏ ‏ِنْ‏ رَّبّ‏ ‏ِكَ‏ ؕ وَالسَّ‏ لمٰ‏ ُ عَلىٰ‏ مَنِ‏ اتَّبَعَ‏ الْهُدٰ‏ ى‎۝‎“So go ye both to him and say, ‘We are theMessengers of thy Lord; so let the children of Israelgo with us; and afflict them not. We have indeedbrought thee a Sign from thy Lord; and peace shall beon him who follows the guidance.” 106This shows that Hazrat Hārūn as was made a prophet long beforethe time when the Jews migrated with Hazrat Mūsā as and Allāh,the Exalted, instructed him to separate himself from his peoplefor a period of 40 nights, during which he appointed HazratHārūn as as leader of the Jews. In summary, here is how thevarious events took place during the life of Hazrat Mūsā as insequential order:1. Hazrat Mūsā as perceives a fire on the Mount2. Upon his arrival there, he is told of his mission to warnPharaoh3. He asks that his brother, Hazrat Hārūn as , be appointed ashis helper4. Allāh, the Exalted, makes Hazrat Hārūn as a prophet tohelp Hazrat Mūsā as5. Eventually, the Jews embark upon the Exodus fromEgypt under the leadership of Hazrat Mūsā as and HazratHārūn as106Sūrah Tāhā, 20:48

116 With Love to Muhammad sa the Khātam-un-Nabiyyīn6. Pharaoh is killed during the pursuit7. Later on, during the journey, Hazrat Mūsā as is absentfrom his people for 40 nights and he appoints HazratHārūn as as a leader for the Israelites during his absenceThis is the sequence of events according to the Holy Qur’ān.Allāh, the Exalted, did not appoint Hazrat Hārūn as as a prophetafter that absence. Trying to obscure historical facts in order topromote one’s interpretation of the finality of prophethood isridiculously shameful!The context should be quite clear now that when HazratMuhammad sa was about to leave Medīnah and left Hazrat ‘Alī rain charge during his absence, he meant to say to him, “You areto me as Hārūn as was to Mūsā as , except there is no prophet otherthan me.”Third, let us reconsider what Farhan Khan wrote:“[Hazrat] ‘Alī ra was exactly like [Hazrat] Hārūn as in that theywere both guardians over their people in the absence of the“master” Prophet, except, unlike [Hazrat] Hārūn as who laterbecame a Prophet, there were no prophets after Muhammad sa ,so [Hazrat] ‘Alī was not destined to become a Prophet.” 107 Notonly does this statement attempt to distort facts, it ignores thevery basis of the Ahmadiyya Muslim interpretation, that is,Hazrat Hārūn as died during the life of Hazrat Mūsā as ! If he hadlived on after the death of Hazrat Mūsā as , he could have beendeemed a prophet after Hazrat Mūsā as . Instead, Hazrat Mūsā aswas a prophet before and after Hazrat Hārūn as . This is preciselythe reason given by Hazrat Shāh Waliullāh Mohaddas Dehlavī.Let us read his quotation again:107Khan, With Love, Page 19

Hadīth of Hazrat ‘Alī ra and Lā Nabiyya Ba‘adī 117Here the word بدی [ba’adī] is not in the contextof ازa بدت [after his time] because HazratHārūn as did not outlive Hazrat Mūsā as . Hence,the implied conclusion was not for a periodafter the Holy Prophet sa for Hazrat ‘Alī ra . As aresult, there was no reason to make theexception of a period after the Holy Prophet safor Hazrat ‘Alī ra .Farhan Khan did not write his chapter in criticism of IslāmAhmadiyya alone. He wrote it also in criticism of Hazrat ShāhWaliullāh Mohaddas Dehlavī, who was one of the greatestscholars of hadīth in the history of Islām.The problem is that Farhan Khan continues to insist uponhis meanings in order to believe in the coming back of Hazrat‘Īsā as as a Prophet after the Holy Prophet Muhammad sa . Heshould learn that Hazrat ‘Īsā as has died according to the HolyQur’ān and this has been proven in the chapter entitled TheDeath of Hazrat ‘Īsā as .Question for Farhan Khan:1. Does he think that the conclusions drawn by Hazrat ShāhWaliullāh Mohaddas Dehlavī rh are wrong or just lengthyreinterpretation 108 ? If the answer is ‘no’, why does he notaccept it?108Khan, With Love, Page 19

َُُNothing has remained ofProphethood except MubashirātIn a YouTube video, Farhan Khan presents another hadīthto claim that prophethood has ended:انaاباaررۃaالتaرولaااللهaaااللهaہaومaول م aبق aن aابوۃ إلا aابرات‏َاaا ‏ِحَ‏ ۃابراتُ‏ ؟aالaارؤaاوa aاوا109aَّ اHazrat Abū Hurairah ra narrated: I heard Allāh’sApostle sa saying, “Nothing is left of prophethoodexcept mubashirāt.” They asked, “What aremubashirāt?” He replied, “The true good dreams”. 110In order to understand this hadīth properly, it is important tolook at similar narrations that come in the books of ahādīth. Forinstance, Fath-ul-Bārī records the following in the commentaryto the above hadīth: ْ109ححaبخاری،‏aتابaاتبر،‏aباب : ابرات110Sahīh Bukhārī, Kitāb-ut-Ta‘bīr, Bāb: Al-Mubashirāt119

َََََِِِّّّّّّّْٰٔ120 With Love to Muhammad sa the Khātam-un-Nabiyyīnتَا َ ۃa َ َ رأہََ فَ‏ِ ہ ِ َ ا وف ُ ُِ نَ اا م ِْ َُّ َ َ مَ‏ َ اتَ‏‏َنا‏ْہ واالله‏َّبِ‎‏َّ‏ااذِ‏ ي‏ْر ‏َا أا ا‏َّاسأب بَ‎‏َر‏ُّبُوَّ‏ا‏َّ‏ ا ‏ِحۃِ رَ‏ اتِ‏ ا ۃ إلا ارُّ‏ ؤا ر و‏َّاسو‏َمْ‏‏ْقإہ ‏َب‏ُرٰ‏اْ او ت یa َ َ َّ ََ رہa َ وب ُ ْ َ ِ:خَ‏ ف ْ َ َ الَ‏ ْبَ‎‏ّ‏ ُaہThis hadīth states that one day, when the Holy Prophet sa was ill– and this was a short while before his demise and he had tiedhis head (due to the severity of the illness) – he lifted the curtainof his door and saw that people were arranged in rows in orderto pray behind Hazrat Abū Bakr ra . Addressing them, he said, ‘Opeople, listen! Indeed nothing has remained of the glad tidingsof prophethood except the good dream which a Muslim sees orit is shown to him’. 111 Another two narrations state thefollowing:aaااللهa َ َّ َ َّ َ َ َ مَ‏aاa َ ْ اaو َaا َ َaاْب ُُ ج ُ لa َّ اaار َ ۃُ‏ َ َ ا ا َّ ْاaِaاa ّ ٍ َِ نَ‏aا َّ ْ ب‏ْنِ‏ َ‎ارaً‎ا َ a ُ وْ‏ لَ‏ َِa َ نa ُِ وْ‏aُ ز ِ ّ a نْ‏ َa نْ‏ َa a َُ بَّ ا aت ْ‏َالَ‏اْا‏َنaر aااللهaَ آءِ‏ aب‏ُو ۃِ‏ aاِ‏ َّ لا ّ رَ‏ اتُ‏aا‏ُّب‏َنْ‏ ٰ ‏َّبْ‎ َْبa دِ‏ یْ‏‏َاaا ‏ِح a‏َر‏َالَ‏ aارُّ‏ ؤaااللهa‏َاaر لَ‏ّ رَ‏ اتُ‏‏ْء‏ْنَ‏ aجُ‏ ز‏َر‏ْء ِ تَّۃً‏ aو‏َہaٗ‎ج‏َو ٰ ‏ُریaحُ‏ aا‏ْہaو‏ُوۃ‏ُّبُوَّ‏Atā’ bin Yasār narrates that the Holy Prophet sa said,“Nothing remains of prophethood after me exceptmubashirāt.” The companions said, “What areMubashirāt, O Prophet of Allāh?” He said, “The truedream which a sālih [i.e., righteous] man sees or it is111Fathul Bārī, Volume 16, Page 464

َََََُّّّْNothing has remained of Prophethood except Mubashirāt 121shown to him. It is a part of the 46 parts ofprophethood”. 112aااللهa َّ َa َُ وْ‏ aااللهَّ ۃ ‏َدِ‏ a اa َ َ ْ َ تْ‏ aر َ َa َ ْ ُ و َ لaa ٰ نِ‏ ِ aاa َ َa َ َ الَ‏ِ اaابَ‎‏ّ‏ َ راتُ‏ ُ ٔ و َ َ‏ْنُ‏‏َال aر‏َس aب ‏ِکً‏ a‏َال aحد aثا aا‏ُو‏ُّب‏َۃ aو‏ْہ aو aاِ‏ ن aار‏َبِ‎‏َّ‏ ‏َالَ‏‏ِکaوَ‎اوْ‏ ب َْ دِ‏ یْ‏aااللهaوا اa‏َاaر‏ُ‏ وْ‏ لَ‏ۃ‏ْء aا ‏َجْ‏ زَاءِ‏ aا‏ُّبُوَّ‏اْ ِ مِ‏ aو ُ زلُ‏‏َّاسa‏َاa aالaرا َa ََ ا ِ‎امَ‏ َ َ َ َ َaذaلاa ََ a a قَّ‏ ٰaّبْ َ راتُ‏ِaج َ نِ َ ْ ُِIt has been narrated to us by Anas bin Malik ra that hesaid that the Holy Prophet sa said, “Surely, Ar-risālah[i.e., messengership] and An-nubuwwah [i.e.,prophethood] have ended; hence, there is nomessenger after me, nor a prophet. The narrator saidthat this [statement] saddened the people. Hence, theHoly Prophet sa said, “Except mubashirāt”. The sahaba raasked, “O Messenger of Allāh! What are mubashirāt?”He said, “The dream of a Muslim and it is a part ofthe parts of prophethood”. 113After studying all these ahādīth, the context becomes muchclearer. These are the great statements of the Holy ProphetMuhammad sa which demonstrate the spiritual strength andinfluence of the Holy Prophet sa . This is from that جواعaام [i.e.,the ability to make statements full of meaning] which was granted to112Muwattā’ Imām Mālik, Kitāb-ul-Jāmi‘, Bāb: Mā Jā’ fir-Ru’yāاaجاءaaارو ٔ ا [‏[‏ؤاaاامaاک،‏aتابaاجاع،‏aباب:‏113Jāmi‘ Tirmidhī, Abwāb-ur-Ru’yā, Bāb: Dhahabat-in-Nubuwwah‏[جاعaترذی،‏a وبتaابرات [ابوابaارؤ ا،‏aباب:‏ ذبتaابوۃa

122 With Love to Muhammad sa the Khātam-un-Nabiyyīnhim from God Al-Mighty as a special blessing. Farhan Khan’sunderstanding is now refuted with the following points.Everyday LanguageFirst, one must pay a little attention to the actual wordsof the Holy Prophet sa . He says, “Nothing remains ofprophethood except mubashirāt”. How beautifully has the HolyProphet sa made the prophecy of the continuation ofprophethood in this ummah. Look at the sentence structure! Wecasually make similar statements every day.If there is a baseball game that is about to end, we say,“The game is over except one inning.” A baseball game is madeup of several innings, but the game is not over if there is stillone inning left open for play.For any tournament that is about to end, we say, “Nowthere are only 1 or 2 matches remaining” or “Nothing remainsof the tournament except 1 or 2 matches”. An open match is stillan inseparable part of the tournament and we cannot say thatthe tournament is finished so long as that match is still open.If one wants to say, “The food is finished, except somebread,” it is translated in Arabic as follows:مaبقaنaاامِ‏ aالاaاخبز !It would be wrong to say that the bread is not food for we knowthat the bread is a part of the meal. So long as that bread stillexists, we cannot say that the food is finished.These are all the examples where the components areinseparable parts of the whole, and the difference is only interms of magnitude and/or frequency. In the same way, theHoly Prophet sa said: “Nothing remains of prophethood except

ۚNothing has remained of Prophethood except Mubashirāt 123al-mubashirāt”. It does not mean that prophethood hascompletely terminated, but simply that a ceiling has been placedupon its magnitude – and that ceiling we Ahmadī Muslimsrecognize as the Seal of the Holy Prophet sa . So long as mubashirātis still open, we cannot say that prophethood has ended.Expounding on the same subject and discussing thestages of a majzūb, ‘Allāma Hakīm Tirmidhī writes, “Some ofthem attain a third of prophethood, and some attain half (of it)and some attain more than half. And some attain a very largeportion of prophethood and they are called Khātam-ul-Awliyā’.” 114The Essence or Foundation of ProphethoodAnother factor that should be considered is the essence ofprophethood. Prophethood, in and of itself, is the abundanceand excellence of mubashirāt. The fact of the matter is thatmubashirāt and munzirāt [glad tidings and warnings – and thesego hand in hand] represent the very essence of prophethood, asAllāh, the Exalted, explains:وَ‏ مَا نُرْسِ‏ لُ‏ الْمُرْسَ‏ لِينْ‏ َ اِلاَّ‏ ِ مُبَشرّ‏ ‏ِيْنَ‏ وَمُنْذِرِيْ‏ ‏َنفَلاَ‏ خَوْفٌ‏ عَلَيهْ‏ ‏ِمْ‏ وَلاَ‏ همُ‏ ْ يحَ‏ ‏ْزَنُوْ‏ نَ‏ ۝فَمَنْ‏ اٰمَنَ‏ وَاَصْ‏ لَحَ‏And We send not the Messengers but as bearers ofglad tidings and as warners. So those who believeand reform themselves, on them shall come no fear norshall they grieve. 115114Tadhkaratul Awliyā (Urdu), Page 253, Published by: Sheikh Ghulām ‘Alīand sons, Tājirān Kutab Kashmirī Bazār, Lahore115Sūrah Al-An‘ām, 6:49

124 With Love to Muhammad sa the Khātam-un-NabiyyīnThis is the essence and core of prophethood. It is the base or thevery foundation of prophethood. The truth is that glad tidingsand warnings are not an ordinary phenomenon. When theseglad tidings and warnings are granted to someone in abundanceand excellence in quantity and quality, that person is called aprophet. Certainly, in low quantities, these can be found in mostbelievers. Just as the owner of a few dollars cannot be calledrich, the one who receives these glad tidings and warnings in asmall quantity cannot be called a prophet. Only that person canbe called a prophet whom Allāh, the Exalted, blesses withunmatched abundance and unparalleled excellence just as Hesays in the Holy Qur’ān:عٰلمِ‏ ُ الْغَيْبِ‏ فَلاَ‏ يُظْ‏ هِرُ‏ عَلىٰ‏ غَيْبِهٖ‏ اِلاَّ‏ مَنِ‏ ارْتَضىٰ‏ ۤ اَحَدًاۙ‏رَّسُ‏ وْلٍ‏ فَاِنَّهٗ‏ يَسْ‏ كلُ‏ ُ ۢ مِنْ‏ بَينْ‏ ِ يَدَيْهِ‏ وَمِنْ‏ خَلْفِهٖ‏ رَصَ‏ دًاۙ‏مِنْ‏۝۝He is the Knower of the unseen; and He reveals notHis secrets to any one, except to him whom Hechooses, namely a Messenger of His. And then Hecauses an escort of guarding angels to go before himand behind him. 116Hence, in reality, the difference lies in the scale of abundance.Prophets are defined as those blessed with an abundance ofglad tidings and warnings.All other things such as the bringing of a law or sharī‘ahare additional features, which are not necessarily present inevery prophet. They are found in some prophets, yet not inothers. Therefore, the Promised Messiah as says:116Sūrah Al-Jinn, 72:27-28

Nothing has remained of Prophethood except Mubashirāt 125 ‎ر ‎ں ا د‎ ‎م ۔ ‎ف ‎ا ر و‎ وا‎ اور ‎فِ‏ ‎وری اس ۔ ‎ف ا‎ اور ‎۔ ّاور ‎وری ر‎ل 117 This whole misfortune has borne out of a lack ofcontemplation over the true meanings of the wordNabī [prophet]. The word Nabī only refers to one whoreceives revelations from God and is granted thehonour of converse and communication with Him. Itis not necessary for him to bring a law, nor is itnecessary for him to not be a follower of a lawbearing messenger. 118In another place, he says: ا‎ُ‎ ا‎ ت ا ‎ی ‎‏ّد ا‎اد ا‎ ‎ص ر‎ ت اِس ‎ف اور ت ا‎ُ‎رِ‏ اُس 119 وہ ‎۔ As the Mujaddid [Alaf Thānī rh ] hailing from Sirhindhas written in his writings that some people in theummah will remain blessed with the honour of divine117٣٠٦ ٢١ ۔ ا ۔ رو‎ ا‎ ا 118Appendix of Brāhīn Ahmadiyya Part V, Rūhānī Khazā’in, Volume 21, Page306119٤٠٦ ‎ا‎۔‎٢٢۔ رو‎ ا‎۔

126 With Love to Muhammad sa the Khātam-un-Nabiyyīnconverse, but he who is a recipient of divinerevelation in abundance and hidden matters arerevealed to him plentifully, is called a prophet. 120The fact of the matter is that this was also the faith of otherAwliyā’ Allāh [Friends of Allāh]. Other saints have supported thisconcept and one of them is ‘Abd-ul-Wahāb Shi‘rānī who says,“Let it be known that the order of prophethood has not totallyceased; it is indeed only the law-bearing prophethood whichhas discontinued. The statement of the Holy Prophet sa :لاaبaبدیaوaلاaرولaبدیmeans that after him there shall be no law-bearing prophet”. 121Al-Muslim, Al-Mu’min and As-SālihOne question that one might still have could be: Did theHoly Prophet sa not specify the meaning of mubashirāt inresponse to the question of the sahāba ra ? It is true that, inresponse to their question, “What are mubashirāt?”, the HolyProphet sa replied, “True dreams” or “The dream of a Muslim”or “The dream of a mu’min” or more clearly “The true dreamwhich a sālih [righteous] man sees or it is shown to him”. Thefact of the matter is that the Holy Prophet sa actually gave theummah glad tidings in this hadīth that there shall be those in hisummah – al-muslim, al-mu’min, and as-sālih – who shall be therecipients of mubashirāt [glad tidings]. The usage of the wordsal-Muslim, al-mu’min, and as-sālih is not pointless and it is meantto point out that the generally pious followers of his ummah will120Haqīqatul Wahī, Rūhānī Khazā’in, Volume 22, Page 406121Al-Yawāqīt wal Jawāhir, Part 2, Page 39

Nothing has remained of Prophethood except Mubashirāt 127not be deprived of his beneficence. In other words, it is throughthe spiritual grace and beneficence of the Holy Prophet sa that amuslim, a mu’min or a sālih sees true dreams.To understand this better, we must turn to the HolyQur’an. In the terminology of the Holy Qur’ān, a sālih is thatperson who is rewarded and in the group of those people whoare rewarded, a sālih is at the first stage. When we look at theummah of the Holy Prophet sa , the large majority is made up ofthe sālihīn [the righteous]. When the Holy Prophet sa uses thewords, dream of a muslim or a dream of a mu’min or a dream that arighteous person is shown, it means that true dreams will continueto be experienced by the large majority of the Muslims.However, those who are at higher levels or stages, namely, theshuhadā’ [witnesses], the siddīqīn [truthful], and the nabiyyīn[prophets], among the disciples of the Holy Prophet sa , were notunder discussion in this particular hadīth.In this sense, the Holy Prophet sa did not deprive thegenerally pious followers of his ummah from that part ofprophethood which is the 46 th – the ru’yā sāliha [true dream]. Onthe other hand, the greater stages achievable through thespiritual beneficence of the Holy Prophet sa are also clearlyevident from the extraordinary aspects of al-mubashirāt and arru’yāsāliha. This is better understood when one studies thefollowing verse of Sūrah An-Nisā’:ِٕ ٰ اهللّ‏ َ وَالرَّسُ‏ وْلَ‏ فَاُولٰ‏ ٓ ى كَ‏ مَعَ‏ اذلَّ‏ ‏ِيْنَ‏ اَنْعَمَ‏ ٰ اهللّ‏ ُ عَلَيهْ‏ ‏ِمْ‏ مّ‏ ‏ِنَ‏وَمَنْ‏ يُّطِ‏ عِ‏النَّبِينّ‏ َ وَالصِّ‏ دِّيْقِينْ‏ َ وَالشُّ‏ هَدَآءِ‏ وَالصّ‏ ۚ وَحَسُ‏ نَ‏ اُولٰ‏ ٓ ى كَ‏ رَفِيْقًا‎۝ؕ‎ِٰٕٖ لِحِينْ‏ َAnd whoso obeys Allāh and this Messenger of Hisshall be among those on whom Allāh has bestowedHis blessings, namely, the Prophets, the Truthful, the

128 With Love to Muhammad sa the Khātam-un-NabiyyīnWitnesses, and the Righteous. And excellentcompanions are these. 122This verse clearly states that only those who are obedient toAllāh and His Messenger can become prophets. Hence, they arethe ones who are ummatī prophets or subordinate prophets, thatis, subordinate to the Holy Prophet sa . According to the verse,there are four ranks of a believer:1. The Sālihūn/Righteous2. The Shuhadā’/Witnesses3. The Siddīqūn/Truthful4. The Nabiyyūn/ProphetsAs a result, one can conclude that if ru’yā sāliha is meant for almuslim,al-mu’min, and as-sālih, then, for the higher ranks, thereare kushūf [visions] and revelations. This is evident from theexperiences of thousands of saints and righteous believers ofhigh status. Their experiences were not limited to ru’yā sāliha.They received powerful revelations from God!Imām Abul Hasan agrees with us on this concept in hiscommentary of Sunan Ibn Mājah [one of the 6 most reliableahādīth collections] in these words:ارادaااaمaتبقaaاومaوaالاaالاامaوaافaواءaوجود۔ 123122Sūrah An-Nisā’, 4:70123Imām Abū Al-Hassan, Sharah Sunan Ibn Mājah, Voluem 2, Page 448 رحaنa‏]‏‏[ابنaاجہaہaاامaابوaاحن۔aجد‎۲a۔aحہa ۴۴۸

َّْٰNothing has remained of Prophethood except Mubashirāt 129He says that the hadīth uses the words true dreams in reference toordinary people. Otherwise, revelations and visions of saints isan existing reality.About the revelations and visions of saints, Hazrat Shaikh‘Abd-ul-Qādir Jailāni rh states:ْْ تِْ‎‏َاaا‏ّ‏ َ بَ‏ َ a َ َاaِ َ َ َ a َْ ُ بِر aرا‏ِرِ‏ َ ِa ‏َا ءِ‏ ٓ َ نْ‏ ِa امِ‏ َ َاa aذاٰ ْ ُ مَ‏ْ تِ‎‏َ‏ aاِ‏ َ ْa اaa َ عَ‏اa ۃِ‏ ْ مُ‏اِ‏وa ‏ِہٖ‏ و ْ ُ َ ََ ہٖ‏ aو aِ َْ ْ ‏َو ِاُوالا‏ُو‏َاء aا‏ُّب َّ ‏ُو ۃِ‏ aوaا‏ْبِ‎aالا‏ُخ‏ُّبُوَّ‏ َ یّ‏وِ‏‏َن ‏ْحَ‏ قَّ‏aاَ مِ‏ aر َ احِ‏ بُ‏‏َآ‏‏َاa‏َیْ‏جِ‏ aحُ‏ ر aا‏َاa‏ْبِ‎aا‏َاaAnbiyā’ have been given the name of nubuwwah andwe [those of his ummah] get the title [of nubuwwah].This means that the name of nubuwwah has beenstopped from us despite the fact that we have fullright [to it]. We are informed [by Allāh, the Exalted]in solitude about the meanings of His Word and thewords of the Holy Prophet sa . And the person of thisstatus is from the Anbiyā’-ul-Awliyā’ – The prophetamong the saints.As a result, the name of nubuwwah was saved for the one whowas to descend as the Holy Prophet sa said:aوaبaس بہaaaہaامaب وaاہaازل۔۔۔“There is no prophet between me and him, i.e., ‘Īsā as , and heshall descend (in the future)…” 124124Abū Da’ūd, Kitāb-ul-Malāhim, Bāb Khurūj-ud-Dajjāl

َََُّ130 With Love to Muhammad sa the Khātam-un-NabiyyīnWhat is a Ru’ya (Dream/Vision)?رؤ ا Another thing that should be understood is: What is a[ru’yā]? Is it not possible to receive orders and commandmentsfrom God through a ru’yā? Regarding a vision of the HolyProphet sa , Allāh, the Exalted, says:ۤ اَرَيْنٰكَ‏ اِلاَّ‏ فِتْنَةً‏ لّ‏ ‏ِلنَّاسِ‏وَمَا جَعَلْنَا الرُّءْايَ‏ الَّتىِ‏ ْ… And We made not the vision which We showedthee but as a trial for men… 125It is obvious that since this verse is in Sūrah Al-Isrā’, the wordru’yā here refers to the Isrā’ of the Holy Prophet sa . Even HazratIbn Abbās ra confirms this when he says:aموaہa aaاالله َ aأرِ‏ ‏ْنً‏ ‏َاa‏َ‏ aرؤaبِہaا aرول aااللهَ ْ َ َ ۃ أa ْ رِيَ‏It was an actual eye-witness which was shown toAllāh’s Apostle sa during the night he was taken on ajourney. 126Everybody knows that in this ru’yā, Allāh, the Exalted, clearlyshowed signs to the Holy Prophet sa . The angel Gabriel as waswith him but only up to a point beyond which the HolyProphet sa advanced on his own. This is the greatness of thisru’yā!!It is in this vision or ru’yā of the Holy Prophet sa that evencommandments concerning the sharī‘ah were revealed to him.125Sūrah Al-Isrā’, 17:61126Sahīh Bukhārī, Kitābut Tafsīr,ّa ت ْ‎‏َۃٍ‏ ِaْ ٰ َ کَ‏و باب :a اaجَ‏ ‏َاaارُّ‏ ْ َ ءْ‏ َ‏َرaالا ‏َاaا‏َّتِ‎‏ٓ‏ ‏ِس aاِ‏ ِ‎‏َّا

َََُُNothing has remained of Prophethood except Mubashirāt 131As a result, how is it possible for us to take the word ru’yā solightly? In view of the experiences of the Holy Prophet sa in thisru’yā or isrā’, it can be said that a ru’yā can contain the high andlofty features of prophethood. It is a part of the essence ofprophethood. It has so many heights that one cannot imagine.Consider this hadīth narrated by Hazrat Ayesha ra :نa ِa aوم aہ aاالله aاالله‏َّوُ وْ‏ ََّ ا اaa ُ ْ مaبِہِ‏ aر لُ‏أول َ ا aبُدِ‏ ئَ‏‏َاaا ‏ِحَ‏ ۃ ْ ا‏ْو aارُّ‏ ِ ؤaَ ْ ح“The commencement of the Divine Wahī [Revelation]to Allāh’s Apostle sa was in the form of ar-ru’yā assālihah…127Another narration is:نa ُِ َ ولُ‏َّ ادِ‏ اaa ُ ْ مaبِہ aرأول َ ا aبُدِ‏ ئَ‏‏َاaااوَ‏ حِ‏ aارَّ‏ ؤ‏َۃaااللهa aوم aہ aاالله ‏َّو ْa ْThe commencement of the Divine Wahī [Revelation] toAllāh’s Apostle sa was in the form of ar-ru’yā assādiqa…128In other words, ar-ru’yā as-sāliha was a part of the wahī orrevelation of the Holy Prophet sa . How can we ever take it solightly?127باب : Wahī, Sahīh Bukhārī, Kitāb Bada’ulارأaالaاaأاaبارئaالaأخذaaحتa بغa128Sahīh Bukhārī, Kitab-ut-Ta‘bir, aہaباب :أولaاaبدئaبہaرولaااللهaلىa اللهاومaنaاوح

َ132 With Love to Muhammad sa the Khātam-un-NabiyyīnAre only Dreams left for the ummah?Analyzing this issue further, one should ponder overthese questions: Do only plain dreams remain for the ummah?Has God stopped speaking to this ummah completely? Can it bepossible to assume that this is all that is left for the Best ummahكُنْتمُ‏ ْ Qur’ān, which has been praised in these words of the Holy(You are the best people raised for the good of خَيرْ‏ َ اُمَّةٍ‏ اُخْرِجَتْ‏ لِلنَّاسِ‏mankind) 129 ? If we take the ahādīth in question to be referring toonly ordinary dreams, then such a statement cannot beattributed to the Holy Prophet sa . There are countless examplesof saints and pious individuals in this ummah right from thesahāba ra until this time who have experienced kalām or conversewith God. Is this the kind of comfort that the Holy Prophet sagave the ummah that we should keep on sleeping and trying tosee true dreams?The Fear of the Companions raAnother point worth noting is the reaction of thecompanions ra . One narration states that the Holy Prophet sa madethe statement in question during his final illness and when hesaid, “Surely, ar-risālah [messengership] and an-nubuwwah[prophethood] have ended; hence, there is no messenger after me,nor a prophet,” the reaction of the companions ra is expressed inthese words:‏َّاساa َ َa ‏ِک aذ ٰ ق َّ َ َ129Sūrah Āle Imrān, 3:111

َّْNothing has remained of Prophethood except Mubashirāt 133This means that they reacted with sadness and shock andperhaps wondered why all kinds of prophethood, including theprophethood of the Holy Prophet sa , have ended. While thecompanions ra were in a state of shock, they were mollified tosome extent when he completed his statement by adding theclarifying clause, “ ر ُ ات َ بْاa ِّ ”, meaning that mubashirāt or glad ٰ نِ‏tidings remain. This indicated that prophethood had not endedabsolutely or in totality. Its essence remains in the ummah.In other words, this statement was made in a specificcontext and time. He made this statement about his type ofprophethood keeping in view his death, which was near.Correspondingly, leading scholars of Islām have made thisinterpretation as well. Allāma Ibn Hajar, one of the greatestscholars of hadīth, writes:دa ْ َبaَّ مaaا ْ َ ِ َِaو ُ ْ خت‏ُّبُوَّ‏‏ِۃa دِ‏ۃaبaِ‎اِ‏ َّ لاَ اْ‏َ‏ aَ‏َمْ‏ ْ‏ُو َّ تہaو‏ُبَ ا َ ْ ُ رادa a‏َبْقَ‏بَ‎‏ّ‏ ُْ اaااْ‏ُّبُوَّ‏ا ‏ِۃaِ رَ‏ اتThe implication of the [definite article] ‏”ال“‏ in theword ۃ ابو [an-nubuwwah] refers specifically to theprophethood of the Holy Prophet sa [not toprophethood in general] and the meaning is:“nothing remains from prophethood specific tomyself except mubashirāt”. 130Therefore, it refers to his prophethood specifically, after whichonly mubashirāt (glad tidings) have remained. Intellectually, thiswas necessary for the time of the Holy Prophet sa when the scopeof revelation could not be expanded to a great extent because130Fath-ul-Bārī, Volume 16, Page 464, under the Hadīth in Sahīh Bukhārī,Kitab-ut-Ta‘bīr, Bāb: Al-Mubashirāt

ََُّّْ134 With Love to Muhammad sa the Khātam-un-Nabiyyīnthere was a danger of confusion being made between therevelation of the Holy Qur’an and others. Based on thissituation, the Holy Prophet sa only made this singularinterpretation of the word mubashirāt by saying that it refers to“true dreams.” Allāma Ibn Hajar illustrates this further when hewrites:aبَ‎د ْ‏َانوaاِ‏ خْ‏ تaامa‏َثْرَ‏ َ تہa‏ِ‏ نْ‏‏ِکہa۔۔۔a ہaو َ aز َaارa ِ a‏َدورaالا ُ ِ ِ aذَ‏ ِ نaاب ِa نِ‏ َ ْ ٔ ِْ a ہaااللهaبِہِ‏ ُ َ َّ‏ْسa َِ نْ‏َ He states that the frequency of revelation (for others) wasminimal close to the time of the Holy Prophet sa as compared tothe later period due to this secret of the Decree of Allāh that therevelation of the Qur’ān may not be mixed with any other typeof revelation. 131The Clue in the Word Al-MubashirātThe final point to be noted is that the word al-mubashirātindicates a very important message of the Holy Qur’ān. Whenwe search the Holy Qur’an for the mention of any bashārat orglad tiding, we are obliged to say that there is a bashārat given tothe people by Hazrat ‘Īsā as with the very words:وَمُبَشرّ‏ ِ ‏ًا بِرَسُ‏ وْلٍ‏ ايَّْتىِ‏ ْ مِنْ‏ ۢ بَعْدِىْ‏ اسمْ‏ ‏ُهٗ‏ ۤ اَحمْ‏ ‏َدُ‏…giving glad tidings of a Messenger who will comeafter me. His name will be Ahmad… 132 ’131Ibid.132Sūrah As-Saff, 61:7

Nothing has remained of Prophethood except Mubashirāt 135He directed us towards that Prophet whose name is ‘Ahmad’and there are two aspects of this prophecy. One was fulfilled inthe person of the Holy Prophet Muhammad sa and the other wasto be fulfilled in his second advent in his ummah. That prophecywas fulfilled when the Promised Messiah and Imām Mahdi –Hazrat Mirzā Ghulām Ahmad as – came. We cannot belittle thewords ‏”الاaابرات“‏ that is, prophethood has ended “except theglad tidings” for these include the prophetic tidings of thecoming of the Promised Messiah as .Questions for Farhan Khan:1. Does he believe that only ordinary dreams are left for thisummah? If yes, does he reject the revelations and visionsof all the saints, ā’immah, and mujaddidīn of this ummah?2. Does he believe that when the Promised Messiah as comes,his only means of communication with Allāh will bethrough dreams?

“I am the Last Brick and I am theLast of the Prophets”Ahmadī Muslim ArgumentIn his chapter entitled I am the Last Brick and I am the Lastof the Prophets, Farhan Khan discusses the following ahādīth ofthe Holy Prophet Muhammad sa :حدثا aحد aبن aان aحدثا aم aبن aحان aحدثاaدaبنaاءaنaجابرaبنaبدaااللهaرaااللهaاaaثلa aو ثa aم aو aہ aاالله a باa aال الالاباء aرجل بa aدارا aاا aو aأحا aالا aعوaaلاa aو aوون aو aتجبون aدخوا aااس aجل بۃوعaابۃNarrated Jābir bin ‘Abdullāh: The Prophet sa said, “Mysimilitude in comparison with the other prophets isthat of a man who has built a house completely andexcellently except for a place of one brick. When the137

ًََُّ138 With Love to Muhammad sa the Khātam-un-Nabiyyīnpeople enter the house, they admire its beauty andsay: ‘But for the place of this brick (how splendid thehouse will be)!’” 133حدثاaروaبنaحدaاادaحدثاaانaبنaۃaaباa aن رۃ aر aاب aن aالارج aن aازاد aاب نaااللهaہaوaمaالaثaوaثلaالاباءaثلaرجلaبaبااaاحہaوaأجہaجلaااسaوونaٰ ذاaالاaذہaابۃaتaااa اaرأاaبااaأحنaنaٰتکaابۃAbū Hurairah ra reported Allāh’s Messenger sa assaying: “The similitude of mine and that of theapostles (before me) is that of a person whoconstructed a building and he built it fine and welland the people went round it saying, ‘Never have weseen a building more imposing than this, but for onebrick,’ and I am that brick (with which you give thefinishing touch to the building).” 134ّ ثاaتبۃaبنaدaحدثاaإالaبنaجرaنaحد ّر رۃaرaااللهa ‏ِحaنaأبa‏ُ‏ بدaااللهaبنaدارaً‎نaأبaِ‎اaااللهa ہaأنaرولaااللهa‏َ‏‏َہa‏َح‏َا‏ٍاaَ‎تaَ‎بوثلaالا بِ‎‏َاءِ‏ aنaبaثلaرجلaب‏ُون‏َّاسۃa‏َجلaا aزاووأج a‏َب‏َۃً‏ aنْ‏aَہaومaالaإنaث َ َِ َ ْ َa َaو َُ ْ ہaإلاa‏َ‏ وعَ‏133Sahīh Bukhārī, Volume 4, Book 56, Hadīth Number 734134Sahīh Muslim, Book 30, Hadīth Number 5673

ََّ“I am the Last Brick and I am the Last of the prophets” 139aن ِ‏َہ aو وونبِہ aو جَ‏ باتمaابِ‎‏ّ‏ َ ‏َۃaوأاaخَ‏ ا‏َاaا‏َالaُ و ِ‎تہ aذِ‏ ہ aابِ‎‏َۃ a‏ُون aّ بِ‎Narrated Abū Hurairah ra : Allāh’s Apostle sa said,“Surely, my similitude in comparison with the otherprophets before me, is that of a man who has built ahouse nicely and beautifully, except for a place of onebrick in a corner. The people go about it and wonderat its beauty, but say: ‘Would that this brick be put inits place!’ So I am that brick, and I am the Khātam-un-Nabiyyīn.” 135These ahādīth speak of a parable given by the Holy Prophet sa andparables are not meant to be understood literally. A literalunderstanding of these ahādīth would make absolutely no sense.The status of the Holy Prophet sa is too high for him to be simplyconsidered “a brick” in one of the corners! Ahmadī Muslimsstrongly reject any such understanding as it violates the sanctityof the station of the Holy Prophet Muhammad sa . If this had beena literal comparison, it would have placed the Holy Prophet sa inthe best place of the palace, not somewhere in one of its corners.One of the narrations even explains that the brick is actually thekhātam (seal) which verifies and completes the palace. Thekhātam or seal of authentication was not present before theadvent of the Holy Prophet sa but when he came, the palace wascompleted. In other words, when the Khātam-un-Nabiyyīn – theHoly Prophet Muhammad sa – came, the palace representing theprophets was completed because he verified the truth of all theprophets.135Sahīh Bukhārī, Volume 4, Book 56, Hadīth Number 735

140 With Love to Muhammad sa the Khātam-un-NabiyyīnSecond, notice the language of the Holy ProphetMuhammad sa . He begins his statement with the followingwords:بaنa aَ‎وثلaالابِ‎‏َاءِ‏إنa‏َ‏ ث ِSurely, my similitude in comparison with the otherprophets before me...This is a clear indication that this example is about the previousprophets and it has nothing to do with future prophets. Themain issue is about the prophethood of the Promised Messiah aswho was to come after the Holy Prophet Muhammad sa . Hence,this analogy has nothing to do with this issue. It is only aboutthe previous prophets.Third, the Ahmadiyya Muslim understanding of thishadīth is discussed in The True Meaning of Khatme Nubuwwat inthe following words:Our opponents put forth another hadīth, which,according to them, conclusively debars the advent ofany ummatī prophet. The hadīth runs as follows:Hazrat Abū Hurairah ra reports: “The Messengerof Allāh sa said: ‘The previous prophets andmyself are like a palace exquisitely built exceptfor a missing brick in its wall. People wonderwhy such a blemish was not attended to. I amthat brick that completed and perfected theedifice of the palace. That is why I am called theKhātam of the messengers’.” In another versionof the hadīth, the Holy Prophet sa said: ‘I am that

“I am the Last Brick and I am the Last of the prophets” 141brick and I am Khātam-un-Nabiyyīn’. (SahīhBukhārī: Kitab al-Manāqib).Based on this hadīth, our opponents state that it hasbeen unambiguously stated that there will be nomore prophets of any kind. When the last ‘brick’ hasbeen laid, it is all over. Yet, they have no problemwith the second coming of Jesus as . This would meanthat a brick from a lower level of the palace wastaken out and sent up to the heavens to be broughtback in the Latter Days!Let us see how some eminent scholars understandthis hadīth. Allāma Ibn Hajar al-‘Asqalānī [d.852AH/1448CE] writes in his famous commentary ofSahīh al-Bukhārī, Fath-ul-Bārī, Volume 6, Page 361,“The completion of the palace means that theMuhammadan sharī‘ah is more complete thanprevious complete sharī‘ahs.” They have veryconveniently failed to mention this commentator andhis interpretation of the hadīth. He is not included intheir list of commentators. A commentator who isincluded in their list is Allāma Ibn Khaldūn and,about this hadīth, he is noted to have said, “Peopleinterpret Khātam-un-Nabiyyīn to mean the brick thatcompleted the palace. However, it means that theprophet with whose advent prophethood wasperfected has come.” (Muqaddima IbnKhaldūn, Page271). Here again, the term Khātam-un-Nabiyyīn hasbeen taken to mean the prophet in whom

142 With Love to Muhammad sa the Khātam-un-Nabiyyīnprophethood found its consummation. No mentionof termination of prophethood has been made. 136This quotation shows the Ahmadiyya Muslim stance on thishadīth and explains the beauty of the Ahmadiyya Muslimunderstanding. Let us now consider how Farhan Khan hascriticized this understanding.Refuting Farhan Khan’s ArgumentsFirst, Farhan Khan says, “… it is important for one to rereadthe text of the Hadīth from an unbiased perspective andnote that the Prophet Muhammad sa is comparing himself to allof the Prophets, not his law to other laws.” 137 This argument isalready refuted in the beginning of this chapter. Farhan Khan ismerely suggesting that we re-read the parable of the HolyProphet sa in literal terms and no Ahmadī Muslim is willing todo that because it lowers the dignity of the Holy ProphetMuhammad sa . Since it includes an analogy, we will only take ameaning that upholds this dignity and that meaning has beenpresented above in the quotation from The True Meaning ofKhatme Nubuwwat. Moreover, this is the Ahmadiyya Muslimapproach to studying all the ahādīth of the Holy ProphetMuhammad sa , especially the analogies. We always make surethat we are careful in the study of the sayings of our belovedProphet sa because many a nation has been the recipient of thewrath of Allāh because they took God’s word or their prophet’swords in literal terms. For instance, the Jews of the time ofHazrat ‘Īsā as rejected him because they were waiting for theliteral return of Elijah as from the heavens, just as it was stated in136The True Meaning of Khatme Nubuwwat, Page 23137Khan, With Love, Page 13

“I am the Last Brick and I am the Last of the prophets” 143their books. They misunderstood the sayings of their prophetsbecause they took them too literally.Second, if Farhan Khan’s understanding is accepted, thematter will remain unsolved. This is because the analogy onlyspeaks of one missing brick when, according to Farhan Khan,there are supposed to be two missing bricks in the palace.Farhan Khan believes in the physical ascent of Hazrat ‘Īsā as toheaven and if the hadīth is taken literally, the brick representingHazrat ‘Īsā as should also be missing. A question that arises fromthis acceptance of Farhan Khan’s meaning is: When Hazrat ‘Īsā ascomes back, where will that brick go? As it can now be seenclearly, this is a flawed understanding and Ahmadī Muslims arenot willing to accept it.Third, Farhan Khan brings a quotation of Hazrat ImāmIbn Hajar al-‘Asqalānī rh and writes, “[Hazrat] Mirzā TāhirAhmad[ rh ] quoted Ibn Hajar Al-Asqalani out of context inregards to the rest of his statement.” 138 Farhan Khan then goeson to emphasize that the hadīth is about the prophets and thediscussion about their laws is a separate one. However, the factof the matter is that the conclusion drawn by Imām Ibn Hajar rhat the end of his paragraph is identical to the conclusion drawnby the Ahmadī Muslims. There is no denying that! AhmadīMuslims firmly believe that this analogy is about the prophetsbut not in the literal sense. The purpose of the analogy is tospeak about the laws brought by those prophets. This is thesame as the conclusion drawn by Imām Ibn Hajar rh and it haseven been recorded by Farhan Khan on Page 13 of his book:138Ibid.

144 With Love to Muhammad sa the Khātam-un-Nabiyyīna ۃِ‏ َ ْ aبا‏ّ‏ َ‎لاراد aا aاَّر اa aالاَ ‏َاۃِ‏ ۔اْ َّاa رِ‏ اa ِ‎بۃِ‏aنaارا‏ِعaا َّ ٰ a َ ع َ a َ‏َّۃِ‏ُ َ ح َّ دِ‏ Hence, the purpose here is to refer to the completionwith a comparison of the Muhammadan sharī‘ah withwhat has passed from the complete sharī‘ahs (of pastProphets).No matter how much Farhan Khan tries to throw dust in theeyes of the reader, the conclusion drawn by Imām Ibn Hajar rh isexactly the same as the conclusion drawn by Ahmadī Muslims.In fact, he even disagrees with the above statement of Imām IbnHajar rh when he writes, “However, the Hadīth itself speaksabout Prophets, not laws.” 139Fourth, Farhan Khan writes, “the Ahmadī [Muslims]quote Ibn Khaldūn in his great work Al-Muqaddimah. Yet theyselectively leave out the part of the excerpt that goes againsttheir beliefs.” 140 This is not true! The way that Ibn Khaldūnunderstood the hadīth is exactly the same as the way AhmadīMuslims understand it. Here is a look at the original Arabicquotation of Ibn Khaldūn:رونaخاتمaابنaبابہaحتaاتaابانaوaاہaابaاذیaحتaہaابوۃaااۃ 141139Ibid., Page 14140Ibid.141See Original pdf at:http://www.al-mostafa.info/data/arabic/depot/gap.php?file=001092-www.almostafa.com.pdf‏,[‏دہaابنaخدون،‏ Page 261 [ ۲۶۱ٰ نaبنaحدaبنaخدونaاحر۔aحہa aبدaارح

“I am the Last Brick and I am the Last of the prophets” 145They interpret “the Seal of the prophets” as the brickneeded for the completion of the building, while it(actually) means the prophet who has achieved An-Nubuwwah Al-Kāmilah (Complete prophethood) 142Just like he did in the case of Imām Ibn Hajar al-‘Asqalānī rh ,Farhan Khan has only tried to throw dust in the eyes of thereaders in order to overshadow and hide the main purpose ofthe statement of Ibn Khaldūn given above. However, the truthof Ibn Khaldūn’s interpretation of the hadīth under discussionglares at him regardless. Ibn Khaldūn even goes a step furtherand explains how he understands the word “khātam” in terms ofstatus:و aثون aاولاۃ aتاوت a aراتبا aبابوۃ aو aجونaاحبaاالaاaخاتمaالاواءaأیaحازaارتبۃaاتaaخاتۃaاولاۃaاaانaخاتمaالاباءaحازااتaaخاتۃaابوۃ۔aaاارعaنaتکaارتبۃaاخاتۃaببۃaابتaaاحدثaاذور۔a 143aرتبۃa ٍThe perfect saint is considered to be the “seal” of thesaints, that is, the saint who is in the possession of therank that is the final stage of sainthood, exactly as“the seal (Khātam) of the prophets” was the Prophetwho was in possession of the rank that is the finalstage of prophethood. In the tradition quoted, the142Translated by the authors143Ibid.

146 With Love to Muhammad sa the Khātam-un-NabiyyīnLawgiver (Muhammad) used the phrase, “the brick(that completes) the house”, for that final stage. 144This quotation expresses the same understanding that theAhmadiyya Muslim Jamā‘at believes. Ahmadī Muslims believethat Khātam-un-Nabiyyīn distinguishes the Holy Prophet sa withthe highest status of perfection, or the final stage. Ibn Khaldūneven goes on to say that the Messiah of the latter days will bethe Khātam of the saints in the sense that he will be the best ofthe saints. Farhan Khan should re-read Ibn Khaldūn’s quotationwithout his pre-disposed belief of the “end of prophethood” tounderstand what Ibn Khaldūn is really saying.Fifth, Farhan Khan says, “...suppose the Ahmadī[Muslims] consider Ibn Khaldūn an authoritative figure and usehis statements as proof of the interpretation of the hadīth. Theyconveniently fail to quote him when he says that from now untilthe end of time, there will be no more prophets.” 145 When anAhmadī Muslim reads this, he is shocked at the extraordinarybias with which it has been written. Ahmadī Muslims do notquote Ibn Khaldūn’s quotation to show that he believed in thecontinuation of prophethood. They merely quote his position onthe hadīth under discussion. They show that they are not alonein such an understanding of that hadīth and these interpretationsbelonged to previous scholars. Moreover, Ibn Khaldūn isquoted by Hazrat Mirzā Tāhir Ahmad rh in his book, IrfāneKhatme Nubuwwat, and it was written in response to a booklet144The Muqaddimah, translated by Franz Rosenthal, Chapter III, Part 51 – TheFatimid. The opinions of the people about him. The truth about thematter. Sufi opinions about the Mahdī(see:http://asadullahali.files.wordpress.com/2012/10/ibn_khaldunal_muqaddimah.pdf,pdf page 412, retrieved January 15, 2014)145Khan, With Love, Page 15

“I am the Last Brick and I am the Last of the prophets” 147published by the government of Pakistan. Hazrat Mirzā TāhirAhmad rh explains the reason behind quoting Ibn Khaldūn in thefollowing words:...Ibn Hajar al-‘Asqalānī is not included in that list [of4 scholars contained in the booklet] which consists ofthose whom they consider to be the greatest, wellacceptedelders, thinkers and philosophers of Islām.However, among those four, Allāma Ibn Khaldūn isincluded. Let’s see what he has said regardingthis... 146This is the reason why Ibn Khaldūn has been quoted by HazratMirzā Tāhir Ahmad rh . It is only about his opinion about thatparticular hadīth, and not about his opinion about the end ofprophethood. However, since Farhan Khan has brought up theissue, let us quote directly from his book where he states thatIbn Khaldūn wrote the following in Al-Muqadimmah: “… therewill be no other prophet and no other religious law (in the shorttime) between (Muhammad) and the Hour.” 147This is exactly what Ahmadī Muslims believe. Betweenthe Holy Prophet sa and the Hour there would be no prophet andno new religious law, but in the Last Hour a prophet would riseand he would be the Messiah as . This is confirmed in severalahādīth. For example, in Abu Daud we read: “Abu Hurairah ranarrated: ‘The Prophet sa said, “There is no prophet between meand him, that is, Jesus as . He will descend…’”. 148146Irfāne Khatme Nubuwwat, Page 353 [Translated from Urdu by the authors]147Khan, With Love, Page 15148Kitāb-ul-Malāhim, Bāb Khurūj-ud-Dajjāl or Book of Battles, hadīth no. 4310

148 With Love to Muhammad sa the Khātam-un-NabiyyīnIt is also mentioned in several reliable ahādīth that thedescent of Jesus as is one of the events that will occur in the LastHour. For example, in Sahīh Muslim, Kitāb-ul-Fitan wa Ashrat As-Sa’ah or the Book of Conflicts and Signs of the Last Hour, hadīth no.6931, it is mentioned that the Holy Prophet sa stated ten signs ofthe Last Hour and one of those is the descent of Jesus as .All Sunni Muslims believe this and if Farhan Khan deniesit, then he does not know his own beliefs. Nevertheless, livingup to his academic dishonesty, Farhan Khan modifies IbnKhaldūn’s above statement to literally mean: “…he [i.e., IbnKhaldūn] says that from now until the end of time there will beno more prophets.” Khan apparently confuses Ibn Khaldūn’swords and does not realize that Ibn Khaldūn simply stated whatall Sunni Muslims believe: there is no prophet between theHoly Prophet sa and the Last Hour in which the PromisedMessiah as would appear.It is a shame that Farhan Khan then tries to discredit IbnKhaldūn by writing that “he was not a muhaddith, nor was thishis specialty. Expertise in social sciences does not automaticallytranslate into expertise in hadīth interpretation.”The fact of the matter is that Ibn Khaldūn was a greatscholar and is still highly regarded all over the world. He knewthe Arabic meaning of khātam and the context within which it isused to praise people. Farhan Khan does not. It is a serious pitythat a person like Farhan Khan would dare flatter himself intothinking that we would ever take his opinion over the likes of agreat scholar like Ibn Khaldūn, regardless of his expertise ornot. Farhan Khan’s wakeup call is long overdue.Sixth, no matter how Farhan Khan understands ImāmIbn Hajar al-‘Asqalānī rh or Ibn Khaldūn, the fact of the matter isthat both of them believed in the coming of a latter day prophet,that is, the Promised Messiah as .

ِِِِ“I am the Last Brick and I am the Last of the prophets” 149Seventh, Hazrat Muhy-ud-Dīn Ibn ‘Arabī rh also supportsthe Ahmadiyya Muslim understanding and this is proven in thefollowing quotation: اور د‎ار ۔ د‎ ر‎ل ا‎ﷺ ‎ت ِ د‎ار ا ا‎ ری ‎۔اور ‎د ر‎ل ا‎ ﷺ وہد‎۔‎ ا‎ اس ا‎ﷺ ر‎ل آ‎۔‎ آ‎تﷺ زنِ‏ ‎رک اور ا‎و‎ء ( ا‎م۔ د‎ار ‎ت وہ ‎ور د‎ (ؑ ‎ی آ‎تﷺ اس دی اور ا‎و‎ء ‎ت د‎ار دو ا‎ ‎۔ا‎ ا‎ اور دو‎ی ا‎ ‎ی‎۔ دو ا‎ د‎ار ‎۔ان دو‎ں اور وہ ا ‎ور ۔ اس دو ا‎ں ‎یدو‎ں ا‎ں د‎۔اب ا‎و‎ء وہ دو‎ں ا‎ اورا‎ د‎ار ری وہ د‎ اس دو ا‎ ا‎و‎ء ۔ا‎لﷺ ‎۔اور ا‎ وہ ا‎م ِ وہ اُن ‎۔اور ‎ی اُن ‎۔اور ا‎ ان ‎وں ا‎و‎ء ‎۔اور ‎رتدو‎وں ا‎م اور ‎ع ۔ وہ ا‎ر اس ا‎ ‎ت د‎

ِ150 With Love to Muhammad sa the Khātam-un-Nabiyyīnوہ‎ ا‎ ‎۔ ‎ور د‎ اس ‎ح ا‎و‎ء اور ‎۔ ‎ن وہ ا‎ ۔ ‎م 149 ر‎ل ا‎ﷺ س و‎ ‎۔ The Holy Prophet sa compared prophethood to abrick wall. And the wall was complete, except theplace of one brick, and the Holy Prophet sa , himself,was that last brick. However, the Holy Prophet sa onlysaw it as one brick, just as he said it. And the Khātamul-Awliyā’(that is, the Imām Mahdī) should see thathe also finds prophethood similar to a wall, just asthe Holy Prophet sa has given the analogy. And theKhātam-ul-Awliyā’ finds empty a place for two bricksin the wall of prophethood. One is a gold brick andthe other is a silver brick. Hence, without the twobricks, he finds the wall incomplete. With theinsertion of these, that is, the gold and silver bricks,he finds it completed. Hence, it is necessary that hesees himself as hidden in the place of both bricks.Now, the Khātam-ul-Awliyā’ is the two bricks andthe wall is completed with him. The reason behindseeing the Khātam-ul-Awliyā’ in the place of twobricks is that he is subordinate to the sharī‘ah of theKhātam-ur-Rusul outwardly. And with this subordination,he is at the status of being the silver brick.And this is his outward status and the state of himbeing subordinate to the law. And with regard to theinner self, the Khātam-ul-Awliyā’ takes those things, inwhich he is the Imām and leader for others, from149١٧-١٦ دری،‏ او‎د ‎ی ا ‎ا‎ر ‎ی ا‎ ‎ص

“I am the Last Brick and I am the Last of the prophets” 151Allāh. This is because he sees matters in their originalstate. And it is necessary to see the Khātam-ul-Awliyā’in this way. With this, in regard to the inner self, he isthe successor of the gold brick because he benefits(spiritually) from the same source from whichGabriel as brought revelation to the Holy Prophet sa . 150We can see from this quotation how beautifully has Hazrat Ibn‘Arabī rh expounded on the analogy of the hadīth and discussedthe position of the Promised Messiah and Imām Mahdī as inrelation to the analogy.Eighth, the explanation of Ibn ‘Arabī rh has strikingsimilarities with the statements of Ibn Khaldūn quoted byFarhan Khan on Page 14 of his book:In his Kitāb ‘Anqa’ Mughrib, Ibn Al-Arabi Al-Hatimicalled (the Mahdī) the “Seal of the Saints”. He isknown under the name of the “silver brick”, withreference to a tradition reported by Al-Bukhārī in thechapter on the Seal of the prophets... In the case ofProphecy (or prophethood), the brick is gold. In thecase of sainthood, the brick is silver.... “Gold brick” isused as a name for the Prophet, and “silver brick” asa name for the expected Fatimid saint (or thePromised Messiah of the latter days)...This explanation is similar to Ibn Al-‘Arabī’s explanation as itdiscusses the position of the Promised Messiah as in relation tothe analogy discussed by the Holy Prophet Muhammad sa in thehadīth under discussion. These scholars have given thePromised Messiah as the position of the ‘silver brick’ and the150Fusūs Al-Hikam, Pages 16-17

152 With Love to Muhammad sa the Khātam-un-NabiyyīnHoly Prophet Muhammad sa the position of the ‘gold brick’ todifferentiate between their statuses. In the same way, theAhmadiyya Muslim Jamā‘at believes that the position of theHoly Prophet Muhammad sa is that of a ‘gold brick,’ not a brickin one of the corners of a palace in literal terms, and this meansthat he is the greatest of the prophets. Compared to him, thePromised Messiah as holds the position of a ‘silver brick’ whichmeans that he is subordinate to the Holy Prophet Muhammad saand gains his position only through utmost obedience to himand through his spiritual grace.Ninth, Farhan Khan says:The Ahmadī [Muslim]s argue that the house is ametaphor representing the complete law of Islām,and each brick is a law that the prophets broughtforth... the Ahmadī analogy would not make sense,because some prophets did not build onto theexisting laws, which is analogous to adding anotherbrick. Some completely removed the previous lawaltogether and established an entirely new one. Forexample, while there are striking similarities, theIslāmic sharī‘ah is not based upon the 613 Jewishmitzvahs. The only way those kinds of prophetswould fit into the Ahmadī [Muslim] analogy wouldbe if they completely destroyed the structure andstarted anew. 151This is an amusing argument presented by Farhan Khan. Itdisplays how he not only tries to take an analogy literally himselfbut tries to apply the Ahmadiyya Muslim understanding of the151Khan, With Love, Page 15

“I am the Last Brick and I am the Last of the prophets” 153hadīth literally as well. The fact of the matter is that this hadīth issimply an analogy and whether the brick represents a ‘Prophet’or the ‘law of a Prophet,’ it cannot be taken literally.Nevertheless, this explanation of the Ahmadiyya Muslimunderstanding, presented by Farhan Khan, is faulty in itself.Ahmadī Muslims see this hadīth as an explanation of thefollowing verse of the Holy Qur’ān:۝فِيهْ‏ ‏َا كُتُبٌ‏ قَيّ‏ ‏ِمَةٌؕ‏Therein are lasting commandments. 152This means that the Qur’ān contains a combination of teachingsand commandments of previous laws. The laws and teachingsof the previous prophets contributed to the structure of theMuhammadan Law. While some laws were definitely abrogatedby others, there is no denying the fact that each prophet broughtthe same basic teachings, such as the belief in One God, Hisangels, His prophets, and so on, and these teachings becameincreasingly complex with the advancement of the human mindover the ages until the revelation of the Holy Qur’ān – the mostcomplete, universal law. In other words, the laws of any givenprophet were not abrogated in their entirety. Only those lawswhich dealt with the specific needs of specific nations wereabrogated, while the main teachings continued to be taught asthey were.In conclusion, the Ahmadiyya Muslim understanding issupported by the previous sages of Islām, while the explanationof Farhan Khan is wrong and unacceptable to any Muslim as itis against the very status of the Holy Prophet Muhammad sa . Theanalogy given by the Holy Prophet sa should be studied with152Sūrah Al-Bayyinah, 98:4

154 With Love to Muhammad sa the Khātam‐un‐Nabiyyīncare and understanding, without jumping to faulty conclusionsbased on a literal misunderstanding.Questions for Farhan Khan:1. Does he believe that the Holy Prophet sa is only a brick inone of the corners of a palace?2. Since he believes that Hazrat ‘Īsā as is alive in the heavens,where is the brick representing him?

Statements of Hazrat Muhyud-dīnIbn ‘Arabī rhIn his chapter about the writings of Hazrat Muhy-ud-DīnIbn ‘Arabī rh , Farhan Khan writes, “[Ibn ‘Arabī rh ] did not writehis book with conventional definitions to Islāmic vocabularyused by most non-Arabs. Often, he would employ termsaccording to his custom understanding or its linguisticdefinition, demanding an active, contemplative reader.” 153 Then,without quoting from the actual writings of Hazrat Ibn ‘Arabī rhor Hazrat ‘Abd-ul-Wahhāb rh , Farhan Khan says that Imam‘Abd-ul-Wahhāb rh believed that Hazrat Ibn ‘Arabī rh spoke oftwo kinds of wahī (revelation):1. Wahī Tashrī‘ī – Revelation to the Prophets2. Wahī Ilhām – Revelation to non-ProphetsAbout these two groups, Farhan Khan declares, “Both groupsreceived wahī from Allāh, and thus Ibn ‘Arabī termed bothgroups as nabīs according to the linguistic meaning of nabī,153Khan, With Love, Page 37155

156 With Love to Muhammad sa the Khātam-un-Nabiyyīnmeaning one who brings news of the unseen [from Allāh].” 154According to Farhan Khan, Hazrat Ibn ‘Arabī rh wrote of twokinds of nubuwwah:1. Nubuwwah at-Tashrī‘ī (Law bearing prophethood)2. Nubuwwah al-‘Āmah (prophethood for the common man)Before proceeding further, let us analyze the contradictionFarhan Khan has created for himself. If he considers Hazrat Ibn‘Arabī rh as an authority on this issue, then in accordance with hispractice, he should have disagreed with him. He should haveperhaps written a book against Hazrat Ibn ‘Arabī rh andcriticized him for applying the term Nabī to people after theHoly Prophet Muhammad sa . He should have written that sincethe Holy Prophet Muhammad sa has written, “Lā Nabīyya Ba‘adī”(There is no prophet after me), it was not only inappropriate,but kufr (disbelief) for Hazrat Ibn ‘Arabi rh to apply this term toanyone in any sense of the term whatsoever! Regardless of themeanings and applications of the term Nabī used by Hazrat Ibn‘Arabī rh , the absoluteness of Farhan Khan’s stance on the finalityof prophethood is severely damaged when he accepts that theterm Nabī can be applied to others after the Holy ProphetMuhammad sa in another form. In his chapter, he has made anannouncement to the world that he is willing to accept that oneform of nubuwwah (prophethood) has continued after the HolyProphet Muhammad sa and in one sense, the Holy ProphetMuhammad sa is not the last prophet or Nabī! This is furtherillustrated, as follows:154Khan, With Love, Page 38

ٍStatements of Hazrat Muhy-ud-dīn Ibn ‘Arabī rh 157Ahmadiyya Muslim Stance:One form of nubuwwahcontinues after the Holy ProphetMuhammad sa but it is lesserthan his prophethood in statusand contains no laws.Farhan Khan’s understandingof Ibn ‘Arabī rh :One form of nubuwwah continuesafter the Holy ProphetMuhammad sa but it is lesser thanhis prophethood in status andcontains no laws.Despite the exactness of the premises of both arguments, FarhanKhan insists that the Ahmadiyya Muslim understanding isincorrect. How strange!Secondly, it must be remembered that the term wahī ilhāmthat Farhan Khan uses several times is new to Islām. It has notbeen used by the Holy Qur’ān, the Holy Prophet Muhammad saor his Companions ra . It seems to be a latter-day innovation todifferentiate between wahī and ilhām when in fact they bothrefer to the same thing. Farhan Khan says that it has been usedby Hazrat Imam ‘Abd-ul-Wahhāb rh but he fails to producequotations as proper evidence to his claims. The dictionary, Al-Munjid, makes the following entry on the word wahī:وحaحaوحا)‏ٰ‏:اس ‎ف ‏(ا‎‏)‏ ۔ وَ‎ہِ‏ ُرa ولاٍ‏‏َر aاِ‏ ا‏ْہaوَ اارaاہ : اس ‎ف ا‎رہ a۔‏ْہِ‏ aا ْ ‏َوa َ حaاِ‏ َ a‏ْرِہٖ‏ a اس َa نْ‏ َa ‏ْہِ‏ ِ‏َنً‏ :اُaَِٰبaٗہ اa‏ُخْ‏ََّا ٍ َ :) َ ْ لَ‏ََ حaاِ‏ ٰ‎ہ ‎ہ ‎م ، اس ا‎ ت دو‎ے ر‎ ‎۔

ٍْ158 With Love to Muhammad sa the Khātam-un-Nabiyyīnَ حَ‏ aااللهُ‏ َa ْ ْ ِa بِہٖ‏ َ a ا : َ اْ ہaٗ‎ َو‏َذاِ‏ ‏َّاہ:‏ ا‎ اس ا‎م ‎۔وح aحaوحا)‏ ٰ‏َنً‏اس دل ڈا‎۔اُa aاہ َ :ٰ ): He pointed towards it. aاِ‏He sent a messenger towards him ‏:ا َ ْ لَ‏ َa نْ‏ َaََّaو َ ْ َ ٰ حa ا ٍ َ َ : َِبaٗہ اa‏ُخْ‏ ‏ْہِ‏ َِ ح aاِ‏اِ‏‏َو و : He spoke‏ْہِ‏ aا‏ْہa‏َراارَ‎ہِ‏ ُرa ولاٍ‏‏ْرِہٖ‏to him secretly, or he said something to him whichwas kept hidden from another. ا َ a بِہٖ‏ َa ْ: َ اْ َ ہaٗ‎اِ‏ْ ِa : Allāh revealed to him. Heو حَ‏ aااللهُ‏ َ‏َذ‏َّاہplaced something in his heart.This dictionary entry clearly shows that wahī and ilhām areinterchangeable words and should not be taken to meanseparate things. Furthermore, it is interesting to see what thecommentators have written about the following verse:وَمَا كاَ‏ نَ‏ لِبَشرَ‏ ٍ اَنْ‏ يُّكلَ‏ ّ ‏ِمَهُ‏ ٰ اهللّ‏ ُ اِلاَّ‏ وَحْيًا اَوْ‏ مِنْ‏ وَّرَ‏ آىٴِ‏ حِجَابٍ‏ اَوْ‏يُرْسِ‏ لَ‏ رَسُ‏ وْ‏ لاً‏ فَيُوْ‏ ىحِ‏ َ ابِِذْنِهٖ‏ مَا يَشَ‏ آءُ‏ؕ اِنَّهٗ‏ عَلىِ‏ ٌّ حَكِيمْ‏ ۝ٌAnd it is not for a man that Allāh should speak tohim except by revelation or from behind a veil or bysending a messenger to reveal by His command whatHe pleases. Surely, He is High, Wise. 155In Tafsīr Jalālayn, َ it is written regarding the word وح‏ٍا (byrevelation), “ ْامِ‏ aبِالاِ‏ aاو ‏,”‏aا‏َامِ‏ which means that wahī refers tosuch communication of Allāh which is received through dreamsor by way of ilhām. In Tafsīr Jāmi‘-ul-Bayān, ‘Allāma Mu‘īn bin155Sūrah As-Shūrā, 42:52

Statements of Hazrat Muhy-ud-dīn Ibn ‘Arabī rh 159‏َام ُ “ word, Safī writes regarding the same َ aاوaا ُ ام َ aالاِ‏ ‏,”وaوَ‏ whichmeans that wahī refers to either ilhām or communication throughdreams. Hazrat Imām Rāzi rh writes regarding the same word,‏َامِ‏ “ َ اa َِa َ امُ‏ اaوa َ ذفُ‏, which means that wahī is 156 ‏”ووaالاِ‏ْ بِ‏ aاوaاilhām or inspiration to the heart or (seeing dreams during) sleep.In other words, wahī and ilhām are interchangeable words withthe same meaning. If ilhām was a different type ofcommunication of Allāh, the Exalted, He would havementioned it in the above verse.Thirdly, it is important to note that Farhan Khan hasassumed that there are only two kinds of nubuwwah – nubuwwahat-Tashrī‘ī and nubuwwah al-‘Āmah. The main issue of dispute isregarding the nubuwwah of the Promised Messiah of the LatterDays. What kind of nubuwwah would he have? If Farhan Khansays that it would be nubuwwah At-Tashrī‘ī (Law bearingprophethood), then this is wrong. Hazrat Muhy-ud-Dīn Ibn‘Arabī rh has himself written that the prophethood of thePromised Messiah would not be law-bearing. It would besubordinate to the law of the Holy Prophet Muhammad sa . Thisis proven with the presentation of a complete quotation ofHazrat Ibn ‘Arabī rh later in this chapter. On the other hand, ifFarhan Khan says that the nubuwwah of the Promised Messiahwould be nubuwwah al-‘Āmah (prophethood for the common man),he would still be wrong. Hazrat Muhy-ud-Dīn Ibn ‘Arabī rh hasnot termed the prophethood of the Promised Messiah as“common” prophethood. He has spoken of its grand status andof it being a “special” kind of prophethood. Seeing thisprophethood as no greater than the “prophethood” of themother of Hazrat Mūsā as or the “prophethood” of the156At-Tafsīr Al-Kabīr, Part 7, Page 406

160 With Love to Muhammad sa the Khātam-un-Nabiyyīnhawāriyyūn (disciples of Jesus as ) is not only unacceptable to Ibn‘Arabī rh but would also be unacceptable to every Muslim.Hence, the prophethood of the Promised Messiah can be termednubuwwah al-Khāssah (special prophethood).Definition of NubuwwahAnalyzing this issue further, Farhan Khan states, “...thosewho receive other forms of wahī ilhām can be termed as Nabīs,but are not prophets according to the common understanding ofthe term.” 157 This raises a question: What is the commonunderstanding of the term Nabī? The answer is that Muslims atthe time of the Promised Messiah as commonly defined a Nabī asone who:1. Brings a complete new sharī‘ah, or abrogates a previoussharī‘ah2. Is not the follower of a previous Nabī, but acquires anindependent status on his own merit.In order to prevent this “common understanding” of the wordNabī to be applied to him, the Promised Messiah as writes:Since according to the definition, Nabī and Rasūl inIslām means one who brings a complete new sharī‘ah,or abrogates some of the ordinances in the previoussharī‘ah, and since the Anbiyā’’ are not known as thefollowers of a previous Nabī and instead attainrelationship with God without the intermediation ofany other Nabī, therefore, let everyone be aware lest157Khan, With Love, Page 38

Statements of Hazrat Muhy-ud-dīn Ibn ‘Arabī rh 161the same meaning is applied here also. I have nobook other than the Holy Qur’ān and have no Rasūlother than the Holy Prophet sa . And I believe that ourHoly Prophet sa is Khātam-ul-Anbiyā’ [Seal of theProphets] and the Holy Qur’ān is Khātam-ul-Kutub[final religious book]. 158Clarifying this position further, he writes:In His revelations, Almighty Allāh has used the termnubuwwah and risālah with reference to me hundredsof times. But it refers to the converse with God,which is frequent and contains knowledge of theunseen, nothing more. Everyone has a right to adoptan idiom, and this is the definition adopted by Godthat He has given the title of nubuwwah to thefrequent converse with Him. 159Again, he writes:By nubuwwah I only mean frequency of converse withGod, which is granted as a consequence of followingthe Holy Prophet sa . You also believe in converse withGod; so the disagreement is on the terminology only.What you call converse with God, I call its frequencyas nubuwwah in accordance with the commandmentof God. 160158Letter of the Promised Messiah as , dated August 17, 1899, in Al-Hakm,Volume 3, Page 29159Chashmae Ma‘arifat, Rūhānī Khazā’in, Volume 23, Page 341160Haqīqatul Wahī, Rūhānī Khazā’in, Volume 22, Page 503

162 With Love to Muhammad sa the Khātam-un-NabiyyīnDefining his personal view of a Nabī, he writes, “In my view, aNabī is one upon whom the words of God descend in a mannerthat is unambiguous, definite, in abundance, and it containsknowledge of the unseen. That is why God has granted me thetitle of Nabī”. 161 These quotations simplify the mattertremendously. The Promised Messiah as has clearly rejected thecommon understanding of the term Nabī to be applied to him.Nabuwwah of Awliyā’ Allāh and the Promised Messiah asIn order to try to prove that Hazrat Ibn ‘Arabī rh hasrejected the continuation of prophethood after the Holy ProphetMuhammad sa , Farhan Khan presents two quotations from hisbook, Fūtūhātul Makkiyyah. The main points of the quotationsare as follows:1. Allāh, the Exalted, crushed the backs of the Awliyā’ bycutting off nubuwwah and risālah after the passing ofHazrat Muhammad sa .2. Only a part of nubuwwah remains with the Awliyā’, thatis, true visions3. Only a share of the name risālah can now be applied tothe followers of the Holy Prophet Muhammad sa4. Only those who transmit the revelation of the HolyProphet Muhammad sa in its original wording can sharethe name of risālah5. In this sense, the sahaba ra became the messengers of themessenger of Allāh and the tabi‘īn became themessengers of the sahaba ra , and so on161Tajalliyāte Ilāhiyah, Rūhānī Khazā’in, Volume 20, Page 412

Statements of Hazrat Muhy-ud-dīn Ibn ‘Arabī rh 163In essence, the quotations presented by Farhan Khan only statethat the Awliyā’ Allāh cannot attain the status of nubuwwah andby presenting them, he has committed the fallacy of falseattribution. He has gone to a portion of the writings of HazratIbn ‘Arabī rh that has little to do with the main issue of disputeand the only reason that compelled him to do so is his strongbias against Islām Ahmadiyya. The issue at hand is not whetherthe Awliyā’ Allāh are prophets or not. The issue is whether thePromised Messiah as of Islām, whose appearance was predictedby the Holy Prophet Muhammad sa , would be a prophet or not.If Farhan Khan had presented a quotation of Hazrat Ibn ‘Arabi rhwhere he had written that the coming Messiah would not be aprophet of Allāh because nubuwwah has ended with the HolyProphet Muhammad sa , it would have been relevant to thisdiscussion. Below is an extract from Futūhātul Makkiyyah whichdiscusses the nubuwwah of the Promised Messiah as and isrelevant to the discussion in hand:امaأداaااللهaوااکaبروحaہaأنaذاaابابaتنaأافaارجالaاذنaحرمaاددaواذنaلاaتوتaaنa aالاابر aإلا aلاا ات aاال تن aو مالاباءaaزانa بادaااللهaاذنaمaaزامaبزۃابوۃ aو aابوۃ aااۃ aان aابوۃ تاa aاتبوجود aرول aاالله aاالله a aو aم aأا aبوۃa aاتر عaلاaااaaرعaونaاخاaرہaaااللهaہaومaو لا ز د aحہaراaآخرaوaذاaابوۃaدa aوہaaااللهaہaومaأنaاراۃaو

ٍ164 With Love to Muhammad sa the Khātam-un-Nabiyyīnاتaaرولaبديaولاaبaأيaلا بaبدي ونaaرعaخافaرaبلaإذاaانaونaتحتaحمaتaولاaرولaأيaلاaرولaبديaإaأحدaنaخقa رااللهaبرع دومaإہaذاaوaاذيaاعaو دaبابہaلاaاہaلاaخفaأنaaہaامaبa امaابوۃورول و إہaلا aخفaإہaزل aآخرaازان aحالاaبرہaاذيa براaلاaبرعaآخرaو اتبد aاالله aبہ بa aإرال aن aحث aا aزل aو aبہ aبلaارaنaذکaوaاaررہaرعaحدaaااللهaہaومaو بوۃ aہaامaثابتۃaہaحۃ۔۔۔162aدلاٍ‏ ٍKnow that Allāh helped (me) and (it is) with HisSpirit that this chapter contains (a discussion of) thequalities of those men who are countless and haveappeared in all ages, and it contains (a discussion of)those issues which are known by none except theelders among the servants of Allāh who, in their eras,had the status of prophets, in the era of theprophethood (of the Holy Prophet sa ) and that is an-Nubuwwah al-‘Āmah [general prophethood]. Hence,the prophethood which terminated with the personof the Prophet of Allāh, peace be on him and Hisblessings, was no other than the law-bearingprophethood, not prophethood itself. Hence, therewill be no (new) law which abrogates the law of theHoly Prophet sa and there can be no additional law in162۸۹۹ توحاتaاۃ۔aاجدaاثا۔aابابaاثاثaوaابون۔aحۃa

Statements of Hazrat Muhy-ud-dīn Ibn ‘Arabī rh 165his law. And this is the meaning of his statement,“Verily, apostleship and prophethood have ceased.Hence, there will be no messenger after me and noprophet”. That means, “There can be no prophet afterme upon a law in opposition to my law. Instead,whenever there will be (a prophet), he shall besubject to my law. And, “there can be no Rasūl (afterme)” means “no Rasūl can come after me for anyonein the creation of Allāh with a (new) law towardswhich he calls others”. Hence, this is what has beenterminated and its door has been shut; not the maqāman-Nubuwwah (the status of nubuwwah). Therefore,this is not against the fact that ‘Īsā as shall be a Nabīand Rasūl. And surely, it is not against the fact thathe shall descend in the latter days as a just and fairjudge, (who shall judge) with our law; not any other(new) law, nor with a law according to which theIsraelites worship Allāh from where it descended.Instead, what is manifested from it is (only) what hasbeen decided (or established) by the law of HazratMuhammad (peace and blessings of Allāh be uponhim). And the prophethood of Hazrat ‘Īsā as is firmlyestablished and proven… 163The following points can be clearly understood from the abovequotation:1. Hazrat ‘Īsā as , who shall descend in the latter days in thisummah, shall be a Nabī and Rasūl163Futūhātul Makkiyyah, Volume 2, Chapter 73, Page 899

166 With Love to Muhammad sa the Khātam-un-Nabiyyīn2. The prophethood of Hazrat ‘Īsā as , who shall descend inthe latter days in this ummah, is firmly established andproven3. He shall come after the Holy Prophet sa4. The door of prophethood itself is not closed. Instead, thedoor of law bearing prophethood is closed5. No such prophet can come who abrogates the law of theHoly Prophet sa6. The narration, “Verily, apostleship and prophethoodhave ceased. Hence, there will be no messenger after meand no prophet”, means that no such prophet can comewho opposes the law of the Holy Prophet sa or abrogates itAll these points are in complete harmony with theunderstanding of the Ahmadiyya Muslim Jamā‘at. It is clearnow that the Promised Messiah as of Islām shall be a prophet andno one can dispute this fact.Taking the discussion further, Farhan Khan might wantto argue that Hazrat Ibn ‘Arabī rh believed that the PromisedMessiah as would be a prophet because he was referring to ‘Īsā aswho came before the Holy Prophet sa . But, this argument wouldbe of no avail to him! Take a look at the following statement ofHazrat Ibn ‘Arabī rh which clearly explains what he believedabout the ascent and descent of Hazrat ‘Īsā as :رعa aہaام،‏aاتالaروحہaدaاارۃaنaاامaاa ٰباامaاویa۔۔۔aوaاaانaرجہaاaرہaالاa،وaمaلaاa

Statements of Hazrat Muhy-ud-dīn Ibn ‘Arabī rh 167وجبaزوہaaا ٓ خرaازانaبتۃaببدنaاال ،حاa aاخرٓ164The rafa‘a (ascent) of ‘Īsā as refers to the separation ofhis soul from the lower world and its connection withthe superior world.... And since it is important for hissoul to return to its real place of rest, and it has notreached its actual perfection, its descent in the lastdays shall definitely be in a different body. 165In this quotation, Hazrat Ibn ‘Arabī rh says that the descent of‘Īsā as would be in a different body and he would not descendwith his old body. Hence, he would have to be born as aprophet and this destroys Farhan Khan’s argument that noprophet can be born after the Holy Prophet sa . This also showsthat Hazrat Ibn ‘Arabī rh believed in the death of Hazrat ‘Īsā asand that the Promised Messiah as would be someone else withqualities similar to those of Hazrat ‘Īsā as .Moreover, as pointed out earlier, Farhan Khan attributescertain sayings to Hazrat Imām ‘Abd-ul-Wahhāb Shi‘rānī rh in hischapter without giving any reference. Perhaps he was afraidthat the actual quotation might further add to his list ofintellectual dishonesties, or better yet, his reference mayactually agree with the Ahmadiyya Muslim point-of-view.On that note, it is worth mentioning what Hazrat Imām‘Abd-ul-Wahhāb rh wrote in relation to the topic at hand: “Thestatement of the Holy Prophet sa ‘there is no prophet after me164ٓ نaار م۔aخaالابرaاارفaبااللهaاۃaحaادنaبنaر۲۹۶ترaاراب۔aاجدaالاول۔aدارaالادس۔aباۃaوارaوaابوزع۔ aبروت،‏aحۃa165Tafsīrul Qur’ān Al-Karīm, Volume 2, Page 296

168 With Love to Muhammad sa the Khātam-un-Nabiyyīnand no messenger’ means, ‘there can be no one with a (new) lawafter me.’” 166Therefore, it can be concluded that both Hazrat Ibn‘Arabī rh and Hazrat Imām Shi‘rānī rh did not believe in theabsolute end of prophets based on the statement “there is noprophet after me” and it can also be concluded, without doubt,that the Messiah for the Latter Days would be a prophet ofAllāh!The Status of the Promised Messiah asAt the end of his chapter, Farhan Khan criticizes thewritings of the Promised Messiah as by saying, “If by zill andburuz, [Hazrat Mirzā Ghulām] Ahmad [ as ] was referring to thetype of nabī detailed by Ibn ‘Arabī rh , then the only differencebetween Ibn ‘Arabī[ rh ] and what Ahmad[ as ] wrote is semantic....If this is the case, then this is not a special status nor one specialglory or honor beyond the other awliya.’” 167This is yet another ridiculous argument! As we askedearlier, Farhan Khan should first explain this: What will be thestatus of the nubuwwah of the Promised Messiah as of the LatterDays? Will he be a prophet with a special status and specialglory beyond the other Awliyā’ or not? If he says “no,” then thisis against the following statements of the Holy ProphetMuhammad sa :166Al-Yawāqīt wal Jawāhir, Volume 2, Page 42167Khan, With Love, Page 40

ُّStatements of Hazrat Muhy-ud-dīn Ibn ‘Arabī rh 169الaرولaااللهaaااللهa نaاسaرaااللهaہaال:‏أہa مaرَ‏ aمaaابنaر ہaومaنaادaام 168ْ رکَ‏Hazrat Anas ra narrates that the Holy ProphetMuhammad sa said, “Whoever meets ‘Īsā as , he shouldconvey to him my salām”. 169ٍ ‏ْواaaاثجaاہaٗ‎خۃaااللهa ُ وہaووaحب اذاaرأتوہaباِ‏ُ‏ادی 170[The Holy Prophet sa said:] “When you see him, offerallegiance to him even if (you have to go) on yourknees over snow-covered mountains because he isthe Khalīfa of Allāh, the Mahdī” 171aنaابہaرaااللهa ٰ نaبدaارحنaبنaجبرaبنaرً‏ہaال:‏ الaرولaااللهaaااللهaہaومa‏ُدرادجال ٍوa ا aثم aاو aخر م ّ aثث aراتً‏خ aااللهaاۃaااaاواaوaaابنaر ّ مaاخرا ٰa‏ُنَّ‏ َaنa aو172ٍ ا aْ زِیَ‏Hazrat ‘Abd-ur-Rahmān Ibn Jubair Ibn Nufair rarelates from his father that the Holy ProphetMuhammad sa said, “Certainly, Ad-Dajjāl shall meet a168تدرکaحامaتابaاتنaبابaذرaخaاور169Mustadrak Hākim, Book: The Trials, Chapter: In discussion of the blowingof the trumpet170ابنaاجہaتابaاتنaبابaخروجaادی171Ibn ؓ Mājah, The Book of Trials, Chapter: The coming of the Mahdī172تدرکaحامaتابaاازیaبابaذرaۃaجر

170 With Love to Muhammad sa the Khātam-un-Nabiyyīnnation like you or better than you,” three times, “AndAllāh, the Exalted, shall never disgrace a nation, atthe beginning of which is me, and at the end of whichis ‘Īsā bin Mariam as .” 173All these narrations clearly demonstrate that the PromisedMessiah and Imām Mahdī as has a great status in the eyes of theHoly Prophet Muhammad sa . Regarding this, Hazrat ImāmQāshānī rh beautifully states the following:ادی aاذی aجء aاخر ٰ a aازان aاہ aون aaالاحامaار ۃaتاب‏ٍ‏ اaحدaaااللهaہaومaوaaالاباءa aجع aتون aواحۃ aاوم aو aاارف والاواء aتابن aہٗ‏ aم aولا aاض aا aذراہ aلانaباہaٗ‎ بانaحدaہaام 174The Mahdī, who is to make his advent in the LatterDays, would certainly be subservient to thecommandments of the sharī‘ah of the Holy Prophet sa .However, in the matters of knowledge of the secretsand intricacies of religious sciences and insight intothe attributes of the Divine Being, all the prophetsand Awliyā’ would indeed be under him. And thisdoes not contradict what we have said for the173Mustadrak Hākim, Book: The wars, Chapter: In discussion of the qualities ofJa‘far ra174۳۵ رحaوصaاحم۔aحہa

Statements of Hazrat Muhy-ud-dīn Ibn ‘Arabī rh 171intrinsic qualities of the Mahdī would be essentiallythose of the Holy Prophet sa himself. 175This is the greatness of the Promised Messiah and ImāmMahdī as ! However, it seems that Farhan Khan insists uponbelittling the status of the Messiah.Other than the above, Farhan Khan criticizes thePromised Messiah as again by saying, “[Hazrat Mirzā GhulāmAhmad as ] understands khātam al-nabīyīn to mean finality ofprophethood, but in the same sentence, he says all futureprophets will be zillī or burūzī prophets. The finality ofprophets is an unconditional statement leaving no room forexceptions. Zillī or burūzī prophets are a subset of prophets thatkhātam al-nabīyīn has terminated. This is a contradiction.” 176This is in fact not a contradiction in the writings of thePromised Messiah as . Instead, it most certainly is a contradictionin Farhan Khan’s arguments! When Ibn ‘Arabī’ rh says that oneform of prophethood continues after the Holy Prophet sa , he doesnot have any problem with that but when the PromisedMessiah as says that one form of prophethood continues after theHoly Prophet sa , then it becomes a contradiction! How ridiculousand unacceptable! Why did he not apply the same rule toHazrat Ibn ‘Arabī rh and write a book against him? Why did henot try to refute Hazrat Ibn ‘Arabī rh that the phrase Khātam-an-Nabiyyīn does not allow any kind of prophethood to continue,whatsoever? In addition, in accordance with his usual practice,the actual quotation of the Promised Messiah as was notpresented. Khan was deceptive enough to know that hiscriticism would have been invalidated had he presented the175Sharah Fusūs Al-Hikam, Page 35176Khan, With Love, Page 40

172 With Love to Muhammad sa the Khātam-un-Nabiyyīnactual quotation. Here is the actual extract which offers awonderful explanation of the concept of burūz and is a completeresponse to any criticism of this concept and it affords nocontradictions whatsoever:If this concept of burūz was not true, then why werethe companions of the Promised One designated ascompanions ra of the Holy Prophet sa in the followingverse:177وَّاٰخَرِيْنَ‏ مِنهْ‏ ‏ُمْ‏One has to deny this verse before he denies theconcept of burūz. People, who think in physicalterms, sometimes link the Promised One with theprogeny of Hasan ra , sometimes to Husain ra , andsometimes to ‘Abbās ra . But what the Holy Prophet sareally meant was that the Promised One would be hisheir, just like a son, i.e., he would inherit his name,his character, his knowledge, his spirituality, andwould reflect his very image. He will acquire nothingon his own but will acquire everything from the HolyProphet sa , and will so lose himself in him sa as toreflect his sa very image. Just as he would acquire—byway of zill—his name, character and knowledge, so177[God has raised a Messenger, i.e., the Holy Prophet sa , among theunlettered people...] And among others from among them who have not yetjoined them.—Al-Jumu‘ah, 62:4. When Abu Hurairah ra questioned the HolyProphet sa how he could be raised amongst the aakhareena, or those who havenot yet joined them, he put his hand on Salman Farsi ra and replied, “If Faithascended to the Pleides, even then a man from these people [i.e., thePersians] would bring it back.” – Sahīh Bukhārī, Kitābut Tafsīr or Book ofCommentary [Publishers]

Statements of Hazrat Muhy-ud-dīn Ibn ‘Arabī rh 173would he also acquire his title of Prophet, for theimage formed by the burūz is never complete unlessit reflects the excellences and perfections of theoriginal in every aspect. Since prophethood is thehallmark of a prophet, it is essential that it too shouldbe reflected in the image formed by the burūz. Allprophets as have continued to believe that a burūz is acomplete reflection of his original, so much so thateven their names become identical. Thus, just as it isevident in this context that naming someoneMuhammad sa and Ahmad sa , by way of burūz, doesnot make two Muhammads or two Ahmads,likewise, addressing someone as prophet ormessenger—by way of burūz—does not break the Sealof Khātamun Nabiyyīn, for the person of the burūz hasno independent existence. The prophethood ofMuhammad sa , therefore, remains confined toMuhammad sa alone. All prophets as are agreed thatburūz involves no duality, as his status conforms tothis Persian verse:‎م ‎ی ‎م ‎ں ‎ی178 ز‎ د‎م د‎یOn the other hand, if Jesus as comes back to the world,he cannot do so without breaking the Seal ofKhātamun Nabiyyīn.178I have become you and you have become me, I have become the body andyou have become the soul; So none should henceforth say, You are one and Ianother. [Publishers]

174 With Love to Muhammad sa the Khātam-un-NabiyyīnIn short, the term Khātamun Nabiyyīn is the DivineSeal which has been set upon the prophethood ofMuhammad sa . It is now impossible for this seal everto be broken. What is possible, however, is that theHoly Prophet sa may appear in the world in the formof a burūz, not once, but even a thousand times, andmay, by way of burūz, proclaim his prophethoodwith all its splendour and perfection. The advent ofsuch a burūz was ordained by God Almighty, as Hesays:179وَّاٰخَرِيْنَ‏ مِنهْ‏ ‏ُمْ‏ لَمَّا يَلْحَقُوْا بهِ‏ ‏ِمْ‏ ۚProphets are never jealous of their burūz for hereflects their own image and character, but they arejealous of others. Just consider how Prophet Moses aswept and cried on the night of Mi‘rāj and expressedhis envy that the Holy Prophet sa had left him farbehind. Just imagine how hurt the Holy Prophet sawould be if God were to say that there would be noprophet after him, and yet He were to send Jesus as incontravention of His own word! Thus, prophethoodby way of burūz neither detracts from Khatm-e-Nubuwwat, nor breaks the Seal; but the advent of anyindependent prophet would hit at the very core ofIslām. And it would be extremely derogatory to theHoly Prophet sa to imagine that the monumental taskof vanquishing the Dajjāl should be performed by179And among others from among them who have not yet joined them.—Al-Jumu‘ah, 62:4 [Publishers]

Statements of Hazrat Muhy-ud-dīn Ibn ‘Arabī rh 175Jesus as and not by him. It would also amount—Godforbid—to falsifying the verse:180وَلٰكِنْ‏ رَّسُ‏ وْلَ‏ ٰ اهللّ‏ ِ وَخَاتمَ‏ َ ٖ النَّبِينّ‏ َThis verse contains an implied prophecy thatprophethood has now been sealed till the Day ofJudgement, and no one—with the exception of theburūz, who is [metaphorically] the Holy Prophet sahimself—has the power to receive such manifestdivine knowledge as is received by prophets as . Since Iam the Burūz of Muhammad sa that has been ordainedsince eternity, I have, therefore, been grantedprophethood in the form of burūz, and the entireworld is powerless to stand against it, for a Seal hasbeen set upon prophethood. A burūz of Muhammad sawas destined to come in the latter days with all theperfections of Muhammad sa , and so he has come.Now this is the only window through which one canget water from the fountainhead of prophethood. 181This quotation is so clear and so vivid in its explanation of theconcept of burūz that only the bias of Farhan Khan’s mind canrefuse to understand it. Hence, the onus of proving that acontradiction somehow exists in the above quotation is uponFarhan Khan.In another book, the Promised Messiah as provides furtherexplanation:180But he is the Messenger of Allāh and the Seal of the Prophets.—Al- Ahzāb,33:41 [Publishers]181 A Misconception Removed, Pages 15-19

176 With Love to Muhammad sa the Khātam-un-NabiyyīnI have already proved the death of the Messiah as andhis spiritual exaltation….Now, after the death of theMessiah as , the next question is, what are theauthorities contained in the Qur’ān and ahādīth andother sources from which it is established that thePromised Messiah will appear from among theummah? I will set out these authorities below, pleaseread them with care. Hopefully, God theCompassionate will guide you.One of the arguments which prove that the Messiahwho was promised to appear in this ummah would befrom among the Muslims is this hadīth set out both inBukhārī and Muslim:and ِa اِ‏ ْ‏ُمْ‏ a َ It ‏.ا ‏ُمْ‏ ََّْ‎‏ُمْ‏َ ا‏ُ‏ ‏ُمْ‏means that he will be your Imām from among you.Since this hadīth relates to Jesus as and it is he who hasbeen described in this hadīth as Hakam and ‘Adal[Arbiter and Judge], it follows, therefore, that theword Imām also refers to him. It is true that the words‘from among you’ were addressed to the companionsof the Holy Prophet sa , but we know that none of themclaimed to be the Promised Messiah. This, therefore,shows that the words ‘from among you’ are meantfor someone who, in the Knowledge of GodAlmighty, would be a substitute for the companionsand is the one referred to in the verse:182وَّاٰخَرِيْنَ‏ مِنهْ‏ ‏ُمْ‏ لَمَّا يَلْحَقُوْا بهِ‏ ‏ِمْ‏ ۚ182And among others from among them who have not yet joined them.—Al-Jumu‘ah, 62:4 [Publisher]

Statements of Hazrat Muhy-ud-dīn Ibn ‘Arabī rh 177This verse shows that he will be instructed throughthe spiritual power of the Holy Prophet sa , and will, inthis sense, be one of the companions. This verse isfurther explained by the hadīth:وaانaالاانaاaباثر اaاہaرجلaنaارس‎183‎Here the quality which was particularized in thePromised Messiah and Mahdī has been attributed tothis man from Persia. This quality is to replenish theearth with justice after it has been filled withwrongdoing and has become empty of faith and thebelief in the Unity of God. Thus, this man is thePromised Messiah and Mahdī; and I am he.Just as the prophesied eclipse of the sun and themoon in the month of Ramadān has not occurredduring the time of any other person claiming to beMahdi, likewise, during the thirteen hundred yearsthat have elapsed since the time of the HolyProphet sa , no one has claimed, on the basis of divinerevelation, to be ‘the Man of Persia’ about whom thehadīth says that he will bring faith down fromheaven. 184To clarify this issue further, the Promised Messiah as explains thegrammatical structure of the related verses to prove thesoundness of his commentary in the following quotation:183Had faith ascended to the Pleiades, it would be brought down by amanfrom among the Persians. [Publisher]184Tohfah Golarviah, Rūhānī Khazā’in, Volume 17, Pages 114-115, trans. in TheEssence of Islām, Volume 4, Pages 179-180

ۙ178 With Love to Muhammad sa the Khātam-un-Nabiyyīnهُوَ‏ اذلَّ‏ ‏ِىْ‏ بَعَثَ‏ فىِ‏ ْ الاْ‏ ‏ُمّ‏ ٖ ‏ِينّ‏ َ رَسُ‏ وْ‏ لاً‏ مّ‏ ‏ِنهْ‏ ‏ُمْ‏ يَتْلُوْا عَلَيهْ‏ ‏ِمْ‏ اٰيٰتِهٖ‏ وَيُزَكّ‏ ‏ِيهْ‏ ِ ‏ْموَيُعَلّ‏ ‏ِمُهُمُ‏ الْكِتٰبَ‏ وَالْحِكمْ‏ ‏َةَ‏ وَاِنْ‏ كاَ‏ نُوْا مِنْ‏ قَبْلُ‏ لَفِىْ‏ ضَ‏ لٰلٍ‏ مُّبِينْ‏ ۝ ٍوَّاٰخَرِيْنَ‏ مِنهْ‏ ‏ُمْ‏ لَمَّا يَلْحَقُوْا بهِ‏ ‏ِمْ‏ ؕ وَهُوَ‏ الْعَزِيْزُ‏ الْحَكِيمْ‏ ۝ُMeaning: That Gracious God is that God who sent amessenger among the unlettered people from amongthem, who recites unto them His verses, and purifiesthem, and teaches them the Book and Wisdom,although they had been, before, in manifestmisguidance. And in the same way, that Messenger,who is training them, shall train another group whoshall become a part of them and shall develop thesame excellences but they have not yet joined them.And God is Mighty and Wise. Here, it should beواٰخَرِيْنَ‏ مِنهْ‏ ‏ُمْ‏ لَمَّا in the verse اٰخَرِيْنَ‏ remembered that the wordverse, is maf‘ūl [object]. It is as if the entire يَلْحَقُوْا بهِ‏ ‏ِمْ‏with its preceding words, is this:وaاذیaبثaaالانaرولاaمaتواaمaاتہaوaزمaوaمaاتابaوaاحۃaوaمaالا ٓ خر aنمaاaحواaبمMeaning, other than the sahāba ra [companions], thereare others who are Our sincere and perfect men, alarge group of whom shall be born in the Latter Days.The way the Holy Prophet sa trained the sahāba ra , heshall also train this group, indirectly. This means thatthose people shall come in a period in which directprovision or receipt of help shall be no more. Thereligion of Islām shall become filled with many

Statements of Hazrat Muhy-ud-dīn Ibn ‘Arabī rh 179mistakes and innovations. The inner light of thehearts of the fuqārā’ [those devoted solely to God]shall be no more. Then, Allāh, the Exalted, shallenable a fortunate soul to attain spiritual perfectiononly through training received from the spiritualityof the Holy Prophet sa , without the intervention ofworldly religious groups and communities. He willthen turn him into a group and that group shallattain extreme similarities with the group of thesahāba because it will entirely be the cultivation of theHoly Prophet sa . The [spiritual] beneficence of theHoly Prophet sa will benefit them constantly. Theyshall meet the sahāba in the sense that they shallbecome similar to them by virtue of theirexcellences... 185The preceding quotations demonstrate the rock solid fortitudeof the Promised Messiah’s arguments, while illustrating theincomparable spiritual beauties he derives from the HolyQur’ān. His reflections have mined the most priceless jewelswhich, for centuries, were deeply buried within the verses of theHoly Book. The reader is welcome to compare the abovecommentary with any scholar’s previously documentedcommentary to see the unparalleled excellence of the PromisedMessiah’s as interpretations.Finally, Farhan Khan argues that the Promised Messiah ascannot be considered Persian because nationality is “based onwhere someone lived, not where their ancestry hailed.” 186 In hisdesperation to discredit the Promised Messiah as , Khan fabricates185Ā’īna Kamālāt Islām, Rūhānī Khazā’in, Volume 5, Pages 208-210186Khan, With Love, Page 41

180 With Love to Muhammad sa the Khātam-un-Nabiyyīnthis fiction and presents it as if it is a well established principleof truth. In attempts to legitimize his fraud, Khan cites twoexamples: (1) Suhayb ar-Roomi who Khan states was an Arabsold into the Byzantine lands, but was called The Roman evenupon his return to Arab lands; and (2) Ahmad ibn Ibrahim whoKhan states was called al-Dimashqi (the Syrian) but later called al-Dumyati (a city in Egypt) when he relocated to Egypt. From thisfaulty logic, Khan claims the Promised Messiah should be calledthe Indian or al-Hindi because he lived in India.Farhan Khan needs to realize that just because someonewas called The Roman because he resided in the ByzantineEmpire or someone was called Al-Dumyati because he spentsome time in Egypt, does not change the concept of ancestry.Since when did one’s residence alter one’s ethnicity?! DidFarhan Khan stop to think what the Byzantines called Suhayb?A Roman or an Arab? They certainly did not consider him aRoman, and his residence in the Byzantine Empire as a slave didnot make them think he was any less an Arab.If Farhan Khan’s fabricated principle were held true,Hazrat Salman Farsi ra should have been called Salman Arabī rabecause he lived in Medina. Nevertheless, Khan’s argument isirrelevant because the words in the hadīth are رجلaنaارس – aMan from Persia or of Persian descent. The word ‏”‏ن“‏ [min:from] is an indication that he shall have Persian ancestry, butwill not necessarily be living in Persia.Questions for Farhan Khan:1. Why does he have a problem with the premise of theAhmadiyya Muslim argument for the continuation ofsubordinate prophethood when Hazrat Ibn ‘Arabī rh has

Statements of Hazrat Muhy-ud-dīn Ibn ‘Arabī rh 181used the same premise for the continuation of nubuwwahal-Āmah?2. What happens to the absoluteness of his belief in the endof prophethood when he approves of Hadhrat Ibn‘Arabī’s rh writings?

The Death of Hazrat ‘Īsābin Mariam asIn his chapter entitled The Return of ‘Esā bin Marīam as ,Farhan Khan makes an attempt at being cunning by arguingthat the finality of the Holy Prophet Muhammad sa is linked tothe concept of the return of Hazrat ‘Īsā as . According to him,Ahmadī Muslims say, “If Prophet Muhammad sa is the lastProphet, then it is impossible for ‘Esā bin Mariam as to return tothis dunya because that would make ‘Esā as the last Prophetsince he came after Muhammad sa ”. 187 While this argumentdefinitely represents a portion of the Ahmadiyya Muslimarguments, it is not the complete picture. In fact, Farhan Khandeliberately picks out this part so that he does not have to dealwith the actual argument. The actual argument is that it isimpossible to accept the belief in the return of Hazrat ‘Īsā ashimself because he is already dead, according to the Qur’ān andahādīth!It is true that the Holy Prophet Muhammad sa was sent, byGod, as a prophet after Hazrat ‘Īsā as and it is also true that the187Khan, With Love, Page 25183

184 With Love to Muhammad sa the Khātam-un-Nabiyyīnname of the Promised Messiah as for the Latter Days is ‘Īsā in theahādīth. Based on this, there can be only two propositions:1. The same Hazrat ‘Īsā as , who came for the Israelites, about600 years before the Holy Prophet Muhammad sa , comesback in the Latter Days as the Promised Messiah as2. Another person is raised by Allāh, the Exalted, bearingthe name of “‘Īsā” in the spiritual sense because of hissimilarities with himThe first proposition is rejected because the Holy Qur’ān andthe authentic ahādīth declare that Hazrat ‘Īsā as is dead. Thus, theonly possibility left is that another person bearing the name of‘Īsā in the spiritual sense is raised by Allāh, the Exalted, in theLatter Days as the Promised Messiah and Imām Mahdī. This hasalready happened with the advent of Hazrat Mirzā GhulāmAhmad Qādiānī as , the Promised Messiah and Imām Mahdī ofthe Latter Days.Hazrat Mirzā Ghulām Ahmad Qādiānī as has made verypowerful and irrefutable arguments for the death of Hazrat‘Īsā as or Jesus Christ as . Below are some extracts that provide aglimpse of these arguments:We have so many certain and conclusive proofs ofthe death of Jesus, son of Mary, that they cannot allbe set out in this brief publication. Read the HolyQur’ān carefully and you will find the death of Jesusmentioned so clearly and definitely that it is notpossible to interpret it otherwise. For instance, theHoly Qur’ān reports the acknowledgement of Jesus:

ّْDeath of Hazrat ‘Īsā as bin Mariam ra 185188فَلَمَّا تَوَفَّيْتَنىِ‏ ْ كُنْتَ‏ اَنْتَ‏ الرَّقِيْبَ‏ عَلَيهْ‏ ‏ِمْ‏ ۚCan we interpret the word tawaffī in this verse asmeaning sleep? Would it be right to understand thisverse as meaning: Since Thou didst cause me to sleepThou hast been the One to watch over them? Ofcourse not. The only appropriate interpretation oftawaffī in this context is the straightforward one ofdeath; and the context does not permit us to interpretthat death will occur after Jesus’ bodily ascent toheaven. This is because the question put to Jesusrefers to the going astray of his people, which hadhappened after his supposed bodily ascent to heavenand had been completed before the advent of theHoly Prophet (peace and blessings of Allāh be uponhim).The hadīth also confirms the death of Jesus as . Onpage 162 of the Commentary Ma‘ālim it is mentionedon the authority of ‘Alī bin Talhah that Ibn-e-‘Abbās rainterpreted the verse:189يٰعِيْسىٰ‏ ۤ ِ اِنىّْ‏ مُتَوَفّ‏ ‏ِيْكَ‏ وَرَ‏ افِعُكَ‏ اِلىَ‏ َّto mean َ ‏ُک ‏ْت ُa ِ ِsupported by other verses like: اِ‏ i.e., ‘I will cause you to die.’ This isقُلْ‏ يَتَوَفّ‏ ‏ٰىكمُ‏ ْ مَّكلَ‏ ُ الْمَوْتِ‏ 190188‘Since Thou didst cause me to die, Thou hast been the Watcher overthem.’—Al-Mā’idah, 5:118 [Publisher]189‘O Jesus, I will cause thee to die a natural death and will exalt thee toMyself.’—Āl-e-Imrān, 3:56 [Publisher]

186 With Love to Muhammad sa the Khātam-un-Nabiyyīn192ِٕ الْمَلٰ‏ ۤ ىكَةُ‏ طَ‏ يّ‏اذلَّ‏ ‏ِيْنَ‏ تَتَوَفّ‏ ‏ٰىهُمُ‏ِٕ الْمَلٰ‏ ۤ ىكَةُ‏ ظَ‏ ۤ الِمِىْ‏ اَنْفُسِ‏ هِمْ‏اذلَّ‏ ‏ِيْنَ‏ تَتَوَفّ‏ ‏ٰىهُمُ‏191ۙ‏ِبِينْ‏ َThus Ibn-e-‘Abbās, may Allāh be pleased with him,believed that Jesus as had died. Our readers must beaware that Ibn-e-‘Abbās was among the foremost ofthose who comprehended the Holy Qur’ān perfectly.The Holy Prophet (peace and blessings of Allāh beupon him) had prayed for him that he might bebestowed true knowledge of the Holy Qur’ān. 193At another place, he writes:It is for this purpose that Imām Bukhārī (may Allāhhave mercy on him), has quoted the verse:194فَلَمَّا تَوَفَّيْتَنىِ‏ ْ كُنْتَ‏ اَنْتَ‏ الرَّقِيْبَ‏ عَلَيهْ‏ ‏ِمْ‏in Kitāb-ut-Tafsīr. In so doing, he intended to conveythat the correct interpretation of the word tawaffaitanīis the one which the Holy Prophet (peace andblessings of Allāh be upon him) attributed to it, that190Say, ‘The angel of death…will cause you to die.’—As-Sajdah, 32:12[Publisher]191‘Those whom the angels cause to die while they are pure.’—An-Nahl,16:33 [Publisher]192‘Those whom the angels cause to die while they are wronging theirsouls.’—An-Nahl, 16:29 [Publisher]193Izāla-e-Auhām, Rūhānī Khazā’in, Volume 3, Pages 224-225, trans. in TheEssence of Islām, Volume 3, Pages 193-194194‘Since Thou didst cause me to die, Thou hast been the Watcher overthem.’—Al-Mā’idah, 5:118 [Publisher]

َََّّْْْDeath of Hazrat ‘Īsā as bin Mariam ra 187is to say, “Thou didst cause me to die.” In thefollowing hadīth:‏َّاسً‏ aا َ‎‏َّہaٗ‎‏ُجَ‏ ٓ ا ءaبِرِجَ‏ الً‏ ِa نaاُ‎‏َّ‏ تِ‎‏ْ‏ ‏ُؤَ نِ‏ aابکaلاابِ‎‏ْ‏ a‏َاaرذ َ الِ‏ a‏َاَ‎‏ُوْ‏ لُ‏‏ِحُ‏ aو‏َاَ‎‏ُوْ‏‏ُو لُ‏ ََa اa‏َالَ‏ َْاa بْدُ‏‏َحتَد ‏ِری‏ْت‏َوُ‎‏ْتُ‏ ٍ ا َّa ا aدُ‏ ْ تُ‏ َّ ا aتُ‎‏ْتَ‏ َ‎‏ْتَ‏aا aارُ بِ‎ مْ‏ aْ َa َ خذ ِa aاِ‏ُ َ َa الُ‏a َ ا َّاaaَِْ َّ َ َaَْْم ِ a ِaب ََُ‏ْنِ‏aا ‏ْحَ‏َ بّ‏ِ اaِaَa اaا ْ َ دث ْ اaب َ َ ْ د کَ‏‏ْد َِ a ْ‎مِ َ َaْْ‎مِ َ َa ‏ْبَ‏ َّ ِThe Holy Prophet sa says: “On the Day of Judgementsome of my people will be driven to hell, and I willsupplicate, ‘Lord! These are my companions.’ Then itwill be said to me, ‘You know not what they did afteryou.’ Upon this I will say what the righteous servantof God, i.e., Jesus son of Mary, had said when he wasasked: ‘Did you teach your people that they shouldworship you and your mother as gods?’ I will saywhat Jesus had then said: ‘I was a witness over themwhile I was amongst them; but since Thou didstcause me to die, Thou hast been the One to watchover them.’” (Bukhārī)The Holy Prophet (peace and blessings of Allāh beupon him) meant that he would make the sameaffirmation as Jesus would make when he would beasked whether he had taught his people to take himand his mother as gods. In this manner the HolyProphet (peace and blessings of Allāh be upon him)َ اتَ‏

188 With Love to Muhammad sa the Khātam-un-Nabiyyīninterpreted the expression tawaffaitanī as meaningdeath. 195Again, he writes:In the idiom of the Holy Qur’ān, the word tawaffīhas always been used in the connotation of death andtaking possession of the soul. A minute study ofArabic prose and poetry—both ancient andmodern—shows that wherever the expression tawaffīis used for a human-being and the action is attributedto Allāh the Glorious, tawaffī invariably means deathand taking possession of the soul. In this context,there is not a single instance, where this expressionmeans anything other than taking possession of thesoul. Those who are wont to refer to lexicons likeQāmūs, Sihāh, Sarāh, etc., have not found a singleinstance where, in the context that we havementioned, any other connotation has beenattributed to the expression tawaffī. There is not theslightest indication of the possibility of any otherconnotation. Then I studied the books of hadīth todiscover whether the Holy Prophet (peace andblessings of Allāh be upon him) or his companionshad on any occasion applied the expression tawaffī toa human being in any other connotation than that ofdeath and taking possession of the soul. I had tolabor hard in this search. What I discovered onchecking every page of the compilations of SahīhBukhārī, Sahīh Muslim, Tirmidhī, Ibn-e-Mājah, Abū195Izāla-e-Auhām, Rūhānī Khazā’in, Volume 3, Pages 585-586, trans. in TheEssence of Islām, Volume 3, Page 194-195

Death of Hazrat ‘Īsā as bin Mariam ra 189Dāwūd, Nasa’ī, Dārimī, Mu’attā and Sharh-us-Sunnahetc., was that the expression tawaffī has been usedthree hundred and forty six times, and in no singleinstance has it been used, either by the Holy Prophet(peace and blessings of Allāh be upon him) or by hiscompanions, to mean anything other than death, ortaking possession of the soul. I have gone through thesebooks with great care line by line, and I can say thaton each and every occasion the expression tawaffī hasbeen used only in the connotation of death or takingpossession of the soul. A careful perusal of thesebooks also establishes that, from the moment of theCall and all through his life, the Holy Prophet (peaceand blessings of Allāh be upon him) never used theexpression tawaffī in any connotation other thandeath and taking possession of the soul....Imam Muhammad Ismā‘īl Bukhārī has made a finepoint in his compilation which indicates that theHoly Prophet (peace and blessings of Allāh be uponhim) used the expression tawaffī at least seventhousand times between his Call and his death, andevery time he used it in the connotation of death andtaking possession of the soul. Seekers after truthshould be grateful to Imām Bukhārī for thisinformation. 196Again, he writes:The Holy Qur’ān clearly states that there never wasa prophet who did not pass away:196Izāla-e-Auhām, Rūhānī Khazā’in, Volume 3, Pages 583-585, trans. in TheEssence of Islām, Volume 3, Pages 196-198

ؕ190 With Love to Muhammad sa the Khātam-un-Nabiyyīnوَمَا مُحَمَّدٌ‏ اِلاَّ‏ رَسُ‏ وْلٌ‏ ۚ قَدْ‏ خَلَتْ‏ مِنْ‏ قَبْهلِ‏ ِ الرُّسُ‏ ‏ُل ؕ اَفَا۟ي نْ‏ مَّاتَ‏ِٕاَوْ‏ قُتِلَ‏ انْقَلَبْتمُ‏ ْ عَلىٰٓ‏198ؕ197ؕاَعْقَابِكمُ‏ ْوَمَا جَعَلْنَا لِبَشرَ‏ ٍ مّ‏ ‏ِنْ‏ قَبْكلِ‏ َ الْخُدلْ‏ َوَمَا جَعَلْنهٰ‏ ‏ُمْ‏ جَسَ‏ دًا لاَّ‏ ايَ‏ ‏ْكلُ‏ ‏ُوْ‏ نَ‏ الطَّعَامَ‏ وَمَا كاَ‏ نُوْا199خٰدلِ‏ ‏ِيْ‏ ‏َنTo conceive of Jesus as alive in the face of theseverses, and to believe, contrary to the purport of theverse:وَمَا جَعَلْنهٰ‏ ‏ُمْ‏ جَسَ‏ دًا لاَّ‏ ايَ‏ ‏ْكلُ‏ ‏ُوْ‏ نَ‏ الطَّعَام‎200َ‎that Jesus is alive in heaven like the angels, withoutthe need of food, would be to turn away from theHoly Word of God. 201I again affirm that if Jesus is alive in heaven in hisphysical body, then the Divine Reasoning set out inone of the above verses—that if the Holy Prophet(peace and blessings of Allāh be upon him) were to197‘Muhammad is only a Messenger. Verily, all Messengers have passedaway before him. If then he die or be slain, will you turn back on yourheels?’—Āl-e-Imrān, 3:145 [Publisher]198‘We granted not everlasting life to any human being before thee.’—Al-Anbiyā’, 21:35 [Publisher]199‘And We did not give them bodies that ate no food, nor were they to liveforever.’—Al-Anbiyā’, 21:9 [Publisher]200Ibid.201What is more is that the Qur’ān clearly states, “ كاَ‏ انَ‏ ” (Jesus and hismother used to eat) in Sūrah Al-Mā’idah, 5:76, and this clearly means thatJesus as does not eat anymore and, therefore, he is dead!ايَ‏ ‏ْكلُ‏ ٰ ‏ِن الطَّعَا ‏َم

Death of Hazrat ‘Īsā as bin Mariam ra 191die it would not be inconsistent with hisprophethood as all prophets before him have beensubject to death—would be accounted as defectiveand meaningless. Surely God Almighty is far abovesaying that which is not true and is against thefacts. 202Another verse that clearly and absolutely declares the death ofHazrat ‘Īsā as , without any doubt whatsoever is discussed by thePromised Messiah as in the following quotation:The Holy Qur’ān says:وَاذلَّ‏ ‏ِيْنَ‏ يَدْ‏ عُوْ‏ نَ‏ مِنْ‏ دُوْنِ‏ ٰ اهللّ‏ ِ لاَ‏ يخَ‏ ‏ْلُقُوْ‏ نَ‏اَمْوَاتٌ‏ غَيرْ‏ ُ اَحْيَآءٍ‏ ۚ وَّمَا يَشْ‏ عُرُ‏ وْ‏ نَ‏ اَايَّ‏ نَ‏ يُبْعَثُوْ‏ نَ‏شَ‏ ئًْا وَّهمُ‏ ْ يخُ‏ ‏ْلَقُوْ‏ نَؕ‏203(Sūrah An-Nahl, Part 14)This means that: ‘Those who are worshipped andcalled upon beside Allāh cannot create anything butare themselves created. They are dead, not living.They do not know when they will be resurrected.’Just see how clearly these verses affirm the death ofall those human beings who were worshipped asgods by the Jews and Christians and some of theArab tribes and to whom they supplicated. If you arestill not convinced of the death of Jesus son of Mary,202Izāla-e-Auhām, Rūhānī Khazā’in, Volume 3, Pages 277-278, trans. in TheEssence of Islām, Volume 3, Pages 198-199203Sūrah An-Nahl, 16:21-22

192 With Love to Muhammad sa the Khātam-un-Nabiyyīnwhy don’t you simply admit that you are notprepared to believe in the Holy Qur’an? 204It is clear from this verse presented by the Promised Messiah asin the above quotation that all those who are worshipped byothers are dead, not living. This includes Hazrat ‘Īsā as and noone can argue that he is not worshipped by his followers.Challenge of the Promised Messiah as !Regarding the usage of the word tawaffī to connote“death,” the Promised Messiah as has given the followingchallenge:Let it be understood by all Muslims that it has beenestablished beyond any doubt, according to the HolyQur’an and hadīth, that Jesus son of Mary (peace beupon him) died on earth after fulfilling the span ofhis life in accordance with the verse:205فِيهْ‏ ‏َا تحَ‏ ‏ْيَوْ‏ نَ‏ وَفِيهْ‏ ‏َا تَمُوْتُوْ‏ نَ‏It is further clear on the authority of sixteen versesof the Holy Qur’ān, and a number of ahādīthcontained in Bukhārī, Muslim and other authenticcompilations, that those who die are never sent backto dwell in this world, nor is anyone subjected todeath twice, nor does the Holy Qur’ān lay down any204Izāla-e-Auhām, Rūhānī Khazā’in, Volume 3, Page 431, trans. in The Essenceof Islām, Volume 3, Pages 199-200205‘Therein shall you live, and therein shall you die.’—Al-A‘rāf, 7:26[Publisher]

Death of Hazrat ‘Īsā as bin Mariam ra 193law of inheritance for anyone who might return toearth after death. Yet some of the divines insist thatJesus son of Mary has not died but was raised bodilyto heaven, and is alive in his physical body. Theydare to suggest that the expression tawaffī, which hasbeen applied to Jesus as in the Holy Qur’ān, does notconnote death, rather it means taking full possessionof both body and soul. But this interpretation isutterly false. In the idiom of the Holy Qur’ān, thisexpression is consistently employed to connotetaking possession of the soul and the death of thebody. The same idiom is employed in all the ahādīthand sayings of the Holy Prophet (peace and blessingsof Allāh be upon him).Ever since the Arabian Peninsula has beenpopulated and the Arabic language has come intouse, there is not a single ancient or modern instanceof the expression tawaffī being employed takingpossession of the body. Whenever this expression hasbeen employed for the description of the action ofGod Almighty in relation to a human being, it hasalways connoted death and taking possession of thesoul. No lexicon and no Arabic saying contradict this.There is not the slightest room for any differentinterpretation. If anyone should cite a single instancefrom the Holy Qur’ān or from the ahādīth or fromancient or modern poetry, or ode, or prose of theArabs, wherein the expression tawaffī has beenemployed when indicating the action of GodAlmighty concerning a human being, as connotinganything beyond death and taking possession of thesoul, that is to say, as connoting the taking possession

194 With Love to Muhammad sa the Khātam-un-Nabiyyīnof the body also, I call God to witness that I shallhand over to such a person one thousand rupees incash and also acknowledge that he possesses expertknowledge of hadīth and the Holy Qur’ān. 206In another place, he writes:If anyone can cite a single instance from the HolyQur’ān or hadīth, or from ancient or modern Arabicpoetry and prose, that the word tawaffī, when appliedto a human being, God being the subject, has beenused in any connotation other than death and takingpossession of the soul, for instance, in theconnotation of the taking the body, I bind myself onoath that I shall pay that person one thousand rupeesin cash by selling some of my property and shallalways hold him in high esteem as a great scholar ofthe Holy Qur’ān and hadīth. 207This challenge is now being extended to Farhan Khan! To earnhis reward, he can go ahead and cite a single instance from theHoly Qur’ān or from the ahādīth or from ancient or modernpoetry, or ode, or prose of the Arabs in which the expressiontawaffī has been employed when indicating the action of GodAlmighty concerning a human being, as connoting anythingbeyond death or taking possession of the soul, that is to say, asconnoting the taking possession of the body in addition to thesoul. If he can do that, the Ahmadiyya Muslim theology falls206Izāla-e-Auhām, Rūhānī Khazā’in, Volume 3, Pages 602-603, trans. in TheEssence of Islām, Volume 3, Pages 375-377207Izāla-e-Auhām, Rūhānī Khazā’in, Volume 3, Page 603, trans. in The Essenceof Islām, Volume 3, Page 198

Death of Hazrat ‘Īsā as bin Mariam ra 195apart and he wins. If he cannot, and most certainly he will not(Inshā’ Allāh), he should give up his claims and accept the truthof Islām Ahmadiyya.Why is it not possible for Hazrat ‘Īsā as to return?Farhan Khan says, “Muhammad sa was the last persongiven this position of prophethood. After him, no one else isgiven the position of prophethood, not even ‘Esā bin Mariam as ,because he never lost his status as a Prophet.” 208 This is true butirrelevant. The Ahmadiyya Muslim argument is that the verycoming of ‘Īsā as as a prophet breaks Khan’s absoluteness of theconcept of the “end of prophethood.” What is more important isthat it breaks the Seal of prophethood! The Promised Messiah asexplained this when he wrote as follows:The true connotation of Khātamun Nabiyyīn requiresthat if anyone calls himself a prophet while thereremains the slightest veil of estrangement, 209 such aperson will be guilty of breaking the Seal of KhātamunNabiyyīn. But he who is so lost in the KhātamunNabiyyīn sa that he receives his sa name and reflects his sacountenance, will, on account of this complete unityand harmony, be called a prophet withoutcontravening the Seal; for he is Muhammad sa , thoughby way of zill. Thus, despite the claim ofprophethood by the person who is namedMuhammad and Ahmad by way of zill, our lord andmaster Muhammad sa would still be the KhātamunNabiyyīn, inasmuch as this second Muhammad is a208Khan, With Love, Page 25209Estrangement between him and the Holy Prophet sa . [Publishers]

196 With Love to Muhammad sa the Khātam-un-Nabiyyīnreflection of the same Muhammad sa and bears hisname. But Jesus as cannot come without breaking theSeal inasmuch as his is a separate and distinctprophethood. 210One can see the great care and veneration the PromisedMessiah as had for the Seal of prophethood borne by the HolyProphet Muhammad sa . By bringing back Hazrat ‘Īsā as , FarhanKhan is committing a serious offense against this Seal and he isdisrespecting it even though he casually points the finger atothers.Second, the Holy Prophet Muhammad sa did not say thatno one can be given prophethood after him. He simply said, “Lānabiyya ba‘adī” (There is no prophet after me), and to manipulatethis to mean that prophethood cannot be given to anyone afterthe Holy Prophet sa is a far-fetched interpretation. The wordgiven has been inserted by Farhan Khan himself and he cannotprove its existence in any hadīth.Third, in support of his argument, Farhan Khan gives anexample by writing, “... a mother has three children: Ahmad,Yahya, and Fatimah, aged ten, seven, and four, respectively. Ifshe was asked who her last child is, she would reply Fatimah,because Fatimah was the last to be born in the family.” 211This is an invalid comparison. Physical birth issomething that, by definition, can only occur once in a uniquesequential order which cannot change, but the issue we arediscussing is the appearance of a prophet for the guidance ofhumankind. This, according to Farhan Khan’s sect of Muslims,can occur more than once, particularly in the case of Jesus as .210A Misconception Removed, Page 7211Khan, With Love, Page 25

Death of Hazrat ‘Īsā as bin Mariam ra 197How can Khan compare the finality of an event that can onlyoccur once in a sequence, to an event that can occur multipletimes in a sequence? One is fixed and cannot change, whereasthe other is variable. Thus, this example is simply not applicableto the discussion at hand.Khan’s invalid example is somewhat interesting in that itrelates to children and the Khātam-un-Nabiyyīn verse [33:41] wasrevealed in a similar scenario to rebut the insults of the HolyProphet’s enemies. When the Holy Prophet’s adopted son,Zaid ra bin Hārith, had divorced his wife Zainab ra , the HolyProphet sa was commanded by God to marry her. The enemies ofthe Prophet sa insulted him saying that he married the wife of hisson. To address this slander, the verse [i.e., 33:41] starts off byreminding his critics that “Muhammad is not the father of anyof your men,” because Zaid ra was an adopted son. This thenopened the way for another insult, that he sa was abtar or issuelesswith no male heir to carry on his name or his movement. Inrebuttal to this insult God continued in the verse with theultimate praise, saying, “but he is the Messenger of Allāh andhe is Khātam-an-Nabiyyīn.”Being praised as the Seal of prophets is perfectly relevantin this context. As the Seal, he becomes the Spiritual Father of allof the prophets, who are themselves the spiritual fathers of theirrespective nations. In essence, the Holy Prophet sa is beingpraised by God as the Spiritual Father of all spiritual fathers.Further, he has given spiritual life 212 to millions upon millionswho carry on his legacy through his sharī‘ah and sunnah. Truly,the Holy Prophet sa has been immortalized by all of his spiritual212Note in the Qur’an: “O ye who believe! Respond to Allah and theMessenger when he calls you that he may give you [spiritual] life…” [SūrahAl-Anfāl, 8:25]

198 With Love to Muhammad sa the Khātam-un-Nabiyyīnchildren following his faith, whereas Jesus’ true teachings are nolonger practiced nor preached. His teachings are lost and hisreligion is dead. This is why the Promised Messiah as repeatedlytaunted the invading Christian missionaries that Jesus as laysdead while Muhammad sa lives on.To paraphrase this particular interpretation of the verse,God is saying that Muhammad sa is not guilty of marrying theformer wife of his son, for he is not his biological son. In fact,the Holy Prophet sa is not the father of any of your sons from aphysical perspective, but should you insult him as abtar, knowfull well that in My Eyes, not only is he the Spiritual Fathergiving life to your dead nation through Islām, but he is theSpiritual Father of all spiritual fathers, none of whom have anyhonour save those bearing his Seal. In your world of jahiliyyah(ignorance) he may be nothing, but in the My World and theKingdom of Heaven, he is the King of Kings – the Best of Mycreation.It is truly sad that in the presence of such a deeplybeautiful verse that shouts profound praise upon the HolyProphet sa , people like Farhan Khan would be so shallow to stateit could mean nothing more than the Holy Prophet sa being thelast prophet in the sense of time. To add insult to self-inflictedinjury, they say the Holy Prophet sa lies buried beneath the earth,while Jesus as lives high in the heavens. Their superficialscholarship and mockery of Islām testifies to the need for thePromised Messiah as .Emphasizing our fundamental point, no prophet cancome after the Holy Prophet Muhammad sa without his seal ofapproval. Hazrat ‘Īsā as was never a follower of the Holy ProphetMuhammad sa and is an independent prophet. He does not havethe authority to come in the Latter Days because he was never afollower of the Holy Prophet Muhammad sa . In contrast, Hazrat

Death of Hazrat ‘Īsā as bin Mariam ra 199Mirzā Ghulām Ahmad as attained his status of prophethood bybeing a follower of the Holy Prophet Muhammad sa and camewith his seal of approval. In simple terms, the Holy Prophet sa isa teacher of Hazrat Mirzā Ghulām Ahmad as but not a teacher ofHazrat ‘Īsā as . In fact, the Holy Qur’an restricts the prophethoodof Hazrat ‘Īsā as to the Israelites in the following words:وَرَ‏ سُ‏ وْ‏ لاً‏ اِلىٰ‏ بَنىِ‏ ْۤ اِسرْ‏ ٰٓ ءِيْلَۙ‏And (he was) a Messenger to the children of Israel... 213What will become of this statement of the Holy Qur’ān if Hazrat‘Īsā as returns as a prophet for the whole of mankind?Fourth, discussing this issue further, Farhan Khanpresents the following hadīth to support his viewpoint:وaاخرجaابنaابaبۃaنaابaرaااللهaہaال:‏aa aاالله a aبۃ aاب aبن aارۃ aد aرجل الحد aخاتم aالاباء aلا بa aبدہ aال aارۃ:‏حبک aاذا aت aخاتم aالاباء،‏ aاا aا aحدث aانaaہaامaخارج،‏aانaوaخرجaدaانaبہaوa ٰ بدہIbn Abī Shaybah reported that As-Shabī ra said,“Aman in the company of Al-Mughīrah bin AbīShu‘bah ra said, ‘May Allāh bless Muhammad, the Sealof the Prophets, there is no prophet after him.’ Al-Mughīrah said, ‘It was enough for you when yousaid, ‘The Seal of the Prophets,’ for we used to discuss213Sūrah Āle Imrān, 3:50

ََُّّ200 With Love to Muhammad sa the Khātam-un-Nabiyyīnthat ‘Īsā as shall appear. So, when he appears, he shallbe before him [the Prophet Muhammad sa ] and afterhim.” 214It is hard to understand how the above hadīth supports FarhanKhan’s understanding. In fact, this hadīth supports theAhmadiyya Muslim understanding. Hazrat Mirzā Bashīr-ud-Dīn Mahmūd Ahmad ra explains this further when he writes:The following matters are apparent from this hadīth:1. According to Al-Mughīrah bin Shu‘bah, thephrase Khātam-un-Nabiyyīn does not mean thatno prophets can come after him [the HolyProphet Muhammad sa ]2. According to him, the words دہٗ‏ َ َبa ْ a لا (there isno prophet after him) are not as authentic as thephrase Khātam-un-Nabiyyīn3. According to Al-Mughīrah bin Shu‘bah, therewas the possibility of the coming of a prophetafter the Holy Prophet sa4. He did not believe that Hazrat ‘Īsā as is alive inheaven. That is why he did not say that Hazrat‘Īsā as shall descend from heaven. Instead, he says:‏ْہِ‏ اa َّ َ َ مaخارِج‏ِدث َ a َ ْ ٰ ِaَ ُ‏َبِ‎‏َّ‏‏ُح‏َّاa‏َنaا(We used to say that he shall appear on land). Itappears that he believed that Hazrat ‘Īsā as has214For full reference, see chapter entitled Opinion of the Sahāba ra , Ā’immah, andMujaddidīn rh

Death of Hazrat ‘Īsā as bin Mariam ra 201died but he shall be sent back after resurrection.‏َازِلa‏ِ‏ نَ‏ َّاa ٓ َ اء“‏ This is why he did not say” ([‘Īsā asshall] descend from heaven). Instead, he used theword خارج (he shall appear). 215Based on this logical understanding of the hadīth, it isimpossible to assume that it speaks of the life of Hazrat ‘Īsā as .The Holy Qur’ān declares him dead and so does the abovehadīth!Finally, Farhan Khan says, “The only way thatMuhammad sa could no longer be the last Prophet is if one oftwo things were to occur: The first occurrence would be if a newProphet came after Muhammad sa and claimed finality. Ahmadī[Muslim]s will claim this has happened with the coming ofMirzā Ghulām Ahmad... The second situation would be if ‘Esābin Mariam as lost his status of prophethood after his ascensionand thus, when he returns, he has to be reassigned this blessedstatus...” 216 This is another one of Farhan Khan’s grossmisrepresentations of Ahmadiyya Muslim beliefs. The AhmadīMuslims do not say that Hazrat Mirzā Ghulām Ahmad as is thelast prophet!The authors challenge Farhan Khan to present a single quotation of thePromised Messiah as where he has claimed to be the last prophet and hasclaimed finality of prophethood for himself!The fact of the matter is that the Promised Messiah as upheld thefinality of the prophethood of the Holy Prophet sa and this is215Tafsīr Kabīr, Volume 10, Page 381216Khan, With Love, Page 26

202 With Love to Muhammad sa the Khātam-un-Nabiyyīnevident from the various quotations from his writings presentedin this book. The “second situation” of Farhan Khan would onlyapply if the nature of the prophethood of Hazrat ‘Īsā as was to beconverted from prophethood for his people, the Israelites toprophethood for the whole of humankind. The Holy Qur’ān restrictsthe prophethood of Hazrat ‘Īsā as to his nation only, that is, theBanī Isrā’īl as it says:وَرَ‏ سُ‏ وْ‏ لاً‏ اِلىٰ‏ بَنىِ‏ ْ ۤ اِسرْ‏ ‏ٰٓءِيْلَۙ‏And (he was) a Messenger to the children of Israel... 217The only way Farhan Khan’s argument can be applied is if theabove verse is removed from the Holy Qur’ān or is consideredabrogated. However, the Ahmadiyya Muslim Jamā‘at defiantlyholds the belief that not a single verse, not even a syllable, of theQur’ān has been or can be removed or abrogated.Question for Farhan Khan:1. Why does he continue to run away from a discussion onthe death of Hazrat ‘Īsā as ?217Sūrah Āle Imrān, 3:50

Opinion of the Sahāba ra ,Ā’immah, and Mujaddidīn rhBefore getting into a discussion of Farhan Khan’s chapteron the opinion of the mujaddidīn rh regarding the finality ofprophethood, it is important to note here that Ahmadī Muslimsdefinitely hold the belief in the finality of prophethood. No newor old prophet can come after the Holy Prophet Muhammad sa .His prophethood shall continue till the Day of Judgment andwill not experience any change or innovation by an old or newprophet. Only such a one can come who is a perfect and completefollower of the Holy Prophet Muhammad sa and has attainedprophethood through the spiritual prowess and beneficence ofthe prophethood of the Holy Prophet Muhammad sa . In otherwords, his prophethood would not be a new prophethood,neither would it be an old prophethood. It would be part of theprophethood of the Holy Prophet sa . This is the essence of theclaim to prophethood made by Hazrat Mirzā Ghulām AhmadQādiānī as .It is interesting to note that before presenting quotationsof the mujaddidīn, Farhan Khan creates an escape route forhimself by writing, “Hypothetically, even if some Islāmic203

204 With Love to Muhammad sa the Khātam-un-Nabiyyīnpersonalities of the past agreed with the Ahmadī position, theirviews do not define Islām, and Muslims are not obligated tofollow them.” 218 This is a very cunning way of covering up theweakness of his claims. What Farhan Khan is afraid of is the factthat he will be proved wrong and the mujaddidīn are shown todisagree with him and agree with the Ahmadiyya Muslimposition. This will be demonstrated in this chapter, Inshā’ Allāh!The fact of the matter is that the references quoted by theAhmadiyya Muslim Jamā‘at are from scholars and mujaddidīnwho are accepted by all Muslims, not just the Ahmadī Muslims.It has been the practice of common people ever since the earliercenturies of Islām that whenever a claim was made in such away that was beyond their comprehension or was apparentlyagainst their popularly held beliefs, they would oppose it,sometimes violently. Almost all of the holy saints of Islāmexperienced this. For example, despite his very high rankamongst the mujaddidīn, Hazrat Mujaddid Alaf Thānī rh wasdeclared to be a disbeliever because of his broad knowledge andunderstanding of the attributes of Allāh. Unfortunately, thesame has happened today with the opposition of Hazrat MirzāGhulām Ahmad as of Qādiān who claimed to be the Messiah andMahdī of this age. Although his claims are exactly in accordancewith those foretold for the Messiah by the Holy Prophet sa andby the saints and mujaddidīn of the past, people still oppose him,due to ignorance, just as all prophets were opposed.Similarly, Hazrat Muhy-ud-Dīn Ibn ‘Arabī rh , who isknown to be one of the greatest saints of Islām, was the firstamongst the sufīs to explain the concept of wahdat-ul-wujūd (theconcept of believing Allāh to be One, but being everything). Heclaimed that Allāh has ordered him to do so and if he had not218Khan, With Love, Page 75

Opinion of the Sahāba ra , Ā’immah, and Mujaddidīn rh 205rendered this service, he would have burned himself into ashes.However, the so called scholars, who were not very familiarwith the attributes of Allāh, opposed him and declared fatāwā(pl. of fatwā) of kufr (disbelief) against him. This opposition wasso severe that when Hazrat Sheikh Shahāb-ud-Dīn ‘UmarSuhrawardī rh was asked about Imām Ibn ‘Arabī rh , he said ذاa‏“‏(he is a man of no faith). Later on, when Hazrat Imām ‏”رجلaزدقIbn ‘Arabi rh passed away, he said to the people with greatsorrow that a qutab 219 has passed away. Upon this, the peoplewere very surprised and asked Sheikh Shahāb-ud-Dīn rh whatmade him call Ibn ‘Arabī rh a man of no faith earlier and changehis mind later. He replied that he said that in order to stoppeople from meeting him because he was a man of a very highstatus and one who presented such facts which were beyondtheir calibre. He also said that he was afraid that due to theirlimited understanding of the attributes of Allāh, their faithcould be endangered by him. Some of his followers whom heprevented from meeting Hazrat Imām Ibn ‘Arabī rh included thelikes of Hazrat Sheikh Baha-ud-Dīn Zakaria Multānī and HazratSheikh Sa‘dī Sherāzī! If these great scholars were preventedfrom listening to his explanation of wahdat-ul-wujūd, onewonders: What was the level of the understanding of commonpeople?The mujaddidīn rh that are presented by Farhan Khan arethose whom we, Ahmadī Muslims, accept wholeheartedly.Their views do not differ from the views of the AhmadiyyaMuslim Jamā‘at. None of them denied the advent of thePromised Messiah and Imām Mahdī as a prophet after the HolyProphet sa . This is the one concept that all the mujaddidīn rh and219Literally means, “star”, and refers to a spiritual master or sheikh whoprovides focus for spirituality

206 With Love to Muhammad sa the Khātam-un-Nabiyyīnā’immah agreed upon. We simply disagree with the translationand commentary that Farhan Khan derives from their sayings. 220He has tried to show that they did not believe in the coming ofany kind of prophet whatsoever and this is against the sayingsof the Holy Prophet sa as well as the will and practical testimonyof Allāh the Almighty.We reinforce our position with the opinion of the sahāba ra .In our research, we have discovered that there were at least sixsahāba ra who interpreted the phrase Khātam-un-Nabiyyīn inexactly the same way as the Ahmadiyya Muslim Jamā‘at. Noone can deny this interpretation because it was promoted bythose sahāba ra who were held in high esteem among thecompanions ra of the Holy Prophet Muhammad sa . The next fourpages are an extract of Ad-Durr-ul-Manthūr, which is basically abook containing prophetic narrations in commentary of versesof the Holy Qur’ān. It was compiled by Hazrat Imām Jalāl-ud-Dīn Suyūtī rh , mujaddid of the 9 th century after Hegira.220This has specifically been proven in the cases of Hazrat Imām Jalāl-ud-DīnSuyūtī rh , Hazrat Shaikh Ahmad Sirhindī rh and Hazrat Shāh Wali-ullāhMuhaddas Dehlawī rh later in this chapter.

Opinion of the Sahāba ra , Ā’immah, and Mujaddidīn rh 211The ahādīth compiled by Hazrat Imām Jalāl-ud-Dīn Suyūtī rhshow that the following six sahaba ra interpreted the phraseKhātam-an-Nabiyyīn exactly in accordance with theinterpretation of the Ahmadiyya Muslim Jamā‘at.1. Hazrat Ayesha raSay that he was Khātam-un-Nabiyyīn, but do not say thatthere will be no prophet after him.2. Hazrat Mughīrah raA man in the company of Al-Mughīrah bin Abī Shu‘bah said,“May Allāh bless Muhammad, the Seal of the Prophets, thereis no prophet after him.” Al-Mughīrah said, “It was enough foryou when you said, ‘The Seal of the Prophets,’ for we used todiscuss that ‘Īsā as shall appear. So, when he appears, he shall bebefore him [the Prophet Muhammad sa ] and after him”.3. Hazrat ‘Alī ra4. Hazrat Abū ‘Abd-ur-Rahmān Al-Sulamiyya ra , theteacher of Hazrat Imām Hassan ra and Imām Hussain ra5. Hazrat Imām Hassan ra6. Hazrat Imām Hussain raHazrat Abū ‘Abd-ur-Rahmān Al-Sulamiyya ra said, “I wasappointed to teach Hassan ra and Hussain ra [the Holy Qur’ān].Then, once, Hazrat ‘Alī bin Abī Tālib ra passed by me and I wasteaching them to read, ‘wa Khātim-an-Nabiyyīn.’ Then, he[Hazrat ‘Alī ra ] said to me, ‘Teach them to recite, ‘wa Khātaman-Nabiyyīn’with the fatah on tā.’”

212 With Love to Muhammad sa the Khātam-un-NabiyyīnIt is interesting to note how Hazrat Imām Jalāl-ud-DīnSuyūtī rh brings these narrations at the end of all thenarrations. Apparently, he wanted to indicate his ownbelief as well. He wanted to show the world that he didnot interpret Khātam-un-Nabiyyīn to mean “the end ofprophets of all kinds whatsoever.” He himself broughtthese ahādīth in commentary of the phrase Khātam-an-Nabiyyīn to show his agreement with them and this alsoshows his agreement with the understanding of theAhmadiyya Muslim Jamā‘at.7. Hazrat Imām Jalāl-ud-Dīn Suyūtī rh also says thefollowing:نaالaببaبوتہaرaحاThe one who says that Hazrat ‘Īsā as will not be a prophet afterhis advent, he is most certainly a disbeliever! 221Moreover, he says:وaہaامaوaانaانaخۃaaالاۃaاحدۃaوaرولaوaبaر aم aحاہ ٰDespite the fact that he [the Promised Messiah] will be aKhalīfa of the ummah of Muhammad sa , he shall remain a Nabīand a respected prophet. 222221Hijajul Karāmah, Page 431222Hijajul Karāmah, Page 426

Opinion of the Sahāba ra , Ā’immah, and Mujaddidīn rh 213Moving further into this discussion, let us now see what someof the ā’immah have said in commentary of the statement ofHazrat Ayesha ra above.8. Hazrat Shaikh Al-Imām Hazrat Ibn Qutaiba rh writes inTāwīl Mukhtalif Al-Ahādīth, Page 236:This statement of hers does not contradict the statement of theHoly Prophet (peace and blessings of Allāh be on him), “Lānabiyya ba’adī” [There is no prophet after me] because hemeant, “There would be no prophet after me, who abrogateswhat I came with [or who opposes my law].”9. Hazrat Imam Muhammad Tāhir rh writes in TakmilahMajma‘ul-Bihār, Page 85:This [statement of Hazrat Ayesha ra ] had reference to the adventof ‘Īsā as . It is also not in contradiction with the hadīth, “Thereis no prophet after me,” for he intended [to say], “There wouldbe no prophet [after him] who abrogates his law.”To bring authenticity to our quotations and to prove we havenot taken them out of context, we have chosen to present theactual scans of the quotations of the following mujaddidīn:i. Hazrat Shaikh Ahmad Sirhindī Mujaddid Alaf Thānī rh ,mujaddid of the 11 th centuryii. Hazrat Shāh Waliullāh Muhaddas Dehlawi rh , mujaddid ofthe 12 th century.The following three pages are scans from the original Persianbook of Hazrat Shaikh Ahmad Sirhindī rh , Maktūbāt Imām

214 With Love to Muhammad sa the Khātam-un-NabiyyīnRabbānī, followed by the Urdu translation of maktūb number 310of the same book on 4 pages.

ۘ222 With Love to Muhammad sa the Khātam-un-Nabiyyīn10. In the relevant portion of the quotation on the abovescanned pages, Hazrat Shaikh Ahmad Sirhindī rh states:The mutashābihāt [verses susceptible of differentinterpretations] of the Qur’ān have to be understood throughinterpretation, instead of literal meaning. Allāh, the Exalted,says in the Qur’ān:223وَمَا يَعْلمَُ‏ اتَ‏ ‏ْوِيْهلَٗ‏ ۤ اِلاَّ‏ اهللّ‏ ٰ ُHence, we learn that the mutashābihāt are susceptible tointerpretation in the sight of Allāh, the Exalted,. Their literalmeaning is not intended. Allāh, the Exalted, allows thosefirmly grounded in knowledge to partake of this knowledge ofright interpretation. Hence, at a higher level, the knowledgeof the unseen specific to Allāh, the Exalted, is onlygranted to the prophets. This (knowledge of) interpretationshould not be understood the same as when the word “yadd”[hand] refers to “power” and the word “wajh” [face] refers to“being.” By any means, this is not so! Instead, the knowledgeof this interpretation is only given to the most special servants(of Allāh).In other words, he is saying that Allāh, the Exalted,teaches the secrets of the Qur’ān through revelationsmade to the divine scholars of the ummah. However,those who are granted knowledge of the unseenspecifically and at a higher stage are called prophets.Moreover, in maktūb Number 301, he has written:223And none knows its right interpretation except Allāh.—Sūrah Āle Imrān,3:8

Opinion of the Sahāba ra , Ā’immah, and Mujaddidīn rh 223The rising of prophets after the Khātam-ur-Rusul – HazratMuhammad, the Chosen One, peace and blessings be upon him– from among his own followers and as a heritage, does not inany way run counter to his status as the Khātam-ur-Rusul.Therefore, O reader, do not be among those who doubt.While Hazrat Ahmad Sirhindī rh encourages us to refrainfrom doubt, it is unfortunate that people like FarhanKhan continue to do so and even encourage others todoubt.The next four pages are scans from At-Tafhīmāt Ilāhiyyah,a book of Hazrat Shāh Waliullāh Muhaddas Dehlawi rh .

228 With Love to Muhammad sa the Khātam-un-Nabiyyīn11. As the quotations show, Hazrat Shah Waliullāh,Muhaddas of Delhi rh , Reformer of the 12 th century ofIslām, writes in At-Tafhīmāt Ilāhiyyah:The sealing of prophethood with him [the Holy Prophet sa ]means that there can be no (prophet) after him who iscommissioned with a new law by Allāh, the Glorious.It is clear that Hazrat Shāh Waliullāh MuhaddasDehlawī rh has interpreted the phrase Khātam-an-Nabiyyīn in exactly the same way as the AhmadiyyaMuslim Jamā‘at, that is, the Holy Prophet sa is the lastlaw-bearing prophet.12. Hazrat Imām Ja‘far as-Sādiq rh , one of the greatestscholars of the 1 st century of Islām and the sixth Imām ofthe Shiites, is quoted in the book As-Sāfī Sharah Usūl Al-Kāfī, Part 3, Page 119, as follows:Hazrat Abū Ja‘far, while discussing the Qur’ānic verse:224فَقَدْ‏ اٰتَيْنَاۤ‏ اٰلَ‏ اِبْرٰهِيمْ‏ َ الْكِتٰبَ‏ وَالْحِكمْ‏ ‏َةَ‏ وَاٰتَيْنهٰ‏ ‏ُمْ‏ مُّلْكاً‏ عَظِ‏ يْمًاsaid that God vouchsafed to the children of Abraham,messengers, prophets and Imāms. But what is ironic is thatpeople believe in what God blessed the children of Abrahamwith and yet they deny this blessing for the progeny ofMuhammad.224Surely, We gave the Book and Wisdom to the children of Abraham alsoand We also gave them a great kingdom. –Sūrah An-Nisā’, 4:55

Opinion of the Sahāba ra , Ā’immah, and Mujaddidīn rh 229Here Imam Ja‘far as-Sādiq rh is quoted as referring to threeblessings that the children of Abraham received:messengers, prophets and imams. He is then quoted assaying that Muslims deny these blessings to the childrenof Muhammad, yet of the three no Muslim denies imams,which means that the other two are the blessings he wasreferring to, namely messengers and prophets. Here heagrees with the Ahmadiyya Muslim viewpoint that theblessings of prophethood would not be denied to those inthis ummah.13. The quotations of Hazrat Imām ‘Abd-ul-WahhābShi‘rānī rh and Hazrat Muhy-ud-Dīn Ibn Arabī rh havealready been discussed in the chapter entitled Statementsof Hazrat Muhy-ud-Dīn Ibn ‘Arabī rh and those also supportthe Ahmadiyya Muslim interpretation.14. Hazrat Maulānā Abul Hasanāt Abul Haye, adistinguished scholar of the Sunnīs, states in Dāfi‘ Al-Wasāwis, Page 16:After the demise of the Holy Prophet, peace and blessings ofAllāh be upon him, or even during his own lifetime, it is not animpossibility for someone to be exalted to the position of asimple prophet. However, a prophet with a new law is, indeed,forbidden.15. In Maqāmāt Mazharī, Page 88, a famous Sufī, HazratMirzā Mazhar Jān Jānā rh has stated:

230 With Love to Muhammad sa the Khātam-un-NabiyyīnNo perfection, except the perfection of prophethood bearingLaw has ended. With respect to the other beneficences of GodAlmighty, He is neither miserly nor niggardly.16. Hazrat Sayyed ‘Abd-ul-Karīm Jilānī, a renowned sufi ofthe 8 th century Hijra, expressed his opinion in Al-Insān-ul-Kāmil fi Ma‘rifah Al-Awākhir wal-Awā’il, Page 115, in thefollowing words:The coming of the law-bearing prophets, after the HolyProphet, peace and blessings on him, has ceased as he has beenexalted to be the Khātam-un-Nabiyyīn because he brought withhim such a perfect law as no other prophet had brought beforehim.17. Maulānā ‘Abd-ul-Hayee Faranghī Mahlī, an eminentscholar of the Sunnīs, has also discussed the significanceof the expression, Khātam-un-Nabiyyīn, and on behalf ofSunnī scholars, he has declared in Majmū‘ah Fatāwā,Volume 1, Page 144:The divines of the Sunnī sects believe in and expound the factthat in the course of the ministry of the Holy Prophet, peaceand blessings of Allāh be upon him, there cannot appear a lawbearing prophet and his prophethood extends to the end of days.A prophet who appears during his ministry shall necessarily bethe follower of the Law of Muhammad.The next two pages are scans from the original Mathnawī ofHazrat Maulānā Rūm rh , a great saint of Islām.

Opinion of the Sahāba ra , Ā’immah, and Mujaddidīn rh 23318. As demonstrated, Hazrat Maulānā Rūm rh clearly writesin Miftāh Al-‘Ūlūm Sharah Mathnawī:Strive hard in the path of service so that you may achieveprophethood while remaining an ummatī [a follower of theHoly Prophet sa ].19. The founder of Madrassat-ul-‘Ūlūm Deoband, HazratMaulwī Muhammad Qāsim Nanautwī says in Tahzīr-un-Nas, Page 3:The general public may conceive that “Khātam-un-Nabiyyīn”means that the Holy Prophet (peace and blessings of Allāh beon him) was the last of the prophets but people of knowledgeand understanding know very well that being the first or lastdoes not necessarily connote excellence. The words225وَلٰكِنْ‏ رَّسُ‏ وْلَ‏ ٰ اهللّ‏ ِ وَخَاتمَ‏ َ ٖ النَّبِينّ‏ َare designed to convey the Holy Prophet’s (peace and blessingsof Allāh be on him) exalted and unequalled status and thisalone is the correct interpretation. Khātamiyyat is not in anyway rejected or denied if a prophet appears after the HolyProphet (peace and blessings of Allāh be on him). However, ifKhātamiyyat is only taken to mean the last prophet, this wouldbe a disparaging interpretation. Such an interpretation wouldnot be acceptable to followers of Islām.225...but he is the Messenger of Allāh and the Seal of the Prophets. –Sūrah Al-Ahzāb, 33:41

234 With Love to Muhammad sa the Khātam-un-Nabiyyīn20. Hazrat Nawāb Siddīque Hassan Khān writes in Iqtarābus-Sā‘ah,Page 162:The hadīth “Lā Wahya Ba‘da Mautī” [There is no revelationafter me] has no foundation. Instead, the words “Lā NabīBa‘adī” [There is no prophet after me] are correct, which,according to the scholars, mean: “There shall be no prophetafter me, with a [new] law that abrogates mine.”In view of the significant number of quotations presented here,it is obvious that opposition to the Ahmadiyya position willinevitably entail disowning so many of these illustrious saints ofIslām. Not to believe in a concept or opinion of a saint or amujaddid is acceptable but to totally deny his righteousness andhis well-proven claims of having a special relationship withAllāh the Almighty is an act which draws the displeasure ofGod. If someone wishes to deny these statements made by thesahāba, ā’immah, and the mujaddidīn, and chooses to acceptFarhan Khan’s version of Islām, then it is his or her personalchoice for which they will have to answer to God.It should be remembered here that regardless of all thecriticisms made by non-Ahmadīs against the AhmadiyyaMuslim Community, they themselves hold the belief that theLatter Day Messiah would be a prophet of Allāh! Shaikh IbnHajar rh comments on this when he says:Hazrat ‘Īsā as is an honored prophet. After he comesdown he would still be a prophet and messenger. Anaffirmation by a person of no account that he will beonly a member of the Muslim community is notcorrect, inasmuch as he being one of the Muslims and

Opinion of the Sahāba ra , Ā’immah, and Mujaddidīn rh 235his giving effect to the Islāmic law is not inconsistentwith his being a prophet and a messenger. 226Therefore, all the Muslims are waiting for a prophet to come inthe Latter Days as their Messiah. The only difference is summedup in this question: Who is that person? The non-Ahmadīs saythat it is Hazrat ‘Īsā as while the Ahmadī Muslims say that he hasdied, according to the Qur’ān, and the prophecy about hiscoming has been fulfilled in the person of Hazrat Mirzā GhulāmAhmad Qadiānī as .As it was mentioned in the beginning of this chapter, itmust be remembered that the quotations that Farhan Khan haspresented mostly reiterate the sayings of the Holy ProphetMuhammad sa without going into any details. The fact is that allthose mujaddidīn believed in the coming of a latter day propheteven if some of them considered him to be ‘Īsā as of the Israelites.Their opinion on who that latter day prophet was going to be ismerely an opinion of theirs regarding a prophecy of the HolyProphet Muhammad sa that was never fulfilled in their lifetime.Instead, this prophecy was fulfilled in the year 1891 whenHazrat Mirzā Ghulām Ahmad Qādiānī as claimed to be thePromised Messiah and Imām Mahdī, whose advent wasprophesied by the Holy Prophet Muhammad sa .To illustrate this, we use the example of Hazrat Imām IbnTaymiyya rh , mujaddid of the 7 th century of Islām. In the samebook from which Farhan Khan quoted, that is, Book of Emaan:According to the classical works of Shaikhul Islām Ibn Taymiyya,translated by Dr. Muhammad Naim Yasin, Hazrat Imām IbnTaymiyya discusses the descent of Jesus as as follows on Page122:226Al-Fatāwā Al-Hadīthiyyah, Page 129

236 With Love to Muhammad sa the Khātam-un-NabiyyīnSome Mu‘tazillah, and those who agree with them,have denied the veracity of those events by claimingthat they are negated by the fact that Muhammad isthe Last Prophet, something which the entire ummahof Muslims agree upon and to which there is ampleevidence in the Qur’ān and Sunnah, as in Allāh’ssaying that he is the Khātam Al-Nabiyyīn, and theHadīth in which the Messenger of Allāh sa said,“There will be no Prophet after me”. But this is acorrupt deduction. The descent of Jesus does notmean that he will bring with him a new Messageand Law that will annul our sharī‘ah, which allMuslims agree is the final Law valid until the Day ofJudgment. Nothing to this effect is found in theAhadeeth or anywhere else. Indeed, the Ahadeeth tellus that Jesus will come on earth to rule justly by thesharī‘ah of Islām, reviving its aspects which havebeen neglected by the people. 227In the above quotation, Hazrat Ibn Taymiyya interprets thewords, “There will be no prophet after me,” exactly how theAhmadī Muslims do. He says that this statement only meansthat the latter day Messiah will be a subordinate prophetwithout a new message or a new law that abrogates the law ofthe Holy Prophet Muhammad sa . Regarding the correctpersonality – whether he is ‘Īsā as of the ‘Īsrāelites or anotherperson bearing spiritual resemblance with ‘Īsā as – Hazrat ImāmIbn Taymiyya could not have decided that because he did notsee the way the prophecy was fulfilled. In fact, this is somethingthat none of the mujaddidīn could have decided because this227He quotes from Sarh Al-Nawawī ‘alā Sahīh Muslim, Volume 18, Pages 75-76

Opinion of the Sahāba ra , Ā’immah, and Mujaddidīn rh 237prophecy did not come to pass in their lifetimes. Due to thisreason, they also cannot be held responsible for holding thisopinion. Instead, we are the ones who are responsible in theEyes of Allāh, the Exalted, because in our time, a person hasclaimed to be that Messiah and he has shown very clear andpowerful signs of his truth and that person is Hazrat MirzāGhulām Ahmad Qādiānī as !Finally, Farhan Khan criticizes Hazrat Mirzā GhulāmAhmad Qādiānī as for allegedly changing his opinion in regardsto the finality of prophethood. This is not the case! ThePromised Messiah as states:Wherever I have denied being a prophet ormessenger, it has only been in the sense that I havenot brought an independent law nor am I anindependent prophet. I am a messenger and prophetonly in the sense that I have received spiritual gracefrom the Messenger sa whom I follow, and, havingreceived his name for myself, and through him, Ihave received knowledge of the unseen from God.But I have not come with a new law. I have neverdenied being called a Nabī [prophet] in this sense. 228Further clarification of what he meant to say in all his books isgiven in the following quotation:...the charge preferred against me that it is as if Iclaim a kind of nubuwwat which causes me to becomeseparate from Islām, and which means that I considermyself a kind of Nabī who is not bound by the HolyQur’ān, and that I have instituted a new kalimah and228A Misconception Removed, Page 10

238 With Love to Muhammad sa the Khātam-un-Nabiyyīnhave appointed a new qiblah, and that I claim to haveabrogated the sharī‘ah of Islām, and that I do notfollow and obey the Holy Prophet, may peace be onhim, is entirely false. I consider a claim of suchnubuwwat as amounting to be kufr and I have setforth throughout, in all my books, that I do notclaim any such nubuwwat, and that it is a calumnyto attribute such a claim to me. The basis on which Icall myself a Nabī is that I am honoured with theconverse of God Almighty, that He speaks to mefrequently, and responds to me, and discloses manyhidden things to me, and informs me about futureevents, in a manner that He adopts only towards onewho enjoys special nearness to Him, and that onaccount of the multiplicity of these matters he hasdesignated me a Nabī. 229As a result, it is now clear that wherever Hazrat Mirzā GhulāmAhmad Qādiānī as said that there are no more prophets after theHoly Prophet sa , he was referring to law-bearing prophethood orindependent prophethood. Wherever he accepted prophethood,it was subordinate, non-law-bearing prophethood, earnedthrough the beneficence of and the Seal of authentication of theprophethood of the Holy Prophet sa . In fact, this same principleapplies to the quotations of the mujaddidīn presented by FarhanKhan. Wherever they said that there are no more prophets afterthe Holy Prophet sa , they were not discussing the latter dayMessiah and where they discussed the latter day Messiah, theycalled him a prophet and one of them went so far as to say that229Letter written by the Promised Messiah as published in Akhbār-e-‘Ām, May26, 1908

Opinion of the Sahāba ra , Ā’immah, and Mujaddidīn rh 239whoever denies his prophethood is surely a kāfir (i.e.,disbeliever).Question for Farhan Khan:1. Have any of the mujaddidīn rejected the prophethood ofthe Latter Day Messiah?

Continuation of Prophethoodaccording to the Holy Qur’ānSūrah An-Nisā’, 4:70ِٕ ٰ اهللّ‏ َ وَالرَّسُ‏ وْلَ‏ فَاُولٰ‏ ٓ ى كَ‏ مَعَ‏ اذلَّ‏ ‏ِيْنَ‏ اَنْعَمَ‏ ٰ اهللّ‏ ُ عَلَيهْ‏ ‏ِمْ‏ مّ‏ ‏ِنَ‏وَمَنْ‏ يُّطِ‏ عِ‏النَّبِينّ‏ َ وَالصِّ‏ دِّيْقِينْ‏ َ وَالشُّ‏ هَدَآءِ‏ وَالصّ‏ ۚ وَحَسُ‏ نَ‏ اُولٰ‏ ٓ ى كَ‏ رَفِيْقًا‎۝ؕ‎ِٰٕٖ لِحِينْ‏ َAnd whoso obeys Allāh and this Messenger of Hisshall be among those on whom Allāh has bestowedHis blessings, namely, the Prophets, the Truthful, theWitnesses, and the Righteous. And excellentcompanions are these. 230Intellectual Dishonesties of Farhan KhanBefore getting into a detailed discussion of the chapterentitled Sūrah An-Nisā’, Verse 70, we would like to point outsome of the intellectual dishonesties of Farhan Khan. First, inthe beginning of the chapter, he gives reference to the official230Sūrah An-Nisā’, 4:70241

242 With Love to Muhammad sa the Khātam-un-NabiyyīnAhmadiyya Muslim translation of the Holy Qur’ān but just nextto it, he quotes from an unofficial translation of the HolyQur’ān, that is, the Muhammad ‘Alī translation. Second, heattributes certain beliefs to the Ahmadiyya Muslim Jamā‘atunder the heading “Ahmadī Argument” but fails to present anauthentic quotation from Ahmadiyya Muslim literature.One may say that perhaps Farhan Khan is doing thisunknowingly but this possibility is eliminated when one readsthe footnote on Page 3 of his book, “For the sake of intellectualhonesty, none of these quotations have been edited in any wayfrom their exact English translations except that the spellings ofcertain words were changed...” Thus, it can be concluded that“intellectual honesty” is not a term alien to him and he appearsto understand that changing a quotation or altering someone’sbelief is dishonesty. Despite that, he repeatedly attributes beliefsto the Ahmadiyya Muslim Jamā‘at in his book without quotingfrom authentic sources. For example, he writes that AhmadīMuslims believe “...there is no finality of prophethood.” 231 In thebeginning of the previous chapter, it has already been proventhat Ahmadī Muslims strongly believe in the finality ofprophethood and believe that the coming of Hazrat ‘Īsā ashimself would break the Seal of prophethood.At another place, Farhan Khan writes, “Likewise, whilethe original meaning of اداء ٓ [ash-shuhadā’] is witnesses, whenused in the Qur’ān and Hadīth literature, it always meansmartyrs...” 232 , and, “Never once does Malik Ghulām Farīdtranslate اداء ٓ [ash-shuhadā’] to mean witnesses.” 233 Both thesestatements are blatant lies! It is ridiculous how Farhan Khan could231Khan, With Love, Page 2232Khan, With Love, Page 6233Ibid.

ؕؕۤؕؕۚؕContinuation of Prophethood according to the Holy Qur’ān 243make such bold statements about the Qur’ān and hadīth withoutdoing any research. A few verses are being presented here toprove the foolishness of Farhan Khan’s statements and to showthe readers that he is not an authority on the Qur’an or Ahādīth:ُ ٰايٰۤ‏ ‏َيهُّ‏ ‏َا اذلَّ‏ ‏ِيْنَ‏ اٰمَنُوْ‏ ‏ۤا اِذَا تَدَايَنْتمُ‏ ْ بِدَيْنٍ‏ اِلىٰٓ‏ اَجَلٍ‏ مُّسَ‏ مًّى فَاكْتُبُوْ‏ ‏ُه ؕوَلْيَكْتُب بَّيْنَكمُ‏ ْ كاَ‏ تِبٌ‏ ابِ‏ لْعَدْ‏ لِ‏ وَلاَ‏ ايَ‏ ‏ْبَ‏ كاَ‏ تِبٌ‏ اَنْ‏ يَّكْتُبَ‏ امكَ‏ َ عَلَّمَهُ‏اهللّ‏ فَلْيَكْتُ‏ ‏ْب وَلْيُمْلِلِ‏ اذلَّ‏ ‏ِىْ‏ عَلَيْهِ‏ الْحَقُّ‏ وَلْيَتَّقِ‏ اهللّ‏يَبْخَسْ‏ مِنْهُ‏ شَ‏ ئًْا ؕ فَاِنْ‏ كاَ‏ نَ‏ اذلَّ‏ ‏ِىْ‏ عَلَيْهِ‏ الْحَقُّ‏ سَ‏ فِيهْ‏ ‏ًا اَوْ‏ ضَ‏ عِيْفًا اَوْ‏لاَ‏ ْ يَس تَطِ‏ يْعُ‏ اَنْ‏ يُّمِلَّ‏ هُوَ‏ فَلْيُمْلِلْ‏ وَلِيُّهٗ‏ ابِ‏ لْعَدْ‏ لِ‏ وَاسْ‏ تَشْ‏ هِدُوْاشَ‏ هِيْدَيْنِ‏ مِنْ‏ رِّجَالِكمُ‏ ْ فَاِنْ‏ لَّمْ‏ يَكُوْ‏ انَ‏ رَجُلَينْ‏ ِ فَرَجُلٌ‏ وَّامْرَاَتٰنِ‏ مِمَّ‏ ‏ْنتَرْضَ‏ وْ‏ نَ‏ مِنَ‏ الشُّ‏ هَدَآ‏ ‏ِء اَنْ‏ تَضِ‏ لَّ‏ اِحْدٰ‏ ‏ُمَا فَتُذَكّ‏ ‏ِرَ‏ اِحْدٰ‏ ‏ُمَا الاْ‏ ‏ُخْرٰىوَ‏ لاَ‏ ايَ‏ ‏ْبَ‏ الشُّ‏ هَدَآ‏ ‏ُء اِذَا مَا دُعُوْا وَلاَ‏ تَسْ‏ َٔمُوْ‏ ‏ۤا اَنْ‏ تَكْتُبُوْهُ‏ صَ‏ غِيرْ‏ ‏ًااَوْ‏ كَبِيرْ‏ ‏ًا اِلىٰ‏ ٓ اَجَهلِ‏ ٖ ذٰلِكمُ‏ ْ اَقْسَ‏ طُ‏ عِنْدَ‏ اهللّ‏ وَاَقْوَمُ‏ لِلشَّ‏ هٰدَ‏ ‏ِة وَاَدْنىٰۤ‏اَلاَّ‏ تَرْ‏ اتَ‏ بُوْٓا ۚ اِلاَّ‏ ۤ اَنْ‏ تَكُوْ‏ نَ‏ تجِ‏ ‏َارَةً‏ حَاضرِ‏ ‏َةً‏ تُدِيْرُ‏ وْ‏ نهَ‏ ‏َا بَيْنَكمُ‏ ْ فَلَيْسَ‏عَلَيْكمُ‏ ْ جُنَاحٌ‏ اَلاَّ‏ تَكْتُبُوْهَا ؕ وَ‏ اَشْ‏ هِدُوْا اِذَا تَبَايَعْتمُ‏ ْ ؕ وَلاَ‏ يُضَ‏ آرَّ‏ كاَ‏ تِبٌ‏وَّلاَ‏ شَ‏ هِيْ‏ ‏ٌد ؕ وَاِنْ‏ تَفْعَلُوْا فَاِنَّهٗ‏ فُسُ‏ وْقٌ‏ بِكمُ‏ ْ ؕ وَ‏ اتَّقُوْا اهللّ‏ وَيُعَلّ‏اهللّ‏ وَاهللّ‏ٰ َ رَبَّهٗ‏ وَلاَ‏ٰ َ ‏ِمُكمُ‏ ُِ ٰٰ ُ بِكلُ‏ ِّ شىَ‏ ْ ءٍ‏ عَلِيمْ‏ ٌO ye who believe! When you borrow one fromanother for a fixed period, then write it down. Andlet a scribe write it in your presence faithfully; and noscribe should refuse to write, because Allāh hastaught him, so let him write and let him who incursthe liability dictate; and he should fear Allāh, hisLord, and not diminish anything therefrom. But if theُ ٰ

244 With Love to Muhammad sa the Khātam-un-Nabiyyīnperson incurring the liability be of lowunderstanding or be weak or be unable himself todictate, then let someone who can watch his interestdictate with justice. And call two witnesses fromamong your men; and if two men be not available,then a man and two women, of such as you like aswitnesses, so that if either of two women should errin memory, then one may remind the other. And thewitnesses should not refuse when they are called.And do not feel weary of writing it down, whether itbe small or large, along with its appointed time ofpayment. This is more equitable in the sight of Allāhand makes testimony surer and is more likely tokeep you away from doubts; therefore omit not towrite except that it be ready merchandise which yougive or take from hand to hand, in which case it shallbe no sin for you that you write it not. And havewitnesses when you sell one to another; and let noharm be done to the scribe or the witness. And if youdo that, then certainly it shall be disobedience onyour part. And fear Allāh. And Allāh grants youknowledge and Allāh knows all things well. 234A single verse of the Holy Qur’ān uses the word shahīd/shuhadā’several times and every time, Mr. Ghulām Farīd has translated itas “witness.” Further proof that the word shahīd does in factmean “witness” in the Holy Qur’ān is found in the followingverse:234Sūrah Al-Baqarah, 2:283

َّٔContinuation of Prophethood according to the Holy Qur’ān 245لَّوْ‏ لاَ‏ جَآءُوْ‏ عَلَيْهِ‏عِنْدَ‏ اهللّ‏فَاُولٰ‏ ٓ ى ‏َك ابِ‏ لشُّ‏ هَدَآِء ايَ‏ ‏ْتُوْا فَاِذْ‏ لَ‏ ‏ْم ابِ‏ ‏َرْبَعَةِ‏ شُ‏ هَدَآ‏ ‏َءِٰٕ ِ همُ‏ ُ الْكٰذِبُوْ‏ نَ‏ ۝Why did not those, who gave currency to this charge,bring four witnesses to prove it? Since they have notbrought the required witnesses, they are indeed liarsin the sight of Allāh! 235This is the level of credibility of Farhan Khan who dared to saythat when the word ash-shuhadā’ is used “in the Qur’ān andHadīth literature, it always means martyrs”! There are manyother verses to prove that his ridiculous claim is wrong but onlytwo verses should suffice.In his Mufridāt, Imām Rāghib has also made it very clearthat the word shahīd in Sūrah An-Nisā’, verse 70, means“witness”:{ وا aا ٔ‏ْنَ‏بوہ:{‏ و aو د aوادaدaالaادaواادa‏ْنَ‏َ ا ّٰ ِ حِ‏ 236 َ ٓ ا ءِ‏َ ا‏ُّ‏‏ِد ْ َِ ا‏ّ‏ِWith his statement: “And the truthful, and thewitnesses, and the righteous” – and shahīd: it is usedin the meaning of “witness” and “the witnessing ofsomething”It gives us no pleasure in saying this but keeping a beard andspeaking with an Arabic accent makes no one an authority onQur’ān and ahādīth. Statements made by Farhan Khan are sostrange that we have no choice but to say that he is ignorant ofthe Arabic language. His translation of shahīd as “martyr” is not235Sūrah An-Nūr, 24:14236Mufridāt Imām Rāghib, under the word شھد [shahada]

246 With Love to Muhammad sa the Khātam-un-Nabiyyīnsupported by the Holy Qur’ān. Instead, Allāh, the Exalted, hasused the word qatala ‏(‏تل)‏ for the martyrs. For example, He says:وَلاَ‏ تحَ‏ ‏ْسَ‏ بنَ‏ َّ اذلَّ‏ ‏ِيْنَ‏ قُتِلُوْا فىِ‏ ْ سَ‏ بِيْلِ‏ اهللّ‏ ٰ ِ اَمْوَااتً‏ِ رَبهّ‏ ‏ِمْ‏ يُرْ‏ زَ‏ قُوْ‏ نَۙ‏ؕ بَلْ‏ اَحْيَآءٌ‏ عِنْدَ‏Think not of those, who have been slain in the causeof Allāh, as dead. Nay, they are living, in thepresence of their Lord, and are granted gifts fromHim. 237وَلاَ‏ تَقُوْلُوْا لِمَنْ‏ يُّقْتَلُ‏ فىِ‏ ْ سَ‏ بِيْلِ‏ اهللّ‏ ٰ ِ اَمْوٰتٌؕ‏ بَلْ‏ اَحْيَآءٌ‏ وَّلٰكِنْ‏ لاَّ‏تَشْ‏ عُرُ‏ وْ‏ نَ‏ ۝And say not of those who are killed in the cause ofAllāh that they are dead; nay, they are living; onlyyou perceive not. 238In the entire Qur’ān, the word shahīd is not used by Allāh, theExalted, to refer to martyrs. He has always used the word qatala.If someone were to ask why the word shahīd is translated asmartyr in translations of the Qur’ān, the answer is that an impliedmeaning of this word is martyr but it is not the intendedmeaning based on the language of the Holy Qur’ān.It is indeed hard for us to understand why the title ofFarhan Khan’s book boasts, “With Love to the Ahmadis of theWorld,” yet it is filled with extraordinary bias and prejudicedanalyses of Ahmadiyya Muslim beliefs. It is full of statementswhich have nothing to do with Islām, the Holy Qur’ān, and the۝237Sūrah Āle‘Imrān, 3:170238Sūrah Al-Baqarah, 2:155

Continuation of Prophethood according to the Holy Qur’ān 247Holy Prophet Muhammad (peace and blessings of Allāh beupon him). Our response to Farhan Khan is “Thanks, but nothanks” for this so-called love of yours which can only take oneaway from Allāh, the Holy Qur’ān, and the Holy ProphetMuhammad (peace and blessings of Allāh be upon him).Ahmadī Muslim ArgumentIn order to properly understand the actual AhmadīMuslim argument regarding Sūrah An-Nisā’, verse 70, one mustfirst understand the following prayer of the Holy Qur’ān:اِهْدِانَ‏ ِ الصرّ‏ ‏َاطَ‏ الْمُس ْ تَقِيمْ‏ َۙ۝ صرِ‏ ‏َاطَ‏ اذلَّ‏ ‏ِيْنَ‏ اَنْعَمْتَ‏ عَلَيهْ‏ ‏ِم‎۝ْ‎Guide us in the right path —The path of those onwhom Thou hast bestowed Thy blessings. 239A question from this prayer arises: Who are these recipients ofthe blessings of Allāh? Hazrat Mirzā Ghulām Ahmad Qādiānī as ,the Promised Messiah and Imām Mahdī answers this questionbeautifully when he writes:It should never be forgotten that some parts of theHoly Qur’ān explain its other parts. A subject finds asummary mention in one place and is explained atlength in another—the latter thus constituting anexposition of the former. Thus: Guide us along thestraight path, the path of those on whom Thou hastbestowed favors; is a supplication in the abstract. Inanother place (4:70) the favored ones have been239Sūrah Al-Fātihah, 1:6-7

248 With Love to Muhammad sa the Khātam-un-Nabiyyīndescribed as the prophets, the righteous, thewitnesses and the virtuous. 240The Promised Messiah as further elaborates as follows:We supplicate in our prayers: Guide us along thestraight path, the path of those upon whom Thouhast bestowed Thy favors. This means for thepurpose of advancement in faith and for the benefitof mankind we seek four types of signs in the shapeof four excellences – the excellence of the prophets,the excellence of the righteous, the excellence of thewitnesses, and the excellence of the virtuous. Thespecial excellence of a prophet is to receive from Godknowledge of things hidden which should be a sign.The excellence of the righteous is that one should socompletely possess the treasure of truth, the veritiescomprised in the Book of Allāh, that because of theiroutstanding character they should be a sign,confirming the integrity of the righteous person. Theexcellence of the witness is that he should possesssuch firmness of faith and such strength of characterand such steadfastness in times of trial and troublesand hardships that they should be a sign for him. Theexcellence of the man of virtue is that he should socompletely discard every type of mischief andbecome such an embodiment of goodness that hisvirtue should become a sign, because of itsextraordinary character.240Commentary of The Holy Qur’ān- Sūrah Al-Fātihah, Pages 238-239

Continuation of Prophethood according to the Holy Qur’ān 249These are then the four kinds of excellence that webeg of Allāh, the Exalted, five times in our dailyprayers. In other words, we seek from God, theSupreme, heavenly signs and whoso does not aspireto them lacks faith. The very purpose of our prayer isthis aspiration which we seek from God, the Great,five times in our daily prayers, in four shapes as foursigns, seeking thus the magnification of God, theMost High, in the earth, so that our lives may notdefile the earth as lives of denial and doubt andindifference. A person glorifies God, the Sublime,only when he begs of Him these four signs. 241About the word shahīd, he writes the following and this is theofficial stance of the Ahmadiyya Muslim Jamā‘at on the wordshahīd:Common people have understood the word shahīd toonly mean “one who is killed by an arrow or a gun,or dies from an accident.” However, next to Allāh,the Exalted, this is not the only status of shahādat.... Inmy opinion, the actual meaning of a shahīd issomething other than destruction of the body and itis a state of being in relation to the heart. 242Explaining this further, he writes:The status of shahādat refers to a status at which man,with the strength of his faith, has gained such aconviction in God and the Day of Judgment, that it is241Commentary of The Holy Qur’ān- Sūrah Al-Fātihah, Pages 241-242242Al-Hakam, Page 18, Volume 9: May 24, 1905

250 With Love to Muhammad sa the Khātam-un-Nabiyyīnas if he is seeing Allāh, the Exalted, with his eyes.Then, with the blessing of this faith, the bitternessand difficulty in doing good deeds is removed. Also,the decree of Allāh, the Exalted, descends upon theheart like honey due to harmony. It fills up the chestwith sweetness and every trial seems to be a reward.Hence, a shahīd is one who experiences themushāhidah of God [that is, sees the light of God] withthe strength of his faith and gets pleasure from thebitterness of the decree [of God] as if it was sweethoney. In this sense, he is called shahīd and this statusis a sign for the perfect believer. 243This is the official understanding of the Ahmadiyya MuslimJamā‘at of the word shahīd and what has been translated by Mr.Ghulām Farīd at certain places in the Qur’an is an impliedmeaning of shahīd.Furthermore, even if the meaning of the word shahīd istaken to mean martyr, it does not mean that verse 70 of SūrahAn-Nisā’ only applies for the hereafter, because Allāh knowswhether or not a person will be a martyr even before the birth ofa person. Hence, in the knowledge of Allāh, the Exalted, aperson is a martyr long before he or she actually gets the status.In summary, the Ahmadiyya Muslim Jamā‘at’sunderstanding of verse 70 of Sūrah An-Nisā’ is that Allāh, theExalted, will continue to send the prophets, the truthful, thewitnesses, and the righteous, from among those who truly obeythe commandments of Allāh, the Exalted, and follow the HolyProphet Muhammad sa in letter and spirit. The prayer for theachievement of these stages has been taught in Sūrah Al-Fātihah243Teryāq-ul-Qulūb, Page 124

Continuation of Prophethood according to the Holy Qur’ān 251and a glad tiding has been given in Sūrah An-Nisā’ that Allāhwill continue to bless these people with such spiritual ranks inthis life.The Grammatical Structure of 4:70Taking this discussion further, two things must be borne inmind when studying 4:70. First, Allāh, the Exalted, has used thewords “ a ”andن this means “one who obeys or will obey”because the word ‏”‏ع“‏ is in the aارع ل (f‘ail mudhāri‘)formation and such a formation is used for present as well asfuture tenses. As a result, the whole phrase would mean, “Andwhoso obeys or will obey Allāh and this Messenger of His...”. Thismeans that in future, prophets who are subordinate to the HolyProphet Muhammad sa can continue to come.Second, the word ع [ma‘a] here gives the meaning of ن[min: from among] because Allāh, the Exalted, has Himselfclarified its meaning by using the word ن [min] in the sameverse. Allāh stated, ‏”‏نaابن“‏ (from among the prophets) not “aع(with the prophets). Therefore, the meaning of the whole ‏”ابنverse is: “And whoso obeys Allāh and this Messenger of Hisshall be among those on whom Allāh has bestowed His blessings,namely, the prophets, the truthful, the witnesses, and therighteous.”عContextual Use of Ma‘aThe word ma’a can mean “among” or “with” and itsmeanings vary according to the context it is used in. Forexample, in the following verse, it means “among”:

252 With Love to Muhammad sa the Khātam-un-Nabiyyīnِ ٰاِلاَّ‏ اذلَّ‏ ‏ِيْنَ‏ اتَ‏ بُوْا وَاَصْ‏ لَحُوْا وَاعْتَصَ‏ مُوْا ابِ‏ ٰ هللّ‏ ِ وَاَخْلَصُ‏ وْا دِيْنهَ‏ ‏ُمْ‏ هللِ‏ ِّٕ فَاُولٰ‏ ٓ ى كَ‏ مَعَ‏ الْمُؤْمِنِينْ‏ َ وَسَ‏ وْفَ‏ يُؤْتِ‏ ٰ اهللّ‏ ُ الْمُؤْمِنِينْ‏ َ اَجْرًا عَ‏ ‏ِظيْمًا‎۝‎Except those who repent and amend and hold fast toAllāh and are sincere in their obedience to Allāh.These are among the believers. And Allāh will soonbestow a great reward upon the believers. 244In the above verse, ma‘a can only mean “among,” not “with.”Similarly, it is stated in the Holy Qur’ān:رَّبَّنَاۤ‏ اِنَّنَا سمَ‏ ‏ِعْنَا مُنَادِايً‏ يُّنَادِىْ‏ لِلاْ‏ ‏ِيْمَانِ‏ اَنْ‏ اٰمِنُوْا بِرَبّ‏ ‏ِكمُ‏ ْ فَاٰمَنَّا ۖ رَبَّنَافَاغْفِرْ‏ لَنَا ذُنُوْبَنَا وَكَفّ‏ ‏ِرْ‏ عَنَّا س ‏ِاٰتِنَا وَتَوَفَّنَا مَعَ‏ الاْ‏ ‏َبْرَا ‏ِر۝ۚ“Our Lord, we have heard a Crier calling us untofaith, ‘Believe ye in your Lord,’ and we havebelieved. Our Lord, forgive us, therefore, our errorsand remove from us our evils, and grant us deathamong the righteous.” 245The other meaning of ma‘a is “with”. For instance, Allāh, theExalted, says:۝َ يّ‏وَاتَّقُوْا اهللّ‏ ٰ َ وَاعْلَمُوْٓا اَنَّ‏ اهللّ‏ ٰ َ مَعَ‏ الْمُتَّقِينْ‏ َAnd fear Allāh and know that Allāh is with thosewho fear Him. 246Here, it can only mean that Allāh is with those people who fearHim in the sense that His help, assistance, and succour is with...244Sūrah An-Nisā’, 4:147245Sūrah Āle ‘Imrān, 3:194246Sūrah Al-Baqarah, 2:195

Continuation of Prophethood according to the Holy Qur’ān 253those who fear Him. A reason why the word ma‘a cannotpossibly mean “among” in the above verse is the fact that ma‘ais being used in respect of two different species: Allāh and Hiscreation. It is obvious that the creation cannot be among Allāhand can only be with Allāh. As a result, the meaning “with” isapplied to the word ma‘a in this specific context. Similarly, allother verses where Allāh is being spoken of in respect of Hiscreation, the meaning “among” cannot be applied.The other thing that should be remembered is that someverses of the Holy Qur’ān explain other verses. If there is anyambiguity left regarding the meaning of a certain verse, thingscan become clear by pondering over other related verses of theHoly Qur’ān. Allāh, the Exalted, Himself explains the matterunder discussion in many verses of the Holy Qur’ān. Considerthe way the following two verses explain each other:وَاذلَّ‏ ‏ِيْنَ‏ اٰمَنُوْا ابِ‏ هللّ‏ِ رَبهّ‏ ‏ِمْؕ‏ لَهُمْ‏ اَجْرُ‏ همُ‏ ْ وَنُوْرُ‏ همُ‏ ِْٕ كَ‏ همُ‏ ُ الصِّ‏ دِّيْقُوْ‏ نَۖ‏ وَالشُّ‏ هَدَآءُ‏ عِنْ‏ ‏َدۤ اُولٰ‏ ٓ ىٰ ِ وَرُ‏ سُ‏ هلِ‏ ٖAnd those who believe in Allāh and His messengersand they are the truthful and the witnesses in theSight of their Lord, they will have their reward andtheir light. 247ِٕ ٰ اهللّ‏ َ وَالرَّسُ‏ وْلَ‏ فَاُولٰ‏ ٓ ى كَ‏ مَعَ‏ اذلَّ‏ ‏ِيْنَ‏ اَنْعَمَ‏ ٰ اهللّ‏ ُ عَلَيهْ‏ ‏ِمْ‏ مّ‏ ‏ِنَ‏وَمَنْ‏ يُّطِ‏ عِ‏النَّبِينّ‏ َ وَالصِّ‏ دِّيْقِينْ‏ َ وَالشُّ‏ هَدَآءِ‏ وَالصّ‏ ۚ وَحَسُ‏ نَ‏ اُولٰ‏ ٓ ى كَ‏ رَفِيْقًا‎۝ؕ‎ِٰٕٖ لِحِينْ‏ َAnd whoso obeys Allāh and this Messenger of Hisshall be among those on whom Allāh has bestowedHis blessings, namely, the prophets, the truthful, the247Sūrah Al-Hadīd, 57:20

254 With Love to Muhammad sa the Khātam-un-Nabiyyīnwitnesses, and the righteous. And excellentcompanions are these. 248The first verse speaks about people before the advent of the HolyProphet Muhamma as , who believed in Allāh and Hismessengers and it is stated that they gained the status of thetruthful and the witnesses. Comparatively, the second versespeaks about people after the advent of the Holy ProphetMuhammad sa and it is stated that those who obey Allāh and HisMessenger, that is, the Holy Prophet Muhammad sa , can achievethe status of the prophets, the truthful, the witnesses, and therighteous. The word م [hum] can only be translated as “among”in the first verse just as the word ع [ma‘a ] can only betranslated as “among” in the second verse. In both cases, thetranslation of “with” is not applicable.A point to be noted here is that people before the adventof the Holy Prophet Muhammad sa were given these ranksdirectly by believing in Allāh and His messengers but after theadvent of the Holy Prophet Muhammad sa , they are awardedthese ranks only through obedience to Allāh and His messenger,the Holy Prophet Muhammad sa .Problems with Farhan Khan’s ArgumentsThere are numerous problems with Farhan Khan’sarguments against the Ahmadiyya Muslim understanding ofSūrah An-Nisā’, 4:70. The first problem is that he has accusedAhmadī Muslims of making an attempt to take one specificcontextual meaning of ma‘a and applying it to other instances 249248Sūrah An-Nisā’, 4: 70249Khan, With Love, Page 6

Continuation of Prophethood according to the Holy Qur’ān 255but in reality it is quite the opposite. No one knows the HolyQur’ān better than Allāh Who revealed it. He, Himself, hasmade it clear that ma‘a means min (among) by using min in thesame verse! As a result, Ahmadī Muslims do not conform theword ma‘a to mean min. It is Allāh Who has done so!Nevertheless, let us assume for a minute that Farhan Khanis right. What would be the meaning then? The answer is thatthe verse would then mean that those people who obey Allāhand His Messenger sa cannot become prophets and can only bewith the prophets; they cannot be the truthful but be with thetruthful; they cannot be the witnesses but only be with thewitnesses; and they cannot be righteous but only be with therighteous. In other words, in the ummah of the Holy ProphetMuhammad sa , no one can become a righteous person, a witness,a truthful person, or a prophet. The application of thesemeanings to the Holy Qur’ān is unacceptable and ridiculousand Farhan Khan does not address this argument in his entirechapter!If Farhan Khan insists that this is about the union of thebelievers with the prophets, the truthful, the martyrs, and therighteous in the next life, the meaning would still beunacceptable! It would mean that within this life, there will beno righteous man in the nation of the Holy ProphetMuhammad sa and they can only be with the righteous in thenext life, God forbid!The fact of the matter is that being righteous is the lowestof the four spiritual stages and if a person cannot be righteous inthis life, how can he/she even enter into heaven? If one cannotachieve this lowest spiritual status in this life, then what is thebenefit of being obedient to Allāh and His Messenger sa ? Whatwas the reason to reveal the verse? Such a meaning isunacceptable and should be discarded with those books which

256 With Love to Muhammad sa the Khātam-un-Nabiyyīnpresent it! As opposed to that, the Ahmadī Muslims believe thata person can become righteous in this world by obeying Allāhand His Messenger sa . Once he has become righteous, he canthen progress to the higher spiritual stages mentioned in theverse.As a result, we have no option but to conclude that just aspeople have been confounding truth with falsehood since timeimmemorial, the case of Farhan Khan’s book is no different.Allāh, the Exalted, forbids this in the Holy Qur’ān in thesewords:وَلاَ‏ تَلْبِسُ‏ وْا الْحَقَّ‏ ابِ‏ لْبَاطِلِ‏ وَتَكْتُمُوْا الْحَقَّ‏ وَاَنْتمُ‏ ْ تَعْلَمُوْ‏ نَ‏And confound not truth with falsehood nor hide thetruth, knowingly. 250Farhan Khan has done exactly what has been forbidden in theabove verse. This is not simply a false allegation on FarhanKhan’s book. The fact of the matter is that his book is filled withdishonesties and fallacies and these have been mentionedthroughout this book.A second problem in his arguments for the topic underdiscussion is that he has presented a hadīth 251 related toThawban ra andlaid the entire foundation of his argument on itbut he cunningly chose not to give its reference. One wonderswhy? It may come as a surprise to the readers but that hadīthdoes not appear in any of the six authentic compilations ofahādīth. This appears to be the reason why he does not providethe reference. The compilers of the six authentic books of ahādīthdid not find it authentic enough to include it in their250Sūrah Al-Baqarah, 2:43251Khan, With Love, Page 2

ۚContinuation of Prophethood according to the Holy Qur’ān 257compilations. The reader is expected to take Farhan Khan’sword for it when, in reality, it seems to be an exercise meant toconfound the truth with falsehood and this is against the veryteachings of the Holy Qur’ān. It also appears to be a deceptivetactic to misguide those individuals who have a very basicknowledge of their beliefs or those who may not find the time todo proper research to check the validity of Farhan Khan’s faultyclaims.The third problem with his arguments is that heconsiders that hadīth to be informing us of the reason behind therevelation of Sūrah An-Nisā’, verse 70. This is absolutely faultyreasoning. Not only is that hadīth too weak to be considered areason for the revelation of 4:70, it is the practice of Allāh, theExalted, to elucidate the reason for the revelation of particularverses Himself wherever He deems it necessary. If Allāh, theExalted, does not provide the reason, it is not appropriate for usto go looking for those reasons in weak ahādīth. We should nottry to confine the meanings of clear verses into specific contextswhen Allāh, the Exalted, has not intended it Himself. Instead,we should accept the messages of the verses as they arepresented. To illustrate this, here are a few examples from theHoly Qur’ān:اِلاَّ‏ تَنْصرُ‏ ‏ُوْ‏ هُ‏ فَقَدْ‏ نَصرَ‏ ‏َهُ‏ ٰ اهللّ‏ ُ اِذْ‏ اَخْرَجَهُ‏ اذلَّ‏ ‏ِيْنَ‏ كَفَرُ‏ وْ‏ ا اثَ‏ نىِ‏ َ اثْنَينْ‏ ِ اِذْ‏همُ‏ ‏َا فىِ‏ ْ الْغَارِ‏ اِذْ‏ يَقُوْلُ‏ لِصَ‏ احِبِهٖ‏ لاَ‏ تحَ‏ ‏ْزَنْ‏ اِنَّ‏ اهللّ‏ فَاَنْزَلَ‏ اهللّ‏سَ‏ كِيْنَتَهٗ‏ عَلَيْهِ‏ وَاَيَّدَهٗ‏ بجِ‏ ‏ُنُوْدٍ‏ لَّمْ‏ تَرَ‏ وْ‏ هَا وَجَعَلَ‏ كلَِمَةَ‏ اذلَّ‏ ‏ِيْنَ‏ كَفَرُ‏ واالسُّ‏ فْ‏ ‏ٰلى ؕ وَكلَِمَةُ‏ اهللّ‏ٰ َ مَعَنَا ٰ ُ۝ٰ ِ هىِ‏ َ الْعُلْيَاؕ‏ ٰ وَاهللّ‏ ُ عَزِيْزٌ‏ حَكِيمْ‏ ٌIf you help him not, then know that Allāh helped himeven when the disbelievers drove him forth while hewas one of the two when they were both in the cave,

258 With Love to Muhammad sa the Khātam-un-Nabiyyīnwhen he said to his companion, “Grieve not, forAllāh is with us.” Then Allāh sent down His peace onhim, and strengthened him with hosts which you didnot see, and humbled the word of those whodisbelieved, and it is the word of Allāh alone whichis supreme. And Allāh is Mighty, Wise. 252It was necessary here for Allāh, the Exalted, to speak about acompanion of the Holy Prophet sa and the background to thestatement made by the Holy Prophet sa and that is why Allāh, theExalted, chose to discuss it in the verse. Similarly, Allāh, theExalted, mentions the “blind man” in the following versesbecause it was important to do so:عَبَسَ‏ۙ اَنْ‏ جَآءَهُ‏ الاْ‏ ‏َعمْ‏ ‏ٰى‎۝ؕ‎ٰٓوَتَوَ‏ لىّ‏ ۝He frowned and turned aside, because there came tohim the blind man. 253What follows is another example of Allāh, the Exalted, choosingto discuss three companions of the Holy Prophet sa in the contextof a revelation:وَّعَلىَ‏ الثَّلاَ‏ ثَةِ‏ اذلَّ‏ ‏ِيْنَ‏ خُلّ‏ ‏ِفُوْاؕ‏ ٰۤ حَتىّ‏ اِذَا ضَ‏ اقَتْ‏ عَلَيهْ‏ ‏ِمُ‏ الاْ‏ ‏َرْضُ‏ بِمَارَحُبَتْ‏ وَضَ‏ اقَتْ‏ عَلَيهْ‏ ‏ِمْ‏ اَنْفُسُ‏ هُمْ‏ وَظَ‏ نُّوْ‏ ‏ۤا اَنْ‏ لاَّ‏ مَلْجَاَ‏ مِنَ‏ اهللّ‏اِلَيْهِؕ‏ ثمُ‏ َّ اتَ‏ بَ‏ عَلَيهْ‏ ‏ِمْ‏ لِيَتُوْبُوْا ؕ اِنَّ‏ اهللّ‏ هُوَ‏ التَّوَّابُ‏ الرَّحِيمْ‏ ۝ُٰ ِ اِلاَّ‏ َۤ ٰAnd He has turned with mercy to the three whose casewas deferred, until the earth became too strait forthem with all its vastness, and their souls were also252Sūrah At-Taubah, 9:40253Sūrah ‘Abasa, 80:2-3

َContinuation of Prophethood according to the Holy Qur’ān 259straitened for them, and they became convinced thatthere was no refuge from Allāh, save unto Himself.Then He turned to them with mercy that they mightturn to Him. Surely, it is Allāh Who is Oft-Returningwith compassion and is Merciful. 254There are many such examples in the Holy Qur’ān where Allāh,the Exalted, Himself discusses the background or purpose of therevelation of certain verses. Comparatively, in 4:70, He choosesnot to do that and it is clear that the meaning of that verse is notmeant to be confined by a weak hadīth! It is meant to be taken asit is. It should also be noted here that the Holy Qur’ān is theLast Book sent by Allāh, the Exalted, for the guidance ofmankind and its commandments are applicable till the LastDay. Even those verses that are revealed after particular eventsin the life of the Holy Prophet Muhammad sa are applicable to allthe people from the time of the Holy Prophet Muhammad sa tillthe Last Day. Hence, confining all or most of the verses of theHoly Qur’ān to specific events – where Allāh has not done sohimself – is not appropriate.The fourth problem with Farhan Khan’s arguments isthat he brings Tafsīr Ibn ‘Abbās ra in support of his points but inreality, this considerably weakens them. According toresearchers, this tafsīr is filled with such narrators who are nottruthful. For instance, it is stated:aِ ْ َaلا a ‏ُؤَ‏ ثَّقُ‏ َِبa ا aت ٓو َ ۃِ‏ aات َ ا‏ِ‏ ‏ْرِ‏ aا‏ّتِ‎‏ْ‏‏ْقِ‏ َ aاْ‏َذَّ‏ بِ‎‏ْنَ‏رِ‏‏َاِ‏ وِیa‏ِ‏ ‏َّہُ‏ َa رْ‏ نْ‏ؓ‏َّاسً‏‏ْنِ‏ َ a ب‏ْر aاب ُ255ّaَ نْ‏ aجُ‏ ِْa254Sūrah At-Taubah, 9:118255Allāma Shaukāfī, Fawā’id Al-Majmū‘ah fīl-Ahādīth Al-Maudhū‘ah, Page 104

ّؕ260 With Love to Muhammad sa the Khātam-un-NabiyyīnTafsīr Ibn ‘Abbās ra is one of the unreliablecommentaries because it is narrated by great liars.Imām Jalāl-ud-Dīn Suyūtī rh says:aُ‏ْرa َ‏َّاسً‏aب َ‏ْنِ‏ُ َ ْ و اaاِ‏ َaا‏َّتaِ‎ا ْ‏ْلاa ِ َ والُ‏ ‏َدُ ا َ َّتاa َ ذِ‏ ہِ‏ٰ َ جا‏ِ‏ اa َ ُ َ َ وات aر ُ َ ْ ر َ aو ‏َّۃً‏ ِ‏ْرaَابThese lengthy commentaries which are attributed toIbn ‘Abbas ra by the commentators are unwanted andtheir narrators are unreliable.As a result, it is not only proven that Farhan Khan relied upon avery weak hadīth in support of his points, but he also brought acompletely unauthentic commentary in support of them! FarhanKhan should bear in mind that:256يُرِيْدُ‏ وْنَ‏ لِيُطْ‏ فُِٔوْا نُوْرَ‏ اهللّ‏ ٰ ِ ابِ‏ ‏َفْوَاهِهِمْ‏ وَاهللّ‏ ٰ ُ مُتمِ‏ ُّالْكٰفِرُ‏ وْ‏ نَ‏ ۝وَلَوْ‏ كَرِ‏ ‏َه نُوْرِ‏ ‏ٖهThey desire to extinguish the light of Allāh with thebreath of their mouths, but Allāh will perfect His light,even if the disbelievers hate it. 257No matter how much people try to extinguish the light whichhas been kindled by Allāh, they will never succeed! It has beendeclared by Allāh:۝كَتَبَ‏ اهللّ‏ ٰ ُ لاَ‏ ‏َغْلِبنَ‏ َّ اَانَ‏ وَرُ‏ سُ‏ لىِ‏ ْاِنَّ‏ اهللّ‏ ٰ َ قَوِىٌّ‏ عَزِيْزٌ‏256Tafsir Itqaan, Volume 2, page 188257Sūrah As-Saff, 61:9

Continuation of Prophethood according to the Holy Qur’ān 261Allāh has decreed: ‘Most surely I will prevail, I andMy messengers.’ Verily, Allāh is Powerful, Mighty. 258All that is decreed for the opposition of Hazrat Mirzā GhulāmAhmad as , a messenger of Allāh, is despair, misery, andhumiliating defeat.The fifth problem with Farhan Khan’s arguments is that hequotes the following hadīth in support of his points:I heard Allāh’s Apostle sa saying, “No prophet getssick but he is given the choice to select either thisworld or the Hereafter.”Ayesha ra added, “During hisfatal illness, his voice became very husky and I heardhim saying, ‘In the company of those whom is theGrace of Allāh, of the prophets, the siddīqīn, themartyrs, and the pious’ (4.69). And from this, I cameto know that he had been given the option.”From the above hadīth, Farhan Khan concludes that 4:70 isabsolutely about the next life and it cannot possibly be aboutthis life. However, the reality is that this hadīth, itself,categorically rejects his desired meaning. One should ask thissimple question: When the Holy Prophet sa recited this verse, washe a prophet at that time or not? If Farhan Khan’s meaning isapplied, it would mean that the Holy Prophet sa was not aprophet in this life but was only hoping to be with the prophetsin the next life ( ). No Muslim in the world, whotruly loves the Holy Prophet sa , will accept his meaning. FarhanKhan should have put some thought into this. His meanings areوذaبااللهaنaذاک258Sūrah Al-Mujādilah, 58:22

262 With Love to Muhammad sa the Khātam-un-Nabiyyīnunacceptable as they are against the very nobility and respect ofthe greatest prophet – the Khātam-ul-Nabiyyīn sa .Commentary by Imām RāghibAt the end of this chapter, we would like to point out thatImām Rāghib has supported the meaning of 4:70 as understoodby the Ahmadiyya Muslim Jamā‘at. It is stated in Tafsīr Bahr-ul-Muhīt:و aوہ aع aاذن aام aاالله aم aتر aوہ aراطaاذن aات aم۔۔۔ aواار aان aوہ aن aنباaترaذن امaااللهaمaاہaلaنaعaااللهaوaارولaمaاحہaااللهaباذنaتدمaنaامaااللهaم۔aالaارابaنaامaمaنaارقaالاربعaaازۃaوaاثوابaابaبابaaادقaبادقaوaادaبادaوaااحaبااحaوaاجازaارابaانaتقaنaابنaبوہaوaنaعaااللهaوaارولaاےaنaابنaوaنaبدمAnd the statement of Allāh, the Exalted,, “aماaنذاaع(among those on whom Allāh has ‏,”االله aمbestowed His blessings) comes in commentary of Hisstatement, ‏”‏راطaاذنaاتaم“‏ (The path of thoseupon whom Thou hast bestowed Thy blessings)...And it is clear that His statement, ‏,”‏نaابن“‏ comesin commentary of ‏”اذنaامaااللهaم“‏ (those on whom

Continuation of Prophethood according to the Holy Qur’ān 263Allāh has bestowed His blessings). In other words, ithas been stated that whoever obeys Allāh and theMessenger sa from among you, Allāh, the Exalted, willinclude him in those people who were blessed byAllāh in earlier times. Imām Rāghib has written,“There are four groups of those who are blessed inrespect of status and piety – the prophet with theprophet, and the siddīq with the siddīq, and the shahīdwith the shahīd, and the sālih with the sālih. AndImām Rāghib has considered it possible that theprophets (of this ummah) are also included with theوaنaعa‏“‏ prophets, just as Allāh, the Exalted, has said,(And whoso obeys Allāh and the ‏”االله aو aارولMessenger sa ) in the meaning of ‏”‏نaابن“‏ (from theprophets) and from after them. 259It is clear from this statement that Imām Rāghib has saidsomething completely in accord with the Ahmadiyya Muslimunderstanding. This quotation has been presented to make itclear that this commentary is not something ‘new’ that theAhmadiyya Muslim Jamā‘at presents. It has been done byprevious scholars of Islām as well.Questions for Farhan Khan:1. Why does he think Allāh, the Exalted, stated, ‏”‏نaابن“‏(from among the prophets), and not, ‏”‏عaابن“‏ (with theprophets), in 4:70?259Behr-ul-Muhīt, Volume 3, Page 287

264 With Love to Muhammad sa the Khātam-un-Nabiyyīn2. Why does he think that Allāh, the Exalted, chose not togive the reason for the revelation of 4:70 which FarhanKhan provides when Allāh, the Exalted, has clearly donethat for several other verses of the Qur’ān?3. Why does he refuse to take 4:70 as it is, without confiningits meanings based on a weak hadīth?4. Does he believe that obedience to Allāh, the Exalted, andHis Messenger cannot lead to one becoming truthful(siddīq) or witness (shahīd) or righteous (sālih) in thisworld?

ۤContinuation of Prophethood according to the Holy Qur’ān 265Sūrah Al-‘Arāf, 7:36ۤ اٰدَمَ‏ اِمَّا ايَ‏ ‏ْتِيَنَّكمُ‏ ْ رُسُ‏ لٌ‏ مّ‏ ‏ِنْكمُ‏ ْ يَقُصُّ‏ وْ‏ نَ‏ عَلَيْكمُ‏ ْ اٰيٰتىِ‏ ْ ۙ فَمَنِ‏ اتَّقٰىوَاَصْ‏ لَحَ‏ فَلاَ‏ خَوْفٌ‏ عَلَيهْ‏ ‏ِمْ‏ وَلاَ‏ همُ‏ ْ يحَ‏ ‏ْزَنُوْ‏ ‏َن‎۝‎يٰبَنىِ‏ ْO children of Adam! If messengers come to you fromamong yourselves, rehearsing My Signs unto you,then whoso shall fear God and do good deeds, onthem shall come no fear nor shall they grieve.Refuting Farhan Khan’s ArgumentIn his chapter on Sūrah Al-‘Arāf, verse 36, Farhan Khanmakes another failed attempt to refute the Ahmadiyya Muslimunderstanding of a verse which clearly supports thecontinuation of prophethood. His only response is, “It isreferring to previous nations. This is clear upon further analysisof both the context of the verse and the language Allāh uses toaddress humanity... one must look at the verses before and theverses after this one to understand its context...” 260In other words, according to Farhan Khan, wherever “(O Children of Adam) has been mentioned before and after ‏”اٰدَمَ‏verse 36 in Sūrah Al-A‘rāf, it is only applicable to previousnations, not the Muslims. Let us take a look at verse 27 of SūrahAl-A‘rāf to see whether Farhan Khan’s claim makes any sense.Allāh, the Exalted, says:يٰ‏ بَنىِ‏ ْ260Khan, With Love, Page 54

َّؕ266 With Love to Muhammad sa the Khātam-un-Nabiyyīnۤ اٰدَمَ‏ قَدْ‏ اَنْزَلْنَا عَلَيْكمُ‏ ْ لِبَاسً‏ ا يُّوَارِىْ‏ سَ‏ وْاٰتِكمُ‏ ْ وَرِيْشً‏ ا ؕ وَلِبَاسُ‏التَّقْوٰى ذٰكلِ‏ َ خَيرْ‏ ٌ ذٰكلِ‏ َ مِنْ‏ اٰيٰتِ‏ ٰ اهللّ‏ ِ لَعَلَّهُمْ‏ يَذَّكَّرُ‏ وْ‏ نَ‏۝يٰبَنىِ‏ ْO children of Adam! We have indeed sent down toyou raiment to cover your shame, and to be anelegant dress; but the raiment of righteousness —that is the best. That is one of the Signs of Allāh, thatthey may remember. 261According to Farhan Khan, Allāh, the Exalted, has sent downthe raiment for previous nations, not for Muslims, and He hasexhorted the previous nations to choose the raiment ofrighteousness, but not the Muslims. Then, in verse 28, Allāhsays:ۤ اٰدَمَ‏ لاَ‏ يَفْتِنَنَّكمُ‏ ُ الش يْطٰ‏ نُ‏ امكَ‏ َۤ اَخْرَجَ‏ اَبَوَيْكمُ‏ ْ مّ‏ ‏ِنَ‏ الْجَنَّةِ‏ يَنزْ‏ ِ ‏ُععَنهْ‏ ‏ُمَا لِبَاسَ‏ هُمَا لِيرُ‏ ‏ِيهَ‏ ‏ُمَا سَ‏ وْءٰتهِ‏ ‏ِمَا ؕ اِنَّهٗ‏ يَرٰىكمُ‏ ْ هُوَ‏ وَقَبِيْهلُ‏ ٗ مِنْ‏ حَيْثُ‏لاَ‏ تَرَ‏ وْ‏ نهَ‏ ‏ُمْ‏ ؕ اِانَّ‏ جَعَلْنَا َّ الش يٰطِ‏ ينْ‏ َ اَوْلِيَآءَ‏ لِذلَّ‏ ‏ِيْنَ‏ لاَ‏ يُؤْمِنُوْ‏ نَ‏۝يٰبَنىِ‏ ْO children of Adam! Let not Satan seduce you, evenas he turned your parents out of the garden,stripping them of their raiment that he might showthem their shame. Truly he sees you, he and his tribe,from where you see them not. Surely, We have madesatans friends for those who believe not. 262Farhan Khan’s understanding of the above verse would be thatSatan can only seduce the previous nations, not the Muslims,and satans were made friends of the disbelievers of the previous261Sūrah Al-A‘rāf, 7:27262Sūrah Al-A‘rāf, 7:28

Continuation of Prophethood according to the Holy Qur’ān 267nations, but they were not made friends of those who rejectedthe Holy Prophet Muhammad sa . Such meanings and distortionsof clear-cut messages of the Holy Qur’ān may only beacceptable to Farhan Khan but they are not acceptable to AhmadīMuslims!In addition, Allāh, the Exalted, uses the aارع ل (f‘ailmudhāri‘) formation in the above verse while addressing thechildren of Adam which means that this still applies toeveryone today and will be applicable to everyone until the LastDay. After that, in verse 32, Allāh, the Exalted, says:ۤ اٰدَمَ‏ خُذُوْا زِيْنَتَكمُ‏ ْ عِنْدَ‏ كلُ‏ ِّ مَسْ‏ جِدٍ‏ وَّكلُ‏ ‏ُوْا وَاشرْ‏ ‏َبُوْا وَلاَ‏تُسرْ‏ ‏ِفُوْا ۚ اِنَّهٗ‏ لاَ‏ يحُ‏ ‏ِبُّ‏ الْمُسرْ‏ ‏ِفِينْ‏ ۝ َيٰبَنىِ‏ ْO children of Adam! Look to your adornment atevery time and place of worship, and eat and drinkbut exceed not the bounds; surely, He does not lovethose who exceed the bounds. 263If Farhan Khan’s understanding is applied, this commandmentwould only be meant for previous nations and Muslims do nothave to follow this. How absurd! These are verses revealed byGod and it is His responsibility to specify who is exempt fromthem. It is the height of shirk (or association of partners with God)to manipulate the words of God to suit one’s own predisposedbeliefs. Farhan Khan – or anyone else for that matter – does nothave the authority to arbitrarily decide to whom God’s versesapply as if God overlooked that key fact (God forbid).If Farhan Khan’s understanding is given any credibility,there are many commandments of Allāh, the Exalted, in the263Sūrah Al-A‘rāf, 7:32

ؕ268 With Love to Muhammad sa the Khātam-un-NabiyyīnHoly Qur’ān which the Muslims would not need to follow.Consider the following commandment:اَلَمْ‏ اَعْهَدْ‏ اِلَيْكمُ‏ ْ يٰبَنىِ‏ ْۤ اٰدَمَ‏ اَنْ‏ لاَّ‏ تَعْبُدُوْا َّ الش يْطٰ‏ نَ‏ ۚ اِنَّهٗ‏ لَكمُ‏ ْ عَدُوٌّ‏وَّاَنِ‏ اعْبُدُ‏ وْ‏ نىِ‏ ْ هٰذَا صرِ‏ ‏َاطٌ‏ مُّس۝ْ تَقِيمْ‏ ٌمُّبِينْ‏ ۝ٌDid I not enjoin on you, O ye sons of Adam, that youworship not Satan — for he is to you an open enemy– And that you worship Me? This is the right path. 264All these verses need to be taken as they are and the ridiculousdistortions of Farhan Khan should be discarded. These versescontain many commandments which the Muslims adhere toand follow, even today. The reality is that the whole of mankindis the progeny of Adam as and this includes the Muslims.Ahmadī Muslim ArgumentIn verse 36 of Sūrah Al-A‘rāf, the words “ ْ ايَ‏ ‏ْتِيَنَّكمُ‏ ‏”اِمَّا (If therecome to you) are used by Allāh, the Exalted, and “ ْ ‏ْتِيَنَّكمُ‏ ‏”ايَ‏ is a لارع (f‘ail mudhāri‘ mu’akkad binūn thaqīlah) – a aؤ‏ّد aبونِ‏ aثہgrammatical structure used for present and future tenses withextra emphasis placed to point out the importance of thecommandment. In other words, it means that prophets willsurely come. Therefore, Allāh, the Exalted, gives the glad tidingsin this verse that prophets will continue to come from amongyou and you should accept them. In our age, Hazrat MirzāGhulām Ahmad as has come as a prophet, reciting many signs ofAllāh unto us, and it is required from us to accept him.264Sūrah Yā Sīn, 36:61-62

َContinuation of Prophethood according to the Holy Qur’ān 269A similar glad tiding is given in another verse of theHoly Qur’ān in a chapter where Allāh, the Exalted, hasproclaimed many prophecies about the Latter Days. Allāh says:وَاِذَا الرُّسُ‏ لُ‏ اُقّ‏ ‏ِتَتْؕ‏ ۝And when the messengers are made to appear at theappointed time. 265Ahmadī Muslims do not accept Farhan Khan’s meaningsbecause he says no prophet can come whereas Allāh saysprophets can come with the condition of complete obedience toAllāh and His Prophet Muhammad sa as foretold in the HolyQur’ān (4:70).Finally, it must be noted that Hazrat Imām Jalāl-ud-DīnSuyūtī rh has written the following about these verses in SūrahAl-A‘rāf:266ْ د ُ َ مْ‏َبaنa ِابaلا َ َ ْ لِ‏ aذ ٰ ‏ِکaاز ََّ انِ‏ aو‏ُلّ‏‏َّہaخِ‏ ‏َاِ‏It is addressed to the people of that age and all the ages to come.Therefore, Farhan Khan’s understanding is rejected based on itsabsurdity, disconnect with the language of the Qur’ān, Arabicgrammar, context of the verse, and the explicit statement ofHazrat Imām Jalāl-ud-Dīn Suyūtī rh .Question for Farhan Khan:1. Does he not believe that Muslims are the progeny ofAdam as ?265Sūrah Al-Mursalāt, 77:12266Tafsīr Itqān, Volume 2, Page 36

270 With Love to Muhammad sa the Khātam-un-NabiyyīnSūrah Al-Mu’min, 40:35-36وَلَقَدْ‏ جَآءَكمُ‏ ْ يُوْسُ‏ فُ‏ مِنْ‏ قَبْلُ‏ ابِ‏ لْبَيّ‏ ‏ِنٰتِ‏ فَمَا زِلْتمُ‏ ْ فىِ‏ ْ شَ‏ كّ‏ ‏ِمَّاجَآءَكمُ‏ ْ بِهٖؕ‏ ٰ حَتىّ‏ ٓ اِذَا هَكلَ‏ َ قُلْتمُ‏ ْ لَنْ‏ يَّبْعَثَ‏ اهللّ‏ ۢ بَعْدِ‏ ‏ٖه رَسُ‏ وْ‏ لاً‏ ؕكَذٰ‏ كلِ‏ َ يُضِ‏ لُّ‏ ٰ اهللّ‏ ُ مَنْ‏ هُوَ‏ مُسرْ‏ ‏ِفٌ‏ مُّرْ‏ اتَ‏ بٌ‏ٍ مّ‏ٰ ُ مِنْ‏۝ۖ ۚاۨذلَّ‏ ‏ِيْنَ‏ يجُ‏ ‏َادِلُوْ‏ نَ‏ فىِ‏ ْۤ اٰيٰتِ‏ ٰ اهللّ‏ ِ بِغَيرْ‏ ِ سُ‏ لْطٰ‏ نٍ‏ اَتٰ‎‏ُمْؕ‏ كَبرُ‏ َ مَقْتًا عِنْدَ‏ٰ اهللّ‏ ِ وَعِنْدَ‏ اذلَّ‏ ‏ِيْنَ‏ اٰمَنُوْاؕ‏ كَذٰ‏ كلِ‏ َ يَطْ‏ بَعُ‏ اهللّ‏ ِ قَلْ‏ ‏ِب مُتَكَبرّ‏ٍ ِٰ ُ عَ‏ ‏ٰلى كلُ‏ ّجَبَّارٍ‏ ۝And Joseph did come to you before with clear proofs,but you ceased not to be in doubt concerning thatwith which he came to you till, when he died, yousaid: ‘Allāh will never raise up a messenger afterhim.’ Thus does Allāh adjudge as lost those whotransgress, and are doubters, those who disputeconcerning the Signs of Allāh without any authorityhaving come to them. Grievously hateful is this in thesight of Allāh and in the sight of those who believe.Thus does Allāh seal up the heart of every arrogant,haughty person.Ahmadī Muslim ArgumentIn his chapter on Sūrah Al-Mu’min, verse 35, before adiscussion of the Ahmadiyya Muslim argument, Farhan Khanwrites, “This argument was presented in The True Meaning ofKhatme Nubbuwat, an Urdu speech by [Hazrat] Mirzā Tāhir

Continuation of Prophethood according to the Holy Qur’ān 271Ahmad[ rh ].” 267 After this, he describes it in his own words andfails to provide a proper quotation containing the argument. Asa result, his rebuttal of the Ahmadiyya Muslim argument can berefuted here sufficiently by presenting the original quotationfrom the book:Hence, the concept (of the end of prophethood afterthe passing away of a prophet) – which, according tothe Qur’ān, dates back to the time of Hazrat Yusuf as –is not new. It is not an innovation in the Muslimummah. People may say this [principle] may apply tillthe time of the Holy Prophet sa . After him, it is as if anew law was passed. The Holy Qur’ān, however,leaves no room for [such] doubt or misgivings.Hence, there is no question of one trying to defeat theQur’ān with tricks of his mind. As a result, the samesubject is discussed in another verse and it is a verseof Sūrah Al-Jinn, in which Allāh, the Exalted, says:وَّ‏ اَنَّهٗ‏ كاَ‏ نَ‏ يَقُوْلُ‏ سَ‏ فِيهْ‏ ‏ُنَاعَلىَ‏ ٰ اهللّ‏ ِ شَ‏ طَ‏ طً‏ ‏ۙا‎268‎When the Jinn had made the pledge of allegiance tothe Holy Prophet sa and were going back [home], theywere saying to each other, “How foolish were ourancestors? They used to forge such big statementsagainst Allāh, the Exalted, without any knowledge”.What were these statements? One such statement isas follows:267Khan, With Love, Page 56268‘And it is true that the foolish amongst us used to utter extravagant liesconcerning Allāh. – Sūrah Al-Jinn, 72:5

272 With Love to Muhammad sa the Khātam-un-Nabiyyīn269وَّاَنهَُّمْ‏ ظَ‏ نُّوْا امكَ‏ َ ظَ‏ نَنْتمُ‏ ْ اَنْ‏ لَّنْ‏ يَّبْعَثَ‏ ٰ اهللّ‏ ُ اَحَدًا‎۝ۙ‎That Allāh will never send anyone as a prophet. Inreality, earlier peoples used to indulge in such foolishtalk just as you indulge in today. You also say thatGod shall not send anyone now [as a prophet]. If,according to the ’ulemā of today, this decree hadchanged in the time of the Holy Prophet sa and thepractise of sending no more prophets has beeninitiated [by Allāh, the Exalted], then what was thereason for God to say this in the Qur’ān? Instead, thereality is that Allāh, the Exalted, is saying this to theHoly Prophet sa as a foolishness of the earlierpeoples. 270This is the Ahmadiyya Muslim argument and this is whatFarhan Khan should have refuted if he had been honest! It issurprising, even shocking, to see that he totally ignores the mainargument and goes into a completely different discussion.Allāh, the Exalted, says in verses 35 and 36 of Sūrah Al-Mu’minthat those people who think that prophethood has come to anend are “transgressors and doubters” and such a one is an“arrogant and haughtyQuestion for Farhan Khan:1. Why did he hide the original argument presented byHazrat Mirzā Tāhir Ahmad rh and committed the strawman fallacy of refuting something that was a distorted269And indeed they thought, even as you think, that Allāh would never raiseany Messenger. –Sūrah Al-Jinn, 72:8270Irfāne Khatme Nubuwwat, Page 347 [Translated from Urdu by the authors]

Continuation of Prophethood according to the Holy Qur’ān 273version of our position, and completely bypassing ourmain argument?

ؕ274 With Love to Muhammad sa the Khātam-un-NabiyyīnOther Verses on the Continuation of ProphethoodThere are other verses of the Holy Qur’ān which provethe fact that prophethood continues, that is, prophets may comefrom among the followers of the Holy Prophet Muhammad sa .For instance, Allāh, the Exalted, states:‏ِنْ‏ كِتٰبٍ‏ وَّحِكمْ‏ ‏َةٍ‏ ثمُ‏ َّ جَآءَكمُ‏ ْوَاِذْ‏ اَخَذَ‏ اهللّ‏رَسُ‏ وْلٌ‏ مُّ‏ صَ‏ دِّقٌ‏ لّ‏ ‏ِمَا مَعَكمُ‏ ْ لَتُؤْمِننُ‏ َّ بِهٖ‏ وَلَتَنْصرُ‏ ‏ُنَّ‏ ‏ٗه قَالَ‏ ءَاَقْرَ‏ رْ‏ تمُ‏ ْوَاَخَذْتمُ‏ ْ عَلىٰ‏ ذٰلِكمُ‏ ْ اِصرْ‏ ‏ِىْ‏ ؕ قَالُوْ‏ ‏ۤا اَقْرَ‏ رْ‏ انَ‏ ؕ قَالَ‏ فَاشْ‏ هَدُوْا وَاَانَ‏ مَعَكمُ‏ ْمّ‏ ‏ِنَ‏ الشّ‏ٰ ُ مِيْثَاقَ‏ ٖ النَّبِينّ‏ َ لَمَاۤ‏ اٰتَيْتُكمُ‏ ْ مّ‏ٰ هِدِيْنَ‏ ۝And remember the time when Allāh took a covenantfrom the people through the prophets, saying:“Whatever I give you of the Book and Wisdom andthen there comes to you a messenger, fulfilling thatwhich is with you, you shall believe in him and helphim.” And He said: “Do you agree, and do youaccept the responsibility which I lay upon you in thismatter?” They said, “We agree;” He said, “Then bearwitness, and I am with you among the witnesses.” 271This verse is known as the verse of ”(Theثاقaابن“‏ Covenant ofthe Prophets) and Hazrat Mirzā Tāhir Ahmad rh , the 4 th successorof the Promised Messiah as , explains it as follows:The verse speaks of a covenant Allāh had taken fromthe People of the Book through their prophets. Thecovenant bound them to believe in all the messengers271Sūrah Āle ‘Imrān, 3:82

Continuation of Prophethood according to the Holy Qur’ān 275coming to fulfill all that had been given to them ofHis Word and Wisdom and to help them in theirmission. The verse also lays down that the peoplehad solemnly agreed to abide by the covenant. ThenHe said to the people to bear witness to this covenantand that He too would bear witness along withthem. 272Similarly, Allāh, the Exalted, says in Sūrah Al-Ahzāb:وَاِذْ‏ اَخَذْانَ‏ مِنَ‏ النَّبِينّ‏ وَمِنْ‏ ‏َك وَمِنْ‏ نُّوْحٍ‏ وَّاِبْرٰهِيمْ‏ َ وَمُوْ‏ ‏ٰسىوَعِيْسىَ‏ ابْنِ‏ مَرْ‏ يمَ‏ َ وَاَخَذْانَ‏ مِنهْ‏ ‏ُمْ‏ مّ‏ ‏ِيْثاقًا غَلِيْظً‏ ‏ۙا‎۝‎لّ‏ ْ ‏ِيَسئَلَ‏ ٰ الصّ‏ دِقِينْ‏ َ عَنْ‏ صِ‏ دْ‏ قِهِمْ‏ ۚ وَاَعَدَّ‏ لِلْكٰفِرِيْنَ‏ عَذَاابً‏ اَلِيْمًا‎۝‎ٖ َ مِيْثَاقَهُمْ‏And remember when We took from the prophets theircovenant, and from thee, and from Noah, andAbraham, and Moses, and Jesus, son of Mary, andWe indeed took from them a solemn covenant;That He may question the truthful about theirtruthfulness. And for the disbelievers He hasprepared a painful punishment. 273Hazrat Mirzā Tāhir Ahmad rhfollows:explains the above verse asHere is another verse dealing with the covenantAllāh had taken from the prophets and, throughthem, from their peoples. The gist of the covenantwas that if a future prophet came supporting what iscontained in the Book and the Wisdom bestowed on272The True Meaning of Khatme Nubuwwat, Pages 58-59273Sūrah Al-Ahzāb, 33:8-9

276 With Love to Muhammad sa the Khātam-un-Nabiyyīnthem then the people should not oppose him butsupport him and assist him and believe in him. Theprophets are being placed under obligation to enjointheir people not to reject a claimant to prophethoodin the future who meets these criteria. What aremarkable covenant! Having said this, the HolyProphet (peace and blessings of Allāh be on him) isaddressed directly in this verse: “And rememberwhen we took from the prophets their covenant, andfrom thee…” 274That is to say the Holy Prophet sa was pointedlycharged with the responsibility to place his ummahunder obligation to believe in the prophet appearingafter him with the condition that this prophet wouldsupport the Book and Wisdom previously bestowedon the people and would devote himself to theservice of the Faith. This covenant was taken from theHoly Prophet sa even when the teaching andprophethood had achieved perfection.Commenting on this verse, Allāma Fakhr-ud-DīnRāzī says in At-Tafsīr-ul-Kabīr, Volume 8, Page 114(published in Tehran): “The only meaning of thisverse is to clearly state that Allāh had made itincumbent on all prophets (and their followers) tobelieve in every prophet who comes ‘fulfilling thatwhich is with them’.”Allāma Rāzī has made a very subtle point. It meansthat as long as a Divine Dispensation remainsoperative and it is not abrogated by God, a falseprophet would not come and work towards the274Ibid.

ؕContinuation of Prophethood according to the Holy Qur’ān 277fulfillment and completion of the DivineDispensation. A false prophet would come to workagainst the truth. [However] A claimant toprophethood who works in the service of the Faithmust be fully supported by the people. The covenantis addressed to the prophets since they are theleaders of the people. The prophets themselveswould never oppose the truth. 275As a result, it is clear that this covenant of prophethood wastaken from the Holy Prophet sa just as it was taken from all theother prophets and all those who believe in the Holy Prophet saare obliged to accept the prophethood of one who comes insupport of the religion of Islām.Another verse of the Holy Qur’ān which proves thatprophethood continues is as follows:ِٕ مِنَ‏ الْمَلٰ‏ ٓ ىكَةِ‏ رُسُ‏ لاً‏ وَّمِنَ‏ النَّاسِ‏ٰ اهللّ‏ ُ يَصْ‏ طَ‏ فِىْ‏اِنَّ‏ ٰ اهللّ‏ َ سمَ‏ ‏ِيْعٌ‏ بَصِ‏ يرْ‏ ٌ ۚ۝Allāh chooses His messengers from among angels,and from among men. Surely, Allāh is All- Hearing,All-Seeing. 276God, the Almighty has used the word “ طَ‏ فِىْ‏ ‏,”يَصْ‏ which is a لارع (f‘ail mudhāri‘) and, as explained earlier, this is used forpresent as well as future tenses. In other words, the verse meansthat Allāh, the Exalted, chooses and will continue to chooseprophets from among the angels and the people. Hazrat MirzāTāhir Ahmad rh comments on this verse in the following words:275The True Meaning of Khatme Nubuwwat, Page 59276Sūrah Al-Hajj, 22:76

278 With Love to Muhammad sa the Khātam-un-NabiyyīnAccording to our opponents, this verse was revealedafter it had been pronounced that the Holy Prophet sawas ‘Khātam-an-Nabiyyīn’ and no prophets were tocome. However, the verse says “Allāh chooses HisMessengers from among angels and from amongmen” instead of saying “Allāh used to choose Hismessengers...” This clearly means that prophethoodhas not been terminated. A proof to support ourargument is seen in the Holy Qur’an where Allāhكاَ‏ انَ‏ ايَ‏ ‏ْكلُ‏ ‏ٰنِ‏ “ mother says with regards to Jesus and his(they both used to eat food). 277 It is a fundamental ‏”الطَّعَامَ‏ ؕrule of grammar that present continuous cannot beused for an action that has come to an end. TheQur’an proves this here. So, in case Allāh Ta‘ālā hadtotally stopped sending messengers from amongmen, He would have said so in the words, “a aاالله انaن ” (Allāh used to choose aاۃ رa aو aن aااسHis messengers from among angels, and from amongmen).A prominent Shia commentator, Tibrisy, commentson this verse in his book, Majma‘ul-Bayān (Part 7,Page 96): “Allāh chooses His messengers from angels,that is, Gabriel and Michael, and from among men,that is, the prophets”. Here a mere messenger is notimplied; instead, it refers to a Nabī. 278277Sūrah Al-Mā’idah, 5:76278The True Meaning of Khatme Nubuwwat, Page 57

Continuation of Prophethood according to the Holy Qur’ān 279Therefore, this verse only strengthens the Ahmadiyya Muslimunderstanding that Allāh, the Exalted, can continue to chooseprophets after the Holy Prophet Muhammad sa .Question for Farhan Khan:1. Why does he keep denying these numerous verses aboutthe continuation of prophethood after the Holy ProphetMuhammad sa ?

َََََََََََََََُُِّّّّْْْْContinuation of Prophethoodaccording to Ahādīth“I am the Ākhir-ul-Anbiyā’ and my Mosque is the Ākhir-ul-Masājid”ََّ ْ ثَّ ث ح ْ‏ْحِ‏ ِ ْاaُُْ a ورaً‎حَ‏ دَّ‏ َ‏ْدِ‏ aaب َ َaبْنِ‏ َ َa َ نْ‏ a َ نْ‏ُ َّ حَ‏ ن ِa َ ن أa ْ حَ‏َِّ ِ a َِ َ أبaِ‎ب ََ ْ رّ‏a َّ a ََ ۃa ولِ‏ ُ َ a َ aااللهِ‏ِ a َ ول ُ َ ُ َ ۃa َ ُ َ ر اaأب َ َِ ُ‎اa َ ََّ ۃaأ َ َ ر ُْاaُ نْ‏ َِa اa َa َa َ ۃً‏ َِمَ‏ َْأa ِa نaأ‏ْفِ‏االلهُ‏ َّ َ َ a ََ‏َاءِ‏ aَ ْ مَ‏ َّ َ َ ْ َ َa aااللهُ‏َّ a aااللهِ‏اa َ ُ َ ولَ‏aَ دِ‏ a۔a aأب َ َ َ َ َ ۃaواaُ ْ‎اجِ‏ ََ إن َ َa ہمa َ َّ َ َ َ a َ aاالله ُ َّ a َُ َ ر َ ۃ َُ a ولُ‏ a َ نْ‏ ولِ‏ ُ َ aااللهِ‏ت َ اa َ ذaَْ a َ تَثْبِتَ‏ َ َ ۃ a َ نْ‏َ ََaa َُ ْ َa َ ر َ ۃ َِّ َa ْ و َ َ َ ت َ ْ َ ا َ ۃaت َ ُ َ ر aأب َ ِ‏َاa‏ْنُ‏ aبْنُ‏ َ ‏ْذِ‏ رaِ‎ا aحَ‏ دثَ‎‏َاa‏ِ‏ قaب aَِ‎إحَ‏ دaأبaِ‎ ۃَ‏ُّ‎‏ْرِيّ‏aاز‏ْنُ‏ aح َ رْ‏ بً‏ aحَ‏ دَّ‏ ثَ‎‏َاaازُّ‏ بَ‎‏ْدِ‏ يُّ‏aبَ دُ‏‏َان ابِ‏ aأبaِ‎‏ْدِ‏ aااللهaالا وْ‏ aَا‏ْجُ‏ aوارَّ‏ ْ حنِ‏ aوْ دِ‏ aر‏ْر جِ‏‏َا‏ْرَ دِ‏ aإلاaِ وَ‏ اہ اجِ‏‏ْحَ‏ aو لُ‏‏ْہِ‏‏ْبِ‎ہِ‏ aو aآخِ‏ رُ‏ aالاa‏َاِ‏ نaرْ د رَ‏ امَ‏اْ جِ‏aأن‏ُوa َ أبُوa‏َ‏ بْدِ‏ aااللهa‏َمْ‏ َُa کَّ‏‏َالْ د aآخِ‏ ُ رو جِ‏‏ْہِ‏ aو‏ْر a‏َان aحَ‏ دِ‏ ثِ‏ aرأبَاaaَّ‎إذ‏ْر ‏ِک aا‏ْح َ دِ‏ ثِ‏ aح‏َاaذ ‏ِکaأن aأب اa‏ُ‏ ر‏ُوُ‎‏ّ‏‏ْر‏َاa‏َاaأب‏ُون‏َاaأنaلا‏َاaذ ‏ِکaو‏َر‏َذ‏ْر‏ُوت281

ََََََُّّّْْ282 With Love to Muhammad sa the Khātam-un-Nabiyyīnaَّ َ َ مَ‏a aبْنِ‏َ ۃa َ َُ َ ر َ َ ۃ ُ َa ُ ولaَ إنa‏َ‏ َ َa aااللهُ‏ َّ َa aاالله ولِ‏ ُ aر َ َإa ‏ِدہ َ ُ ْ a َّذَ‏ ذa َ َa a ِa َ َ ہُ‏ِ ‏َارِظً‏ اa ْ َ a َ ا ہِ‏ ِ ْ َّ ِa ن ْ َ تُ‏ِ aِ أaأa ْ َ ‏َدُ‏a‏ْہُ‏ َ َa َ الَ‏َ ْ َ ّ a‏َاِ‏ مَ‏ ّ َ َ aُ َ aاالله َّ a َaر َ َ ُ ُ ولaااللهِ‏َْ‏ْہِ‏ aو aإن a‏َان‏ْہُ‏ aحَ‏ ت‏ِکَ ‏ْنُ‏ ‏ْرَ‏ ا‏ِ‏ مَ‏aااللهِ‏ aب aإب‏ِکaج اَ‏َ‏ ‏َاa‏َ‏ بْدُ‏ب َْ‎‏َاa‏َحْ‏ نُ‏‏ْر‏َاa a‏َصaأبaِ‎‏ُ‏ ِ ر‏َر‏َّذِ‏ يaaو‏َاaذ ‏ِک ‏ْحَ‏ دِ‏ ثَ‏‏َر‏َذ‏ْرaأبَا‏ْنُ‏ aإبْرا‏ِ‏ َ مaااللهِ‏ aبَ‎‏َاa‏َ‏ بْدُ‏ْ دِ‏ يa‏َاءِ‏ aو جِ‏‏ْبِ‎‏ْہِ‏ aو aِ‎آخِ‏ رُ‏ aالا‏َالَ دِ‏آخِ‏ رaُ‎ا اجِ‏Hazrat Abū Hurairah ra reported: “Prayer in the mosque ofAllāh’s Messenger sa is more excellent than a thousand prayers inother mosques except the Masjid Al-Harām, for Allāh’sMessenger sa is the Ākhir-ul-Anbiyā’, and his mosque is the Ākhirul-Masājid”.Abū Salama and Abū ‘Abdullāh (two of thenarrators in this chain of narrations) said: “We had no doubtthat what Abū Hurairah ra had said was from Allāh’sMessenger sa , and so we did not like to get an attestation fromAbū Hurairah ra about this hadīth until Abū Hurairah ra died. Wediscussed it (the issue of getting attestation from AbūHurairah ra ) amongst ourselves and blamed one another as towhy we did not talk about it to Abū Hurairah ra so that he couldattribute its transmission to Allāh’s Messenger sa in case he hadheard it from him. While we were discussing it as we sat with‘Abdullāh b. Ibrāhīm b. Qāriz, we made a mention of this hadīth,and our omission (in getting its attestation) about its directtransmission by Abū Hurairah from him (the Holy Prophet sa );thereupon, ‘Abdullāh b. Ibrāhīm said to us: ‘I bear witness tothe fact that I heard Abū Hurairah ra say that Allāh’s Messenger sasaid: ‘I am the Ākhir-ul-Anbiyā’ and my mosque is the Ākhir-ul-Masājid’.’” 279279Sahīh Muslim, Book 7, Chapter 90, Hadīth 3211

Continuation of Prophethood according to Ahādīth 283Ahmadī Muslim ArgumentIn order to see the Ahmadiyya Muslim point-of-view, letus first see how Hazrat Mirzā Bashīr-ud-Dīn Mehmūd Ahmad ra ,the second successor of the Ahmadiyya Muslim Jamā‘at, haspresented the argument, something which Farhan Khanobviously fails to do:It is also asserted that some sayings of the HolyProphet sa are contrary to a belief in the continuity ofprophethood. For instance, he said, “I am the last ofthe prophets,” and again: “There is no prophet afterme.” From these sayings, it follows that there can beno prophet of any kind after the Holy Prophet sa ! It isa pity that those who cite these sayings of the HolyProphet sa forget that the words I am the last of theprophets are followed by the important words and mymosque is the last of the mosques. The whole saying is:“I am the last of the prophets and my mosque is thelast of the mosques.” If, therefore, the Holy Prophet sais literally the last of the prophets, then the mosquewhich he built in Medina is literally the last of themosques. It would be wrong to build any mosqueafter the Holy Prophet’s mosque at Medina. Butnobody sees any contradiction between the meaningput today on the first part of the saying and themeaning put on the second part of the same saying.The first part is taken to mean the termination ofevery kind of prophethood with the advent of theHoly Prophet sa . But the second part is not likewisetaken to mean the end of mosque-building. Thosevery people who believe in the termination of

284 With Love to Muhammad sa the Khātam-un-Nabiyyīnprophethood see no harm in building more mosques.In fact, their zeal for building mosques is excessive.There are towns which contain more mosques thanare really required; many, therefore, remain withoutworshippers. In many towns mosques are to befound at short distances from each other, so that theirsuperfluity is evident. If the expression the last of theprophets entails the abolition of prophethood, theexpression last of the mosques must entail the abolitionof mosque-building after the prophet's mosque.To be sure, solutions of this difficulty are attempted.It is said that mosques built by Muslims after theHoly Prophet’s sa time are mosques devoted to theform of worship instituted by the Holy Prophet sa .They are built for the same purpose as the HolyProphet sa built the first mosque. Mosques built byMuslims, therefore, are the Prophet’s own mosques.They cannot be separated from the model which theyimitate. Such mosques cannot and do not contradictthe fact that the Prophet’s mosque is the last. Thesolution is a valid one. But it is equally valid to saythat the expression the last prophet does not prohibitthe coming of prophets who imitate the life andexample of the Holy Prophet sa , teach nothing new,and only follow him and his teaching; who arecharged with the duty of spreading the HolyProphet’s teaching; who attribute their spiritualacquisitions including prophethood to the spiritualexample and influence of their preceptor and master,the Holy Prophet sa . The coming of such prophetsdoes not offend against the Holy Prophet’sprerogative as the Last Prophet, in the same way and

Continuation of Prophethood according to Ahādīth 285for the same reason that the building of mosquestoday does not offend against the status of theProphet’s mosque as the Last Mosque. 280This is the irrefutable logic of the Ahmadiyya Muslim argumentwhich Farhan Khan has tried to distort.Refuting Farhan Khan’s ArgumentIn order to refute Farhan Khan’s argument, let us firstunderstand the word ‏”اخر“‏ ٓ (ākhir). This word can be used inrespect of time, area, and status, i.e. it can mean last in terms oftime, or last in terms of area, or last in terms of status. As a result,there can only be three possibilities for the translation of theHoly Prophet’s words in the hadīth under discussion, that is, heis the last of the prophets in respect of time, or area, or status.The Ahmadiyya Muslim Jamā‘at categorically rejects thenotion that the Holy Prophet sa could be the last prophet inrespect of time because this would naturally cause us to rejectthe coming of the Latter Day prophet foretold by the HolyProphet sa himself. The Holy Prophet sa could also not have beenthe last prophet in respect of area because it would not makesense. Hence, he can only be last in respect of status.This belief is reinforced when one sees the rest of thehadīth without any predisposition to the belief in the “end” ofprophethood. The complete statement of the Holy Prophet sa is:“I am the ākhir of the prophets, and my mosque is the ākhir ofthe mosques.” The only logical conclusion is that the HolyProphet sa is using the word ākhir here in respect of status. Inother words, his statement is, “I am the last of the prophets (in280Invitation to Ahmadiyyat, Part I, Pages 45-46

286 With Love to Muhammad sa the Khātam-un-Nabiyyīnstatus) and my mosque is the last of the mosques (in status).”This understanding is supported by previous scholars as it hasalready been shown in the chapter Opinions of the Sahāba,Ā’immah, and Mujaddidīn. Other than those, Hazrat Abū‘Abdullāh Muhammad bin ‘Alī Husain Al-Hakīm At-Tirmidhīwrites:نaانaخاتمaابنaتاو aہاaہ ٓ خرمaبثاٰ a ذا؟aوaایaمaa ٰ ذا؟aذاaتاو لaابہaاجتہٰاایaبۃaThe notion that the term Khātam-an-Nabiyyīn signifiesthat the Holy Prophet sa was the Ākhir of the Prophets interms of time – What glory is there in this [being thelast]? And what wisdom underlies this[interpretation]? This interpretation is that of thefoolish and the illiterate! 281As a result, Ahmadī Muslims do not make such aninterpretation which is devoid of purpose or meaning, andwhich does not glorify the status of the Holy ProphetMuhammad sa .Second, Farhan Khan claims:In the above Hadīth, the Prophet sa is saying that afterthis masjid, referring to Masjid an-Nabawi, no masjidexists that holds special blessings from Allāh. Indeed,all masjids are blessed places in general, but nomasjid, be it an ornate sanctuary for the worship ofAllāh or a small tabernacle of mud and stone, carriesany special significance over another except these281Khātm Al-Awliyā’, Page 341

Continuation of Prophethood according to Ahādīth 287three holy sites. Masjid an-Nabawi is the last ofthese types of masjids” 282The premise of the argument made by Farhan Khan is exactlythe same as the premise used by Ahmadī Muslims to say thatthe Holy Prophet Muhammad sa is the last of the prophetsamong the law-bearing prophets. There will be no new or oldprophet after him in opposition to his law or having a statusequal to or greater than him. Again, he writes, المساجد“‏ (themasjids, plural) refers to the specific set of masjids, namelyMasjid al-Aqsa, Masjid al-Harām, and Masjid al-Nabawī.” 283 It isabsurd how he uses this premise while criticizing the samepremise used by Ahmadī Muslims! His arguments are selfdestructiveand actually promote the Ahmadiyya Muslim pointof-view.Third, Farhan Khan says:Before the advent of Islām, the pre-Islāmic Arabswould construct shrines and temples to honor thememory of a deceased person of high social or moralstanding. The mushrikeen (polytheists) claimed thatspecial barakah (blessings) exist at these locations,and those who frequent them would be blessed. Thispractice of creating “holy blessed sites” wasterminated with Islām. The Prophet specified thatonly three special holy sites exist: first, Masjid al-Haram (in Makkah), second, Masjid al-Aqsa (in282Khan, With Love, Page 22283Ibid., Page 23

288 With Love to Muhammad sa the Khātam-un-NabiyyīnJerusalem) and last, Masjid al-Nabawi (inMadinah). 284He then goes on to support his point with the following hadīth:Qaza’a Maulā (freed slave of) Ziyād said: “I heardAbū Sa‘īd Al-Khudrī ra narrating four things from theProphet sa and I appreciated them very much. He said,conveying the words of the Prophet sa ,(1) ‘A woman should not go on a two-day journeyexcept with her husband or a Dhī Mahram.(2) No fasting is permissible on two days: ‘Īdul Fitrand ‘Īdul Adhā.(3) No prayer after two prayers, i.e. after the Fajrprayer till the sun rises and after the ‘Asr prayer tillthe sun sets.(4) Do not prepare yourself for a journey except tothree Mosques: Al-Masjid-Al-Haram, the Mosque ofAqsa (Jerusalem), and my Mosque’.” 285Then, he says, “...the three masjids are specified as the onlyاخر masjids worth traveling for and Masjid an-Nabawi is theٓ(last) to be built.” This is a serious disaster in scholarship and issome of Khan’s most incoherent reasoning concocted in hisbook! He has tried to put together two completely unrelatedstatements of the Holy Prophet Muhammad sa to reach a faultyconclusion! In an attempt to prove that the Holy Prophet sa spokeof Masjid-an-Nabwī as the last mosque, he has presented a hadīthwhere the Holy Prophet sa only happened to mention Masjid-an-Nabwī at the end of his sentence. There are other similar ahādīth284Ibid.285Sahīh Bukhārī, Volume 2, Book 21, Hadīth Number 288

ََََََََََََُُُِّّّّّContinuation of Prophethood according to Ahādīth 289where the Holy Prophet Muhammad sa did not speak of Masjidan-Nabwīas the last in a sequence. Consider the followingahādīth:aو ْ بً‏ aح‏ْنُ‏ aح َ دَّ‏ ثَ‎‏َاaابْنُ‏‏َاaار aبaأن‏ْنَ‏ aحَ‏ دَّ‏ ثَہُ‏‏َسً‏‏ْنُ‏ aأن َ aب aأبaِ‎أaا‏ْح دِ‏ ِ aب رً‏‏ُخ aر aااللهaِ‎‏ْر‏َا‏َّہ ِ عَ‏ aأب‏َہaالا حَ‏ دَ دaَ‎ث اجِ‏‏ْہِ‏ aو a‏َالَ‏ ‏َرْ دِ‏ يaو جِ‏ دِ‏ aإ‏َاءَ‏‏َۃِ‏ aو جِ‏aََِ َ ْ َّ دثِ َ aالا ُْ َ ون دً‏ ِ a ََ َ ح َّ دثa َ بْدُ‏ aجَ‏ َ ْ ِa ْ َ رانَّ a ث أa ُ ُ a َ ُ َ ر َ َ ۃa ْ ُ بِرaأن ُ َ ولَ‏ان َ ْ َ ََ ْ رَّ‏a a ََ ثَۃِ‏مَ‏ aإَّاa َ َ ُ‎ا َ إa َُّ َ َ a َ aاالله ُ َّ ََ ْ َ َ َ َ‎ب ْ ْْ دِ‏ اa َ جِ‏Hazrat Abū Hurairah ra reported Allāh’s Messenger saas saying: “One should undertake journey to threemosques: the Mosque of the Ka‘abah, my Mosque,and the Mosque of Eliā (Bait-ul-Muqaddas)”. 286a aابْنِ‏ا ٍ َ َa نْ‏َِ ُ ز ‏ْرُ‏ َa دً‏ ِ a َ نْ‏ a َ رِيّ‏ ُّْ نْ‏ َ a ْ ُ ََ ْ َa a روaح َّ دثَْ‏َۃَ‏ ُa َ نْ‏ aأبaِ‎رَ‏ َ ۃa aاالله ُ َّ َa َّ َ َ َ a َ مَ‏ْ دِ‏ aَ َa a َ َ اaو َ جِ‏َ ثَۃِ‏دُّ‏ aإلا ُ ََُْ ر َ َ ْ َ َو‏ْنُ‏ aحَ‏ ْ ر بً‏ aجaو aبَ ح دَّ‏ ثَِ‎ ْ َa رو aا‏َّا‏ِ‏ دُ‏‏َالَ‏‏َان aاز‏َاa‏َبْ‎‏ُ‏‏ْر غُ‏ aبِہِ‏ aا‏َّبِ‎‏َّ‏ ‏ْہِ‏ aوْ دِ‏ يaذَ د جِ‏‏ِحَ‏ ال aإaَث اجِ‏ت aارّ‏ْ دِ‏ aالاaو َ جِ‏ا‏ْح امِ‏aلاHazrat Abū Hurairah ra reported it directly fromAllāh’s Apostle sa that he said: “Do not undertakejourney but to three mosques: this Mosque of mine,the Mosque of Al-Harām and the Mosque of Aqsā(Bait-ul-Muqaddas)”. 287286Sahīh Muslim, Book 7, Hadīth Number 3220287Sahīh Muslim, Book 7, Hadīth Number 3218

َْ290 With Love to Muhammad sa the Khātam-un-NabiyyīnIt is simply ridiculous to see Farhan Khan’s extraordinary biasagainst the Ahmadiyya Muslim Jamā‘at. The above ahādīth arerecorded right next to the hadīth under discussion, but FarhanKhan deliberately chose to not mention them. Instead, he wentout of his way to select a narration where the sequence of hisliking was found and he used that to prove his points. However,the truth is that the Holy Prophet Muhammad sa did not speak ofMasjid-an-Nabwī as the last of the mosques in any of thesenarrations. He merely pointed out the importance of these threemosques, that is, Masjid-an-Nabwī, Masjid Al-Harām, and Bait-ul-Muqaddas, and he has spoken of them in different sequences.There are times when he mentioned Masjid-an-Nabwī first, andthere are times when he mentioned it second, and there aretimes when he mentioned it last. What does this tell us? Thistells us that he had no intention to speak of Masjid-an-Nabwī as thelast mosque!Fourth, Farhan Khan’s argument is inconsistent with thecontext of the hadīth under discussion. The Holy ProphetMuhammad sa himself clarified that he is only speaking ofmosques in respect of their greatness or status as indicated bythe words:‏ْہِ‏ aو َ َّ َ َ مa َ َa aااللهُ‏ َّ َa aااللهِ‏ ولِ‏ ُ َ َa a ِ ۃ َ َ َ ْ ُْاa ن aَْ لُ‏ِa وَ‏ اہ a ِ ا َa ِ ۃً‏ َ a َِ ن aأ‏ْفِ‏أ اa َ َ امَ‏ْ داْ جِ‏‏ْحَ‏رْ جِ‏ دِ‏ aرإلاa َ اجِ‏ دِ‏Prayer in the mosque of Allāh’s Messenger sa is moreexcellent than a thousand prayers in other mosques,except the Masjid Al-HarāmHence, he was speaking in terms of status and this clearlydemonstrates that, later in the same narration, he used the word

ََُContinuation of Prophethood according to Ahādīth 291ākhir in respect of status, not in respect of time or place. FarhanKhan’s objection to this understanding is, “...if ٓ خر meansا best, asthe Ahmadī Muslims say, and the Prophet sa referred to hismasjid as ٓ خرaااجد ‏,ا which would translate to mean best of themasjids, this would mean that prayer in the best of the masjids isrewarded less than prayer in Masjid al-Harām. This is a logicalinconsistency.” 288This is just another lame attempt to hopelessly try toinvalidate the Ahmadiyya Muslim understanding. Khanoverlooks the fact that there is an exception here. Nevertheless,a general rule is a rule, regardless of the exceptions. We do notmake up exceptions like Farhan Khan does, and in this case theHoly Prophet sa himself makes the exception in the followingwords, making the meaning clear:ْ جِ‏ د اa رَ‏ امَ‏ ‏ْحَ‏إلاaاْ َ…except the Masjid Al-HarāmThe only exception from the masājid is the Masjid Al-Harām! Justas the statement, “Prayer in the mosque of Allāh’s Messenger sais more excellent than a thousand prayers in other mosques,” isnot invalidated by the words, “except the Masjid Al-Harām,” inthe same way the statement, “my mosque is the best of themosques,” is not invalidated by the exception of Masjid Al-Harām. Consider the following similar hadīth:‏َاa‏َالا aحَ‏ دaأخ بَرَ‏ aِ‏َاعa‏َ‏ نْ‏ ََّْ ثaaََّ‏ْنُ‏ aاْث ُaبaحَ‏ ْ ر بً‏ aو دُ‏ُ بَ‎‏ْدِ‏ aااللهِ‏ a‏َالَ‏َّ حَ‏ ُ َaa‏ْرُ‏ َ ُ‏ْنُ‏ aَِ‎ز َ ُ َ وaا ان َّ ْ َ a َ نْ‏َ َ ح َّ دث aبَ ‏َحْ‏ وaو288Khan, With Love, Page 24

ََُّْ292 With Love to Muhammad sa the Khātam-un-Nabiyyīnَ ۃaaِ a َ َ مa َ َّ َ َ َ a َ aاالله ُ َّ َa ِa a ا َa ِ ۃً‏ َ a َِa ن aأ‏ْفِ‏‏َّبِ‎‏ّ‏ابْ َ دِ‏ ي aذَ‏ ا َْأa لُ‏جِ‏ ‏ْحَ‏ْ د رَ‏ امَ‏اْ جِ‏‏ْہِ‏ aو‏َالِ وَ‏ اہ aإلااa‏ْنِ‏ َ ُa رَ‏ َa نْ‏اa َIbn ‘Umar ra reported Allāh’s Apostle sa as saying:“Prayer in this mosque of mine is better than athousand prayers (observed in other mosques)besides it, except that of Masjid Al-Harām. 289It is very clear that whenever the Holy Prophet Muhammad saspoke of his mosque as the best of the mosques, he only madeone exception, that is, Masjid Al-Harām. This exception does notinvalidate the statement, “My mosque is the best of themosques.”Fifth, Farhan Khan supports his arguments with thefollowing hadīth:أاaخاتمaالاباءaوجديaخاتمaاجدaالاباءaوأحقaااجد aأن aزار aو د aإہ aارواحل aجد aاحرامaوجديaوۃaaجديaألaنaأفaۃaاaواہaإلاaاجدaاحرام 290‏(‏aادaوابنaاجارa ‏-‏aنaاۃ)‏I am the best of the prophets, and my Mosque is thebest of the mosques of the prophets, and the mostworth of the mosques to be visited and for luggage tobe tied up are the Masjid Al-Harām and my Mosque289Sahīh Muslim, Book 7, Hadīth Number 3213زaاالa۔a لaاحرنaواجدaالاaنaالاالa۔aحدث:‏ 290 ۳۴۹۹۹

Continuation of Prophethood according to Ahādīth 293and prayer in my Mosque is better than a thousandprayers (observed in other mosques) besides it,except the Masjid Al-Harām. 291This hadīth also invalidates Farhan Khan’s perspective in everyway. It is clear that the Holy Prophet sa is speaking of the statusof his Mosque as indicated by the context in which thestatement is being made. The Holy Prophet sa says that hisMosque is the Khātam-ul-Masājid-ul-Anbiyā’ and as a tashrīh (orexplanation), he says that prayers performed at his Mosque are athousand times better than those performed at other mosques.The context itself shows that the idiomatic meaning of khātam,that is best, is being applied here. In other words, theAhmadiyya Muslim understanding is that the Mosque of theHoly Prophet sa is the best in respect of the mosques before andafter him.On the flip side, if Farhan Khan’s meanings are taken, itwould mean that after the Holy Prophet Muhammad sa , there areno more mosques of the prophets. This would mean that whenHazrat ‘Īsā as comes in the Latter Days as a prophet for theMuslims, he would not be able to build any mosques! Themoment he tries to build a mosque, people like Farhan Khanwould cite the above hadīth saying that there are no moremosques of the prophets! No intelligent Muslim would everaccept such comedy!Sixth, another objection to Farhan Khan’s understandingis the fact that the narrator of the hadīth is Hazrat Ayesha ra , andshe herself did not consider Khātam-ul-Anbiyā’ to mean the Lastof the prophets as shown by her statement:291Kanzul ‘Ummāl, Chapter: The Virtue of the two Sanctuaries and Masjid Al-Aqsā from completion, Hadīth Number 34999

294 With Love to Muhammad sa the Khātam-un-Nabiyyīnْ َ د َ ہ‏َبِ‎ aب َّ‏َم aالا ُ با ٓ ٓ ءِ‏ aولاaتوواaلاaوواaاِ‏ ‏َّہaخ َ اتSay, “He is the Khātam-ul-Anbiyā’,” but do not say,“There is no prophet after him.”She has categorically rejected Farhan Khan’s desired andconcocted meanings. A more detailed discussion of this hadīthfollows in the next section.In conclusion, it can be understood that the HolyProphet sa spoke of the greatness of three mosques in thefollowing order:1. Masjid Al-Harām – the best and greatest mosque2. Masjid An-Nabwī – the best of the mosques, except forMasjid Al-Harām3. Bait-ul-Muqaddas – another mosque which the Muslimsshould visit.This is how anyone, without preconceived notions and bias,would understand the statements of the Holy ProphetMuhammad sa . As a result, the Ahmadiyya Muslimunderstanding is logical, simple, and straightforward, whileFarhan Khan’s understanding requires lengthy, unnecessaryinterpretations and faulty conclusions.Questions for Farhan Khan:1. Why would the Holy Prophet sa call his Mosque the lastmosque in the same sentence where he is speaking of thegreatness of his Mosque?2. Why doesn’t he accept the logical conclusions drawn bythe Ahmadī Muslims instead of going into extra-long

Continuation of Prophethood according to Ahādīth 295interpretations and re-interpretations to try to prove hisbiased opinion?3. Does he believe that when Hazrat ‘Īsā as comes as aprophet, he cannot build any mosques?

ََّ296 With Love to Muhammad sa the Khātam-un-NabiyyīnDo not say: “There is no Prophet after him”ْ َ د َ ہ‏َبِ‎ aب َّ‏َم aالا ُ با ٓ ٓ ءِ‏ aولاaتوواaلاaوواaاِ‏ ‏َّہaخ َ اتSay, “He is the Khātam-ul-Anbiyā’,” but do not say, “There is noprophet after him.”This statement has already been presented in the chapterentitled Opinion of the Sahāba ra , Ā’immah, and Mujaddidīn rh , alongwith the interpretations of the above hadīth by various scholarsof Islām, all of which support the Ahmadiyya Muslimunderstanding. Farhan Khan tries to refute the AhmadiyyaMuslim view with a hadīth narrated by Hazrat Mughīrah rawhich we thoroughly discussed in the chapter The Death ofHazrat ‘Īsā bin Mariam as . No matter how hard Farhan Khan tries,the truth is that these statements do not support him at all andare completely consistent with the Ahmadiyya Muslimunderstanding.Farhan Khan’s only excuse is to bring the subject of thereturn of the Israelite prophet – Hazrat ‘Īsā as – to prove hispoints. About that, it must first be noted that both HazratAyesha ra and Hazrat Mughīrah ra believed in the death of Hazrat‘Īsā as . Hazrat Ayesha ra is reported to have said:ا‏َ‏ ِ َ aوْ رِ‏ ‏ْنَ‏ ِa اش َaم aaابنaراِ‏ ن ٰ‏ًۃۃَ‏ َa َSurely, ‘Īsā Ibn Mariam as lived for 120 years. 292Similarly, Hazrat Mughīrah ra is reported to have said:292Hijajul Kirāmah, Page 428, and Mawāhib Ad-Dunya, Volume 1, Page 42

Continuation of Prophethood according to Ahādīth 297ااaاaحدثaانa aہaامaخارج ٰFor we used to discuss that ‘Īsā as shall appearHazrat Mughīrah ra specifically chose the word ‏”خارج“‏ (willappear) instead of ‏”‏ازلaنaااء“‏ (will descend from heaven) andthis clearly shows that he did not believe that the Israelite Īsā asascended bodily into the heavens, and therefore, mustinevitably have died. Now it is left up to Farhan Khan to waitfor a deceased Israelite prophet or accept the prophet who wassent by Allāh, the Exalted, from among the followers of theHoly Prophet Muhammad sa . One thing is certain – and FarhanKhan will also agree to this – that once a person dies, he neverreturns to this world. So, good luck!Second, Farhan Khan accuses the Ahmadī Muslims whenhe says, “…what they (Ahmadī Muslims) conveniently fail toreport is the Hadīth immediately below the Hadīth of A’isha ra inAl-Dūr Al-Manthūr, which explains the narration of Aisha ra .” 293Not only is this untrue as shown in the chapter entitled TheDeath of Hazrat ‘Īsā as , it is completely illogical. Essentially,Farhan Khan is saying that a statement of Hazrat Ayesha ra isexplained by a statement of Hazrat Mughīrah ra when, in fact,both their statements are completely independent of each other.Third, the absoluteness of Farhan Khan’s beliefs is utterlyshattered when he says, “…Al-Mughīrah preferred seal of theProphets, because no prophets after him may create the impressionthat ‘Esā bin Marīam will not return.” 294 In his entire book,Farhan Khan has been emphasizing that there can be no moreprophets whatsoever after the Holy Prophet Muhammad sa but293Khan, With Love, Page 9294Ibid., Page 10

298 With Love to Muhammad sa the Khātam-un-Nabiyyīnhere he admits that “no prophets after him” may create wrongimpressions.Fourth, another argument that we would like to addresshere has been given by Farhan Khan at certain occasions. Hesays that the Holy Prophet sa was the last prophet in the sensethat he was the 124,000 th prophet to come in the chain ofprophets. Since Hazrat ‘Īsā as came before the Holy ProphetMuhammad sa , it makes him the 123,999 th prophet. Now, if hecomes back after the Holy Prophet sa , he will still be the 123,999 thprophet which will not conflict the position of the HolyProphet sa as the last of the prophets. The response to thisargument is something that could even be explained by akindergarten student who can only count up to 10. One caneven ask a 4 year old boy or girl to read the following in orderto show him or her how Farhan Khan counts:12345678109After reading the above, he or she may not express his feelingsin words but will surely think of Farhan Khan as a person whoshould be demoted to pre-school to learn how to count. Just asthe digit 9 has to appear before 10 and after 8, the number123,999 has to appear before 124,000. It cannot appear after it.Hence, this is only superficial gibberish that Farhan Khan hascome up with in order to prove his points. Also, it is important

Continuation of Prophethood according to Ahādīth 299to understand that whatever is before 10, even if it comes after10, it is after it, regardless. No word other than after applies.Whatever number is assigned to Hazrat ‘Īsā as , he comes after theHoly Prophet Muhammad sa as a prophet. Since he is dead andcannot return, another prophet must come in his stead after theHoly Prophet Muhammad sa .Question for Farhan Khan:1. Why is he subjecting a simple statement of HazratAyesha ra to his own distorted interpretations, when it canbe understood simply as it stands?

ََََّّ300 With Love to Muhammad sa the Khātam-un-Nabiyyīn“Had he Lived, he would have been a Prophet”‏َا‏ِ‏ a ُّ ِاa aبِ‎بً‏ َُ ُْ َّ حَ‏ a دُّ‏ اaaَ ْ مً‏ َa نْ‏ِaa ُ تَ‎‏ْبَۃَ‏ a َ نْ‏ُ a ث ْ‎ان َ‏ْہِ‏ a َ َa aااللهُ‏ َّ َa aااللهِ‏ ولِ‏ ُ َ اتَ‏ َa ا ََّ aaو َ َّ َ مَ‏‏ْہِ‏ َ َa aااللهُ‏ َّ a َaااللهِ‏ّ َ َ مَ‏ ُ َ َ a َ َّ َa ولُ‏اa ٍ ‏ِد a ِ aاشَa َ ْ َ َ اaa ٍ ِ ِ ْ ر ُ295وسِ‏ aبْنُ‏َ ح دَّ‏ ثَ‎‏َا َa بْدُ‏َ ‏ْنُ‏aبح دَّ‏ ثَ‎‏َاaإبْرَ‏ ا‏ِ‏ مُ‏‏ْنِ‏ َa بَّاسً‏ a‏َالَ‏اب‏ْہِ‏ aرو‏َو‏َّۃِ‏ aوا‏ْج‏ْنُ‏aب‏ْنُ‏ aحَ‏ دَّ‏ ثَ‎‏َا aدَ‏ اودُ‏َ دً‏aبaح دَّ‏ ثَ‎‏َاaا‏ْحَ‏ ‏َمُ‏‏ْنُ‏aاب aرaإب ‏ْرَ‏ ا‏ِ‏ مُ‏‏َان‏ٍّا‏َبِ‎aو ‏َالَ‏ َ‏ْبa‏َہa aإنHazrat Ibn ‘Abbās ra narrated: “When Ibrāhīm, the son of theProphet sa of Allāh died, the Holy Prophet sa performed hisfuneral prayer and said, ‘There is a maid for him in Paradise,and if he had lived, he would surely have become aprophet...’.” 296This hadīth about the Holy Prophet’s sa son, Ibrāhīm, isclear, absolute proof of the continuity of prophethood.However, Farhan Khan chooses to make certain criticisms, thefirst of which is as follows:The entire statement is closed in an if-statement. Anif-statement does not necessarily mean thatsomething is possible… For example, in Sūrah BanīIsrā’īl, verse 43, Allāh says:قُل لَّوْ‏ كاَ‏ نَ‏ ۤ مَعَهٗ‏ اٰلِهَةٌ‏ امكَ‏ َ يَقُوْلُوْ‏ نَ‏ اِذًا لاَّ‏ بْتَغَوْا اِلىٰ‏ ذِىْ‏ الْ‏ عَرْ‏ ‏ِشسَ‏ بِيْلاً‏295ابنaاجہa۔aتاب:‏aاجازa۔aباب:‏ اaجاءaaاۃaaابنaرولaااللهaaااللهaہaوم296Ibn Mājah, Book: What is mentioned about the Funeral Prayer, Chapter:What is mentioned about the prayer for the son of the Prophet sa of Allāh

Continuation of Prophethood according to Ahādīth 301Say, had there been other gods with Him, as they say,then they (idolaters) would have surely sought out away to the Owner of the Throne.Based on this verse, the Ahmadī [Muslims] wouldhave to accept that it is possible for there to be otherdeities worthy of worship besides Allāh because thesame if-statement is used. 297Again, as usual, Farhan Khan used his bias to make anotherstraw man fallacy by attributing ridiculous beliefs to theAhmadī Muslims while failing to address the actual argument.If-then statements imply that if a certain condition were toexist, then a result would occur. Even if the if condition did notoccur, it does not negate the truth of the then result. AhmadīMuslims do not believe in hypothetical statements; however, ifthe statements come from God or the Prophet sa , they are statedwith a purpose to guide us towards truth. The fact of the matteris that the Ahmadiyya Muslim understanding is based on an“if-then statement,” which is perfectly logical. The HolyProphet sa did not say, “If… he would have been a prophet.”Instead, he said, “If he had lived, [then] he would surely havebeen a prophet.” In other words, in the mind of the HolyProphet Muhammad sa , prophethood continues.Second, Farhan Khan presents a verse of the HolyQur’ān, as shown above, to refute the Ahmadiyya Muslimunderstanding, and to dupe a person who lacks knowledge ofthe Holy Qur’ān or the Arabic language. However, to an honestperson with knowledge of the Holy Qur’ān and the Arabiclanguage, it clearly demonstrates the devious way with which297Khan, With Love, Page 27

302 With Love to Muhammad sa the Khātam-un-NabiyyīnFarhan Khan has made his argument. The verse that he haspresented is a perfect example of ‏,‏اسaعaاارق that is, to use anexample in an argument which has nothing to do with thesubject of discussion. If Farhan Khan has an objection to such“if-then statements,” then it is very likely he would not believein the following verse of the Qur’ān:وَلَوْ‏ اَنهَُّمْ‏ اٰمَنُوْا وَاتَّقَوْا لَمَثُوْبَةٌ‏ مّ‏ ‏ِنْ‏ عِنْدِ‏ اهللّ‏ ٰ ِ خَيرٌْؕ‏And if they had believed and acted righteously,better surely would have been the reward fromAllāh. 298As a result, the Ahmadiyya Muslim understanding can beillustrated as follows:StatementIf he had lived, [then] hewould have been a prophetStatementIf they believe and actrighteously, [then] they will berewarded from Allāh.ConclusionProphethood continuesConclusionAllāh rewards the believersFarhan Khan’s understanding can be summarized as follows:298Sūrah Al-Baqarah, 2:104

Continuation of Prophethood according to Ahādīth 303StatementIf he had lived, [then] hewould have been a prophetStatementIf they believe and actrighteously, [then] they will berewarded from Allāh.ConclusionProphethood does notcontinueConclusionAllāh does not reward thebelieversNo sane person would accept Farhan Khan’s conclusions!Third, Farhan Khan writes, “It was the decree of Allāhthat his son would pass away, thus proving that no moreprophets could come.” 299 The response to this is given by HazratMirzā Tāhir Ahmad rh in the following quotation:The narration states, “Had he lived, he would havebeen a true prophet...”. Our opponent ‘ulemā’ makethis criticism that the Holy Prophet sa has only saidthat if he remained alive, he would have been aprophet, but God caused him to die so that he doesnot remain alive to become a prophet. This is Hiswisdom. However, the truth of the matter is that thisis entirely false! There is no wisdom in this! This is agross attack on the eloquence of the Holy Prophet sa .The background of this hadīth is that Hazrat Ibrāhīmdied in the beginning of 9 th Hijrah and the verse ofKhātam-an-Nabiyyīn was revealed in 5 th Hijrah. In299Khan, With Love, Page 28

304 With Love to Muhammad sa the Khātam-un-Nabiyyīnother words, the death of Hazrat Ibrāhīm occurred 4years after the revelation of the verse of Khātam-an-Nabiyyīn. Now, an ordinary, dull person canunderstand that if the Holy Prophet Muhammad saunderstood the verse of Khātam-an-Nabiyyīn to meanthat every kind of prophethood has ended forever, hecould never have made this statement, “If he hadlived, he would have become a prophet.” He couldhave said, “He did not remain alive so that he doesnot become a prophet,” but he did not say this.Instead, he said, “If he had lived, he would havebecome a prophet,” even though he should have said,“If Ibrāhīm lived for a thousand years, he would nothave been a prophet.” This is because a prophet, whohas been told that no prophet shall come after him tillthe Day of Judgement, can only say at the most, at thetime of the death of his son in front of him, that, “Hewas a good and pious boy, but since my God has toldme that no prophet shall come in this ummah, as longas this child had remained alive, he would not havebecome a prophet.” This would have been hisstatement, but he did not say this.Other than that, there is another narration, and it isvery interesting. In it, the issue of ba‘ad has beenended completely. Hazrat ‘Alī bin Abī Tālib ranarrates:الaاaتوaابرامaارلaابaaااللهaہaوaہaجاتہaوaتہaوaتہaوaخرجa مaاہaاربہaوaخرجaااسaہaدہaوaادخلaابaa

ٰٰContinuation of Prophethood according to Ahādīth 305االلهaہaوaمaدہaaبرہaالaااaوaااللهaاہaبaابنaبHazrat ‘Alī ra narrates that when the son of theHoly Prophet sa , Ibrāhīm, died, he sent amessage to his mother, Maria, to prepare for thefuneral. Hence, she bathed Ibrāhīm andwrapped him in the shroud. Thereafter, theHoly Prophet sa brought the body out with hiscompanions, buried him in the cemetery, andplaced his hand on the grave and said, “By God,he is a prophet, the son of a prophet.” 300Since Hazrat ‘Alī ra was a member of the household,his narration is clearer and has details of the actualevent.This event took place about 4 years after therevelation of the verse of Khātam-an-Nabiyyīn… Whatdo the scholars conclude from this? Hazrat Mullā ‘AlīQārī rh said:وaعaذاaوaاشaابرامaوaارaباaوaذاaوaارaرaباaااaنaاتباہaہaامaؓاخر aو aااس aم aام aاض a aہوaتا aخاتم aابن aاذا اa aاہ aلا aات aبaبدہaخaتہaوaمaنaنaاتہaوa300Tārīkh Al-Kabīr Li Ibn ‘Asāker, Page 295, and, Al-Fatāwā Al-Hadīthiyya Li IbnAl-Hijr Al-Haishmī, Page 176

306 With Love to Muhammad sa the Khātam-un-NabiyyīnIf Ibrāhīm had lived and become a prophet[and] if ‘Umar had also become a prophet, thenboth would have been from the followers of theHoly Prophet sa , just like ‘Īsā, Khidr, and Ilyās(peace be on them). Hence, this is not againstthe saying of Allāh, the Exalted, “Khātam-an-Nabiyyīn,” because it means that there will be nosuch prophet after him who ends his religionand is not from his ummah 301 . 302It should now be clear that Farhan Khan’s excuse is meaninglessand only born out of his bias. He should bear in mind thatselective obedience to some ahādīth while disregard for othersleads to disobedience of the Holy Prophet Muhammad sa !Questions for Farhan Khan:1. Does he disregard the conclusions drawn from all the ifthenstatements of the Holy Qur’ān?2. Why does he highlight certain ahādīth as a basis of hisfaith while totally ignoring ahādīth like the ones aboutIbrāhīm, the son of the Holy Prophet Muhammad sa ?3. If the Holy Prophet sa really believed in the end ofprophethood of every kind, why did he not clearly say,“Ibrāhīm died so that he does not become a prophet,”instead of saying something that indicates the continuityof prophethood?4. Why does he not accept this hadīth as-is instead of goinginto lengthy interpretations?301Maudhu‘āt Kabīr Arabī, Pages 58-59302Irfān Khatme Nubuwwat, Page 358-360 [Translated by the authors]

ََََََّّّْْْContinuation of Prophethood according to Ahādīth 307Other Ahādīth on the Continuation of ProphethoodThere are other ahādīth which prove the fact thatprophethood continues after the Holy Prophet Muhammad sa .For instance, about Hazrat Abū Bakr ra , the Holy ProphetMuhammad sa said:‏َبِ‎‏ّ‏‏َن ْ َa نa‏ُو َّ ۃِ‏ aاِ‏ لاaاُ aالا ُْ ْ َ َ ل a ٰ ذِ‏ ہِ‏‏ْرaً‎اَ‏ُو aب ْ‏َباAbū Bakr ra is best in this ummah, except that therecomes a prophet [who will be better than him]. 303‏َبِ‎‏ّ‏‏َن ْ َa نa‏َّاسِ‏ aاِ‏ لاaا‏ُواaُ‏ْر َ‏ْرaً‎خَ‏ُو aب ْ‏َباAbū Bakr ra is best of people, except that there comes aprophet [who will be better than him]. 304If, according to the Holy Prophet Muhammad sa , there was nevergoing to be a prophet after him, he would not have made anexception in the words, “ a ْ َa ” (except that there comes a‏َناِ‏ لاaا‏َبِ‎‏ّ‏‏ُو نprophet). The Holy Prophet sa is simply saying that if a prophetcomes from the ummah, his status would be greater than that ofHazrat Abū Bakr ra . With that exception in mind, Abū Bakr ra isthe best of the people or the best person in the ummah.Another hadīth which speaks about the continuity ofprophethood is as follows:303Kunūz-ul-Haqā’iq Fī Hadīth Khair Al-Khalā’iq, Page 4304Tibrānī wa Ibn ‘Adī Fīl-Kāhil, quoted from: Jāmi‘ Al-Saghīr As-Suyūtī, Page 5

308 With Love to Muhammad sa the Khātam-un-Nabiyyīnتونaابوۃaمaاaاءaااللهa۔۔۔aثمaتونaخۃa a ٰاجaابوۃaاaاءaااللهa۔۔۔aثمaتونaاaااaتونaاaاءaااللهa۔۔aثمaتونaخۃa aاجaابوۃ ٰ 305There shall remain in you prophethood as long asAllāh wills.... Then there will be Khilāfah upon thefootsteps of prophethood as long as Allāh wills...Then there will be kingdom and it shall remain aslong as Allāh wills... Then there will be Khilāfah uponthe footsteps of prophethood. 306The last portion of this hadīth specifically mentions that Khilāfahshall be established upon the footsteps of prophethood. In otherwords, just as Khilāfah was established upon the footsteps of theprophethood of the Holy Prophet Muhammad sa , the Khilāfah ofthe Latter Days was also meant to be established on thefootsteps of prophethood. As a result, the Khilāfah of theAhmadiyya Muslim Jamā‘at has already been established on thefootsteps of the prophethood of Hazrat Mirzā Ghulām Ahmad as .Question for Farhan Khan:1. Why does he hide or make ridiculous interpretations andre-interpretations of all these ahādīth about the continuityof prophethood?305و ٰ ۃ۔aتابaاراق۔aبابaالاذارaوaاتحذر306Mishkāt, Kitābur Riqāq, Bāb Al-Anzār wat-Tehzīr

ُّClosing CommentsHazrat Mirzā Ghulām Ahmad Qādiānī as came as aprophet of Allāh, the Exalted, and as the Promised Messiah andImām Mahdī, whose advent had long been awaited by theMuslims. His claims are exactly in accordance with the criteriaset by the Holy Qur’ān and he fulfilled all the signs of his arrivalrecorded in authentic ahādīth. Acceptance of the Messiah of theLatter Days has been emphasized in countless traditions of theHoly Prophet Muhammad sa and disbelieving in him amounts todisregard for those traditions. For instance, the Holy Prophet sa isreported to have said:اذاaرأتوہaباِ‏ُ‏ وہ‏ْو ٍ اaaاثجaاہaٗ‎خۃaااللهaaووaحب ُادی 307“When you see him, offer allegiance to him even if(you have to go) on your knees over snow-covered307ابنaاجہaتابaاتنaبابa خروجaادی309

310 With Love to Muhammad sa the Khātam-un-Nabiyyīnmountains because he is the Khalīfa of Allāh, theMahdī” 308We call upon all the Muslims of the world to accept thisMessiah who has been sent by God and to embrace Ahmadiyyaas the True Islām and become united as one under the banner ofa single leader – a single Khalīfa. It is an Islām not based onsects, division, disunity, hatred, violence and disharmony, butan Islām based on Love for All, Hatred for None.But what about the return of ‘Īsā bin Mariam as ?For many Muslims, the main obstacle to the acceptanceof Hazrat Mirzā Ghulām Ahmad as as the Promised Messiah isthe belief and expectation that Hazrat ‘Īsā as shall bodily descendfrom heaven. We would like to humbly convey to them thismessage that Hazrat ‘Īsā as is dead according to several verses ofthe Holy Qur’ān, ahādīth, and historical proofs. We encouragethem to research this issue and a great place to start is the book“Jesus in India” 309 written by Hazrat Mirzā Ghulām Ahmad as .How do I know if Hazrat Mirzā Ghulām Ahmad as is true?After learning that Hazrat ‘Īsā as is dead and cannot comeback to this world, the most logical question that arises isregarding the truth of Hazrat Mirzā Ghulām Ahmad as . Weencourage the reader to research this issue and we humblysuggest that he or she can begin by reading the book “Invitation308Ibn Mājah, The Book of Trials, Chapter: The coming of the Mahdī309This book is available at: http://www.alislam.org/library/books/jesus-inindia/index.html

Closing Comments 311to Ahmadiyyat” 310 written by Hazrat Mirzā Bashīr-ud-DīnMahmūd Ahmad ra , the Second Successor of the PromisedMessiah as . This book shall, Inshā’ Allāh, help him or herunderstand the claims of Hazrat Mirzā Ghulām Ahmad as andlearn about the proofs of his truth.The Anti-Ahmadiyya CampaignsIt has long been the custom of man to oppose a prophetand his community. This custom has continued to this day withthe presence of the anti-Ahmadiyya hate campaigns against theAhmadiyya Muslim Jamā‘at. In recent years, as an outlet fortheir envy, they have hopelessly and desperately used theinternet as another tool to spread hate-filled propaganda againstthe Promised Messiah as , his successors, and the system ofKhilāfah. However, the authors can declare from personalexperience that most of that information is completely false, andwhatever is true is presented in cunningly distorted ways forthe sole purpose of deception. We encourage the readers to visitwww.alislam.org to see the true face of the Ahmadiyya MuslimJamā‘at and learn its history, beliefs, and achievements.A common stereotype used by the opponents of thecommunity is to dismiss it as a small group from the Indo-Paksubcontinent, similar to the way Farhan Khan portrays thecommunity in the words, “Most Ahmadi [Muslims] stem fromthe Indian sub-continent...” 311 This is a common stereotype heldagainst the community but the truth is that this community isestablished in 204 countries and present on all continents of the310This book is available at:http://www.alislam.org/books/invitation/index.html311Khan, With Love, Page 83

312 With Love to Muhammad sa the Khātam-un-Nabiyyīnworld, with membership spanning across various ethnicities,races, and cultures.The Revival of IslāmThe main goal of the Ahmadiyya Muslim Jamā‘at is torevive Islām and regain its glory and greatness of its early days.Over the course of its history, the community has built over15,000 mosques, over 500 schools, and over 30 hospitals. It hastranslated the Holy Qur’ān into over 70 languages, and it runs a24-hour satellite channel, MTA – Muslim TelevisionAhmadiyya, for the propagation of the true teachings of Islāmand the message of peace and tolerance. It has also greatlycontributed to humanitarian aid by working with anindependent charitable organization, Humanity First.Contact InformationThe authors can be contacted as follows:Farhan Iqbal:farhan.iqbal@ahmadiyya.caTwitter: @FarhanIqbal1Imtiaz Ahmed Sra:imtiaz.ahmed@ahmadiyya.caTwitter: @ImtiazAhmedSraaWe pray that Allāh, the Exalted, may make this book a source ofguidance for the Muslims and enable them to see the truth ofthe Ahmadiyya Muslim Jamā‘at and lead to their acceptance ofthe Promised Messiah and Imām Mahdī as ! Āmīn! Thumma Āmīn!

Closing Comments 313We also pray that Allāh, the Exalted, may make it a resourcethat Ahmadī Muslims are able to use for the exposition as wellas the defence of the Ahmadiyya Muslim position. Āmīn!

Appendix I: Sayings of thePromised Messiah as on theFinality of ProphethoodBelow are a series of quotations of Hazrat Mirzā GhulāmAhmad Qādiānī as , the Promised Messiah and Imām Mahdī, on theissue of the finality of prophethood. They expound his stance on thisissue and serve to dispel misconceptions and misunderstandings abouthis writings that are spread by the anti-Ahmadiyya.My critic has further objected that God Almighty has said:دِيْنَكمُ‏ ْ عَلَيْكمُ‏ ْ نِعْمَتىِ‏ ْلَكمُ‏ ُاَكمْ‏ ‏َلْ‏ ‏ُت اَلْيَوْمَ‏ لَكمُ‏ ْوَاَتْمَمْ‏ ‏ُتالاْ‏ ‏ِسْ‏ لاَ‏ مَ‏ دِيْنًا 312ؕ‏َورَ‏ ضِ‏ يْ‏ ‏ُتTherefore no reformer or prophet is now needed. In so thinkingthe critic has raised an objection against the Holy Qur’ān itself,inasmuch as the Holy Qur’ān has promised the appointment ofsuccessors from among the Muslims and has said that throughthem faith would be strengthened, doubts would be set at restand security would be restored after a state of fear. Thus, if312‘This day have I perfected your religion for you and completed My favourupon you.’—Sūrah Al-Mā’idah, 5:4315

316 With Love to Muhammad sa the Khātam-un-Nabiyyīnnothing is permissible after the perfection of the Faith [i.e.,Islām], then, according to the critic, the Khilāfah that continuedfor thirty years after the Holy Prophet sa would also be renderedunnecessary, as the Faith had been perfected and nothing morewas needed.The citation of the verse ْ اَلْيَوْمَ‏ اَكمْ‏ ‏َلْتُ‏ لَكمُ‏ ْ دِيْنَكمُ‏ 313 by the critic isout of place. We do not allege that a reformer or a muhaddathdetracts anything from the Faith or adds anything to it. Whatwe say is that when, after the lapse of time, the holy teaching ofthe Faith is covered with the dust of wrong thinking and thepure countenance of truth becomes hidden, then reformers,muhaddathīn and spiritual successors appear to reveal the trueand beautiful countenance of the Faith.We do not know whence our poor critic has learnt thatreformers and spiritual successors arrive for the purpose ofadding to or abrogating the Faith. Their purpose is not toabrogate but to display the light and brilliance of the Faith. Theconception of the critic that there is no such need reveals that hedoes not have much regard for the Faith. He has never reflectedon what Islām is, what its progress signifies, how its realprogress can be achieved, and who can be considered a trueMuslim. That is why he considers it enough that the HolyQur’ān being available, and there being a plethora of divines,the hearts of most people are automatically drawn to Islām andno reformer is needed. He does not appreciate the fact thatreformers and spiritual successors are needed among theMuslims, in the same way as prophets are needed among otherpeople. It cannot be denied that Moses (peace be upon him) wasa prophet and a messenger and that the Torah was a completecode for the children of Israel; and just as the Holy Qur’ān313Ibid.

Appendix I 317contains the verse ْ اَلْيَوْمَ‏ اَكمْ‏ ‏َلْتُ‏ لَكمُ‏ ْ دِيْنَكمُ‏ 314 so does the Torah containverses to the effect that the children of Israel have been given aperfect and glorious Book. The Holy Qur’ān also describes theTorah as such. Yet hundreds of prophets appeared among thechildren of Israel after the Torah, who brought no new book andwhose function was to pull people who had departed from theteachings of the Torah back to it and to purify the hearts ofthose who had been afflicted with doubts, atheism and lack offaith. God the Exalted has affirmed in the Holy Qur’ān:315وَ‏ لَقَدْ‏ اٰتَيْنَا مُوْ‏ سىَ‏ الْكِتٰبَ‏ وَقَفَّيْنَا مِنْ‏ ۢ بَعْدِهٖ‏ ابِ‏ لرُّسُ‏ لِ‏That is: ‘We bestowed the Torah upon Moses as and thereaftersent many messengers in its support and to testify to its truth.’ثمُ‏ َّ اَرْسَ‏ لْنَا رُسُ‏ لَنَا تَترْ‏ ‏َا 316ؕThat is: ‘Then, We sent Our messengers one after the other.’All these verses show that it is the way of Allāh that aftersending down His Book He sends prophets in support of it. Insupport of the Torah sometimes as many as four hundredprophets were sent at one and the same time; as testified by theBible.The reason for sending so many prophets is that GodAlmighty has warned emphatically that abiding hell is thepunishment for denial of His Book; as is said:317ِٕ كَ‏ اَصحْ‏ ‏ٰبُ‏ النَّارِ‏ ۚ همُ‏ ْ فِيهْ‏ ‏َا خٰدلِ‏ ُ وْنَ‏وَاذلَّ‏ ‏ِيْنَ‏ كَفَرُ‏ وْ‏ ا وَكَذَّبُوْا بِاٰيٰتِنَآ‏ اُولٰ‏ ٓ ى314Ibid.315Sūrah Al-Baqarah, 2:88316Sūrah Al-Mu’minūn, 23:45

318 With Love to Muhammad sa the Khātam-un-NabiyyīnThis means that: ‘Those who are disbelievers and reject Oursigns are condemned to the fire and shall abide therein forever.’Thus, as the punishment of rejection of a Divine Book is sosevere and the phenomenon of prophethood and divinerevelation is so difficult of comprehension, indeed GodAlmighty Himself is so transcendent that unless the human eyeis illumined by divine light it is not possible to achieve true andholy comprehension of Him, let alone the comprehension ofprophets and divine books, therefore, the Rahmāniyyah of Goddemanded that His blind and unseeing creatures should behelped very greatly, and it should not be considered enoughthat a messenger and a Book having been sent, thereafter,despite the passage of a long period of time, the disbelieversmay be committed to the everlasting torment of hell on accountof the denial of such doctrines as later generations cancomprehend as merely pure and excellent statements.It should be clear to a thoughtful person that God, Who isRahmān [Gracious] and Rahīm [Merciful], cannot, withoutconvincing explanation, prescribe so great a punishment ascondemnation to everlasting hell for people of differentcountries who have heard of the Qur’ān and of the HolyProphet sa after centuries and who, not being proficient in Arabic,cannot perceive the excellence of the Holy Qur’ān. Nor canhuman conscience reconcile itself to the fact that a person maybe condemned without being convinced that the Holy Qur’ān isthe Word of God. That is why God Almighty has promised thatHe will continue to appoint vicegerents so that they, beinginvested reflectively with the lights of prophethood, shoulddemonstrate the excellences of the Holy Qur’ān and its holy317Sūrah Al-Baqarah, 2:40

Appendix I 319blessings to the people and thus make them responsible forbelieving in it and acting upon it.It should also be remembered that such exposition has toadopt different forms in every age, and that a reformer isequipped with the faculties, capacities and qualities which aresuited to the reform of the mischief which is current in his time.Thus, God Almighty will ever continue to do so, as long as Hewills, so that reform and virtue may continue to flourish. Thesestatements are not without proof and are testified by anunbroken series of precedents.Apart from the prophets, messengers and muhaddathīnwho appeared at different times in different countries, if onetakes into account only those who appeared in Israel, it wouldbe discovered that in the fourteen centuries between Moses asand Jesus as , thousands of prophets and muhaddathīn appearedand occupied themselves diligently in the service of the Torah.The Holy Qur’ān and the Bible both testify to this. Thoseprophets brought no new book and taught no new faith. Theyonly served the Torah. They appeared whenever atheism,disbelief, misconduct, and hard-heartedness became prevalentin Israel.It is a point to ponder that the Law of Moses as was limitedin its scope and was not meant for the whole of mankind, norwas it to last forever, yet God Almighty took care to sendthousands of prophets for the revival of that law and thoseprophets exhibited such signs as enabled the children of Israelto behold God afresh. Then how can it be that Muslims, whohave been designated the best of people, and are attached to theBest of the prophets (peace and blessings of Allāh be upon him)be accounted so unfortunate that God Almighty looked at themwith mercy only for thirty years and after exhibiting heavenlylights to them during that time, turned His face away from

320 With Love to Muhammad sa the Khātam-un-Nabiyyīnthem. Centuries passed after the departure of the HolyProphet sa , and thousands of disorders arose, and greatearthquakes were felt, and diverse forms of corruption spread,and a whole world mounted attacks against Islām, and all itsblessings and miracles were denied, and that which wasacceptable was declared unacceptable, and yet God Almightynever again looked upon the Muslims nor had mercy on them,nor did He consider that the Muslims were also weak humanbeings and, like the children of Israel, their plants also were inneed of heavenly water. Could the Beneficent God, Who hadsent the Holy Prophet (peace and blessings of Allāh be uponhim) to remove all corruption forever, turn away from theMuslims like this? Can we conceive that God Almighty was soMerciful towards previous people and, having revealed theTorah, sent thousands of prophets and muhaddathīn in supportof the Torah and for the repeated revival of the hearts of thechildren of Israel, but that the Muslims were subject to HisWrath and, therefore, after the revelation of the Holy Qur’ān,He forgot them and left them forever to the reasoning anddeduction of clerics? God clearly stated concerning Moses as :وَكلَ‏ ‏َّمَ‏ ٰ اهللّ‏ ُ مُوْ‏ سىٰ‏ تَكلْ‏ ‏ِيْمًارُّسُ‏ لاً‏ ِ مُّبَشرّ‏ ‏ِيْنَ‏ وَمُنْذِرِيْنَ‏ لِئَلاَّ‏ يَكُوْ‏ نَ‏ لِلنَّاسِ‏ عَلىَ‏ اهللّ‏اهللّ‏حُجَّةٌ‏ بَعْدَ‏ الرُّسُ‏ ‏ِلؕ‏ وَكاَ‏ نَ‏318۝ِ ٰ319ٰ ُ عَزِيْزًا حَكِيْمًا ۝That is to say: ‘Allāh spoke to Moses as ’ and ‘sent messengersbearing glad tidings as well as warnings to help him and totestify to his truth, so that people may not have any excuse after318Sūrah An-Nisā’, 4:165319Sūrah An-Nisā’, 4:166

Appendix I 321that, and, after witnessing a host of prophets, should believe inthe Torah with all their heart.’Then He says:وَرُ‏ سُ‏ لاً‏ قَدْ‏ قَصَ‏ صْ‏ نهٰ‏ ‏ُمْ‏ عَلَيْكَ‏ مِنْ‏ قَبْلُ‏ وَرُ‏ سُ‏ لاً‏ لَّمْ‏ نَقْصُ‏ صْ‏ هُمْ‏ عَلَيْكَ‏ 320That is: ‘We sent many messengers before thee, some of whomWe have mentioned to thee and some We have not somentioned.’But God made no such arrangement for the Muslims andwithheld from them the Mercy and Grace He had bestowedupon the people of Moses as ! It is obvious that, with the passageof time, previous miracles and wonders became mere tales.Succeeding generations, finding themselves bereft of all suchwonders, begin to entertain doubts about miracles andextraordinary happenings. Having the example of thousands ofprophets of Israel before them, the Muslims would bedisheartened and, considering themselves unfortunate, wouldeither envy the children of Israel or would consider the historyof Israel also a chain of imaginary tales. It is idle to assert that,as there have been thousands of prophets and many miracleshave been shown in the past, the Muslims were in no need ofextraordinary events and wonders and blessings and that iswhy God Almighty held everything of that kind back from theMuslims. This is the kind of thing that is asserted by those whohave no regard for the Faith. Man is very weak and alwaysneeds strengthening of faith. In this respect no help can bederived from self-conceived arguments. It is necessary to realizeafresh that God exists. False belief, which is not effective in320Sūrah An-Nisā’, 4:165

322 With Love to Muhammad sa the Khātam-un-Nabiyyīnrestraining a person from misconduct, may however, continueto exist as a matter of speculation and form.Need for Reformers after the Perfection of FaithIt should be remembered that the perfection of faith doesnot dispense with the need of safeguarding it. For instance, if aperson builds a house, sets all its rooms in order and fills all theneeds relating to its structure, and, after a long time, dust settleson it because of rains and dust storms, and its beauty is coveredup; if, at such a time, a person who inherits this house wishes toundertake its cleaning and whitewashing, would this not be theheight of folly to stop him from doing so for the reason that thehouse had been completed long ago? These people do notreflect that the completion of a structure is one thing and itsseasonal cleaning is quite another. It should be remembered thatreformers do not add anything to or subtract anything from thefaith. They restore to the hearts that which had been lost. Toassert that it is not necessary to believe in reformers isdisobedience of a Divine Command. He has directed:321ِٕ كَ‏ همُ‏ ُ الْفٰسِ‏ قُوْ‏ نَ‏وَمَنْ‏ كَفَرَ‏ بَعْدَ‏ ذٰكلِ‏ َ فَاُولٰ‏ ٓ ى‘Whoever rejects the Khulafā’, after they have been sent, isindeed from amongst the sinners.’To summarise, it was necessary that after the death of the HolyProphet (peace and blessings of Allāh be upon him) reformersshould have appeared among the Muslims at times of disorderand trials, who should have been entrusted with one of thefunctions of the prophets, namely that they should call men to321Sūrah An-Nūr, 24:56

Appendix I 323the true faith and remove all innovations and exhibit the truthof the Faith from every point-of-view with the help of heavenlylight and invite people to truth, love and piety by the force oftheir example. The reasons for this are:Firstly, reason affirms that matters relating to God andthe hereafter are very fine and imperceptible. One has to believein the unseen and the supernatural. No one has ever seen GodAlmighty or observed heaven and hell, or met the angels. Whatis more, Divine Commandments are opposed to the desires ofthe ego and restrain from that in which the ego delights.Therefore it is necessary that either the prophets of God, whobring the law and the Book and possess spiritual power, shouldlive long and continue to bless their followers in each centurywith their company, and should train them under their owngraceful supervision and convey to them the blessing, light andspiritual comprehension which they had done in the early partof their ministry. Or, if that should not be possible, then theirspiritual heirs, who are equipped with their high qualities andcan set forth the verities and insights comprised in the DivineBook under the guidance of revelation, and can illustrate inpractice that which is related to the past and can lead a seekerafter truth to certainty, must continue to appear in times oftrouble and trials so that man who is afflicted with doubt andforgetfulness should not be deprived of the true grace of theprophets.It is obvious that when the time of a prophet comes to anend, and those who have witnessed his blessings pass away,their experiences become tales in the eyes of the people of thenext generation. The moral qualities of the prophet, his worship,his steadfastness, his devotion, Divine support, extraordinaryevents, and miracles which testified to his prophethood and thetruth of his claim become fictional in the estimation of

324 With Love to Muhammad sa the Khātam-un-Nabiyyīnsubsequent generations. Therefore, the freshness of the Faithand the eagerness of obedience that are the characteristics ofthose who are favored with the company of the prophet are notfound in those who come after them. It is clear that the kind ofsincerity and devotion with which the companions of the HolyProphet (peace and blessings of Allāh be upon him) sacrificedtheir wealth, lives, and honor in the cause of Islām were not tobe found even among the second century Muslims, let aloneMuslims of subsequent centuries. Why was this so? It wasbecause the companions, may Allāh be pleased with them, hadbeheld the countenance of the true one, whose love for Allāhwas so spontaneously testified even by the disbelievingQuraish. These people, observing his daily supplications, hisloving prostrations, his condition of complete obedience, thebright signs of perfect love and devotion on his countenance,and the rain of Divine light on his face, were compelled toaffirm:‏ِہِ قَ‏ َ a ُ ح َ َّ دa aر ٰ َ بّ‏َ‘Muhammad has fallen in love with his Lord.’The companions not only observed the devotion, love andsincerity which surged up in the heart of our lord and masterMuhammad (peace and blessings of Allāh be upon him) like araging ocean, they also observed God Almighty’s love for him,in the guise of extraordinary support and help. Then theyrealized that God exists and their hearts testified that He stoodby the Holy Prophet (peace and blessings of Allāh be uponhim). They had witnessed so many Divine wonders and somany heavenly signs that they were left in no doubt about theexistence of a Supreme Being Who is God, Who controlseverything and for Whom nothing is impossible. That is why

Appendix I 325they exhibited such devotion and made such sacrifices as arenot possible for anyone until all his doubts have been resolved.They realized that to win His pleasure it was necessary to acceptIslām and to obey the Holy Prophet sa with complete sincerity.After this absolute certainty, the kind of obedience theyexhibited and the feats they performed and the manner inwhich they laid down their lives at the feet of their HolyPreceptor, were matters which were not possible for anyonewho had not witnessed what the companions had witnessed.Such high qualities cannot be developed and salvationcannot be truly achieved without such means. It is, therefore,necessary that the Beneficent God Who has invited everyone tosalvation should make a similar arrangement in every centuryso that His creatures should not fail in any age to attain thestage of absolute certainty.Need of the Company of the RighteousThe affirmation that the Holy Qur’ān and the ahādīthalone suffice us and that we do not need the company of therighteous is opposed to the teachings of the Holy Qur’ān, asAllāh the Exalted has said:وَكُوْنُوْا مَعَ‏ ٰ الصّ‏ دِقِينْ‏ 322The truthful are those who have recognized the truth throughtheir spiritual insight and are devoted to it. This high grade ofspiritual insight cannot be achieved unless heavenly guidanceconveys a seeker to the stage of certainty by experience. In thissense the truly righteous are the prophets, the messengers, themuhaddathīn and the perfect auliyā’ who are guided by heavenlylight and who behold God Almighty with the sight of certainty322‘And be with the truthful.’—Sūrah At-Taubah, 9:119

326 With Love to Muhammad sa the Khātam-un-Nabiyyīnin this very world. The verse that we have just quoted indicatesthat the world is never left without the truthful, as thecommandment َ كُوْنُوْا مَعَ‏ ٰ الصّ‏ دِقِينْ‏ 323 necessitates the presence of thetruthful at all times.Besides, observation confirms that the learning andknowledge of those who do not seek the company of therighteous does not help to rid them of their physical passions,and that they do not achieve even that minimum status in Islāmwhich generates the certainty of belief that God does indeedexist. They do not believe in the existence of God with the samecertainty as they feel with regard to their wealth, which islocked in their boxes, or about the houses which they own. Theydread swallowing arsenic, as they are certain that it is a fatalpoison, but they do not dread the poison of sin, though theyread in the Holy Qur’ān:324اِنَّهٗ‏ مَنْ‏ ايَّْتِ‏ رَبَّهٗ‏ مُجْرِمًا فَاِنَّ‏ هلَٗ‏ هجَ‏ ‏َنمَّ‏ َ ۚ لاَ‏ يَمُوْتُ‏ فِيهْ‏ ‏َا وَ‏ لاَ‏ يحَ‏ ‏ْيىٰ‏The truth is that he who does not recognize God Almightycannot recognize the Holy Qur’ān. It is true that the HolyQur’ān has been revealed for guidance, but the guidance of theQur’ān is bound up with the personality of the one to whom itwas revealed or of one who is appointed his substitute by God.Had the Qur’ān alone been enough, God Almighty had thepower to have the Qur’ān inscribed on the leaves of trees orcould have made it descend from heaven in the form of a book,but this was not what He did. He did not send the Qur’ān into323Ibid.324‘Verily, he who comes to his Lord a sinner—for him is hell; he shallneither die therein nor live.’—Sūrah Tāhā, 20:75

Appendix I 327the world till the teacher of the Qur’ān had been sent. You willfind that at several places the Holy Qur’ān affirms:يُعَلّ‏ ‏ِمُهُمُ‏ الْكِتٰبَ‏ وَالْحِكمْ‏ ‏َةَ‏ 325That is: ‘The Holy Prophet (peace and blessings of Allāh beupon him) teaches the Qur’ān and its wisdom to the people.’ Atone place it is said:326لاَّ‏ يَمَسُّ‏ هٗ‏ ۤ اِلاَّ‏ الْمُطَ‏ هَّرُ‏ وْ‏ نَؕ‏This means that: ‘The verities and the insights of the Qur’ān arerevealed only to the purified.’Need for Teachers and Fresh Exposition of the Holy Qur’ānThis shows clearly that for the true understanding of theHoly Qur’ān a teacher is needed who is purified by GodAlmighty Himself. Had a teacher of the Qur’ān not beenneeded, there would have been no such need from thebeginning of time. It is idle to assert that in the beginning ateacher was needed for the exposition of the difficult parts ofthe Qur’ān, and that exposition having been made, a teacher isno longer needed. Fresh exposition is needed from time to time.The Muslims are confronted with new difficulties in every age.It is true that the Qur’ān comprises all knowledge but not all itsknowledge is disclosed at one time. It is revealed as difficultiesand problems are encountered. Spiritual teachers, who are theheirs of the prophets and are reflectively invested with theirqualities, are sent to resolve the difficulties that arise in everyage. The reformer whose functions closely resemble the325Sūrah Al-Jumu‘ah, 62:3326Sūrah Al-Wāqi‘ah, 56:80

328 With Love to Muhammad sa the Khātam-un-Nabiyyīnfunctions of a messenger bears the name of that messenger inthe estimation of Allāh.Teachers are also needed, because some portions of theteaching of the Holy Qur’ān are matters of hāl as opposed toqāl. 327 The Holy Prophet (peace and blessings of Allāh be uponhim), who was the first teacher of the Holy Qur’ān and the trueheir of its teaching, demonstrated its teachings to hiscompanions by his own practice and example. For instance, theDivine affirmation that He knows the unseen, accepts prayer,has power to do all that He wills, leads His seekers to the truelight, sends His revelation to His sincere servants, and causesHis spirit to descend upon whomsoever He wills out of Hiscreatures, are all matters that can be understood only throughthe example of the teacher himself.It is obvious that the superficial clerics, who arethemselves blind, cannot illustrate these teachings. On thecontrary, they teach that all these matters have been left behindand can no longer be experienced. Thus they create doubts inthe minds of their disciples concerning the greatness of Islām.They teach that Islām is no longer a living faith and there is noway now to discover its true meaning. It is obvious, however,that if God Almighty designs that His creatures should alwaysdrink from the spring of the Holy Qur’ān, He would have madeprovisions for it as He has always done. Had the teachings ofthe Holy Qur’ān been limited, as the teaching of an experiencedand right thinking philosopher is limited, and did it notcomprise the heavenly teaching which can only bedemonstrated by practice, then, God forbid, the revelation of theQur’ān was needless. But I know that if one were to reflect upon327Hāl here means the practical demonstration of faith, as opposed to qāl,which connotes only verbal acceptance.

Appendix I 329the distinction between the teaching of the prophets and theteaching of the philosophers, assuming both to be true, the onlydistinction that would be discovered is that a great portion ofthe teaching of the prophets is metaphysical and can only beunderstood and appreciated through practical demonstration,and can be illustrated only by those who have the personalexperience of it....If Allāh the Glorious has so willed that this portion of theteaching of His Book should not be confined to the early ages,then He must have arranged for the teachers of that portion tobe available at all times, since the portion of the teaching whichrelates to personal experience cannot be comprehended exceptthrough teachers who have experienced it. Therefore, if after theHoly Prophet (peace and blessings of Allāh be upon him),teachers who were guided by the reflection of the light ofprophethood had not been available, it would mean that GodAlmighty, having removed from the world at an early stagethose who understood the Holy Qur’ān truly and correctly,deliberately let the Qur’ān become useless. But this would becontrary to His promise:328اِانَّ‏ نحَ‏ ‏ْنُ‏ نَزَّلْنَا اذلِّكْرَ‏ وَاِانَّ‏ هلَٗ‏ لَحٰفِظُ‏ وْ‏ نَ‏That is: ‘It is We Who have sent down the Qur’ān and We shallcontinue to safeguard it.’Fulfilling the Need of Safeguarding the Holy Qur’ānI am unable to understand that if those with completeunderstanding of the Qur’ān and belief in its certainty throughpersonal experience have all passed away, then how has the328Sūrah Al-Hijr, 15:10

330 With Love to Muhammad sa the Khātam-un-NabiyyīnQur’ān been safeguarded? Does safeguarding it mean that theQur’ān, beautifully inscribed, would be preserved foreverlocked in safes like treasures that lie buried under the earth andare of no use to anyone? Can anyone imagine that this is thetrue meaning of this verse? If so, there is nothing extraordinaryabout it. Rather, such a claim is laughable and amounts toinviting ridicule from the enemies of Islām. Of what use is thesafeguarding which does not serve the true purpose? It is quitepossible that a copy of the Torah or the Gospel may be foundwhich has been similarly safeguarded. There are thousands ofbooks, which have continued to exist entirely unaltered andwhich are for certain the writings of a particular person. There isno particular merit in such preservation, and such safeguardingof the Qur’ān would be of no benefit to the Muslims. It is truethat the safeguarding of the text of the Holy Qur’ān is greaterthan that of all other books and is in itself extraordinary, but wecannot imagine that God Almighty, Who always has a spiritualpurpose, meant only the safeguarding of the text of the HolyQur’ān. The very word dhikr [remembrance] clearly indicates thatthe Holy Qur’ān will be preserved forever as a remembrance,and its true dhākirīn 329 will always be present. This is confirmedby another verse, which says:330بَلْ‏هُوَ‏ اٰيٰتٌ‏ بَيّ‏ ‏ِنٰتٌ‏ فىِ‏ ْ صُ‏ دُوْرِ‏ اذلَّ‏ ‏ِيْنَ‏ اُوْتُوْا الْعِلمْ‏ َ‘The Holy Qur’ān is composed of clear signs in the bosoms ofthose who have been bestowed knowledge.’329Those who learn the Qur’ān, act according to it, and recite it to others.330Sūrah Al-‘Ankabūt, 29:50

Appendix I 331This verse clearly means that the believers have been bestowedknowledge of the Holy Qur’ān and they act upon it. As theQur’ān is preserved in the bosoms of the believers, the verse:331اِانَّ‏ نحَ‏ ‏ْنُ‏ نَزَّلْنَا اذلِّكْرَ‏ وَاِانَّ‏ هلَٗ‏ لَحٰفِظُ‏ وْ‏ نَ‏means that it would not cease to dwell therein….Secondly, reason demands that for the teaching andunderstanding of Divine books, it is necessary that, like theadvent of the prophets, recipients of revelation and personsequipped with spiritual knowledge should also continue toappear from time to time. Similarly, when we study the Qur’ānand deliberate upon it we discover that the availability ofspiritual teachers is part of the Divine design. For instance Godhas said:332وَاَمَّا مَا يَنْفَعُ‏ النَّاسَ‏ فَيَمْكُثُ‏ فىِ‏ ْ الاْ‏ ‏َرْضِ‏(Part Number 13)‘That which benefits people endures in the earth.’The prophets who strengthen people’s faith through miracles,prophecies, verities, insights and the example of their ownrighteousness, and benefit the seekers after truth, are obviouslythe greatest benefactors of mankind. And it is also obvious thatthey do not remain upon the earth for a long time and passaway after a short existence. Yet the purport of this verse cannotbe contradictory to this reality. Therefore, with reference to theprophets, this verse means that they continue their beneficence331‘Verily, We Ourself have sent down this Exhortation, and surely We willbe its Guardian.’—Sūrah Al-Hijr, 15:10332Sūrah Ar-Ra‘d, 13:18

332 With Love to Muhammad sa the Khātam-un-Nabiyyīnby way of reflection. God Almighty at the times of need raises aservant of His who becomes their example reflectively and thuscontinues their spiritual life. It is for this purpose that God hastaught the prayer:333اِهْدِانَ‏ ِ الصرّ‏ ‏َاطَ‏ الْمُس ْ تَقِيمْ‏ َۙ۝ صرِ‏ ‏َاطَ‏ اذلَّ‏ ‏ِيْنَ‏ اَنْعَمْتَ‏ عَلَيهْ‏ ‏ِمْ‏‘O Allāh, guide us along the straight path, the path of thoseservants upon whom Thou has bestowed Thy favors….’Not only has He taught this prayer, but has also promised inanother verse:وَاذلَّ‏ ‏ِيْنَ‏ جَاهَدُ‏وْا فِيْنَا لَنهَ‏ ‏ْدِيَنهَّ‏ ‏ُمْ‏ ُ سبُلَنَا‎334‎‘Those who strive in Our path—which is the right path—Wewill surely guide them along Our ways.’It is clear that the ways of God Almighty are those that havebeen disclosed to the prophets.[Shahādat-ul-Qur’ān, Rūhānī Khazā’in, Volume 6, Pages 339-352]Divine Promise of KhilāfahThere are other verses which also indicate that it is God’sdesign that spiritual teachers, who are the heirs of the prophets,should always continue to be available. For instance:333Sūrah Al-Fātihah, 1:6-7334Sūrah Al-‘Ankabūt, 29:70

ؕAppendix I 333وَعَدَ‏ ٰ اهللّ‏ ُ اذلَّ‏ ‏ِيْنَ‏ اٰمَنُوْا مِنْكمُ‏ ْ وَ‏ عمَ‏ ‏ِلُوا ٰ الصّ‏ لِحٰتِ‏ ْ لَيَس تَخْلِفَنهَّ‏ ‏ُمْ‏ فىِ‏ ْالاْ‏ ‏َرْضِ‏ امكَ‏ َ ْ اس تَخْلَفَ‏ اذلَّ‏ ‏ِيْنَ‏ مِنْ‏ قَبْلِهِمْ‏وَلاَ‏ يَزَالُ‏ اذلَّ‏ ‏ِيْنَ‏ كَفَرُ‏ وْ‏ ا تُصِ‏ يْبهُ‏ ‏ُمْ‏ بِمَا صَ‏ نَعُوْا قَارِعَةٌ‏ اَوْ‏ تحَ‏ ‏ُلُّ‏ قَرِيْبًامّ‏ ‏ِنْ‏ دَارِهمِ‏ ْ ٰ حَتىّ‏ ايَ‏ ‏ْتىِ‏ َ وَعْدُ‏ اهللّ‏ اِنَّ‏ ٰ اهللّ‏ َ لاَ‏ يخُ‏ ‏ْلِفُ‏ الْمِيْعَادَ‏وَمَا كُنَّا مُعَذِّبِينْ‏ َ ٰ حَتىّ‏ نَبْعَثَ‏ رَسُ‏ وْ‏ لاً‏336335337Meaning: ‘O True believers among the followers of Muhammad(peace and blessings of Allāh be upon him), Allāh has promisedthose among you who believe and act righteously, that He willsurely make them successors in the earth, as He madesuccessors among those who were before them.’‘Those who disbelieve will continue to be afflicted with acalamity, physical or spiritual, or would descend close to theirdwellings till the Divine promise is fulfilled. Surely Allāh doethnot contrary to His promise.’‘And We send not a punishment till after We have raised amessenger.’If a person reflects upon these verses he will realize that GodAlmighty has clearly promised the Muslims a permanentKhilāfah. If this Khilāfah were not permanent there would havebeen no sense in describing it as resembling the Khilāfah of theMosaic dispensation….A Khalīfa is a reflection of a prophet. As man is mortal,God Almighty designed that prophets, who are more exaltedand honored than all other beings, should be reflectivelyِ ٰ335Sūrah An-Nur, 24:56336Sūrah Ar-Ra‘d, 13:32337Sūrah Banī Isrā’īl, 17:16

334 With Love to Muhammad sa the Khātam-un-Nabiyyīnpreserved forever. For this purpose, God instituted Khilāfah sothat the world should at no time be deprived of the blessings ofprophethood. He who limits it to thirty years, foolishlyoverlooks the true purpose of Khilāfah, and does not realize thatGod did not design that the blessings of Khilāfah be limited tothirty years after the death of the Holy Prophet (peace andblessings of Allāh be upon him) and that, thereafter, the worldmay go to ruin….There are many other verses in the Holy Qur’ān, whichgive tidings of a permanent Khilāfah among the Muslims, andthere are also several ahādīth to the same effect. But what I havesaid already should suffice for those who accept establishedverities as great wealth.There is no worse concept concerning Islām than to saythat it is a dead religion whose blessings were confined only toits beginning. Can the Book that opens the door of perpetualgood fortune inculcate so discouraging a doctrine that there isno blessing or Khilāfah in the future and that everything hasbeen confined to the past? True, there will be no independentprophets among the Muslims. But if there were also to be noKhulafā’ to demonstrate the proofs of spiritual life from time totime, that would spell the end of spirituality in Islām….It causesone’s heart to tremble to imagine that Islām has now died andthat no such people would arise in it, whose spiritualmanifestations would be a substitute for miracles and whoseinspiration a substitute for revelation, let alone that a Muslimshould believe in any such possibility as a doctrine. May GodAlmighty guide those who are involved in such misguidedthinking.[Shahādat-ul-Qur’ān, Rūhānī Khazā’in, Volume 6, Pages 352-356]

Appendix I 335The Divine revelation:338ا اور ‎ا ا ‎م ‎۔means that God felt that, because of its widespread corruption,mankind was in need of a grand reformer, so the Seal of Godblessed a follower of the Holy Prophet (peace and blessings ofAllāh be upon him) with the rank of being a follower on the onehand, and a prophet on the other. Allāh the Exalted, bestowedupon the Holy Prophet (peace and blessings of Allāh be uponhim) the Seal for the purpose of conveying spiritual excellence,which had not been bestowed on any other prophet and that iswhy he was named the Seal of prophets. This means thatobedience to the Holy Prophet sa bestows the excellences ofprophethood and his spiritual attention fashions prophets. Noother prophet has been granted such spiritual power. This is themeaning of the hadīth:‏ْبِ‎‏َاaَِ‎اِ‏ ْ رَ‏ اِ‏ْلَ‏‏َاءِ‏ aبَُ‎تaِ‎ َّ اءaا ُ َ َ ُ‘The divines from among my people will be like the prophets ofIsrael.’There were many prophets from among the children of Israel,but their prophethood was not because of their obedience toMoses as ; rather it was a direct bounty from God. That is whythey were not designated prophets in one aspect and thefollowers of a prophet in another, but were called independentprophets and the dignity of prophethood was bestowed directlyupon them. Leaving them aside, if we look at the rest of thechildren of Israel, we observe that they had very little guidance338‘What a grand task has been accomplished by the ‘feeling’ of God and HisSeal.’ Note: This Urdu revelation contains the actual English word ‘feeling’.

336 With Love to Muhammad sa the Khātam-un-Nabiyyīnand righteousness. Few auliyā’ullāh [friends of Allāh] appearedamong the followers of Moses as and Jesus as . Most of them weredisobedient, vicious and worshippers of the world. That is whythe Torah and the Gospel make no mention of the evidence oftheir spiritual influence. The Torah frequently designates thecompanions of Moses as as disobedient, hard-hearted, sinful andrebellious. The Holy Qur’ān mentions that their disobediencehad reached such a degree that on the occasion of a battle, theirresponse to Moses as was:339فَاذْهَبْ‏ اَنْتَ‏ وَرَ‏ بُّكَ‏ فَقَاتِلاَ‏ ۤ اِانَّ‏ هٰهُنَا قٰعِدُوْنَ‏That is: ‘Go thou and thy Lord and fight the enemy; here weshall sit.’Such was the measure of their disobedience. In contrast, thehearts of the companions of the Holy Prophet (peace andblessings of Allāh be upon him) were so inspired by love ofGod, and they were so affected by the spiritual attention of theHoly Prophet (peace and blessings of Allāh be upon him), thatthey sacrificed themselves in the cause of God like sheep andgoats. Can anyone show us followers of any previous prophet,who demonstrated such sincerity and devotion? We havementioned the companions of Moses as . Now let us turn to theJesus’ disciples. One of them, Judas Iscariot, betrayed him inreturn for thirty pieces of silver. Peter, to whom had beencommitted the keys of heaven, cursed Jesus to his face and theremaining disciples deserted Jesus at the time of his trial. Notone of them remained steadfast. They all turned out to becowards. In contrast, the companions of the Holy Prophet(peace and blessings of Allāh be upon him) demonstrated such339Sūrah Al-Mā’idah, 5:25

Appendix I 337steadfastness and were so reconciled to death that any mentionof their devotion brings tears to one’s eyes.What was it that inspired them with such devotion?Whose hand was it that brought about such a change in them?In their pre-Islāmic ignorance, there was no sin and no wrongthat they did not commit. On becoming the followers of theHoly Prophet sa , they were so drawn to God, as if God dweltwithin them. I tell you truly that it was the spiritual attention ofthe Holy Prophet sa that pulled them out of a low life into a holyone. Those who later entered Islām in hosts did not do so underthe threat of a sword. They did so in consequence of the sinceresupplications and humble and passionate prayers which theHoly Prophet (peace and blessings of Allāh be upon him)offered in Mecca for thirteen years, so that even the soil ofMecca confessed that it was under the blessed feet of him whoseheart proclaimed the Unity of God so passionately that heavenwas filled with his cries. God is Self-Sufficient. He does not carewhether anyone is rightly guided or goes astray. The light ofguidance which was so extraordinarily manifested in Arabia,and then spread to the rest of the world, was a consequence ofthe heartfelt desire of the Holy Prophet (peace and blessings ofAllāh be upon him.) Followers of every religion had digressedand strayed away from the spring of Tauhīd [belief in the Unity ofGod] but it continued to flow in Islām. All these blessings weregranted in answer to the supplications of the Holy Prophet(peace and blessings of Allāh be upon him) as God Almightyhas said:340لَعَكلَّ‏ َ ابَ‏ خِعٌ‏ نَّفْسَ‏ كَ‏ اَلاَّ‏ يَكُوْنُوْا مُؤْمِنِينْ‏ َ340Sūrah As-Shu‘arā’, 26:4

338 With Love to Muhammad sa the Khātam-un-NabiyyīnMeaning that: ‘Will you grieve yourself to death because theydid not believe?’The reason why the followers of previous prophets did notachieve such a high grade in righteousness was that thoseprophets did not have the same degree of concern and anguishfor their followers as did the Holy Prophet sa . It is a pity thatignorant Muslims of this age do not appreciate the HolyProphet sa as he deserves, and therefore they stumble at everystep. They interpret the Seal of prophethood in a manner that isderogatory of the Holy Prophet (peace and blessings of Allāh beupon him) and does not hold him up to praise as if he had nopower to bestow spiritual grace upon his followers or to helpperfect them spiritually, and had been appointed merely toteach them the law. God Almighty has taught Muslims theprayer:اِهْدِانَ‏ ِ الصرّ‏ ‏َاطَ‏ ْ الْمُس تَقِيمْ‏ َۙ341۝ صرِ‏ ‏َاطَ‏ اذلَّ‏ ‏ِيْنَ‏ اَنْعَمْتَ‏ عَلَيهْ‏ ‏ِمْ‏If the Muslims are not the heirs of the previous prophets andhave no share in the favors that were bestowed upon them, whywere they taught this prayer? It is a pity that Muslims, onaccount of their bigotry and ignorance, do not reflect duly onthis verse. They are too eager to see Jesus descend from heaven,while the Holy Qur’an testifies that he is dead and was buriedin Srinagar, Kashmir, as God Almighty has said:342وَّاٰوَيْنهٰ‏ ‏ُمَاۤ‏ اِلىٰ‏ رَبْوَةٍ‏ ذَاتِ‏ قَرَارٍ‏ وَّمَعِينْ‏ ٍ341‘Guide us along the straight path, the path of those upon whom Thou hasbestowed Thy favours.’—Sūrah Al-Fātihah, 1:6-7342Sūrah Al-Mu’minūn, 23:51

Appendix I 339That is: ‘We delivered Jesus and his mother from the hands ofthe Jews and conveyed them to a region of high mountainswhich was a place of security and was watered with clearsprings.’This was Kashmir. And this is why Mary’s tomb is not to befound in Palestine, and the Christians claim that she toodisappeared like Jesus. How unjust it is of the ignorant Muslimsto believe that the followers of the Holy Prophet (peace andblessings of Allāh be upon him) are deprived of converse withGod while at the same time they repeat the sayings of the HolyProphet (peace and blessings of Allāh be upon him) that amonghis people there will be those who will resemble the prophets ofIsrael, and there will also be one who will be a prophet in oneaspect and the follower of the Holy Prophet sa in another. Hewould be the one who will be called the Promised Messiah.[Haqīqat-ul-Wahī, Rūhānī Khazā’in, Volume 22, Pages 99-104,footnote]I tell you truly that Islām is so patently true that if all thedisbelievers of the world were to stand in prayer on one side,and I were to stand alone on the other, in supplication beforeGod for a particular purpose, God will support me, not becauseI am better than all others, but because I believe sincerely in HisMessenger and know that all prophethood ended with him andthat all law is comprised in his law. Yet one type ofprophethood has not ended, that is to say, the prophethoodwhich is granted in consequence of complete obedience to theHoly Prophet (peace and blessings of Allāh be upon him) andwhich is illumined by his lamp. This prophethood has notended inasmuch as it is a reflection of his prophethood and is

340 With Love to Muhammad sa the Khātam-un-Nabiyyīngiven through him and is his manifestation and receives gracefrom him. God is the enemy of whoever regards the HolyQur’ān as abrogated and follows a law opposed to the law ofMuhammad and seeks to put his own law in practice and doesnot follow the Holy Prophet sa and seeks to set up himself in hisplace. But God loves him who makes the Holy Qur’ān his codeand regards the Holy Prophet (peace and blessings of Allāh beupon him) as the Seal of the prophets and knows that he isdependent upon his grace. Such a man becomes the beloved ofGod Almighty. God’s love pulls him towards Him and honorshim with His converse and displays signs in his support. Whensuch a person’s obedience to the Holy Prophet sa arrives at itsclimax, God bestows a prophethood upon him which is areflection of the prophethood of Muhammad (peace andblessings of Allāh be upon him), so that Islām may continue toremain fresh and alive through such people and should remainsupreme over its opponents.A foolish one, who is in truth an enemy of the faith, doesnot desire that converse with God should continue as acharacteristic of Islām. He rather wishes that Islām too shouldbecome a dead religion like all the others; but that is not whatGod desires. In the revelation vouchsafed to me, God Almightyhas employed the expression prophet and messenger concerningme hundreds of times, but these expressions mean onlyfrequent converse with God which comprises the unseen.Everyone is entitled to use an expression in a particular sense.God too designates frequent experience of converse with Himas prophethood, meaning that such converse comprises a greatdeal of that which is unseen. Accursed is he who claims to be aprophet, but whose prophethood is divorced from the grace ofthe Holy Prophet (peace and blessings of Allāh be upon him).The prophethood that has been bestowed on me belongs to the

Appendix I 341Holy Prophet (peace and blessings of Allāh be upon him) and isnot a new prophethood. Its only purpose is to make manifest tothe world the truth of Islām and to display the righteousness ofthe Holy Prophet (peace and blessings of Allāh be upon him).[Chashma-e-Ma‘rifat, Rūhānī Khazā’in, Volume 23, Pages 339-341]Remember, I am not a messenger or prophet by virtue of a newlaw, a new claim or a new name; but I am a messenger andprophet by virtue of perfect reflection. I am the mirror in whichthe form and the prophethood of Muhammad are perfectlyreflected. Had I been a claimant of distinct prophethood, GodAlmighty would not have named me Muhammad and Ahmadand Mustafā and Mujtabā. Nor would I have been bestowed thetitle of Khātam-ul-Auliyā’ [Seal of the Elect of God], resembling thetitle of the Seal of the prophets. In such a case, I would have beengiven a separate name. But God Almighty admitted mecompletely into the being of Muhammad, so much so that Hedid not desire that I should have a separate name or a separatetomb, for a reflection cannot be separated from its original. Whydid this come about? It came about because God had appointedthe Holy Prophet (peace and blessings of Allāh be upon him) asSeal of Prophets, and, in order to maintain the parallel betweenthe Mosaic dispensation and the Muhammadī dispensation, itwas necessary that the Muhammadī Messiah should bebestowed the dignity of prophethood like the Mosaic Messiah,so that the Muhammadī prophethood should not be considereddeficient in any respect when compared to the Mosaicprophethood. Therefore, God Almighty created me as a perfectreflection, and invested me with the reflection of Muhammadīprophethood, so that in one aspect I should bear the title of

342 With Love to Muhammad sa the Khātam-un-NabiyyīnNabī’ullāh [Prophet of God], and in another aspect the Seal ofprophethood should be safeguarded.[Nuzūl-ul-Masīh, Rūhānī Khazā’in, Volume 18, Pages 381-382,footnote]The charge advanced against me and my Jamā‘at, that we donot believe in the Holy Prophet (peace and blessings of Allāh beupon him) as the Seal of Prophets, is altogether false. Thestrength, certainty, comprehension and insight with which weacknowledge and believe in the Holy Prophet (peace andblessings of Allāh be upon him) as the Seal of the Prophets, cannoteven be dreamed of by the other Muslims; they do not have thecapacity to comprehend the reality and the mystery comprisedin the Seal of prophethood. They have merely heard an expressionfrom their ancestors but they are unaware of its import and donot know what it signifies and what is meant by believing in it.But we believe with full comprehension—and God Almightyknows this well—that the Holy Prophet (peace and blessings ofAllāh be upon him) is the Seal of the prophets. God Almighty hasdisclosed the reality of the Seal of prophethood in such a mannerthat we derive special delight from its contemplation whichcannot be conceived of by anyone except those who have drunkdeep at this fountain.We can illustrate the Seal of prophethood by the example ofthe moon, which begins as a crescent and arrives at itsperfection on the fourteenth night when it is called the fullmoon. In the same manner the excellences of prophethoodreached their climax in the Holy Prophet (peace and blessings ofAllāh be upon him.) Those who believe that prophethood hasbeen closed compulsorily, and that the Holy Prophet (peace and

Appendix I 343blessings of Allāh be upon him) should not be regarded as beingsuperior even to the Prophet Jonas have not understood thereality of the Seal of prophethood and do not have true knowledgeof his superiority and excellences. Despite their own ignoranceand lack of understanding, they charge us with denying the Sealof prophethood. What shall I say concerning such invalids andhow shall I express my pity for them![Malfūzāt, Volume 1, Pages 342-343]

Appendix II: The Future ofIslām AhmadiyyaBelow are a series of quotations of Hazrat Mirzā GhulāmAhmad Qādiānī as , the Promised Messiah and Imām Mahdī, on thefuture of the Ahmadiyya Muslim Jamā‘at. The Anti Ahmadiyya wouldlike to see this Community perish while God has other plans as shownby these quotations.Appeal to Give up Vilification and AbusePurely by way of advice, and for the sake of Allāh, I tell theopposing clerics and their soul mates, that abuse and vilificationis not the way of decency. If this be your disposition, then so beit. But if you consider me false in my claim, you also have theoption to come together in your mosques and pray to God formy ruin, or you can do the same individually. If I am false inmy claim, your prayers are bound to be heard. Indeed, you havebeen praying against me already. But remember, even if youcontinue to pray thus until your tongues are bruised, and yougo on bewailing in your prostrations until your noses arerubbed out, and your tears wipe out your eyelashes, and the345

346 With Love to Muhammad sa the Khātam-un-Nabiyyīnweeping reduces your vision, and your brains are so affectedthat you begin to suffer from epilepsy or melancholia, still yourprayers will not be heard; for I have come from God, andanyone who curses me will himself be afflicted with such acurse, though he may not be aware of it. He who enters into aprayer duel with me and supplicates that the one among uswho is false may die in the lifetime of the other, will come to thesame end which overtook Ghulām Dastgīr of Qasūr….No one can die on earth unless his death is decreed inheaven. My soul is inspired with the same truth with which thesoul of Abraham as was inspired. I have a relationship with Godlike that of Abraham as . My secret is known to God Alone. Myopponents ruin themselves in vain. I am not the plant that canbe uprooted by their hands. If their predecessors and theirsuccessors, and their living and their dead, were all to cometogether and pray for my ruin, my God would convert theirprayers into curses and would fling them back upon them. Doyou not see that hundreds of wise people from among youcontinue to join my Jamā‘at? There is uproar in heaven andGod’s angels are pulling pure hearts in our direction. Can manobstruct this Movement that is proceeding in heaven? Try toobstruct it if you think you have the strength. Use all thecunning and deceit that the opponents of the prophetsemployed against them in the past, and leave nothing untried.Use your utmost strength. Call down ruin till you arrive at thedoor of death. Then see what harm you can bring upon us.Heavenly signs are descending like rain, but the unfortunateones continue to raise objections from afar. What remedy canwe provide to the hearts which have been sealed up. Lord, havemercy on this ummah, Amīn.

Appendix II 347Announced by: Mirzā Ghulām AhmadFrom Qādiān, 29 December, 1900[Arba‘īn No.4, Rūhānī Khazā’in, Volume 17, Pages 471-473]O Ye Maulavīs and custodians of shrines who oppose me, thecontentions between us have exceeded all limits. MyCommunity is much smaller in number than yours, and at themoment does not exceed four or five thousand. Nevertheless, besure that this tree has been planted by the Hand of God Whowill not let it be destroyed. He will not be pleased till He carriesit to perfection. He will water it and enclose it within acompound and will foster it in a wonderful manner. Have youspared any effort in trying to destroy it? Had it been a humanproject, it would have been destroyed long ago...Be sure, therefore, it is not me you are fighting, but youare fighting God. Can you not distinguish between fragranceand foul smell? Can you not observe the majesty of truth? Itwould have been much better for you if you had shed tearsbefore God Almighty and had sought guidance from Himconcerning me with a trembling heart, and had then followed acertainty and not pursued doubts and delusions.[Anjām-e-Ātham, Rūhānī Khazā’in, Volume 11, Pages64-67]God Almighty has not yet exhausted His support and Hissigns, and I declare on oath in His name that He will notdesist till my truth is manifested throughout the world. O Yepeople, who hear my voice, fear God and do not transgress.Had all this been a human project, God would have destroyedme, and not a trace would be left. But you have seen how the

ؕ348 With Love to Muhammad sa the Khātam-un-Nabiyyīnhelp of God Almighty has supported me all along, andnumberless signs have been manifested in my support. Howmany of my enemies have perished as a consequence ofholding mubāhalah with me. O servants of God, do reflect,does God Almighty accord such treatment to liars?[Haqīqat-ul-Wahī, Rūhānī Khazā’in, Volume 22, Page 554]They must remember that all the abuse that issues from theirmouths, and the insults that dwell upon their lips, and the filthypapers which they publish in opposition to the truth, all thisfurnishes the material for their spiritual chastisement whichthey have prepared with their own hands. No life is morecursed than the one spent in lying. Do they imagine that bytheir designs, their baseless lies, their allegations, their ridiculeand their mockery, they can frustrate the Will of God? Or canthey, by deceiving the world, put on hold what God has willedin heaven? If ever in the past the opponents of truth succeededthrough these means, then they too shall succeed, but when it isan established fact that those who oppose God, and oppose thepurpose which He has willed in heaven, are always humiliatedand defeated, then there must come a day when these peopletoo shall meet with defeat and humiliation. The word of Godhas never remained, nor will it ever remain, unfulfilled. Hesays:343كَتَبَ‏ ٰ اهللّ‏ ُ لاَ‏ ‏َغْلِبنَ‏ َّ اَانَ‏ وَرُ‏ سُ‏ لىِ‏ ْاِنَّ‏ اهللّ‏ ٰ َ قَوِىٌّ‏ عَزِيْزٌ‏It means that God has ordained from the beginning and hasdeclared it to be His law and His practice, that He and His343Sūrah Al-Mujādalah, 58:22

Appendix II 349messengers shall always prevail. Since I am His messenger, whohas been sent by Him, though without any new sharī‘ah or anynew claim or any new name, rather I have come in the name ofthe Noble Prophet sa —the Seal of Prophets—and through him, andas his manifestation, I therefore proclaim that, just as this versehas been proven true from the time of Adam to the time of theHoly Prophet sa , so will it prove to be true in my case. Do thesepeople not notice that at the time when these maulavīs and theircamp followers had launched a campaign of rejection andvilification against me, there was not a single person in mybai‘at, and all I had were a few friends who could be counted onfingertips. But now, by the Grace of God, the number of thosewho are in my bai‘at has reached nearly seventy thousand. Thishas not come about due to any effort on my part, it is in fact thewind blowing from heaven that has made them rush towardsme. Let these people think for themselves, how they strived todestroy this Jamā‘at and how they used all kinds of deceit andwent to the extent of giving information to the authorities andappearing before courts as witnesses in falsely institutedmurder cases, and thus incited the Muslims against me. Andhow they wrote thousands of posters and pamphlets, andissued edicts of disbelief and proclaimed verdicts of deathagainst me, and how they met in committees to devise schemesagainst me. But did all these efforts end up in anything otherthan failure? Had this mission been man-made, it wouldcertainly have been annihilated through their strenuous efforts.Can anyone cite a single precedent in which so much effort wasdeployed against an impostor, but, instead of being destroyed,he grew a thousand-fold? Is this not a great sign that, despite allefforts to destroy this seed and to leave no trace of it on the faceof the earth, it germinated and burgeoned and grew into a tree

350 With Love to Muhammad sa the Khātam-un-Nabiyyīnand its branches spread far and wide and it has now grown sobig that thousands of birds are resting upon it?![Nuzūl-ul-Masīh, Rūhānī Khazā’in, Volume 18, Pages 379-384]The following prophecy is mentioned in Brāhīn-e-Ahmadiyya:يُرِيْدُ‏ وْنَ‏لِيُطْ‏ فُِٔوْا نُوْرَ‏ اهللّ‏ ٰ ِ ابِ‏ ‏َفْوَاهِهِمْ‏ وَاهللّ‏ ٰ ُ مُتمِ‏ ُّ نُوْرِهٖ‏ وَلَوْ‏ كَرِهَ‏ الْكٰفِرُ‏ وْ‏ ‏َنThis means that the opponents will desire to extinguish theLight of Allāh with the breath of their mouths, but Allāh willperfect His Light even though the disbelievers hate it. Thisprophecy dates back to the time when I had no opponents, infact, no one even knew my name. Then, in accordance with theprophecy, I became known in the world with honor and respectand thousands accepted me. This was followed by fierceopposition. People of Mecca were told misleading things aboutme and an edict of disbelief regarding me was acquired fromMecca. A universal cry of heresy was raised against me, edictswere issued urging my assassination, the authorities wereprovoked against me, and the common people were alienatedfrom me and my Jamā‘at. In short, every effort was made todestroy me. But, in keeping with the Divine prophecy, all themaulavīs and their ilk completely failed in their efforts. Howblind are my opponents, for they do not see the grandeur ofthese prophecies: they do not realize how far back theseprophecies were made, and with what majesty they have beenfulfilled! Can this be the work of anyone but God Himself? If itcan, then please come forward with a precedent. Do they notrealize that had this been the work of man and against the Willof God, they would not have been frustrated in their efforts?

Appendix II 351Who was it that frustrated them? It was the same God Who iswith me.[Haqīqat-ul-Wahī, Rūhānī Khazā’in, Volume 22, Pages 241-242]If these ignorant maulavīs choose to deliberately close their eyes,it is up to them. They can do no harm to the truth. But the timecomes when many Pharaoh-natured people will ponder overthese prophecies and be saved from drowning. God says: ‘Ishall mount attack after attack, until I have established yourtruth in the depths of their hearts.’So, O maulavīs! If you possess the strength to battle withGod, then carry on. Was the humble Son of Mary, before me,spared any torment at the hands of the Jews? They even thoughtthat they had crucified him, but God saved him from deathupon the cross. So, while there was a time when he wasconsidered no more than a fraud and a liar, another era dawnedwhen his greatness was accepted in the hearts of people. Nowthere are four hundred million people who worship him asGod. Although, they committed an act of disbelief by makingGod of a humble man, it serves as a befitting reply to the Jewsthat the same Jesus, Son of Mary, whom they regarded as a liarand wished to trample under their feet, has now reached suchglory that four hundred million people prostrate themselvesbefore him, and kings bow their heads in respect at the verymention of his name. Although I have prayed that I should notbecome an instrument for the promotion of idolatry, ashappened with Jesus, Son of Mary—and I am sure God will notlet this happen—God has informed me again and again that Hewill grant me great glory and will instil my love in people’shearts. He shall spread my Movement all over the world and

352 With Love to Muhammad sa the Khātam-un-Nabiyyīnshall make my sect triumphant over all other sects. Themembers of my sect shall so excel in knowledge and insight thatthey will confound everyone with the light of their truth, and bydint of their arguments and signs. Every nation will drink ofthis fountain, and this Movement will spread and blossom untilit rapidly encompasses the entire world. Many tribulations andobstacles shall come, but God will remove them all and willfulfil His promise. God addressed me and said: ‘I shall grantthee blessing upon blessing until kings shall seek blessings fromthy garments!’ 344So O ye who listen! Remember these things and keepthese prophecies safe in your boxes, for they are the words ofGod that will one day come to pass. I do not observe anygoodness in my own self, and I have not done the things whichI should have done. I consider myself no more than anunworthy laborer. God’s grace was all that helped me through.Therefore, boundless gratitude is due to the All-Powerful andMerciful God Who accepted this handful of dust despite all itsineptitude.[Tajalliyāt-e-Ilāhiyyah, Rūhānī Khazā’in, Volume 20, Pages21-23]So dear friends! Since it is the Sunnatullāh 345 , from timeimmemorial, that God Almighty shows two manifestations sothat the two false joys of the opponents be put to an end, it isnot possible now that God should relinquish His Sunnah 346 of344In a vision, I was shown those kings, and they were on horseback. I wastold that these are the kings who shall bear the yoke of thy obedience andGod shall bless them.345Practice, Way, Law, of God.346Practice, Way, Law

Appendix II 353old. So do not grieve over what I have said to you; nor shouldyour hearts be distressed. For it is essential for you to witnessthe second manifestation also, and its coming is better for youbecause it is everlasting the continuity of which will not end tillthe Day of Judgement. And that second manifestation cannotcome unless I depart. But when I depart, God will send thatsecond manifestation for you which shall always stay with youjust as promised by God in Brāhīn-e-Ahmadiyya 347 . And thispromise is not for my person. Rather the promise is withreference to you, as God [addressing me] says: I shall make thisJamā‘at who are your followers, prevail over others till the Dayof Judgment. Thus it is inevitable that you see the day of mydeparture, so that after that day the day comes which is the dayof ever-lasting promise. Our God is He Who keeps His promiseand is Faithful and is the Truthful God. He shall show you allthat He has promised. Though these days are the last days ofthis world and there are many a disaster waiting to happen, yetit is necessary that this world continues to exist until all thosethings about which God has prophesied come to pass. I camefrom God as a manifestation of Divine Providence and I am apersonification of His Power. And after I am gone there will besome other persons who will be the manifestation of the secondPower [of God]. So, while waiting for the second manifestationof His Power, you all together keep yourselves busy praying.And let a Jamā‘at of righteous people, one and all, in everycountry keep themselves busy in prayers so that the secondmanifestation may descend from the Heaven and show you thatyour God is such a Mighty God. Consider your death to be closeat hand for you never know when that hour will strike...347The first book of the Promised Messiah as , published in four parts in 1880,1882 and 1884.

354 With Love to Muhammad sa the Khātam-un-NabiyyīnDon’t think that God will let you go to waste. You are theseed which the Hand of God has sown in the earth. God saysthat this seed will grow and flower and its branches will spreadin all directions and it will become a huge tree.[Al-Wasiyyat, Rūhānī Khazā’in, Volume 20, Pages 305-306,309]O ye people, hearken to my call! Remember that this is aprophecy from Him Who created the earth and the heaven. Wewill cause this, His Own Movement, to spread in all countriesand shall cause them to triumph over all others throughreasoning and argument. The days are approaching, nay theyare near at hand, when only this religion shall be spoken of withhonor and respect. God shall grant this religion and thisMovement His choicest blessings and unprecedented successand frustrate the designs of all those who seek to destroy themand shall perpetuate their ascendancy till the time the worldcomes to its end. They jeer at me now but their jeering shallcause no harm, for there has not been a prophet who has notbeen jeered at. It was, therefore, incumbent that the PromisedMessiah be also jeered at, as God Almighty says:يحٰ‏ ‏َسرْ‏ ‏َةً‏ عَلىَ‏ الْعِبَادِ‏ ۚمَا ايَ‏ ‏ْتِيهْ‏ ‏ِمْ‏ مّ‏ ‏ِنْ‏ رَّسُ‏ وْلٍ‏ اِلاَّ‏ كاَ‏ نُوْا بِهٖ‏ ْ يَس تهَ‏ ‏ْزِءُوْنَ‏Alas for My servants! There comes not a messenger to them butthey mock at him 348 .It is, therefore, a sign from God; because every prophet has beenmocked at. Who would laugh at a person who comes downfrom heaven with a host of angels? Even from this, one could348Sūrah Yā Sīn, 36:31

Appendix II 355understand that the story of the Messiah coming down fromheaven is no more than a myth.Remember, that no one will descend from heaven. Allour opponents who are alive today will die and no one will seeJesus son of Mary descending from heaven. Then their nextgeneration will pass away and no one of them will see thisspectacle. Then the generation next after that will pass awaywithout seeing the son of Mary descending from heaven. ThenGod will make them anxious that though the time of thesupremacy of the cross had passed away and the world hadundergone great changes, yet the son of Mary had notdescended from heaven. Then the wise people will suddenlydiscard this belief. The third century after today will not yethave come to a close when those who hold this belief, whetherMuslims or Christians, will lose all hope and will give up thisbelief in disgust. There will then be only one religion that willprevail in the world and only one leader. I have come only tosow the seed, which has been sown by my hand. Now it willsprout and grow and flourish and no one can arrest its growth.[Tadhkaratush Shahādatain, Rūhānī Khazā’in, Volume 20,Pages 64-65]True, there are men steeped in darkness or in thoughts of theirown. They will not accept. But the time is near when God willmake plain to them their error. God has said:‘A warner came into the world but the world accepted him not.God, however, will accept him and manifest his truth by mightysigns.’

ّ356 With Love to Muhammad sa the Khātam-un-NabiyyīnThese words proceed not from the mouth of man. They areGod’s words, words of the Mighty Lord Himself. The mightyattacks mentioned in this prophecy are near. But these attacksare not by physical weapons, not swords or guns. These arespiritual weapons, which will come as help from God...All thosewho resemble the Anti-Christ, those who love this world overmuchand who have only one eye, having lost the eye forspiritual truth, all of them will end by the sword of solidunanswerable arguments. Truth will prevail. A new bright daywill dawn again for Islām. Same as it did before. The sun ofIslām will rise in full bloom, same as it did before.[Fathe Islām, Rūhānī Khazā’in, Volume 3, Pages 9-10]A few days ago God Almighty vouchsafed to me the followingrevelation:لaانaتمaتحبونaااللهaاتبوaحببمaاالله۔aاaتوکaوa‏ّبوکaوقaا‏ّذنaرواaا‏ٰ‏aومaراکaاaوaجالaاذنaاتااۃ۔aوaاواaا‏ّٰ‏ aکaذا۔aلaوaااللهaجب۔aجتبaنaاءaنaبادہ۔aوaتکaالاامaداواaبنaااس۔aSay: ‘If you love Allāh, then follow me, Allāh will then love you.I shall cause you to die and shall raise you towards Me and shallplace those who follow you above those who reject you till theDay of Judgment.’ People will say: ‘Whence have you obtainedthis?’ Say: ‘Allāh is Wonderful. He chooses whom He wills fromamong His servants. We revolve these days among people.’

Appendix II 357The verse, ‘I shall place those who follow you above those whoreject you till the Day of Judgment’ has been revealed to merepeatedly—so many times that God Alone knows the count—and with such emphasis that it has penetrated my heart like asteel nail. This indicates that God Almighty will greatly bless allthose friends who follow my way and will grant them victoryover those who follow other ways and this superiority shall bemaintained till the Day of Judgment. No one will come after myhumble self who will be opposed to my way. God Almightywill destroy any one who opposes my way and his way will notendure. This is a promise by God, the contrary of which willnever happen.[Tadhkirah, Page 62]

Appendix III: Ahmadiyya MuslimBeliefsWhat follows is a list of beliefs central to the AhmadiyyaMuslim Jamā‘at. Unlike the ‘Aqīdah at-Tahawī (quoted in FarhanKhan’s book), it is a simple list without long elaborations andcomplicated statements. It is based entirely on the Holy Qur’ānand ahādīth. It has been extracted from the booklet, OurTeaching, Pages 33-36.1. We believe that God exists and to assert His existence isto assert a most important truth.2. We believe that God is ONE without an equal in heavenor in earth. Everything else is His creation, dependentupon Him and His subsistence. He is without son ordaughter or father or mother or wife and brother. He isone and unique.3. We believe that God is Holy; free from all imperfectionsand possessed of all perfections. There is no imperfectionwhich may be found in Him. His power and knowledgeare unlimited. He encompasses everything and there isnothing which encompasses Him. He is the First, theLast, the Manifest, the Hidden, the Creator, the Master.359

360 With Love to Muhammad sa the Khātam-un-NabiyyīnHe is the Loving, the Enduring. His actions are willed,not constrained or determined. He rules today as He everruled before. His attributes are eternal.4. We believe that angels are a part of God’s creation. Asthe Qur’ān has it, angels do what they are bidden to do.They have been created in His wisdom to carry outcertain duties. Their existence is real and references tothem in the Holy Book are not metaphorical. Theydepend on God as do all men and all other creatures.5. We believe that God speaks to His chosen servants andreveals to them His purpose. Revelation comes in words.Man lives by revelation and through it comes to havecontact with God. The words in which revelation comesare unique in their power and wisdom. Their wisdommay not be revealed at once. A mine may be exhaustedbut not the wisdom of revelation. Revelation brings usDivine ordinances, laws, and exhortations. It also bringsus knowledge of the unseen and of important spiritualtruths. It conveys to us the approval of God as well asHis disapproval and displeasure, His love as well as Hiswarnings. God communicates with man throughrevelation. The communications vary with circumstancesand with the recipients. Of all Divine communicationsthe most perfect, the most complete, the mostcomprehensive is the Holy Qur’ān. The Holy Qur’ān is tolast forever. It cannot be superseded by any futurerevelation.6. We also believe that when darkness prevails in the worldand man sinks deep in sin and evil, it becomes difficultfor him to rise again without the help of God. Then out ofHis Mercy and Beneficence God chooses one of His Ownloving, loyal servants, charges him with the duty to lead

Appendix II 361and guide other men. As the Qur’ān says, “…There is nopeople to whom a warner has not been sent.” (35:25).God has sent messengers to every people. Through themGod has revealed His Will and His Purpose. Those whoturn away from them ruin themselves; those who turn tothem earn the love and pleasure of God.7. We also believe that divine messengers belong todifferent spiritual ranks and contribute in differentdegrees to the fulfilment of the ultimate Divine Design.The greatest of all messengers is the Holy ProphetMuhammad (on whom be the peace and the blessings ofGod!). He is the chief of all men, messenger to them all.The revelation he received was addressed to all mankind.The whole of this earth was a mosque for him. Timecame when his message spread to lands and climesbeyond Arabia. People forsook gods of their ownconception and began to believe in the One and OnlyGod that the Holy Prophet Muhammad sa taught them tobelieve. The coming of the Holy Prophet sa marked anunparalleled spiritual revolution. Justice began to reigninstead of injustice, kindness instead of cruelty. If Mosesand Jesus had existed in the time of the Holy ProphetMuhammad sa they would have had to believe in him andto follow him.8. We also believe that God hears our prayers and helps usout of difficulties. He is a living God, His living characterbeing evident in all things at all times. God continues Hisbenevolent interest in His servants and His creatures.When they need His help He turns to them with Hishelp. If they forget Him, He reminds them of Himselfand of His concern for them. “I am near indeed; I answerthe prayer of every supplicant when he supplicates to

362 With Love to Muhammad sa the Khātam-un-NabiyyīnMe. Let them, therefore, hearken unto Me and believe inMe, so that they may go aright.”(2:187)9. We also believe that from time to time God determinesand designs the course of events in special ways. Eventsof this world are not determined entirely by unchanginglaws called the Laws of Nature. For, besides theseordinary laws there are special laws through which Godmanifests Himself. It is these special laws which bring tous evidence of the Will, the Power and Love of God. Toomany there are who deny this. They would believe innothing besides the laws of nature. Yet laws of nature arenot all the laws we have. Laws of nature are themselvesgoverned by the wider Laws of God. Through these laws,God helps His chosen servants. Through them Hedestroys His enemies. Moses as could not have triumphedover a cruel and mighty enemy, but for the special lawsof God. The Holy Prophet Muhammad sa could not havetriumphed over Arabs determined to put an end to himand his mission except for the laws of God, whichworked on his side. In everything that he encounteredGod helped the Holy Prophet sa . At least with 10,000followers he re-entered the valley of Mecca out of which10 years before he had to flee for his life. Laws of naturecannot account for these events.10. We also believe that death is not the end of everything.Man survives death. He has to account for what he doesin this life, in the life hereafter. The Power of Godguarantees human survival.11. We believe, that unless forgiven out of His InfiniteMercy, nonbelievers go to Hell. The object is not to givepain to the inmates but only to reform them. In Hellnonbelievers and enemies of God spend their days in

Appendix II 363wail and woe and continue so until the Mercy of Godencompasses the evil-doers and their evil. Truly did theHoly Prophet say, “A time will come when Hell will beemptied of all sinners.” (Tafsīr-ul-Ma‘ālam-ut-Tanzīl)12. Similarly we believe that those who believe in God, andthe prophets, the angels and the Books, who accept theguidance which comes from God, and walk in humilityand abjure excesses of all kinds, will all go to a placecalled Heaven. Peace and pleasure will reign here andGod will be present to all. Low desires will disappear.Men will have attained everlasting life and become animage of their Creator.It is important to note here that Farhan Khan presents the‘Aqīdah at-Tahawī in his book to discredit the AhmadiyyaMuslim belief in the continuation of prophethood. However,there is no denying that this ‘Aqīdah also supports the belief in alatter day prophet, that is, the coming of Hazrat ‘Īsā as based onthe statements of the Holy Prophet Muhammad sa :100. We believe in the signs of the Hour such as theappearance of the Antichrist (Dajjal) and the descent of‘Isa ibn Maryam, peace be upon him, from heaven, andwe believe in the rising of the sun from where it setsand in the emergence of the Beast from the earth. 349Since this was a prophecy for the writers of the ‘Aqīdah, they justwrote it as-is and did not comment on how this prophecy wasto be fulfilled. It is in this age that this prophecy has beenfulfilled in the person of Hazrat Mirzā Ghulām Ahmad as , the349Khan, With Love, Page 96

364 With Love to Muhammad sa the Khātam-un-NabiyyīnPromised Messiah and Imām Mahdī, and it is up to us to chooseto accept him due to the numerous signs God has shown toprove his truthfulness.

Bibliography1. The Holy Qur’an2. The Holy Qur’ān with English Translation andCommentary3. Mufridāt Imām Rāghib4. At-Tafsīr Al-Kabīr5. Tafsīrul Qur’ān Al-Karīm6. Tafsīr Kabīr7. Commentary of The Holy Qur’ān8. Sahīh Bukhārī9. Sahīh Muslim10. Sunan Abū Dawūd11. Sunan Ibn Mājah12. Jāmi‘ Tirmidhī13. Mishkāt14. Dictionary of the Holy Qur’ān15. Lane’s Lexicon16. Tadhkirah17. Kishtī-e-Nūh365

366 With Love to Muhammad sa the Khātam-un-Nabiyyīn18. Teryāq-ul-Qulūb19. Tajalliyāte Ilāhiyah20. Tohfah Golarviah21. Ā’īna Kamālāt Islām22. Izāla-e-Auhām23. The Will24. A Misconception Removed25. Hamāmatul Bushrā26. Chashma-e-Ma‘arifat27. Appendix of Brāhīn Ahmadiyya28. Haqīqatul Wahī29. Khutba Ilhāmiyya30. Shahādat-ul-Qur’ān31. Arba‘īn No.432. Anjām-e-Ātham33. Fathe Islām34. Nuzūl-ul-Masīh35. Malfūzāt36. The Essence of Islām volumes37. Invitation to Ahmadiyyat38. The True Meaning of Khatme Nubuwwat39. Mahzarnama – The Memorandum40. Revelation Rationality Knowledge and Truth41. Kanz-ul-‘Ammāl42. As-Sharah Al-Ikmāl Al-Akmāl43. Futūhāt Makkiyyah44. Khātm Al-Awliyā’45. Hijajul Karāmah

Bibliography 36746. Tafsir Itqaan47. Behr-ul-Muhīt48. Fusūs Al-Hakam49. Al-lnsānul Kāmil50. Taqrīd Almaram51. Tehzīb At-Tehzīb52. Mīzānul A‘itadāl53. Mishkāt-ul-Masābīh54. Fath-ul-Bārī55. Majmū‘ah Fatā’wā56. Al-Yawāqīt wal Jawāhir57. Sharah Sunan Ibn Mājah58. Mirqāt Sharah Mishkāt59. Al-Ikmāl Al-Akmāl60. Fathul Bārī61. At-Tafhīmāt Ilāhiyyah62. Al-Fatāwā Al-Hadīthiyyah63. Tadhkaratul Awliyā64. Tahzīr An-Nās65. Manāqib Āle Abī Tālib66. Tafsīr ‘Umdat-ul-Bayān, Volume 2

About the AuthorsFarhan IqbalImam Farhan Iqbal is a Missionary of theAhmadiyya Muslim Community. He receivedhis degree in Islamic Theology and ComparativeReligions in July 2010 from the AhmadiyyaInstitute of Islamic Studies, located in Maple, ON,Canada. After receiving training from Rabwah,Pakistan (headquarters of the Ahmadiyya MuslimCommunity) and London, UK, he served inMaryland, USA, for one month, then moved toGhana, West Africa, for six months, and is currentlyserving as an Imam of the Baitul Islam, Mosque,located in Maple, ON, as well as Missionary forPeace Village. Imam Farhan has represented thecommunity in interfaith events across the GreaterToronto Area, regularly attends a weekly RadioProgram discussing various matters of faith, andhas hosted several live and recorded programs onMTA (Muslim Television Ahmadiyya).Imtiaz Ahmed SraImam Imtiaz Ahmed Sra is a Missionary of theAhmadiyya Muslim Community. He receivedhis degree in Islamic Theology and ComparativeReligions in 2010 from the Ahmadiyya Instituteof Islamic studies, located in Maple, ON, Canada.After receiving training from Rabwah, Pakistan(headquarters of the Ahmadiyya MuslimCommunity) and London, UK, he served in Ghana,West Africa, for six months, and is currentlyserving as an Imam of the Baitun Naseer, Mosque,located in Ottawa, as well as Missionary for EasternOntario, Region. Imam Imtiaz has represented thecommunity in the media and interfaith eventsacross the Eastern Ontario and Quebec, Canada.@farhaniqbal1@imtiazahmedsraa

With Love to Muhammad sathe Khātam-un-NabiyyīnAbout the BookWith love to Muhammad sa the Khātamun Nabiyyīn is a book of arguments proving theharmonious nature of the Ahmadiyya Muslim Community’s belief in the finality ofprophethood. A malicious allegation is made against the Community that it considersHazrat Mirzā Ghulām Ahmad Qādiānī as a Prophet in a sense that goes against thestatements of Prophet Muhammad sa . The opponents of the Community sometimesattribute fictitious beliefs to it in order to prove their points to the lay man, anda similar attempt has been made recently by Farhan Khan (from USA). This bookresponds to these allegations and addresses questions related to the finality of theprophethood of the Holy Prophet sa and the coming of an ummatī (or subordinate)Prophet in Islam.“A brilliant, very useful and wellresearched English addition of books onthe subject penned by our two youngmissionaries. Mashā’Allāh! Written withclarity and passion. Dripping in the loveof the lofty status of the Holy Prophet sa .A must for all seekers of truth on thesubject.”“This book clarifies all the ambiguitiesand misunderstandings on the topicof Khatme Nubuwwat/KhātamunNabiyyīn. It contains good research, andhas been put together well. It’s a pieceof literature that was much needed. Godbless the writers.”Maulānā Mubarak Ahmad NazirMissionary In charge and National Vice President,Ahmadiyya Muslim Jamā‘at, CanadaMaulānā Mirza Muhammad AfzalMissionary Peel RegionToronto, CanadaISBN 978-0-9937731-0-5

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