72 Sects in Islam - Only One True Jamaat
8ull...@spcvxa.spc.edu
The following article is available at http://www.alislam.org/ram/
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72 Sects in Islam - Only One True Jama'at
by Dr. Ijaz A. Rauf
Introduction
The Holy Prophet Muhammad (sa) among many of his prophecies has
mentioned in one hadith, a prophecy which many of us have seen
fulfilled in our lifetime. Nearly 1400 years ago, our beloved Master
(sa) prophecied:
Abdullah bin Amarra relates that the Holy Prophet (sa) said:
'Surely things will happen to my people as happened earlier to
Israelites, they will resemble each other like one shoe in a
pair resembles the other to the extent that if anyone among the
Israelites has openly committed adultery to his mother there
will be some who will do this in my Ummah as well, verily the
Israelites were divided into 72 Jama'ats but my people will be
divided into 73 Jama'ats, all of them will be in the fire except
one.' The companions asked. 'Who are they O Messenger of Allah,'
Holy Prophet (sa) said. `They are those who will be like me and
my companions.'[1]
Hammad Ahmad Awan
>Holy Prophet (sa) said. `They are those who will be like me and
>my companions.'[1]
No offense intended, but since you brought it up: The Prophet(PBUH)
and the companions believed that there would be no prophet after
Muhammad(PBUH) from both the Quran, where it states that Muhammad(PBUH)
is the "seal of the prophets" (I do know the interpretation that the
Ahmadi's give of the phrase. Personally, I find it rather ridiculous.),
and in several (not just one) hadiths that state very clearly that
Muhammad(PBUH) is the last prophet and there will be no more
prophets after him (*lesser* or otherwise). Thus, since the Ahmadis
differ with both the Prophet(PBUH) and the companions in this *very*
important aspect, the above hadith *cannot* apply to their sect.
--
***********************************
* Hammad Ahmad Awan *
* Graduate Student (MSEE) *
* Computer Engineering *
* UMCP *
***********************************
Fouad Haddad
In article <arielE3...@netcom.com> jaf...@concentric.net writes:
>8ull...@spcvxa.spc.edu wrote:
...
[the hadith quoted below:]
Abdullah bin Amarra relates that the Holy Prophet (sa) said:
'Surely things will happen to my people as happened earlier to
Israelites, they will resemble each other like one shoe in a
pair resembles the other to the extent that if anyone among the
Israelites has openly committed adultery to his mother there
will be some who will do this in my Ummah as well, verily the
Israelites were divided into 72 Jama'ats but my people will be
divided into 73 Jama'ats, all of them will be in the fire except
one.' The companions asked. 'Who are they O Messenger of Allah,'
Holy Prophet (sa) said. `They are those who will be like me and
my companions.'[1]
[which Jaffer comments:]
>It is obvious that the last two words in the above hadeeth were later added
and they are
>not the words or the messenger of Allah (saw).
What is obvious is that the above statement of Jaffer's is a brazen lie,
and I will stop here and seek refuge in Allah from lying about his Prophet
or from engaging in discussion with those who do in full knowledge of what
they do.
Blessings and peace on the Prophet, his Family, and his Companions
Fouad Haddad
fha...@sunnah.org
Abdul Basit
In the Name of Allah, the Gracious, the Meciful.
72 Sects in Islam - Only One True Jama'at --Part 1 of 2
*******************************************************
Important Note:
The artical "72 Sects in Islam - Only One True Jama'at written by Dr. Ijaz
A. Rauf was earlier posted by Br. Anil Ullah was just a small portion of
original artical. Now as the Discussion proceeded I thought it will be
appropriate if our readers can first see the whole artical before making
further comments as most of the answers to the related issues are covered by
the author himself. Questions of Mr.Jaffer and Hammad Awan is very well
replied by the author. However should any further question to be replied ,
Insha Allah we will try to reply to the best of our knowledge. Jazak Allah
The full text of the artical is being reproduced with the permission of
Author and Magazine.
The full text of the article is also available at:
http://www.alislam.org/ram/
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Part 1 of 2
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For continuation please see part 2 of 2
****************************************
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TITLE: 72 Sects in Islam - Only One True Jama'at
AUTHOR: Dr. Ijaz A. Rauf - Canada
SOURCE: The Review of Religions, November 1996
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72 Sects in Islam - Only One True Jama'at
Introduction
The Holy Prophet Muhammad (sa) among many of his prophecies has
mentioned in one hadith, a prophecy which many of us have seen
fulfilled in our lifetime. Nearly 1400 years ago, our beloved Master
(sa) prophecied:
Abdullah bin Amarra relates that the Holy Prophet (sa) said:
'Surely things will happen to my people as happened earlier to
Israelites, they will resemble each other like one shoe in a
pair resembles the other to the extent that if anyone among the
Israelites has openly committed adultery to his mother there
will be some who will do this in my Ummah as well, verily the
Israelites were divided into 72 Jama'ats but my people will be
divided into 73 Jama'ats, all of them will be in the fire except
one.' The companions asked. 'Who are they O Messenger of Allah,'
Holy Prophet (sa) said. `They are those who will be like me and
my companions.'[1]
In this hadith (saying of the Holy Prophet (sa)) there are quite a
few things to be noted. Firstly, it mentions the resemblance of the
Muslim Ummah with the Israelites (i.e. Jews). In another hadith[2]
this resemblance is mentioned in the words that as among the Jews a
prophet was raised in every century, among Muslims a reformer will be
raised and as among the Jews at the end of the chain of prophets a
Messiah was raised a Messiah will be raised among the Muslims. Among
Jews there were 12 tribes each divided into six Jama'ats making a
total of 72 Jama'ats at the time when the Messiah Jesus (as) was sent
to the Israelites. (A full list of Jewish sects at the time of Jesus
(as) is given in Appendix I). After the appearance of the Messiah
among Jewish people the list of sects increased considerably. So
while talking about 73 divisions among Muslims and taking into
account the resemblances of the Muslim Ummah to the Jewish people
mentioned in both of the above traditions, it appears that these two
ahadith relate to the time of the Promised Messiah (as).
Authenticity of the Hadith
Other than Tirmidhi Ibne Maja[3] gives three independent narrations
of the same hadith. Talking about the authenticity of this hadith Abu
Mansur Abd al-Kahir ibn-Tahir Al-Baghdadi says:
There are many isnad [independent testimonies] for the tradition
dealing with the division of the community. A number of following
companions have handed it down as coming from the Prophet (sa):
Anas ibn-Malik, Abu-Hurairah, Abu-l-Darda, Jabir,
Abu-Sa'id al-Khidri, Ubai ibn-Ka'b, Abd-Allah ibn-Amr ibn-al-'As,
abu-Imamah, Wathilah ibn-al-Aska' and others. It is also handed
down that the pious Caliphs mentioned that the community would be
divided after them, that one sect only would save itself, and the
rest of them would be given to error in this world, and to
destruction in the next.[4]
So it becomes quite clear that there is no doubt about the
authenticity of this hadith and great scholars of Islam like
al-Baghdadi regarded this hadith to be genuine. While talking about
the types of divisions to occur among the Muslim Ummah, Abu-Mansur
al-Baghdadi says:
Every man of intelligence among the authors of the treatise has
known that the Prophet (sa) in speaking of the divisions that
were to be condemned and the members of which were destined for
hell-fire, did not mean the various legal schools, who, though
they disagreed as to the derivative Institutes of Law, agreed
concerning the fundamentals of religion.... And verily the
Prophet (sa), in mentioning the sects condemned, had in mind only
those holders of erring opinions who differ from the one sect
which will be saved, in such matters as ethics and the unity,
promises and threats (regarding future life), predestination and
free-will, the determination of good and evil, right guidance and
error, the Will and Wish of God, prophetic vision and
understanding, the attributes of Allah, His Names and Qualities,
any question concerning what is ordered and what is permitted,
[signs for] prophecy and its conditions, and similar
questions.[4]
Literal Fulfillment of Prophecy: Existence of 73 Jama'ats.
Having mentioned the resemblance of his Ummah with Jews, and division
of the Ummah into 73 sections, Holy Prophet (sa) mentions that all of
them will be in fire except one. Meaning that 72 sects will be in
fire, while one will be safe. When asked who the safe ones will be,
Holy Prophet(sa) replied `They are there who will be like me and my
companions' indicating that remaining 72 will resemble Israelites
while only one will resemble him and his companions. Having said that
we have to understand that there ought to be a way to separate one
Jama'at from 72. Thus there should be some method by which two sets
of Jama'ats among the Muslim Ummah will be formed and in one set
there will be only one Jama'at (to which Holy Prophet (sa) referred
to as resembling him and his companions) while the other set will
contain 72 sects which will resemble Jews. To go any further we have
to establish here three things. Firstly that there were at one time
73 sects of Muslims. Secondly that they formed two sets one
containing one Jama'at and the other one containing 72 sects. Thirdly
the set containing one Jama'at consisted of the followers of a
claimant of Messiahship. The third condition has to be fulfilled
because, as I have established above, we are referring to the time of
the Promised Messiah (as), only the followers of a Messiah can form a
Jama'at which resembles Holy Prophet (sa) and his companions. To
establish that the above mentioned three conditions were fulfilled, I
shall present here my translation of a portion of an editorial
published in Urdu in Pakistani daily newspaper Nawai Waqt.
One of the special importance of this decision has been that on
it the consensus of Ummah has been in substantially correct
manner. Throughout the history of Islam, such an overwhelming
complete consensus has never been reached on any important topic.
Other than the big religious scholars, holders of Shar'a, all the
political leaders and political leaders of each group have agreed
on this consensus. Other than these, all sufia karam, aarifeen
Billah, the leaders of Tassawaf and practices had complete
agreement. Excluding Qadianis all the rest of 72 sects which are
considered to be of Muslims, agreed and are happy on the solution
of this affair. Among the leaders of the nation and a'maideen,
there does not appear to be any group which does not have a
joyous attitude towards this decision. Nation should take a
notice of this.[5]
And that was not the only newspaper which testified the number to be
72 following is another testimony of an English newspaper published
from U.K.
By a constitutional amendment the National Assembly has stripped
half a million members of the Ahmadiyya community of their
religious status as Moslems. The excommunication of such a large
number claiming to be Moslems by a political institution is a
unique event in the 1400 years of the history of Islam. The
burden of taking the measure fell on the National Assembly
because Islam rejects priesthood and the Moslems, although
divided into 72 sects, do not have a church or a pope. Religious
edicts handed down by muftis or religious scholars are not
binding on any individual or body of Moslems.[6]
Clearly, according to these newspapers there existed 73 sections in
Islam, one Jama'at-e-Ahmadiyya and the rest of the 72 (A full list of
the sects in Islam is included in Appendix II). The rest of the 72
sects were unanimous and happy and formed a party (a set) excluding
the one (the other set) from Islam. Although they all had fatwas
declaring one another to be kafirs, when it came to the question of
Ahmadi Muslims they were all united so that there remains no doubt as
to the identity of 72 and one making a total of 73. I have already
established that Jews had 72 sects at the time of the Messiah, so
this hadith would be reflecting the time of the Messiah among the
Muslim Ummah, which all Muslims today believe is also the time of the
appearance of the Mahdi.
Opinions of Some Muslim Saints
Now I would like to present a few quotations from the writings and
utterance of a few Muslim saints reflecting on the practices and the
name of the Jama'at of the followers of Mahdi and Messiah. Hadhrat
Ali (ra) said:
Mahdi Maoud will be colored with the glory of Muhammadiyya and
will have the wealth of Ahmadiyya.[7]
Hadhrat Muhammad bin Faris Misri wrote:
Our scholar will be prophet and from among those who call towards
the truth he will have the station of messengership and our
A'arif will be in the period of Ahmadi, will be from among
oolulazm (those who have strong determination) and will receive
greatness.[8]
Hadhrat Mujaddid Alif Thani wrote:
Around one thousand and some years after the sad demise of the
Holy Prophet (sa), the Haqeeqate (truth) Muhammadiyya will ascend
from its station and will unite with the place of Haqeeqate
(Truth) Ka'aba. At that time Haqeeqate Muhammadi (Muhammadi
Truth) will be called Haqeeqate Ahmadi (Ahmadi Truth).[9]
Hadhrat Imam Ali Al-Qari wrote:
So among seventy three sects all of them will be in fire and the
firqah najiyya (sect deserving paradise) will be the one among
ahle sunna (Sunnis) which will have the glory of Muhammadiyya and
will be following the holy Tareeqatul (practices of)
Ahmadiyya.[10]
Hadhrat Abdur Raheem Grohri wrote:
Hadhrat Mahdi Maoud has the Muhammadi appearance and will descend
like a leader, he will have a mole near one of his eyes. He will
re-establish din-e Ahmadi (the Ahmadi practices), our sahib will
be bright like the sun and beloved of all. He will be learned,
wise, king of wisdom and an eternal saint. O mir Muhammad Sahah!
Mahdi will be decorated with the turban of prophethood.[11]
All the above Muslim saints and Sufis understood that at the time of
Mahdi, Tareeqatul Ahmadiyya will be re-established and thus the
followers of the true Mahdi will be practicing the Ahmadiyya Glory of
Islam or will be called Ahmadiyya firqah.
Resemblance of the 72 to Jews in Their Beliefs
According to the hadith I have mentioned in the beginning, other than
being 72 in number, this set will resemble Jews in their behavior as
one shoe in a pair resembles the other. I shall not go into details
of the behaviour of 72 sects however, would just like to mention one
resemblance of these sects to the Jews of the time of Messiah (Jesus
(as)).
The Jews of that time believed that a previous Israelite prophet
Elijah (Ilyas (as)) had ascended to heaven in his chariot of fire and
before the advent of the Messiah, he would descend from the heavens
in his chariot and prepare the ground for the advent of Messiah, and
then the Messiah will appear. So when Jesus (as) made a claim to
Messiahship, they rejected him saying we did not see Elijah (Ilyas
(as)) descending from the heavens. When Jesus (as), claimed that John
the Baptist (Yahya (as)) is the Promised Elijah (Ilyas (as)), the
Jews insisted that he should have descended from the heavens if he
was Elijah (Ilyas (as)) and so they rejected both Jesus (as) as well as
John (Yahya (as)). These 72 sects of Islam, at the time of the
Promised Messiah (as) without any exception held the belief that
Jesus (as) ascended to heaven with his body and soul and that it
would be the same Jesus (as) who will return as the Messiah for the
Muslim Ummah. They insist on seeing him descend, from the heavens
with his hands on the wings of two angles, on a white minaret.
Just like the Muslims of the present time, the Jews of the time
of Jesus (as) were waiting for two figures to appear, a priestly
Messiah (equivalent of Islamic Mahdi) and a worrier Messiah, a king
who would come and deliver Israelite from the bondage of slavery.
Lawrence H. Schiffman in his article `Jewish Sectarianism in Second
Temple Times' says:
They believed that the coming age would indeed begin with a great
war and punishment, yet they saw the leadership of the people in
the hands of two Messianic figures. A priestly Messiah would take
precedence and re-establish Jerusalem sacrificial cult. Along
with him a Dividic Messiah would rule over the re-established
temporal kingdom.[12]
Thus when Jesus (as) preached peace and tolerance and non-violence,
the Jews mocked at him and rejected him. Today Muslims well aware of
the mistakes the Jews made, insist on the coming of a Mahdi (the
guided one) for the religious reformation of the Ummah and a worrier
Messiah. They await a Messiah whose sole job will be to lead Muslims
in a holy war against all the other powers of the world and shed
blood and kill Dajjal and that's how, most of the Muslims of the
present time, believe, the Messiah will save them.
One Jama'at Resembling Holy Prophet and His Companions
Now I would like to analyse the one Jama'at which was separated out
by 72 collectively and is called Jama'ate Ahmadiyya to see if they
had any resemblance with the Holy Prophet (sa) and his companions as
prophecised in the hadith. I believe that the resemblance mentioned
in the hadith should be reflected in all aspects of life of the
followers of this one Jama'at. One should clearly see it in their
Taqwa as well as in actual events surrounding their lives. As
different personalities perceive characters differently and thus a
solid proof of the resemblance of one character with another cannot
be provided and can only be observed and judged by individuals, so I
shall not discuss this. However, I would like to assure everyone, who
associates with Ahmadi Muslims that if they observe keenly they will
see reflections of Hadhrat Abu Bakr (ra) and Hadhrat Uthman Ghani
(ra) among men and Hadhrat Khadija (ra) among women when it comes to
financial sacrifices, they will see the character of Hadhrat Bilal
(ra) when it comes to steadfastness and they will see reflections of
Hadhrat Umar (ra) and Hadhrat Ali (ra) when it comes to bravery. As
far Taqwa is concerned, I believe, Allah is the only Judge of Taqwa,
so I shall leave that also and let the individuals decide for
themselves what they see in terms of Taqwa when they associate with
Ahmadi Muslims.
There are some actual events which surrounded the Holy Prophet (sa)
and his companions which were recorded in history as well as some in
the Holy Qur'an, which I would like to discuss in this article and
show the readers how these events were repeated in the history of
Ahmadiyyat, with each and every resemblance with the events that
occurred in the time of the Holy Prophet (sa).
Stoning Because of Beliefs
I am sure the readers would agree with me that persecution of the
Holy Prophet (sa) and his companions (ra) was very severe. However,
there is one event of the life of the Holy Prophet (sa) which did not
escape any historian. Even the western, non-Muslim historians, like
Sir William Muir[13] and W. Montgomery Watt[l4], who did not believe
the persecution to be that severe, have recorded this event and have
testified to the authenticity of the event. This is the event when
Holy Prophet (sa) went to Taif for preaching. Brutal treatment of our
beloved Master (sa) by people of Taif is described by many historians
and biographers. I would like to quote Hadhrat Mirza Bashir-ud-din
Mahmud Ahmad (ra) from his book `Life of Muhammad'.[15]
Reports of him had already reached Taif, and here he now was,
without arms of following, a lone individual with only one
companion, Zaid. The town folks thought him a nuisance which
should be ended, if only to please their chiefs. They set
vagabonds of the town and street boys at him who pelted him with
stones and drove him out of town. Zaid was wounded and the
Prophet (sa) began to bleed profusely.
One thing is very clear in this event that our beloved Master (sa)
was pelted with stones just because of holding beliefs which were
against the popular beliefs of the people of that time. This kind of
treatment has been received by several Ahmadi Muslims and the
resemblance of Ahmadi Muslims to the Holy Prophet (sa) and his
companion Hadhrat Zaid (ra) in regards to the event of stoning by
opponents, has been shown to every generation so far, since the
foundation of the Ahmadiyya Movement in Islam. The very first time
this resemblance was manifested for mankind was in the form of
shahada by stoning of an Ahmadi Muslim in Afghanistan. The event is
described in detail by Promised Messiah (as) in his book
`Tadhkiratush Shahaditain'[16]. Friedmann, an independent historian,
has also recorded this event in the following words:
Abdul Latif himself, who accepted Ghulam Ahmad's religious claims
in 1900 after he read some of his books, came to Qadian in 1902
and stayed there for several months. Upon his return to Kabul in
January 1903 he was arrested. A religious disputation was
arranged between himself and several orthodox divines.
Predictably enough, it was decided that the Ahmadi views were
unacceptable, and that those who held them were unbelievers. When
Abdul Latif repeatedly refused to renounce his faith, he was
stoned to death in July 1903.[17]
Then in India where the founder of this Jama'at resided, resemblance
to this event was manifested in 1905 when the Promised Messiah (as)
visited Amritsar and this is recorded by Friedmann[18] as well as by
Hadhrat Mirza Bashir-ud-Din Mahmud Ahmad (ra) whom I shall quote from
his book `Hadhrat Ahmad, The Promised Messiah'.
The carriage was brought up to a tide door of the apartment, and
the Promised Messiah (as) proceeded to occupy it. As he was going
to seat himself, this became known to people, and such of them as
were standing outside the lecture hall advanced towards him, and
one of them struck at him with a thick heavy stuff. One of his
disciples who was nearby at once placed himself between the
Promised Messiah (as) and the assailant to ward off the blow.
Fortunately the carriage door was opened and the stuff stuck
against it and the gentleman escaped with only a slight injury.
As soon as the Promised Messiah had taken his seat the carriage
started. The mob rained a shower of stones at it.[19]
The next generation saw this event repeated in the time of Hadhrat
Mirza Bashir-ud-Din Mahmud Ahmad, Khalifatul Masih II (as). After he
made a claim to be the promised son of the Promised Messiah (as), he
held several public lectures and gatherings in various cities of the
Indian subcontinent in early 1940's and at several of these occasions
the public pelted Ahmadi Muslims with stones. The severest of them
was in Delhi when a number of Ahmadi Muslims were injured due to
stoning on the stage[20].
At one of these occasions, Sheikh Ijaz Ahmad Sahib (Nephew of Sir
Muhammad Iqbal Sahib), also came to oppose the movement. However,
when he saw opponents pelting Ahmadi Muslims with stones, he decided
to confess his faith in Ahmadiyya Islam saying that this indeed is
the way opponents treated our beloved Holy Prophet Muhammad (sa).[21]
In our present time we again witnessed this resemblance with the Holy
Prophet (sa) in the recent event of Shabqadar, Pakistan where three
Ahmadis were pelted with stones just because of their beliefs. The
event was reported by various human rights commissions and news
agencies[22-24]. NETNEWS (News International) on April 10, 1995
reported.
Supporter of 'infidel' stoned to death. From Abdullah Jan.
PESHAWAR: All angry mob stoned a person to death and seriously
injured another on Sunday for allegedly converting a Muslim to
the Ahmedi faith, in Shabqadar, 45 kilometers from here. The
third companion of the victims escaped.[22]
Other than the above so far more than 100 Ahmadi Muslims have been
murdered by opponents just because of their beliefs in the Messiah
and Mahdi of the time.
Similarities in Other Forms of Persecutions
Next I would like to discuss some of the collective persecution the
Holy Prophet (sa) and his companions received at the hands of
opponents and show that the same type of persecution was extended
towards Ahmadis by all the 72 sects of Islam.
One of the measures which the people of Mecca resorted to in order to
put pressure on Holy Prophet (sa) and his companions to try and force
them to denounce their faith and its preaching, is recorded by Watt
as:
With the formation of a grand alliance a boycott of clans of
Hashim and al-Muttalib was instituted. None of the other clans
was to have any business dealings with them, and there was to be
no intermarriages.[25]
Is this alliance and boycott any different than the one recorded by
Munir Report[26] and Friedmann. Friedmann states:
All Pakistan Muslim Parties convention was held in Karachi in
January 1953. The convention was attended by leading Muslim
'ulama'. Some of them represented organizations, such as the
Jama'at-i Islami, the Jamiyyat al-ulama-i Islam and others. The
convention resolved to resort to "direct action," demanded the
resignation of the prime minister of Pakistan, and declared a
total boycott of the Ahmadis.[27]
A total social boycott of Ahmadi Muslims was also announced and
implemented in 1974 throughout Pakistan[28]. The price Hadhrat Bilal
(ra) paid for reciting the Kalimah is known to every Muslim. Sir
William Muir records:
In the depth of his anguish, the persecutors could force from him
but one expression, AHAD! AHAD! 'ONE, ONE (only God)!' On such an
occasion Abu Bakr passed by, and secured liberty of conscience to
the faithful slave by purchasing his freedom.[29]
The following are just a few of the independent opinions and accounts
of the price Ahmadi Muslims are paying for reciting the Kalima.
So far more than 100 people of this Jama'at have been killed in
different parts of the world in the name of religion. Since 1984,
during the Kalima wiping campaign this Jama'at has had the
opportunity to offer sacrifices like the companions of the Holy
Prophet (sa) About 50 thousand Ahmadis live in Rabwah and a case
has been registered against every one of them for the offense of
reciting the Kalima.[30]
Among different periods during the one and a half thousand years
history of Islam, Muslims have been alleged to have forced
non-believers into reciting the Kalima Tayyeba. However, no
example is found of an event where a person reciting Kalima was
stopped by sword.[31]
Once there was a time when Muslim spread all over the world to
preach the Kalima Tayyiba and fasting and prayers and now is the
time when a Qadiani cannot recite Kalima even if s/he wants to
recite it with a true and pure heart. This is because they are
stopped from doing so. Because for them doing so is an offense
punishable by law.[32]
The Meccans did not like to call Muhammad (sa) and his companions
Muslims but instead called them Sabians[33]. Today, it is illegal in
Pakistan for an Ahmadi Muslim to claim to be a Muslim and Ahmadi
Muslims are given names like Mirzais, Qadianis etc. So far 729 cases
had been registered against Ahmadi Muslims for calling Adhan,
preaching and claiming to be Muslim[34].
It is well known that the Meccan tried their best to stop Holy
Prophet (sa) and his companions from preaching and practicing their
religion. Every possible step was taken to stop them. They were
prohibited from praying and we find its mention even in the Qur'an,
which many commentators have said to be referring to the action of
Abu Jihl.
Hast thou seen him who forbids. A servant (of Ours) when he
prays.[35]
Nowadays it has been made illegal for Ahmadi Muslim to pray as by
doing that they would be 'pretending to be Muslim' which for an
Ahmadi Muslim is a criminal offence and punishable by law in
Pakistan. So far 19 cases had been registered against Ahmadi Muslims
in Pakistan for praying (saying Salat)[34].
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Ahmadi Persecution Between 1984 and 1992 in Pakistan
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Number of Ahmadi Muslim Martyred because of their 22
beliefs in Pakistan
Number of Ahmadi Muslims who were attacked with 37
the intention of killing
Incidents of digging the graves of dead Ahmadi 12
Muslims
Incidences of causing hindrance in burials of 19
Ahmadi Muslims in general graveyards
Ahmadi Muslims sentenced to death 7
Number of Ahmadi Muslims charged for putting 71
a badge of Kalima
Charged for calling Adhan, preaching and 729
pretending to be Muslim
Charged for saying Assalamo-o-Alaikum (peace be 4
upon you)
Charged for praying (saying Islamic Salat) 19
Charged for reciting the Holy Quran 10
Charged for publishing the verses of the Holy 48
Quran on an invitation card
Charged against Ahmadi Muslim Magazines 103
Confiscated books, newspapers, and magazines 462
Ahmadis convicted so far in above trials 112
Ahmadiyya Mosques which have been completely 11
destroyed
Ahmadiyya Mosques which have been partially 7
destroyed
Mosques which have been sealed 11
Ahmadiyya Mosques which have been seized 2
Mosques whose construction has been hindered 11
Mosques from where the Kalima has been wiped 66
Ahmadi Muslims fired from their jobs because of 31
their beliefs
Total Ahmadiyya land seized by opponents from 148,225 sq. yards
Rabwah
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The table above shows that between April 1984 and 31st October 1992
Jama'at-e-Ahmadiyya has had the honor of making many sacrifices in
the cause of Allah[34].
Similar Allegations Against The Holy Prophet (sa)
Allegations raised against our beloved Master(sa) are recorded at
many places in the Qur'an. I would like to present and discuss just
two of them. The Holy Qur'an records:
And indeed we know that they say that it is only a man who
teaches him. (But) the tongue of him towards whom (their minds)
incline (in making this insinuation) is foreign while this is
Arabic (tongue) plain and clear.[36]
And those who disbelieve say, 'It is naught but a lie which he
has forged and other people have helped him with it.' Indeed they
have perpetrated a (great) injustice and a (great) falsehood. And
they say, '(These are) fables of the ancient; (and) he has got
them written down, and they are read out to him morning and
evening.
These verses are referring to the allegation of the disbelievers that
the Christian and Jewish slaves who have been converted to Islam had
secretly helped Holy Prophet (sa) in compiling the Qur'an and hence
there is a foreign hand behind this conspiracy. Such allegations are
raised even today by anti-Muslim forces against the Holy Prophet
Muhammad (sa).
Similar allegations have also been raised against the Ahmadiyya
Muslim community by their opponents. First, Ahmadi Muslims were
alleged to have been helped by Hindus. Ehsan Elahi Zaheer, a bitter
enemy of the Ahmadis wrote:
Hindus supported the Ahmadi cause through pen, press and
platform.[37]
How much that help was, could be understood by any person by the
prophecies of Promised Messiah (as) about Pundit Lekh Ram and the
prayer duels as well as open debates held by Promised Messiah (as)
with Ariyya Smajists. An equally absurd and unsubstantiated charge
against the Ahmadiyya Muslim Jama'at is the theory of British
sponsorship. Nearly every hostile witness alleges that the Ahmadiyya
Jama'at owes its foundation, existence and success to the Imperial
British Government[38]. While the message of the founder of this
Jama'at to the British Queen is recorded in Ayenae Kamalat-e-Islam
which ends in the following words:
O Queen of the earth! accept Islam and thou wilt be safe. Be a
Muslim. God will provide for thee till the last day and he will
save thee and protect thee from thine enemy.[39]
Ahmadis are also alleged to have been helped by the Jews just as the
Holy Prophet (sa) was alleged:
Jews helped the Ahmadis academically and equipped them with
arguments and self manufactured documents against the accepted
principles of Islam.[40]
A further allegation raised against Holy Prophet (sa) is recorded in
the Holy Qur'an as:
And those who disbelieve say, 'Why was not Qur'an revealed to him
all at once? (We have revealed it) in this manner that We may
strengthen thy heart therewith. And we have arranged it in the
best form.[41]
The above does not seem to be any different from the allegation
raised against the Promised Messiah (as) by the opponents by saying
that why did the Promised Messiah (as) not advance all the claims at
once? Why did he first claimed to be Mujaddid, then Muhadith then
Mahdi and then Messiah. And a similar answer is given that it was
necessary to strengthen the Promised Messiah's own heart about his
mission and thus he laid claims to the statuses whenever Allah
informed him and commanded him to do that.
* * * Continued to Part 2 of 2 * * *
Abdul Basit
The complete Artical 72 sects in Islam - Only One True Jamat" is posted in two
parts. please read before replying.
Abdul Basit
In the Name of Allah, the Gracious, the Meciful.
72 Sects in Islam - Only One True Jama'at by Dr. Ijaz A. Rauf - Canada
The full text of the article is also available at:
http://www.alislam.org/ram/
Part 2 of 2
---------------------------------------------------------------------
TITLE: 72 Sects in Islam - Only One True Jama'at
AUTHOR: Dr. Ijaz A. Rauf - Canada
SOURCE: The Review of Religions, November 1996
---------------------------------------------------------------------
* * * Continued from Part 1 of 2* * *
Migration Because of Persecution
It is well know in both Islamic and non-Islamic worlds that Holy
Prophet (sa) and his companions had to migrate out of their homeland
and seek asylum in various foreign lands because of intense
persecution in Mecca (their homeland). The first of this migration
was to Abyssinia as recorded by Ibn-e-Hisham[42] and Sir William
Muir:
To escape these indignities and danger of perversion. Muhammad
(peace be upon him) now recommended such of his followers as were
without protection to seek an asylum in a foreign land.[43]
'This is termed the first Hijra or the flight to Abyssinia, as
distinguished from the later more extensive emigration to the same
quarter.'
And then eventually the Holy Prophet (sa) himself had to emigrate to
Medina around April 622:
Two or three weeks after the pledge of Akaba, that is, about the
beginning of Muharram, the emigration commenced.[44]
Many Ahmadi Muslims in our present time had to follow this sunnah of
the Holy Prophet (sa) and his companions just because of the beliefs
they held and because of the ever intensifying persecution in
Pakistan. The following is what the human rights advocates had to say
to the United Nations:
Ahmadi Muslims are being driven out of Pakistan. When seeking
refuge in other countries, they have a prime facie showing of
persecution based on religion. Asylum rights and the right of
non-refoulement are involved. Any country that forcibly
repatriates an Ahmadi Muslim to Pakistan while Ordinance XX is in
effect is in violation of international law.[45]
Those who persecute Ahmadi Muslims shamelessly admit that the aim of
the persecution is to drive Ahmadi Muslims out of Pakistan or to
exterminate them, as expressed by Dr. Karren Parker:
Leading pro-government Muslim clergy told the speaker that their
aim is to drive the Ahmadis out of Pakistan, to arrest those who
remain and to destroy or seize Ahmadi religious property.[46]
And finally the migration of Holy Prophet (sa) himself was resembled
by the migration of Hadhrat Mirza Tahir Ahmad, Khalifatul Masih the
4th. The migration of Hadhrat Ameerul Mo'maneen (may Allah be his
helper) like Holy Prophet (sa) in the capacity of the leader of the
faithful took place in 1984 after the announcement of the infamous
Ordinance XX in Pakistan. And just as at the time of the Holy Prophet
(sa) other than occasional individual migrations because of the
persecution, there were two major collective migrations before our
beloved Master (sa) migrated to Medina. Similarly, in the present
time there were two mass migrations of Ahmadi Muslims out of Pakistan
because of persecution before Hadhrat Ameerul Mo'maneen (may Allah be
his helper) himself migrated. One of these mass migrations was in
1953 and the other one in 1974.
Independent Testimony of Resemblance
In the following I shall present some quotations from different
sources where people have testified that Ahmadi Muslims resemble the
Holy Prophet (sa) and his companions in their character, struggle,
enthusiasm, love for their faith and in the persecutions they are
subjected to.
At the present time all the sects of Muslims are impressed one
way or the other by English, Hind or other nations. It is only
Ahmadi Jama'at, which like the first Muslims are not influenced
by any individual or a group and are carrying out purely Islamic
works.[47]
We still retain the truthfulness and Islamic Spirit in India
because here the unveiled services of the spiritual leaders are
constantly at work. And there have always been some scholars of
such a stature who do not worship wealth. And if you ask the
truth, in the present time, this work is carried out by the
followers of Late Mirza Ghulam Ahmad on the same pattern as the
first Muslims used to do it.[48]
It is an accepted fact that the way Ahmadi Muslim are preaching
their religion and practical vigorous efforts they have done in
this endeavor has hardly been paralleled by any other Islamic
Jama'at after the Arab Khulafa'a-i-Rashideen.[49]
Taj Muhammad Bhatti, Nazim-e-Aala (the highest regional office)
Majlise Tahafze Khatme Nabuwwat (an organization established to and
bent on persecuting Ahmadi Muslims) Quetta Pakistan gave the
following testimony in a court trial.
It is true that at the time of Holy Prophet (sa), when people
prayed (said Salat), called Adhan or recited Kalima, the
disbelievers treated them in exactly the same way as we treat
Ahmadis today.[50]
Similarity in Rewards
Rewards for the sacrifices Muslims of the time of the Holy Prophet
(sa) are countless and too many to be noted in this article, however
major reward to which Allah has drawn the attention of all Muslims in
Sura Nasr of the Holy Qur'an in following words:
When the help of Allah comes and the Victory. And thou seest men
entering the religion of Allah in troops.[51]
And it is established fact of the history that after Hijra, Islam
spread very fast and people entered the fold of Islam in big groups.
Tribe after tribe joined the religion of Islam. Especially after the
conquest of Mecca, true number of people entering the fold of Islam
was overwhelming. Indeed people entered the fold of Islam in troops
at the time of Holy Prophet (sa) and his companions.
The following is a portion copied from a page on the world wide web
(internet) site of the 'anti-Ahmadiyya Movement in Islam'. Just as at
the time of Holy Prophet (sa) and his companion even the bitterest
enemies of Islam bore witness to the success and the rewards Allah
bestowed upon early Muslims, today even the bitterest enemies, such
as the author of the above mentioned web site who have started an
anti-Ahmadiyya Movement, bear witness to the rewards bestowed by
Allah on the Ahmadiyya Movement in Islam in the following words:
Ahmadiyya Movement in Islam is a Religion-Political Trading
Corporation. It has branches in all countries and all major
cities of the world under whose umbrella Qadianis/Ahmadis are
systematically trapping Muslims, who are ignorant of their evil
designs. Whether in America, Europe or Central Asia, or the
underprivileged and displaced communities like Africans and
Bosnian Refugees, all those who are not aware of the real motives
of Ahmadiyya Movement get trapped by them in the name of Islam.
50,000 Muslims in Mali, 24,000 Muslims in Ivory Coast, 100,000
Bosnian Refugees in Europe and 45000 Albanians are just a few
victims of Qadiani Onslaught.[52]
Do we see the promise of Allah made in the words, 'And thou seest men
entering the religion of Allah in troops', being fulfilled again in
favour of Ahmadiyya Movement in Islam?
Closing Remarks
At the end I would like to leave the readers, who may see the
resemblance of one Jama'at (out of 73 sections among Muslims) with
the Holy Prophet (sa) and his companions, with some Ahadith of the
Holy Prophet (sa) to ponder over.
The Holy Prophet (sa) is reported to have said:
One who dies without accepting the Imam (Appointed by Allah) of
the time, his death is a death in disbelief.[53]
Regarding Imam Mahdi, our beloved master said:
When you see him (Imam Mahdi) then certainly perform bait to him
even if you have to crawl over your knees through the mountains
of snow because he (Imam Mahdi) will be the Khalifa of God.[54]
One who obeyed Imam Mahdi obeyed me, one who disobeyed him
disobeyed me.[55]
One who rejected Imam Mahdi he did kufr.[56]
APPENDIX I: Jewish Sects at the Time of Jesus (as)
Literature available on the Jewish sects of the time of Jesus (as)
does not contain a compiled list of all the sects. Definition of a
sect varies from author to author. Some authors will regard a group
to be too small for their criteria of a sect, while others include
them as a sect. However, all of them acknowledge the existence of all
the sects and sub-sects, mentioned in the following list, at the time
of Jesus Christ (as). This list has been compiled from the works of
authors mentioned in references 57-59.
---------------------------------------------------------------------
1. Pharisees 37. Baptists
2. Sadducees 38. Masbothei
3. Essenes/Ossenes 39. Genistae
4. Party of Covanent 40. Meristae
5. Karaites 41. Hellenians
6. Zealots (Followers of Hellene)
7. Therapeutae 42. Nasaraioi
8. Kabbalah 43. Introversionists
9. Qumranites 44. Alexanderian Jews
10. Hasmoneans 45. Philos
11. Amme he'arez 46. Hezekiah
12. Yahwists 47. Josiah
13. Rechabites 48. Canaanites
14. Nazerites 49. Samaritans
15. Hellenists 50. Aaronides
(Followers of Stephen) 51. Gnostic Jews of Qumran
16. Maccabees 52. Boethusians
17. Hasideans 53. Conversionists
18. Eleazarites 54. Josianic Movement
19. Hyrcanusites 55. Babylonian Jews
20. Epicureans 56. Elephantinites
21. Stoics 57. Oniasites
22. Pythagoreans 58. Judeans
23. Zadokites 59. Ein Fashka
24. Enochites 60. Antiochusians
25. Zakaites 61. Selecudins
26. Beth Hillel 62. Sicarii
27. Beth Shammai 63. Zedekiahs
28. Followers of Bar Cochba 64. Followers of Simon Bar Giora
29. Habakkukites 65. Followers of John of Giscala
30. Ebionites 66. Followers of Simon Bar Kosiba
31. Levites 67. Patriachate
32. Ezekielites 68. Apocalypticians
33. Herodians 69. Shabbatai Zevi Movement
34. Scribes (Soferims) 70. Adventists
35. Galileans 71. Epiphanesians
36. Hemerobaaptists 72. Palestinian Jews
---------------------------------------------------------------------
APPENDIX II: Sects in Islam
A number of lists are seen in the literature[60-62] giving tile names
of the sects. Two I used to produce the following list are those of
Islamic encyclopedia published by Munshi Mehboob 'Alim[60] and that
of abu-Mansur al-Baghdadi[6l]. Basically the two lists are identical
except the fact that Munshi Mehboob 'Alim divides the whole Ummah
into six major branches i.e.
1. Rafidiya
2. Kharijiya
3. Jabariyah
4. Qadriyah
5. Jahmiyah and
6. Marjiyah.
While abu-Mansur list the sects of Jahmiyah under the main class
Marjiyah and Jabariyah under the Qadriya, thus dividing the Ummah
into only four major classes, i.e.
1. Rafidiyah
2. Kharijiya
3. Qadriya and
4. Marjiyah.
The only other difference found is that the two authors sometimes use
different names for the same sect which becomes clear while looking
at the beliefs associated to them. This I believe is because the two
authors resided in different regions (one in Arabia the other in
Indo-Pak subcontinent) at different times so perhaps that same sects
may have been know with different names in different regions. I have
tried to include various names given to the same sect by both Islamic
authors where ever possible.
Name of Sect and Basic Belief Distinguishing it from Others
1. Jarudiyah: Followers of Abu'l-Jarud, They believe Prophet (sa)
designated Ali (sa) as the Imam by his characteristics but not by
name.
2. Sulaimaniah: Followers of Sulaiman ibn-Jarir al-Zaidi. They
believed Imamat was a matter of Jaririya conference and could be
confirmed by two best Muslims.
3. Butriyah: They did not dispute the Khilafat of Uthman, neither
they attack him nor Hurariyah praise him.
4. Yaqubiyya: They accepted the Khilafat of Abu Bakr and Umar, but
did not reject those who rejected these Khulafaa. They also believed
that Muslim committers of Major sins will be in hell fire forever.
5. Hanafiyah: Followers of the Imammate of Muhammad ibn-al-Hanifah.
They believe that Allah might have had a beginning.
6. Karibiyah: They believed that Imam Muhammad ibn-al-Hanifah is not
dead and is the Imam Ghaib (in disappearance) and the expected Mahdi.
7. Kamiliyah: Followers of abu-Kamil. They believed companions to be
heretic because they forsook their allegiance to Ali and condemn Ali
for ceasing to fight them. They believed in the returning of the dead
before the Day of Resurrection and that Satan is right in preferring
fire to clay.
8. Muhammadiyyah: Followers of Muhammad ibn-'Abdullah ibn-al-Hassan.
They do not believe Mughairiyah that Imam Muhammad ibn-'Abdullah died
and that he is Imam Ghaib and awaited Mahdi.
9. Baqiriyah: Followers of Muhammad ibn-'Ali al-Baqir. They believe
him to be the Imam Ghaib and expected Mahdi.
10. Nadisiyah: They believe that those who consider themselves better
than anyone else are Kafirs (disbelievers).
11. Sha'iyah: They believe that the one who has recited La Ilaha
Il-Allah (There is none worthy of worship except Allah), whatever she
or he does, will never be punished.
12. Ammaliyah: They believe that faith for one is what he/she
sincerely practices.
13. Ismailiyah: They believe in the continuity of Imammate among the
descendants of Ismail ibn-Ja'far.
14. Musawiyah: They believe Musa ibn-Ja'far to be the Imam Ghaib and
expected Mahdi/Mamturah.
15. Mubarikiyah: They believe in the continuity of Imammate among the
descendants of Muhammad ibn-Ismail ibn-Ja'far.
16. Kathiyah: They believe that expected Mahdi will be the twelveth
Imam among the Ithn 'Ashariya descendants of 'Ali ibn-abi-Talib. (the
Twelvers)
17. Hashamiyah: They predicate a body to Allah and also allege
Prophet (pbuh) of disobedience/Taraqibiyah to Allah.
18. Zarariyah: They believed that Allah did not live nor had any
attributes till He created for Himself life and His attributes.
19. Younasiyah: Followers of Younas ibn-'Abd-al-Rahman al-Kummi. They
believe that Allah is borne by bearers of His Throne, though He is
stronger than they.
20. Shaitaniyah/Shireekiyah: They believed in the view that deeds of
servants of Allah are substances; and a servant of Allah can really
produce a substance.
21. Azraqiah: Followers of Nafi ibn-al-Azraq. They do not believe in
the good dreams and vision and claim that all forms of revelation has
ended.
22. Najadat: Followers of Najdah ibn-'Amir al-Hanafi. They abolished
the punishment for drinking wine and also they believed that sinners
of this sect would not be treated in hellfire but some other place
before allowed in paradise.
23. Sufriyah: Followers of Ziyad ibn-al-Asfar. They believed that
sinners are in fact polytheists.
24. Ajaridah: Followers of Abd-al-Karim ibn-Ajrad. They believed that
a child should be called to Islam after it has attained maturity.
Also they believed booty of war to be unlawful till the owner is
killed.
25. Khazimiyah: They believe Allah loves men of all faiths even if
one has been disbeliever most of his life.
26. Shuaibiyah/Hujjatiyah: They believe that what Allah desires does
happen no matter what and what does not happen it means Allah desires
it not.
27. Khalafiyah: Followers of Khalaf. They do not believe in fighting
except under the leadership of an Imam.
28. Ma'lumiyah/Majhuliyah: They believed that whoever did not
recognize Allah by all His names was ignorant of Him and anyone
ignorant of Him was a disbeliever.
29. Saltiyah: Followers of Salt ibn-Uthman. They believed in the
conversion of adults only and if father has converted to Islam
children were considered disbeliever till they reach maturity.
30. Hamziyah: Followers of Hamza ibn-Akrak. They believe that
children of polytheists are condemned to hell.
31. Tha'libiyah: Followers of Tha'labah ibn-Mashkan. They believe
that parents remain guardian over their children of any age until
children make it clear to parents that they are turning away from
truth.
32. Ma'badiyah: They did not believe in taking or giving alms from or
to slaves.
33. Akhnasiyah: They do not believe in waging a war except in defense
or when the opponent is known personally.
34. Shaibaniyah/Mashbiyah: Followers of Shaiban ibn-Salamah
al-Khariji. They believe Allah resembles His creatures.
35. Rashidiyah: They believe that land watered by springs, canals or
flowing rivers should pay half the Zakat (Tithe), while land watered
by rain only should pay the full Zakat.
36. Mukarramiyah/Tehmiyah: Followers of abu-Mukarram. They believe
that ignorance constitutes as disbelief. Also that Allah enmity or
friendship depends upon the state of a persons belief at his death.
37. Ibadiyah/Af'aliyah: Consider Abdullah ibn-Ibad as their Imam.
They believe in doing good deeds without the intentions of pleasing
Allah.
38. Hafsiyah: Consider Hafs ibn-abi-l-Mikdam as their Imam. They
believe that only knowing Allah frees one from polytheism.
39. Harithiya: Followers of Harith ibn-Mazid al-Ibadi. They believe
that the ability precedes the deeds.
40. Ashab Ta'ah: They believe that Allah can send a prophet without
giving him any sign to prove his prophecy.
41. Shabibiyah/Salihiyah: Followers of Shabib ibn-Yazid al-Shaibani.
They believe in the Imamate of a woman named Ghazalah.
42. Wasiliyah: Followers of Wasil ibn-'Ata al-Ghazza. They believe
that those who commit major sins will be punished in hell but still
remain believers.
43. 'Amriyah: Followers of 'Amr ibn-Ubaid ibn-Bab. They reject the
legal testimony of people from supporters of either side of the
battle of Camel.
44. Hudhailiyah/Faniya: Followers of abu-al-Hudhail Muhammad
ibn-al-Hudhail. They believe that both Hell and Paradise will perish
and that preordination of Allah can cease, at which time Allah will
no longer be omnipotent.
45. Nazzamiyah: Followers of abu-Ishaq Ibrahim ibn-Saiyar. They do
not believe in the miraculous nature of the Holy Quran nor do they
believe the miracles of Holy Prophet (pbuh) like splitting the moon.
46. Mu'ammariyah: They believe that Allah neither creates life nor
death but it is an act of the nature of living body.
47. Bashriyah: Followers of Bashr ibn-al-Mu'tamir. They believe that
Allah may forgive a man his sins and may change His mind about this
forgiveness and punish him if he is disobedient again.
48. Hishamiyah: Followers of Hisham ibn-'Amr al-Futi. They believe
that if a Muslim community come to consensus it need an Imam and if
it rebels and kills its Imam, no one should be chosen an Imam during
a rebellion.
49. Murdariyah: Followers of Isa ibn-Sabih. They believe that staying
in close communication with the Sultan (ruler) makes one unbeliever.
50. Ja'friyah: Followers of Ja'far ibn-Harb and Ja'far
ibn-Mubashshir. They believe that drinking raw wine is not punishable
and that punishment of hell could be inferred by a mental process.
51. Iskafiyah: Followers of Muhammad ibn-Abdallah al-Iskafi. They
believe that Allah has power to oppress children and madmen but not
those who have their full senses.
52. Thamamiyah: Followers of Thamamah ibn-Ashras al-Numairi. They
believe that he whom Allah does not compel to know Him, is not
compelled to know and is classed with animals who are not
responsible.
53. Jahiziayh: Followers of 'Amr ibn-Bahr al-Jahiz. They believe that
Allah is able to create a thing but unable to annihilate it.
54. Shahhamiyah/Sifatiyah: Followers of abu-Yaqub al-Shahham. They
everything determined is determined by two determiners, one the
Creator and the other acquirer.
55. Khaiyatiyah/Makhluqiyah: Followers of abu-al-Husain al-Khaiyat.
They believe that everything non-existent is a body before it
appears, like man before it is born is a body in non-existence. Also
that every attribute becomes existent when it makes its appearance.
56. Ka'biyah: Followers of abu-Qasim Abdullah ibn-Ahmad ibn-Mahmud
al-Banahi known as al-Ka'bi. They believe that Allah does not see
Himself nor anyone else except in the sense that He knows Himself and
others.
57. Jubbaiyah: Followers of abu-'Ali al-Jubbai. They believe that
Allah obeys His servants when He fulfill their wish.
58. Bahshamiyah: Followers of abu-Hashim. They believe that one who
desires to do a bad deed, though may not do it, commits infidelity
and deserves punishment.
59. Ibriyah: They believe that Holy Prophet (pbuh) was a wise man but
not a prophet.
60. Zanadiqiyah: They believe that the incident Mairaj was a vision
of Holy Prophet (pbuh) and that we can see Allah in this world.
61. Qabariyya: They do not believe in the punishment of grave.
62. Hujjatiya: They do not believe in the punishment for deeds on the
grounds that
63. Fikriyya: They believe that doing Dhikr and Fikr (Remembering and
thinking about Allah) is better than worship.
64. 'Aliviyah/Ajariyah: They believe that Hadhrat Ali share
prophethood with Muhammad (pbuh).
65. Tanasikhiya: They believe in the reincarnation of soul.
66. Raji'yah: They believe that Hadhrat Ali ibn-abi-Talib will return
to this world.
67. Ahadiyah: They believe in the Fardh (obligations) in faith but
deny the sunnah.
68. Radeediyah: They believe that this world will live forever.
69. Satbiriyah: They do not believe in the acceptance of repentance.
70. Lafziyah: They believe that Quran is not the word of God but only
its meaning and essence is the word of God. Words of Quran are just
the words of narrator.
71. Ashariyah: They believe that Qiyas (taking a guess) is wrong and
amounts to disbelief.
72. Bada'iyah: They believe that obedience to Ameer is obligatory no
matter what he commands.
REFERENCES
1. Trimizi, Kitabul Eeman.
2. Abu Daud, Vol. 2, p. 241.
3. Ibn-e-Ma'ja, Vol. 1, p. 163.
4. Abu-Mansur 'abd-al-Kahir ibn-Tahir al-Baghdadi, Al-Farq Bain
Al-Firaq, Translated into English by Kate Chambers Seelye, (AMS
Press, New York 1966) p. 22-23.
5. Daily "Nawai Waqt", Lahore, Pakistan, 10th October 1974, p. 4.
6. The Guardian Newspaper (UK), 9th September 1974.
7. Yanabaiul Muwadat Part III page 58, by Allama Fazil Saheikh
Suleman Ibn Sheikh Ibrahim Alma'aroof NaKhawajah Kalan (Died 1877)
Matba'a AL Irfan Saida Bairoot.
8. Al-Maddad Al Faidh (Sharah Deewan Sayedee Umar bin Al-Faridh,
Maktabaa Hadhrat Al-Sheikh Ahmad Ali Aimlenji Al-kutabi From
Al-Azhar, Egypt, 1901) p. 38.
9. Mubda'a o Ma'ad by Imam Rabbani Mujaddad Alif Thani Sheikh Ahmad
Farooqi Naqshbandi Sarhindi Qadas Sirah with Urdu Translation by
Hadhrat Maulana Sayed Zawar Hussain Shah Naqshbandi (Idarahe
Mujaddadiyya, Nazim Abad No. 3 Karachi No. 18) p. 205.
10. Al Muraqqatal Mafateeh Sharah Al-Mashkawatal Masabeeh Lil
Muhadith Al-Shaheer Ali bin Sultan Muhammad Al-Qari (Died 1014 Hijra)
Part I, Maktaba Imdadiyya Multan, p. 248.
11. A'ainae Sikandri Vol. II by Hafiz Ghulam Abro first edition
(1974) Maulvi Muhammad A'zeem and Sons. Merchants of Books Shahi
Bazaar Shikarpoor Sindh, p. 18.
12. Jewish Sectarianism in Second Temple Times by Lawrence H.
Schiffman, in "Great Schisms in Jewish History", edited by Raphael
Jospe and Stanley M. Wagner, (Center for Judaic Studies University of
Denver and KTAV Publishing House, Inc., New York 1981) p. 26.
13. Life of Muhammad by Sir William Muir, AMS Press, Inc., NY (1975)
p. 108.
14. Muhammad at Mecca by W. Montgomery Watt, University Press, Oxford
(1960) p. 138.
15. Life of Muhammad by Hazrat Mirza Bashir-ud-Din Mahmud Ahmad,
Islam International Publications Limited Islamabad, Tilford, UK
(1990) p. 24.
16. Tadhkiratush Shahadatain by Hadhrat Mirza Ghulam Ahmad (as),
(London Mosque), p. 46.
17. Prophecy Continuous by Yohanan Friedmann, (University of
California Press 1989) p. 27.
18. Ibid p. 148.
19. Hazrat Ahmad, The Promised Messiah by Hazrat Mirza Bashir-ud-Din
Mahmud Ahmad (ra) (London Mosque 1985) p. 36.
20. These were related to the author by Nasir Muhammad Sial Sahib,
the son in law of Hadhrat Khalifatul Masih II (ra) who was himself
present at several of these gatherings and witnessed some of these
events himself.
21. Narrated by Tanveer Ahmad, my cousin, Mirza Rafi Ahmad related
this event to him.
22. Internet, Netnews (News International) on April 10, 1995.
23. Dawn Wire Service April 20, 1995.
24. The Observer, Sunday, May 14, 1995, page 20. "Mullahs lie in wait
to kill jailed convert" by Jennifer.
25. Muhammad at Mecca by W. Montgomery Watt, University Press, Oxford
(1960) p. 121.
26. Munir Report, Pakistan, p. 130-133.
27. Prophecy Continuous by Yohanan Friedmann, (University of
California Press 1989) p. 40.
28. Personal observation and experience.
29. Life of Muhammad by Sir William Muir, AMS Press, Inc., NY (1975)
p. 67.
30. Daily Nawai Waqt 21st December 1989.
31. Islam or Mulla-ism by Asghar Ali Ghral, Advocate Highcourt, p.
146.
32. A'amiriyyat kay saiy (Shadows of dictatorship) by Hussain Shah
advocate, p. 384.
33. Life of Muhammad by Sir William Muir, AMS Press, Inc., NY (1975)
p. 454.
34. Weekly "Lahore" 28th Nov. 1992.
35. Holy Quran, 96:11-12.
36. Holy Quran, 16:104 and 25:5-6.
37. Zaheer, E. E., Qadiyyaniat. An Analytical Survey, p. 6.
38. Naeem Osman Memon, Ahmadiyya or Qadianism! Islam or Apostasy?
Islam International Publication Ltd, Islamabad Tilford England
(1989), p. 41.
39. Hadhrat Mirza Ghulam Ahmad (as), Ayenae Kamalat e Islam: Roohani
Khazain, p. 533-534.
40. Zaheer, E. E., Qadiyyaniat. An Analytical Survey, p. 6.
41. Holy Quran, 25:33.
42. Ibn-e-Hisham (died 833), The Sirah of Muhammad, p. 207.
43. Life of Muhammad by Sir William Muir, AMS Press, Inc., NY (1975)
p. 69.
44. Ibid p. 134.
45. UN document E/CN.4/ 1986/NGO 30, submitted by Human Rights
Advocates on February 24, 1986.
46. De. Karen Parker, speaking for Human Rights Advocates, addressing
the Sub-Commission on Discrimination and Protection of Minorities in
its 39th Session, August 28, 1987.
47. Daily Mashriq, 23rd September 1927.
48. Daily Mashriq, 24th January 1929.
49. Monthly Punjabi Jeevan Preetee Patyalla, March 1963.
50. Jadid Ilmal Kalam Kay A'almi Asarat (Universal effects of modern
eloquence), p. 27.
51. Holy Quran, 110:2-3.
52. http://www.nl-marketing.com/rashid/overview.html
53. Masnad Ahmad ibn Hanble, Vol. 4, p. 96.
54. Mastadarrak Hakim Kitab al-Fitn Wal Malaham, Chapter Khuroojal
Mahdi.
55. Biharul Anwaar, Vol. 13, p. 17.
56. Hajj Al-Kiramah, p. 351, as well as Lawaih Al-Anwaar Al-Baheema,
Vol. 2, p. 88.
57. Jewish Sects at the Time of Jesus by Marcel Simon, translated
into English by James H. Farley (Fortress Press Philadelphia 1980).
58. Jewish Sectarianism in Second Temple Times by Lawrence H.
Schiffman, in "Great Schisms in Jewish History", edited by Raphael
Jospe and Stanley M. Wagner, (Center for Judaic Studies University of
Denver and KTAV Publishing House, Inc., New York 1981)
59. A Sectarian Analysis of the Damascus Document by John W. Martens,
in Essays in the Social Scientific Study of Judaism and Jewish
Society, edited by Simcha Fishbane, Jack N. Lightstone and Victor
Levin, (Department of Religion, Concordia University, Montreal 1990).
60. Islamic Encyclopedia, Munshi Mehboob 'Alim (editor Newspaper
Paisa, Lahore, Pakistan), p. 570-572.
61. Al-Farq Bain Al-Firaq by Abu-Mansur 'abd-al-Kahir ibn-Tahir
al-Baghdadi, translated into English by Kate Chambers Seelye, (AMS
Press, New York 1966).
62. Kitab Lajawwah Masmay ba-Mazhab al-Islam by Hakeem Maulvi
Muhammad Najam al-Ghani Rampuri 1st edition, (Munshi Nau Lakshoor
Laknau 1924).
---------------------------------------------------------------------
DISCLAIMER: The opinions expressed are only those of the author(s)
and do not necessarily represent those of any other persons or any
organization. In particular, they may not represent the official
views of the Ahmadiyya Muslim Community. However, the official views
of the Ahmadiyya Muslim Community are the teachings of the Promised
Messiah and the Khalifa of the time. All responsibility for any
errors or omissions rest solely with the editors.
---------------------------------------------------------------------
Abdul Basit
In the Name of Allah the Gracious the Merciful
72 Sects in Islam - Only One True Jama'at Part 1 of 2
******************************************************
Important Note:
The artical posted by Anil Ullah was earlier just a portion of orginal
artical. With the permission of Author and Magazine we are reproducing here
full text of the Artical
"72 Sects in Islam - Only One True Jama'at" in two parts
The complete article is also available at http://www.alislam.org/ram/
______________________________________________________________
72 Sects in Islam - Only One True Jama'at
by Dr. Ijaz A. Rauf
---------------------------------------------------------------------
TITLE: 72 Sects in Islam - Only One True Jama'at
AUTHOR: Dr. Ijaz A. Rauf - Canada
SOURCE: The Review of Religions, November 1996
---------------------------------------------------------------------
72 Sects in Islam - Only One True Jama'at
Introduction
Authenticity of the Hadith
Stoning Because of Beliefs
---------------------------------------------------------------------
* * * Continued on Part 2 of 2* * *
Abdul Basit
In article <arielE3...@netcom.com>,
ham...@Glue.umd.edu (Hammad Ahmad Awan) wrote:
>>Holy Prophet (sa) said. `They are those who will be like me and
>>my companions.'[1]
>
>No offense intended, but since you brought it up: The Prophet(PBUH)
>and the companions believed that there would be no prophet after
>Muhammad(PBUH) from both the Quran, where it states that Muhammad(PBUH)
>is the "seal of the prophets" (I do know the interpretation that the
>Ahmadi's give of the phrase. Personally, I find it rather ridiculous.),
>and in several (not just one) hadiths that state very clearly that
>Muhammad(PBUH) is the last prophet and there will be no more
>prophets after him (*lesser* or otherwise). Thus, since the Ahmadis
>differ with both the Prophet(PBUH) and the companions in this *very*
>important aspect, the above hadith *cannot* apply to their sect.
>
>********************************************************************
About Finality of Prophethood --Evidence from Ahadith
*******************************************************
Assalamu Alaikum
EVIDENCE IN THE AHADITH
Dear readers,
Here, I present evidence in support of the idea from the "Ahadith", sayings of the Holy Prophet (Pbh) himself,
recorded by his companions in writing. Ahadeeth are the second most authentic and authoritative
source of information and guidance for Muslims next to the Holy Quran.
At the demise of the Holy Prophet's (pbuh) son, Hazrat Ibrahim, he made an important statement which
remains on record to this day:
"AN IBNI 'ABBAASIN QAALA LAMMAA MAATA IBRAAHEEM UBNU
RASOOLILLAHI SALLA ALLAHU ALAIHI WASALLAMA SALLAA
RASOOLULLAHI SALLALLAHU ALAIHI WA SALLAMA WA QAALA INNA
LAHU MURZI'AN FIL JANNATI WA LAU 'AASHALA KAANA SIDDEEQAN
NABIYYAA"
IT IS NARRATED BY HAZRAT IBNE ABBAAS (R.A.) THAT WHEN
IBRAHIM, SON OF THE MESSENGER OF ALLAH PASSED AWAY, THE
PROPHET (PBUH) SAID HIS FUNERAL PRAYER AND SAID THAT THERE
IS A NURSE FOR HIM IN PARADISE AND IF HE HAD LIVED HE WOULD
HAVE BEEN A TRUE PROPHET
(Ibne Maja vol. 1, Kitaabal Janaiz, p. 237)
Ibne Maja is one of the Siha Sitta, the most authentic books of Hadeeth. It is interesting to note that
Ibrahim passed away a number of years after the verse about "Khatam-an-Nabiyyeen" was
revealed. He died in the year 9 A.H. and the verse was revealed in 5 AH. About four years after he
knew through revelation that he was "Khataman Nabiyyeen", his saying about his son: had he lived,
he would certainly have been a prophet, clearly implies that he himself did not interpret the meaning
of "Khatam-an-Nabiyyeen" literally, as "Last of the Prophets".
Regarding the authenticity of this Hadeeth, Shahaab Ali Baidaawi writes:
AMMAA SEHAT AL-HADEETHE FALAA SHUB-HATA FEEHI LI-ANNAHU
RAWAAH-UBNU MAAJATA WAGHAIRUHU,
that:
There is no doubt about the authenticity of the Hadeeth because it was reported by
Ibne Maja etcetera.
(Shahab Ali Baidaawi vol. 7, pg 175)
Similarly, Hazrat Mulla Ali bin Muhammad Sultan Al Qari, a renowned divine of the Hanafi school
of thought wrote:
"If Ibrahim had lived and became a prophet and likewise if Hazrat Umar became a
prophet, then both of them would have remained his (the Prophet Muhammad's, pbuh)
followers".
(Mauzoo'aati Kabeer, p. 58)
Then he went on to write:
"...their becoming prophets would not have gone against the Almighty God's saying
Khatam-al-Nabiyyeen, since Khatam-al-Nabiyyeen simply implies that after the
Prophet (pbuh) there cannot be any prophet who abrogates his Shariat and is not of
his Umaah(is not his follower)"
(Mauzoo'aati Kabeer, p. 59)
Another Hadith is narrated slightly differently, and is even more interesting and decisive, narrated by
Hazrat Ali Ibn Abi Talib (R.A)
"QAALA LAMMAA TUWAFFIYA IBRAAHEEMU ARSALANNABIYYU
SALLALLAHU ALAIHI WA SALLAMA ILAA UMMIHEE MAARIYYATA
FAJAA'AT-HU WA GHASALATHU WA KAFFANATHU WA KHARAJA
BIHEE WA KHARAJANNASU MA'AHU FA DAFANAHU WA ADKHALAN
NABIYYU YADAHU FEE QABRIHEE FA QAALA AMAA WALLAAHI
INNAHU LA NABIYYUBNA NABIYYIN"
"Said (Ali): When The Holy Prophet's (pbuh) son, Ibraheem, passed away, he sent a
message to his mother, Mariya, to prepare for the funeral So she came and bathed him
and put a coffin over him; He (the prophet, pbuh) brought the funeral out along with his
companions and buried him, and putting his hand in the grave, said: I SWEAR BY
ALLAH, HE IS A PROPHET, SON OF A PROPHET".
(Tareekhul Kabeer Al Ibne Asaakar, p. 295; Al Fatawil Hadeethiyya Al Ibnul Hajr Al
Haithmi, p. 125)
In another Hadith, the Prophet (pbuh) is reported to have said:
ABU BAKRIN AFDALU HAAZIHIL UMMATI ILLAA AN YAKOONA
NABIYYUN.
Abu Bakr is the most exalted person in THIS "Ummah" except if there happens to be
a prophet
(Kanoozul Haqaaiq Fee Hadeeth Khairul Khalaiq)
This leaves open the possibility of advent of prophet(s). The following similar Hadith has also been
reported:
ABU BAKRIN KHAIRUN NAASE BA'DEE ILLAA AN YAKOONA
NABIYYUN.
Abu Bakr is the most exalted person AFTER me except if there happens to be a
prophet.
(Kanzul A'maal, vol. 9, p138; Tabraani & Ibne Hadee Fil Kamil reference Jamiah Sagheer Al
Siyotee, p. 5)
Now, it is clear from the mention of the word "after" in the Hadith, that the possibility of prophets'
coming remains existent even "after" the Prophet (pbuh). Furthermore, the use of the word "except"
makes matters pretty clear, meaning that if a prophet DOES appear, then his status would be higher
than Abu Bakr (RA). The Prophet of God (pbuh) graphically portrays a vivid picture of the future
conditions of his group of followers:
"O YE MUSLIMS THE PRESENT PROPHETHOOD PERIOD AMONGST YOU
WILL LAST AS LONG AS ALLAH WILLS. ON ITS CONCLUSION THERE
WILL BE A PERIOD OF 'KHILAAFAT 'ALAA MINHAAJIN NABUWWAT'
(KHILAAFAT ON THE DESIGN, PATTERN AND SUCCESSION OF
PROPHETHOOD; I.E. IN CONTINUATION OF THE PROPHET'S MISSION).
THIS KHILAAFAT WILL BE FOLLOWED BY A SUCCESSION OF
KINGSHIP, WHICH WILL BE FOLLOWED BY DICTATORIAL REGIMES OF
TYRRANY AND OPPRESSION, WHICH WILL BE FOLLOWED BY
NON-DEMOCRATIC REGIMES. ON ITS CONCLUSION THERE WILL
THEN BEGIN A SECOND SPELL OF REAL KHILAFAT ON THE PATTERN
OF THE INITIAL ISLAMIC PERIOD."
(Masnad Ahmad, vol. 5, p. 404)
One cannot help remaining flabbergasted at the precise nature of the descriptions that the Prophet
(pbuh) gave about future events, as if he were in our midst today, seeing what is going on with his
Ummah. The prediction that after a long break during which will appear the kings, dictators and
other non-democratic "regimes", there will resume a Khilafat on the pattern of the first "Khilaafat
'alaa Minhaajin Nabuwwat" clearly indicates that the Prophet (pbuh) not only left open the door for
other prophets to come in the future, but knew for certain that this would happen. The fourteen
centuries after the Prophet (pbuh) have evinced the fulfilment of all the above conditions, including
resumption of Khilafat on the pattern of prophethood (I leave you to decide whether this resumption
was genuine or not, based on references). A Hadith of "Mishqaat" includes an insertion in Hadith
indicating or clarifying that the reference of the second "prophet-based" Khilafat was indeed to the
future advent of the Messiah.
Similarly, Hazrat Abu Huraira reported that the Prophet (pbuh) referred to the fact that there would
be no prophet between him and the Messiah: LAISA BAINEE WA BAINAHU NABIYYUN,
that there is no prophet between me and him.
This does not in any way exclude the Messiah himself from prophethood, nor does it close the
channel for further prophets after the Messiah. Interesting, isn't it?
Hitherto, it appears that I have been avoiding the meaning in which the Holy Prophet would be
believed "last of messengers or prophets". This is not so. Let me write here plainly -- open your
eyes wide and read:
Hazrat Muhammadsaw was, indeed the last of prophets, but in what sense?
In the figurative sense, and in no other sense, as we see in the following Ahadeeth, in which even
though the word "Akhar" -- last or end, is used as such, it is clear that it does NOT mean
"chronologically last".
"I AM THE LAST OF THE PROPHETS AND YOU ARE THE LAST OF THE
PEOPLES"
(Sahih Muslim)
It is true that the word used is "last", but in the same sentence is also mentioned that "you are the last
of peoples". Have there not been people (chronologically) after the people who were addressed by
the Prophet (pbuh)?
"INNEE AAKHIRUL ANBIYAAI WA INNA MASJIDEE AAKHIRUL
MASAAJID"
I AM THE LAST OF THE PROPHETS AND MY MOSQUE IS THE LAST
MOSQUE.
(Sahih Muslim, Kitabul Haj Fazlis Salaat, p. 531)
It is crystal clear that even though the Holy Prophet called himself the "last of the prophets", it should
not be taken in its literal meaning, for then one would have to believe that the Prophet (pbuh) also
implied that there would not be any mosque after his. Any one who has seen a mosque has
probably seen one that was constructed after the Holy Prophet's. I have not yet had the chance to
see his mosque, but have seen hundreds that were built after his. The real meaning implied by the
Prophet (pbuh) is clearly "of the greatest rank", or "highest in rank" rather than "last" in order of
time.
There are other examples in support of the continuity verdict, but (for the sake of brevity) I am not
including them here.
*****************************************************************************
See Next Khatam Meaning in Arabic
************************************************************
A. Basit
Abdul Basit
>>Holy Prophet (sa) said. `They are those who will be like me and
>>my companions.'[1]
>
>No offense intended, but since you brought it up: The Prophet(PBUH)
>and the companions believed that there would be no prophet after
>Muhammad(PBUH) from both the Quran, where it states that Muhammad(PBUH)
>is the "seal of the prophets" (I do know the interpretation that the
>Ahmadi's give of the phrase. Personally, I find it rather ridiculous.),
>and in several (not just one) hadiths that state very clearly that
>Muhammad(PBUH) is the last prophet and there will be no more
>prophets after him (*lesser* or otherwise). Thus, since the Ahmadis
>differ with both the Prophet(PBUH) and the companions in this *very*
>important aspect, the above hadith *cannot* apply to their sect.
>
****************************************************************
About the Finality of Prophethood ....Opinions of Great Islamic Scholars.
******************************************************************
OPINIONS OF ISLAMIC SCHOLARS
Dear readers,
Here I present the verdicts and views on the issue of over a dozen celebrities of Islam, who
represent all time periods starting from contemporaries of Hadhrat Muhammad, peace and blessings
of Allah be upon him, to the time of Hadhrat Mirza Ghulam Ahmad, peace be upon him, founder of
the Ahmadiyya Movement in Islam. None of these people belonged to the said movement, since the
latter did not even exist then. Yet, the opinions they held, are contrary to present non-Ahmadiyya
views. Take a look at the following names, and see if any bells ring in your minds -- regarding their
status in the Muslim world in their being great scholars of authority and also, note their respective
time periods:
1.Ummul Mo'mineen, Hazrat Ayesha Siddeeqa R.A., (death year 58 A.H.) (the Prophet
Muhammad's (pbuh) blessed consort)
2.Imam Raaghib Al Isfahani (RA) (died 502 A.H.)
3.Hazrat Syyed Abdul Qaadir Jilaani, AR (died 562 A.H.)
(This scholar was also Mujaddid of the 6th century)
4.Hazrat Mohiyyuddin Ibni 'Arabi, AR (died 638 A.H.)
5.Hazrat Maulana Jalaaluddin Roomi (died 672 A.H.)
6.Hazrat Syed Abdul Karim Jilaani, AR (died 767 A.H.)
7.Imam Abdul Wahhab She'raani AR (died 976 A.H.)
8.Imam Muhammad Tahir, AR (died 986 A.H.)
9.Al Imam Ali Qaari AR (died 1014 A.H.)
10.Hazrat Shah Waliyullah Muhaddith of Delhi, AR (died 1176 A.H.)
11.Hazrat Maulvi Abdul Haye of Lakhnow, AR (died 1304 A.H.)
12.Hazrat Maulvi Muhammad Qaasim of Nanauta, AR (died 1307 A.H.)
(founder of the Deoband school)
13.Nawab Siddeeq Hasan of Bhopal, AR (died 1307 A.H.)
These towering figures in Islam have given their verdict about how Muslims should interpret
"Khatam-an-Nabiyyeen" (Seal of the Prophets). All of them believed in the continuation of
prophethood.
Hazrat Ayesha Al Siddeeqah (ra)
First of all, Hazrat Ayesha Al Siddeeqah's verdict:
"QOOLOO INNAHU KHATAMUL ANBIYAA'I WA LAA TAQOOLOO LAA
NABIYYA BA'DAHU"
"Say he is 'seal of prophets' but do NOT say 'there is no prophet after him' "
(Takmilah Majma'ul Bihaar, p. 85)
It appears that she knew that the statement could easily be misconstrued, and to the effect,
presented her valued clarification.
Imam Raaghib Al Isfahaani
Our second hero, the saint Imam Raaghib Al Isfahaani, Rehmatullah Alaih wrote:
"Prophethood is of two kinds, general and special. The special prophethood, viz: the
law-bearing prophethood is now unattainable; but the general prophethood continues
to be attainable."
(Bahr al Muheet, vol. 3, p. 28)
The "general" kind of prophethood is also the one that Ahmadi Muslims believe continues, and not
the law-bearing one.
Hazrat Sayyed Abdul Qaadir Jilaani
The founder of the "Qadiriyya" school, Hazrat Sayyed Abdul Qaadir Jilaani (R.A.) wrote:
"These attributes are found in the Holy Prophet in the highest abundance, peace and
blessings of Allah be upon him. That is the reason why he is called Khataman
Nabiyyeen."
(Tuhfa Mursala Shareef: p. 5)
This, indeed is the exact same view that Ahmadi Muslims hold, about the expression of Khataman
Nabiyyeen, yet, they are singled out by a lot of modern day Muslims as non-Muslims. Why not
expel Hazrat Jilaani from Islam first, since he held this view first?
Hazrat Mohiyyuddin Ibni Arabi
Hazrat Mohiyyuddin Ibni Arabi (Rehmatullah Alaihi) wrote:
"'ISAA ALIHIS SALAAMU YANZILU FEENA HAKAMAN MIN GHAIRI
TASHREE'IN WA HUWA NABIYYUN BILAA SHAKKIN"
"Jesus, may peace be upon him, will descend upon us as a Hakam, without a law and
will be a prophet without any doubt."
(Fatoohati Makkiyyah, vol. 1, p. 570)
Then he writes:
"That prophethood which ended with the advent of the Prophet (pbuh), is only
law-bearing prophethood and not the status of prophethood. Thus now there will be
no law that cancels the law of the Prophet (pbuh) or that adds to its commandments"
(Fatoohaati Makkiyyah, vol. 2, p. 3)
Then he writes:
"FAMARTAFA'ATIL NUBUWWATU BIL KULLIYYATI LIHAAZA QULNAA
INNA MA-ARTAFA'TU NUBUWWATAT TASHREE'I FA HAAZA MA'ANI
'LAA NABIYYA BA'DAHU"
"Thus prophethood has not been totally abolished. This is why we have said that only
law-bearing prophethood has been abolished and this is what is the meaning of (the
Hadith) 'there is no prophet after him' "
Hazrat Maulana Room
The great saint, Hazrat Maulana Room (Rehmatullah Alaihi) writes:
"Make such plans to perform righteousness in the way of God that you attain
prophethood within the Ummat (religious community)"
Hazrat Sayyed Abdul Kareem Jilani
Hazrat Sayyed Abdul Kareem Jilani, the renowned mystic of the 8th century of Hijra wrote:
"Hazrat Muhammad, peace and blessings on him, is the Khataman Nabiyyeen because
he attained the highest perfection which no prophet ever did"
(Al Insaanul Kaamil: vol. 1, Ch 36. Pg 69)
Clearly, the controversial expression "khataman nabiyyeen" according to him, was not based on the
Prophet's (pbuh) being last.
Hazrat Imam Abdul Wahhab She'raani
Hazrat Imam Abdul Wahhab She'raani (Alaihir Rehmah) wrote:
"FA INNA MUTLAQAN NUBUWWATI LAM TARTAFI' WA
INNAMARTAFA'AT NUBUWWATUL TASHREE'I"
"Thus, without doubt, ...... prophethood has not been abolished and it is only
law-bearing prophethood that is abolished"
(Al Yawaaqeetu Wal Jawaahir: pg 27, argument # 3)
Hazrat Imam Muhammad Tahir
Hazrat Imam Muhammad Tahir, commenting on Hadhrat Ayesha's (ra) statement: say he is
Khataman Nabiyyeen but do not say there is not prophet after him:
"HAZA NAAZIRUN ILAA NUZOOLI 'ISAA WA HAZA AIZAN LAA YUNAA
FEE HADEETH LA NABIYYA BA'DEE LI ANNAHU ARAADA LAA
NABIYYA YANSAKHU SHAR'AHU"
(This saying is based on the fact that Jesus is going to descend (as prophet) and it is
not against the Hadith 'there is no prophet after me' because the Prophet (pbuh) meant
'there will not be any prophet who would cancel his law.)
(Takmilah Majma'ul Bihaar, pg 85)
Hazrat Imam Ali Qaari
Hazrat Imam Ali Qaari (Alaihir Rahmah), an Imam of the Hanafi school and a renowned interpreter
of Hadeeth, wrote:
"That there is no revelation after the Holy Prophet (pbuh) is false; there is no truth in it.
Yes! in the Hadith are the words 'La Nabiyya Ba'di' which, according to scholars,
means that there will not be such a prophet in the future who brings such a law that
abrogates that of the Holy Prophet (pbuh)."
(Al Ishaa'at Fil Sharaatis Saa'ah, pg 226)
Hazrat Shah Waliullah
Hazrat Shah Waliullah Muhaddith of Delhi (Alaihir Rahmah), the Mujaddid of the 12th century and
given the title of "Khatamal Muhadditheen" by some writers was of the following view:
"KHUTIMA BIHIN NABIYYOONA AI LAA YURJADU MAN
YA'MURUHULLAHU SUBHAANAHU BITTASHREE'I 'ALANNAASI"
("The ending of prophets at the advent of the Holy Prophet means that after him, there
can be no such person as would be given a law by the Almighty Allah and sent to the
people.")
(Tafheemati Ilaahiyyah, Tafheem # 53)
Hazrat Maulvi Abdul Haye
Hazrat Maulvi Abdul Haye of Lacknow writes:
"After the Holy Prophet (pbuh) or during his time, for a prophet to appear is not
improbable"
(Daafi'ul Wasaawis Fee Athar Ibn Abbaas, New Edition, pg 16)
Maulvi Muhammad Qaasim
Maulvi Muhammad Qaasim of Nanauta (Rehmatullah Alaih) who was the founder of the Deoband
Seminary, an organization now viewed with respect by anti-Ahmadiyya organizations, also believed
in the views such as the ones I am presenting here. He stated:
"According to the layman, the Messenger of Allah, peace and blessings on him, being
Khatam is supposed to have appeared after all the other prophets. But men of
understanding and the wise know it very well that being the first or the last,
chronologically, does not carry any weight. How could, therefore, the words of the
Holy Quran 'But he is the messenger of Allah and the Seal of Prophets (33.41)' mean
to glorify him? But I know very well that none from among the Muslims would be
prepared to agree with the common men"
(Tahzeer-ul-Naas: pg 3)
Nawab Siddique Hasan Khan
Also, among recent scholars, Nawab Siddique Hasan Khan of Bhopal, who was the leader of the
Ahle Hadith in India wrote:
"The Hadith 'La Wahya Ba'da Mautee' is baseless, although 'La Nabiyya Ba'adee' is
quite correct, which, according to people with knowledge, means that 'there shall be
no prophet after me who shall be raised with a new code of Law which shall abrogate
my law'."
(Iqtarabus Saa'at: pg 162)
This list is by no means exhaustive but representative and even so, partially. I shall leave you with a
joint statement agreed upon by two scholars, Hazrat Imam Muhammad bin Abdul Baqee and Ibni
'Asakar, which has impressed me so much with the beauty of their words that I present it to you as
a closing statment, and I think what they said could not have been said better. As background
knowledge, let me mention that one meaning of "Khatam" is finger-ring:
"The meanings of KHATAMAN NABIYYEEN are that the Holy Prophet, in his
physical and spiritual build, is the most charming and lovable personality, peace be
upon him. This is because the glory and the spiritual magnitude of all the prophets is
manifested through him and he can be likened to the beautiful ring worn for
adornment."
(Zarqani Sharah Mwahabul Luddunia: vol. 3, pg 163 and Sehlul Huda wal Irshad: pg 55)
I have seen a lot of the actual books of these scholars with my own eyes -- where? -- in the office
of a friend of my father, Dost Muhammad Shahid, who is the official historian of the Ahmadiyya
Movement in Islam. I wonder if I shall ever see him again because I heard that he is imprisoned in
Pakistan, in offense of having written verses of the Holy Quran. If an Ahmadi Muslim does this in
Pakistan, or just "poses as a Muslim", he/she is liable to imprisonment.
I think I have made my case pretty fairly. I have written this series of articles not with the intention to
"show off" that my understanding of the subject is better than any one else's; it could be worse. I
have tried to restrict myself to brief comments, giving most of the length to quotations. The treasure
of knowledge given to us by these great scholars is our common heritage. At the time they made
their invaluable contributions to knowledge, there was no Ahmadi or non-Ahmadi Muslim. I expect
that readers will try to keep all hatred, malices, dislikes, prejudices and veils on hearts aside while
doing the reading. Clearly, there is a wealth of information on the subject of finality or continuity of
prophethood, which ever is the case. The purposes of this series has been to advance scholarship,
uncover some less talked-about issues, reduce distance between people opposed to each others'
views and begin a new round of discussion which, I hope, would be free of flames, like these
articles of mine have been.
Peace be upon one who follows guidance.
My Best Regards To Readers.
A. Basit
***********************************************************************************
Next on Related Issues
And Also
For Your Further Reading:
http://www.alislam.org/ram/
**********************************************************
Abdul Basit
>>Holy Prophet (sa) said. `They are those who will be like me and
>>my companions.'[1]
>
>No offense intended, but since you brought it up: The Prophet(PBUH)
>and the companions believed that there would be no prophet after
>Muhammad(PBUH) from both the Quran, where it states that Muhammad(PBUH)
>is the "seal of the prophets" (I do know the interpretation that the
>Ahmadi's give of the phrase. Personally, I find it rather ridiculous.),
>and in several (not just one) hadiths that state very clearly that
>Muhammad(PBUH) is the last prophet and there will be no more
>prophets after him (*lesser* or otherwise). Thus, since the Ahmadis
>differ with both the Prophet(PBUH) and the companions in this *very*
>important aspect, the above hadith *cannot* apply to their sect.
>
************************************************************************
About the Finality of Prophethood -A Quranic Evidence
****************************************
Assalmu Alaikum,
EVIDENCE IN THE QURAN
Dear readers,
This is the first in a series of articles dealing with the question of the finality of prophethood. In this
article, I give evidence based on verses of the Holy Quran, the divine book of Muslims. Many
non-Ahmadi Muslims strongly believe that no prophet can come to the world now, since the Holy
Prophet Muhammad, peace and blessings of Allah be upon him, has appeared. Ahmadi Muslims
believe, based on several points of evidence, that prophets can still appear after Hadhrat
Muhammad, peace and blessings of Allah be upon him, among his followers, the restriction of no
more prophets being for one who abrogates the existing Islamic Shariah or code of law, and brings
a new one.
The verse non-Ahmadi Muslims most often present, is the following:
"MAA KAANA MUHAMMADUN ABAA AHADIN MIRRIJAALIKUM
WALAAKIN RASOOLALLAHI WA KHATAMAN NABIYYEEN..."
(The Holy Quran, Chapter 33; verse 41 including Bismillah .. as a verse)
Meaning:
MUHAMMAD IS NOT THE FATHER OF ANY OF YOUR MALES BUT IS A
MESSENGER OF ALLAH AND IS THE SEAL OF THE PROPHETS...
This verse was revealed to Hadhrat Muhammad, peace and blessings of Allah be upon him, when
his adversaries jeered at him for his being issueless, when God comforted him with this verse among
others, indicating his greatness and superiority. The word "walaakin" ("but") in the verse indicates
that his being issueless is of little or no significance when one looks at his great qualities mentioned in
the next part of the verse. Nowhere in the verse is there mention of his being the "last" prophet. If
"seal" is taken to mean "last" in the context, it does not make any logical sense, as that would have
further aggravated the mockery -- what good is there in coming last of all anyway? It does not
signify greatness. The "seal" should be taken to mean the seal of authority, under attestation of which
one can attain prophethood and in no other way. This seems to make more sense as shown by
subsequent verses in the article:
In the very first chapter of the Holy Quran (Al Fatehah), God says:
"IHDINASSIRAATAL MUSTAQEEM. SIRAAT ALLAZEENA AN'AMTA
ALAIHIM..."
(Al Quran 1:6-7)
GUIDE US IN THE RIGHT PATH, THE PATH OF THOSE ON WHOM THOU
HAST BESTOWED THY BLESSINGS
The chapter containing the above verse is supposed to be recited by every Muslim 30 or so, times
in 24 hours, in which they ask for these blessings. As to who the recipients of these blessings are is
defined in another verse of the Holy Quran:
"WA MAN YUTI'ILLAAHA WARRASOOLA FA ULAAIKA MA'ALLAZEENA
AN'AMALLAAHU
'ALAIHIM MINAL NABIYYEENA WASSIDDEEQEENA WASHSHUHADAAI
WASSAALIHEENA, WAHASUNA ULAAIKA RAFEEQAA".
AND WHOSO OBEYS ALLAH AND THIS MESSENGER SHALL BE AMONG
THOSE ON WHOM ALLAH HAS BESTOWED HIS BLESSINGS, VIZ: THE
PROPHETS, THE TRUTHFUL, THE MARTYRS AND THE RIGHTEOUS, AND
EXCELLENT COMPANIONS ARE THESE.
(Al Quran 4:70)
So it is clear that by obeying Allah and Hadhrat Muhammad, peace and blessings of Allah be upon
him, one can be included in the above categories, prophethood being the highest, of course. An
objection is made to the (4:70) verse's translation that I presented above, that the word "Ma'a" in
the verse does not mean "among", but "with", so one who fulfils obedience to Allah and this
messenger would not himself/herself attain these ranks, but will simply be "with" those who have
done so in the past. True; it does mean "with" in the literal sense, but this is very weak reasoning.
We do not always have to take the literal meaning of words, for else, we would have to accept, for
one pertinent instance, that Hadhrat Muhammad, peace and blessings of Allah be upon him, was
just a "seal" and not a human being -- quite gross! Taking a look at another verse of the Holy
Quran, we pray to God:
"...WATAWAFFANA MA'AL ABRAAR"
AND CAUSE US TO DIE WITH THE RIGHTEOUS
(Al Quran, 3:194)
If we take literal meaning of "with" in this verse, it should follow from the verse, based on
non-Ahmadi insistence in favor of literal vs. figurative meaning, that:
It is like praying to God: O God, please, please, whenever some righteous person is about to die,
cause us to somehow stop breathing, put some embolus into our coronary arteries, or do something
to somehow cause us to die EXACTLY AT THE SAME TIME when some righteous person in our
neighborhood is about to die, for we want to "die with the righteous". I'm sure even non-Ahmadi
Muslims do not have this in mind when they say this prayer. What good would it do to a person to
"die with" a righteous person. Several thieves, murderers, rapists, drug smugglers, "Jeffrey
Dahmers", etc., may die synchronously with righteous people, but this does not make them good or
do any good to them. The fact is, we pray to God to "MAKE US RIGHTEOUS" on the same
pattern as other righteous people before us.
Another verse of the Holy Quran clearly points to the fact that Hadhrat Muhammad, peace and
blessings of Allah be upon him, was not the last of Prophets and that the door to prophethood is still
open:
"YAA BANEE AADAMA IMMAA YA'TIYANNAKUM RUSULUN MINKUM
YAQUSSOONA ALAIKUM AAYAATEE FAMANITTAQAA WA ASLAHA
FA LAA KHAUFUN ALAIHIM WA LAA HUM YAHZANOON"
O CHILDREN OF ADAM! IF MESSENGERS COME TO YOU FROM
AMONG YOURSELVES, REHEARSING MY SIGNS UNTO YOU, FEAR GOD
AND DO GOOD DEEDS AS THEN, NO FEAR OR GRIEF SHALL TOUCH
YOU
(Al Quran, 7:36)
This week, I spoke on the phone with an Ahmadi author, Mr. Muhammad Isa Jaan, who is from
Iraq. He told me that he joined the Ahmadiyya Movement by reading this verse. The verse was
revealed to Hadhrat Muhammad, peace and blessings of Allah be upon him, and it makes no sense
to give an instruction in the verse regarding how to behave when a prophet appears, if Hadhrat
Muhammad, peace and blessings of Allah be upon him, were the last.
Again, in the Holy Quran is a verse that points not only to the door of prophethood being open, but
to Hadhrat Muhammad's , peace and blessings of Allah be upon him, return to the world (in a
figurative sense):
"HUWALLAZEE BA'ATHA FIL UMMIYYEENA RASOOLAN MINHUM
YATLOO ALAIHIM AAYAATIHI WAYUZAKKEEHIM
WAYU'ALLIMUHUMUL KITAABA WAL HIKMAH; WA INN KAANOO
MIN QABLU LAFEE DALAALIN MUBEEN; WA AAKHAREENA MINHUM
LAMMAA YALHAQOO BIHIM, WA HUWAL AZEEZUL HAKEEM" (Al
Jum'ah)
HE IT IS WHO HAS RAISED AMONG THE UNLETTERED A MESSENGER
FROM AMONG THEMSELVES WHO RECITES UNTO THEM HIS SIGNS,
AND PURIFIES THEM, AND TEACHES THEM THE BOOK AND WISDOM,
ALTHOUGH THEY HAD BEEN, BEFORE, IN MANIFEST MISGUIDANCE.
AND AMONG OTHERS FROM AMONG THEM WHO HAVE NOT YET
JOINED THEM. HE IS THE MIGHTY, THE WISE
(The Holy Quran, 62:3-4)
This verse relates to the advent of the Messiah and Mehdi from amongst Hadhrat Muhammad's,
peace and blessings of Allah be upon him, followers. The mention of his advent "among others from
among them who have not yet joined them" refers to a community which had not yet come into
existence then, but was sure to appear in the future, to "join" the companions of the Holy Prophet
Muhammad, peace and blessings of Allah be upon him. It is important to note that the companions
of the Holy Prophet, peace and blessings of Allah be upon him, who were listening to the verse
were intrigued and one of them even asked him as to who those lucky ones of the future would be.
The Holy Prophet, peace and blessings of Allah be upon him, placed his hand on a companion's
shoulder who was sitting by his side, Hadhrat Salman of Persia (may God be pleased with him) and
stated:
"LAU KAANAL IMAANU MU'ALLAQAN BITHTHURAYYA LANAALUHU
RAJULUN MIN HAA'ULAAI"
EVEN IF FAITH DISAPPEARED FROM THE EARTH AND MOVED UP TO
THE ZENITH, A MAN FROM THESE WILL BRING IT BACK TO THE EARTH
Is it a mere coincidence, then, that Hadhrat Mirza Ghulam Ahmad, peace be upon him, was of
Persian descent? He claimed to be the fulfillment of this prophecy.
Now let me give you another verse of the Holy Quran, portending the philosophy of these "last
prophet" people in history. Declaring Hadhrat Muhammad, peace and blessings of Allah be upon
him, the last of prophets in time is not a new phenomenon in human behavior. God says in the Holy
Quran:
"WA LAQAD JAA'AKUM YOOSUFU MIN QABLU BILBAYYINAATI
FAMAA ZILTUM FEE SHAKKIM MIMMAA JAA'AKUM BEHEE, HATTAA
IZAA HALAKA QULTUM LAN YAB'ATH ALLAHU MIN BA'DIHEE
RASOOLAN. KAZAALIKA YUDILLULLAAHU MAN HUWA MUSRIFUM
MARTAABU; NILLAZEENA YUJAADILOONA FEE AAYAATILLAHI
BIGHAIRI SULTAANIN AATAAHUM. KABURA MAKTAN 'INDALLAAHI
WA 'INDALLAZEENA AAMANOO KAZAALIKA YATBA'ULLAHU 'ALAA
KULLI QALBI MUTAKABBIRIN JABBAAR".
And Joseph did come to you before with clear proofs, but you ceased not to be in
doubt concerning that with which he came to you till, when he died, you said: 'Allah
will never raise up a Messenger after him.' Thus does Allah adjudge as lost those who
transgress, (and) are doubters.
(Al Quran: 40:35)
These people are described by God in the verse that follows the one above, like this:
"Those who dispute concerning the Signs of Allah without any authority having come to them.
Grievously hateful is this in the sight of Allah and in the sight of those who believe. Thus does Allah
seal up the heart of everyone (who is) arrogant, haughty".
Now, these are not my words or the words of the Ahmadi Muslims, but the words of God from the
Quran that Muslims believe.
It is interesting that in spite of no strong (or even weak) evidence from the Holy Quran in support of
the present non-Ahmadi Muslim view that Hadhrat Muhammad, peace and blessings of Allah be
upon him, was the last of Prophets, they still stick to it, and go to the extent of declaring it of pivotal
importance to belief -- that one who does not accept him as the last prophet is a non-Muslim.
***********************************************************************
See Next Evidence From Ahadith
****************************************
A. Basit
Abdul Basit
>>Holy Prophet (sa) said. `They are those who will be like me and
>>my companions.'[1]
>
>No offense intended, but since you brought it up: The Prophet(PBUH)
>and the companions believed that there would be no prophet after
>Muhammad(PBUH) from both the Quran, where it states that Muhammad(PBUH)
>is the "seal of the prophets" (I do know the interpretation that the
>Ahmadi's give of the phrase. Personally, I find it rather ridiculous.),
>and in several (not just one) hadiths that state very clearly that
>Muhammad(PBUH) is the last prophet and there will be no more
>prophets after him (*lesser* or otherwise). Thus, since the Ahmadis
>differ with both the Prophet(PBUH) and the companions in this *very*
>important aspect, the above hadith *cannot* apply to their sect.
>
************************************************************************
About Finality of Prophethood ....Khatam Meaning in Arabic
**********************************************************
THE USE OF "KHATAM" IN ARABIC
Dear readers,
According to non-Ahmadi Muslims, the Prophet of Islam, Hadhrat Muhammad, peace and
blessings of Allah be upon him, was the last of Prophets, based on the verse of the Holy Quran
elevating his status to
"KHATAM AL NABIYYEEN"
which means
SEAL OF THE PROPHETS
(The Holy Quran, 33:41)
Ahmadi Muslims believe that the word "seal" is used to imply his being the greatest of all Prophets
rather than "last". I present here forty references from Islamic/Arabic literature where the word
"khatam" has been used to imply "the best" or "the greatest" and not "the last". "Last" in any of these
cases makes no sense at all. It is a long list intended to quench the thirst of "hair splitters" on the net.
Other (normal) people may want to read a few and then skip to the end, or to my next article in
which I shall present evidence from the Sayings of the Prophet (pbuh) in favor of my thesis of the
continuity of Prophethood. Some people were not satisfied with the four examples I gave earlier.
A poet well composed (in the Urdu language):
SAAF DIL KO KASRATE EJAAZ KEE HAAJAT NAHEEN IK NISHAAn
KAAFEE HAI GAR DIL MAIN HO KHAUFI KIRDIGAAR
One with a pure heart needs not abundance of miracles One sign is enough if there is in
the heart, a fear of God.
So I am giving ten times more examples with references.
1.KHATAM-USH-SHU'ARAA (seal of poets) was used for the poet Abu Tamam.
(Wafiyatul A'yan, vol. 1, p. 123, Cairo)
2.KHATAM-USH-SHU'ARAA again, used for Abul Tayyeb. (Muqaddama Deewanul
Mutanabbi, Egyptian p. 4)
3.KHATAM-USH-SHU'ARAA again, used for Abul 'Ala Alme'ry. (ibid, p.4, footnote)
4.KHATAM-USH-SHU'ARAA used for Shaikh Ali Huzain in India. (Hayati Sa'di, p. 117)
5.KHATAM-USH-SHU'ARAA used for Habeeb Shairaazi in Iran. (Hayati Sa'di, p. 87)
Note here that all five people have been given the above title. How could it be interpreted as
"last". They did not come and go at the exact same time.
6.KHATAM-AL-AULIYAA (seal of saints) for Hazrat Ali (May God be pleased with him).
(Tafsir Safi, Chapter AlAhzab)
Can no other person now attain wilaayat, if "seal" meant last?
7.KHATAM-AL-AULIYAA used for Imam Shaf'ee. (Al Tuhfatus Sunniyya, p. 45)
8.KHATAM-AL-AULIYAA used for Shaikh Ibnul 'Arabee. (Fatoohati Makkiyyah, on title
page)
9.KHATAM-AL-KARAAM (seal of remedies) used for camphor. (Sharah Deewanul
Mutanabbee, p. 304)
Has no medicine been found or used after camphor, if "seal" means "last"?
10.KHATAM-AL-A'IMMAH (seal of religious leaders) used for Imam Muhammad 'Abdah of
Egypt. (Tafseer Alfatehah, p. 148)
Don't we have leaders today?
11.KHATAM-ATUL-MUJAHIDEEN (seal of crusaders) for AlSayyad Ahmad Sanosi.
(Akhbar AlJami'atul Islamiyyah, Palestine, 27 Muharram, 1352 A.H.)
12.KHATAM-ATUL-ULAMAA-ALMUHAQQIQEEN (seal of research scholars) used for
Ahmad Bin Idrees. (Al'Aqadun Nafees)
13.KHATAM-ATUL-MUHAQQIQEEN (seal of researchers) for Abul Fazl Aloosi. (on the
title page of the Commentary Roohul Ma'aanee)
14.KHATAM-AL-MUHAQQIQEEN used for Shaikh AlAzhar Saleem Al Bashree. (Al
Haraab, p. 372)
15.KHATAM-ATUL-MUHAQQIQEEN used for Imam Siyotee. (Title page of Tafseerul
Taqaan)
16.KHATAM-AL-MUHADDITHEEN (seal of narrators) for Hazrat Shah Waliyyullah of
Delhi. ('Ijaalah Naafi'ah, vol. 1)
17.KHATAMAT-AL-HUFFAAZ (seal of custodians) for AlShaikh Shamsuddin. (AlTajreedul
Sareeh Muqaddimah, p. 4)
A "hafiz" is one who has memorised the full arabic text of the Holy Quran. Two of my cousins
happen to belong to this category and more people will memorize it.
18.KHATAM-AL-AULIA (seal of saints) used for the greatest saint. (Tazkiratul Auliyaa', p.
422)
19.KHATAM-AL-AULIA used for a saint who completes stages of progress. (Fatoohul
Ghaib, p. 43)
20.KHATAM-ATUL-FUQAHAA (seal of jurists) used for Al Shaikh Najeet. (Akhbaar
Siraatal Mustaqeem Yaafaa, 27 Rajab, 1354 A.H.)
21.KHATAM-AL-MUFASSIREEN (seal of commentators or exegetes) for Shaikh Rasheed
Raza. (Al Jaami'atul Islamia, 9 Jamadiy thaani, 1354 A.H.)
22.KHATAM-ATUL-FUQAHAA used for Shaikh Abdul Haque. (Tafseerul Akleel, title
page)
23.KHATAM-ATUL-MUHAQQIQEEN (seal of researchers) for Al Shaikh Muhammad
Najeet. (Al Islam Asr Shi'baan, 1354 A.H.)
24.KHATAM-AL-WALAAYAT (seal of sainthood) for best saint. (Muqaddimah Ibne
Khuldoon, p. 271)
25.KHATAM-AL-MUHADDITHEEN WAL MUFASSIREEN (seal of narrators and
commentators) used for Shah 'Abdul 'Azeez. (Hadiyyatul Shi'ah, p. 4)
26.KHATAM-AL-MAKHLOOQAAT AL-JISMAANIYYAH (seal of bodily creatures) used
for the human being. (Tafseer Kabeer, vol. 2, p. 22, published in Egypt)
27.KHATAM-ATUL-HUFFAAZ used for Shaikh Muhammad Abdullah. (Al Rasaail
Naadirah, p. 30)
28.KHATAM-ATUL-MUHAQQIQEEN used for Allaama Sa'duddeen Taftaazaani. (Shara'
Hadeethul Arba'een, p. 1)
29.KHATAM-ATUL-HUFFAAZ used for Ibn Hajrul 'Asqalaani. (Tabqaatul Madlaseen, title
page)
30.KHATAM-AL-MUFASSIREEN (seal of commentators) used for Maulvi Muhammad
Qaasim. (Israare Quraani, title page)
31.KHATAM-AL-MUHADDITHEEN (seal of narrators) used for Imam Siyotee. (Hadiyyatul
Shee'ah, p. 210)
32.KHATAM-AL-HUKKAAM (seal of rulers) used for kings. (Hujjatul Islam, p. 35)
33.KHATAM-AL-KAAMILEEN (seal of the perfect) used for the Holy Prophet (pbuh).
(Hujjatul Islam, p. 35)
34.KHATAM-AL-MARAATAB (seal of statuses) for status of humanity. ('Ilmul Kitaab, p.
140)
We have the "highest, not "last" status.
35.KHATAM-AL-KAMAALAAT (seal of miracles) for the Holy Prophet (pbuh). (ibid, p.
140)
36.KHATAM-AL-ASFIYAA AL A'IMMAH (seal of mystics of the nation) for Jesus (peace
be on him). (Baqiyyatul Mutaqaddimeen, p. 184)
37.KHATAM-AL-AUSIYAA (seal of advisers) for Hazrat Ali (R.A.A.). (Minar Al Hudaa, p.
106)
38.KHATAM-AL-MU'ALLIMEEN (seal of teachers/scholars) used for the Holy
Prophet(pbuh). (Alsiraatul Sawee by Allama Muhammad Sabtain
Now, I am a teacher myself, and you know that I still exist, AFTER the Holy Prophet
(pbuh), but I am nowhere close to being able to teach as PERFECTLY as he could or did.
How then could he be "last" of teachers? Seal means "best" here and not "last".
39.KHATAM-AL-MUHADDITHEEN (seal of narrators) for Al Shaikhul Sadooq. (Kitaab
Man Laa Yahdarahul Faqeeh)
40.KHATAM-AL-MUHADDITHEEN used for Maulvi Anwar Shah of Kashmir. (Kitaab
Raeesul Ahrar, p. 99)
Please note that none of these books were written by Ahmadis. This list is by no means exhaustive,
since I know there are many more instances where the arabic word "Khatam" has been used to
commonly refer to the highest status in a quality. I have more references but forty is a decent round
figure. The word has also been mentioned in books of Hadeeth (sayings of the Holy Prophet, pbuh), but I
may get into that at some other time.
*******************************************************************
Next Opinions of Great Islamic Scholars
****************************************************
A.Basit
Fouad Haddad
>THE USE OF "KHATAM" IN ARABIC
...
>Ahmadi Muslims believe that the word "seal" is used to imply his being the greatest of all Prophets
>rather than "last". I present here forty references from Islamic/Arabic literature where the word
The misapplication of these references to the Ahmadi thesis shows a lack of
knowledge of both shari`a and the Arabic language on the part of those who
quote them. "Khatam" means"Seal," not "excellence," while the word "Seal"
can be used to express excellence of a superlative kind. The figure is called
hyperbole. It does not necessarily apply, and, in the case of the Seal of
Prophets, it necessarily does *not* apply.
Abdul Basit's contrived interpretation betrays ignorance of two major factors:
- lexically speaking, Arabic superlatives are not exclusionary as in English.
An example is the equivalency of "half of religion" applied to matters
which not only number more than two [although no divisible can have more
than two halves] but which, when added up, do not legally speaking include
all of the obligations of religion. Therefore "half of religion" is understood
as a superlative which is couched in exclusionary terms but is not in fact
exclusionary. However the meaning of the original word is still "half," and
no one may change it to "an important part." Similarly with "Seal" as in
Khatm al-Awliya'. Though used for many in Islam, it does not cease to
mean "Seal" lexically speaking, and the case for the Ahmadi tampering
with the Arabic meaning of Khatm or Khatam or Khatim thereby collapses.
- doctrinally speaking, it is an established fact beyond all discussion that
the meaning of Khatam al-anbiya' applied to the Prophet means the Last,
the Final Seal, the Concluder, the Closure, in the real and literal sense.
There are so many sound hadiths of the Prophet to that effect and said
explicitly: "There is no Prophet after me," and even used, to refer to
himself, synonyms which shatter all doubt for doubt-mongers, synonyms
such as al-Muqaffi (Final Successor) and al-`Aqib (Last in Succession).
Ahmadis are glibly disputing the words of the Prophet himself in the matter
and I certainly pity their lot on Qiyamat. I am told they have a high
rate of education and worldly success among themselves in IndoPakistani
society. It is clear to me that their "education" only conforts their delusion,
and is in fact the millstone around their neck that will be their end.
`Abd al-Basit's style and arguments remind me of a Dr. Ijaz Rauf with his
desperate gropings to prove a non-existent case. Are they one and the
same person, I wonder? As I recall, "Dr. Rauf" also wrote from Canada.
Fouad Haddad
fha...@sunnah.org
Rashid
Dear Mr Abdul Basit
You have done a nice homework on the word Khatam. You have presented 40
references to prove=20
your point that meaning of the word KHATAM is not 'FINAL or LAST'. All
this exercies is to make=20
way for MIRZA GHULAM AHMAD QADIANI's prophethood. According to you the
word Khatam means =91Seal=92=20
and it is such a seal that Prophets will continue coming after it
without being broken.=20
Thus you are desperately trying to justify and prove that Mirza Ghulam,
the founder of=20
Ahmadiyya Movement, was a prophet.
But I wish you had been honest in presenting the meaning of the word
Khatam. For example in your 40 examples you did not even mentioned once
what did Mirza Ghulam Ahmad understood by the word Khatam. Obviously his
understanding should be more binding on you than any of the NON-AHMADI
meaning of the word.
Leaving aside what Holy Prophet SAAW, His Companions and Muslim Scholars
have to say on=20
this topic or what meaning various dictionaries are giving under the
word =91Khatam=92, let us see=20
what Mirza Ghulam Ahmad Qadiani meant by the word Khatam.
1) KHATAM-UL-WALAD
^^^^^^^^^^^^^^^^^^^^^^:
"I WAS KAHTAM-UL-WALAD (Seal of Son) FOR MY FATHER. NO CHILD WAS BORN
AFTER ME." (Braheen Ahmadiyya part 5, Roohani Khazain, vol. 21 p. 113)
2) KHATAM-UL-ANBIYAH
^^^^^^^^^^^^^^^^^^^^^^^^:
"EISA Ibne MARYAM WAS THE KHATAM-UL-ANBIYAH FOR THE ISRAELITE PROPHETS."
(Braheen Ahmadiyya part 5, Roohani Khazain vol.21 p.267)
3) KHATAM-UL-KHULAFA
^^^^^^^^^^^^^^^^^^^^^^^^:
"ACCORDING TO SPIRITUALITY I AM THE KHATAM-UL-KHULAFA IN ISLAM, JUST AS
MASEEH IBNE MARYAM IS THE KHATAM-UL-KHULAFA IN ISRAELITE CHAIN."
(Kishtee-e-Nooh, Roohani Khazain vol.19 p.17)
Above quotations from the books of Mirza Ghulam Ahmad Qadiani, clearly
proves that by =91KHATAM=92 Mirza Ghulam meant =91FINAL=92 or something w=
hich
has been sealed.
Question is WHY THE MEANING OF THE SAME WORD IS CHANGED when it comes to
KHATAM-UN-NABIEEN?=20
Wassalam
Rashid
[Verily in the Remembrance of Allah do hearts find Peace.(alQuran)]
<http://www.nl-marketing.com/netlink/rashid/>
Abdul Basit wrote:
> According to non-Ahmadi Muslims, the Prophet of Islam, Hadhrat Muhammad=
, peace and
> blessings of Allah be upon him, was the last of Prophets, based on the =
verse of the Holy Quran
> elevating his status to
> "KHATAM AL NABIYYEEN"
> which means
> SEAL OF THE PROPHETS
>=20
> Ahmadi Muslims believe that the word "seal" is used to imply his being =
the greatest of all Prophets
> rather than "last". I present here forty references from Islamic/Arabic=
literature where the word
> "khatam" has been used to imply "the best" or "the greatest" and not "t=
he last". "Last" in any of these
> cases makes no sense at all. It is a long list intended to quench the t=
hirst of "hair splitters" on the net.
> Other (normal) people may want to read a few and then skip to the end, =
or to my next article in
> which I shall present evidence from the Sayings of the Prophet (pbuh) i=
n favor of my thesis of the
> continuity of Prophethood. Some people were not satisfied with the four=
examples I gave earlier.
> So I am giving ten times more examples with references.
>=20
> 1.KHATAM-USH-SHU'ARAA (seal of poets) was used for the poet Abu Tama=
m.
> (Wafiyatul A'yan, vol. 1, p. 123, Cairo)
[deleted]
>=20
> 40.KHATAM-AL-MUHADDITHEEN used for Maulvi Anwar Shah of Kashmir. (Kit=
aab
> Raeesul Ahrar, p. 99)
>=20
> Please note that none of these books were written by Ahmadis. This list=
is by no means exhaustive,
> A.Basit
>=20
--
Abdul Basit
In article <arielE3...@netcom.com>,
fha...@unix.asb.com (Fouad Haddad) wrote:
A Reply By Mr. M Sabet (An Arab Muslim) to Mr. Fouad Haddad
Date: Tue, 7 Jan 1997 10:11:00 -0500
To: aba...@netcom.ca
From: "M. Sabet" <msa...@mail.net>
Subject: Re: Khatam Meaning in Arabic
Dear Bro. Basit:
Assalamo Alaikum W. W.
I am sending this message to you requesting kindly to have it posted to SRI.
This message is related to the wonderful explanation of the expresseion
"Khatam
Al-Anbiya" given by Mr. Fouad Haddad in reply to the forty references you
had presented from the Islamic/Arabic literature.
He said:
["khatam" means Seal, not "excellence", while the word "Seal" can be used to
express excellence of a superlative kind. The figure is called heperbole].
As I am an Arab, I must agree with Mr. Haddad's above-quoted statement. It
is 100% true, correct and no one can dispute it. You can not find any
dictionary in the world that translates the word "Katam" to mean
"Excellence". I hope this point is very well understood.
Mr. Haddad, who seems to be an Arab, was so kind and gracious to give an
excellent explanation of how words, when used in an expresseion, can give
other meaning though the original meaning of the word does not change.
He said:
[Lexically speaking, Arabic superlatives are not exclusionary as in English.
An example is the equivalency of "half of religion" applied to matters which
not only number more than two [although no divisible can have more than two
halves] but which, when added up, do not legally speaking include all of the
obligations of religion. Therefore "half of the religion" is understood as a
superlative which is couched in exclusionary terms but not is fact
exclusionary. However the meaning of the original word is still "half", and
no one may change it to "an important part".]
This is an excellent lesson in Arabic lexigon. I congratulate Mr. Haddad for
presenting it to Ahmadis. I am sure all Ahmadis will take it to heart with a
feeling of gratitude for Mr. Haddad. Thus according to Mr. Haddad, the
EXPRESSION: "Nisf-ud-Deen" i.e. "half of religion" does not literally mean
division of religion in two, but clearly means "An important part of
religion".
Thus: the WORD "Nisf" i.e."half" in the EXPRESSION "half of religion" means
"An important part" but in itself remains to mean "half".
Similarly: the WORD "Khatam" in the EXPRESSION "Khatam Al-Anbiya" means "The
best", but in itself remains to mean "Seal" or "Last" or whatever meaning is
given in the dictionary.
Mr. Haddad seems to be an honest person, and reasonable too. He did not
dispute any one of the forty expressions you have provided. Being an Arab,
he must have known that all the forty expressions denote excellence. He even
admitted that himself. He acknowledged that the EXPRESSION: ["Khatam
Al-Awliya" used for many in Islam, it does not cease to mean "Seal"
lexically speaking], which clearly shows that it DOES NOT mean "Last". Thus
the EXPRESSION: "Khatam Al-Awliya" does not mean "Last of Al-Awliya"
although the WORD "Khatam" does not cease to mean "Seal". Keep in mind that
those who used the forty expressions were Arabs who knew Arabic langueage
much better than any one of todays university graduate.
Finally, Mr. Haddad says:
[...and the case for the Ahmadi tampering with the Arabic meaning of Khatm
or Khatam or Khatim thereby collapses.}
I think that the brilliant explanation given by Mr. Haddad has proved,
lexically, beyond any shadow of doubt, that the Ahmadi explanation of the
EXPRESSION: "Khatam Al-Anbiya" means "the most excellent of the prophets"
and does not mean the "Last of the prophets" although the WORD "Khatam"
itself does not cease to mean "Seal" or "Last".
Mr. Basit has provided forty expressions to support his views, would Mr.
Haddad provide half, or one third, or a quarter of this number in examples
to prove his views? How about five examples only instead of ten? Or may be
three are enough? If he, being an Arab, can not present three sentences from
the Holy Quran, the Hadith, or the literary saysings of the old, the let him
provide only ONE example only, just like "Khatam Al-Sho'ara" i.e. "Best of
the poets" or "Khatam Al-Mufassereen" i.e. Best of the commentators.
However, he should not use the verse in Sura Al-Ahzab: "Khatam Al-Nabiyyeen"
which the subject of dispute.
After clearing his "Lexicall speaking" part, we shall look into his
"Doctrinally speaking" part.
With respect and regards.
M. Sabet
"M. Sabet" <msa...@mail.net>
Abdul Basit
In the Name of Allah, Most Gracious, Ever Merciful
A Reply By Mr. M. Sabet (An Arab Muslim) to Dr. Rashid of UAE
************************************************************
Dear Bro. Abdul Basit Sahib:
Assalamu Alaikum W. W.
Following are my comments on what Dr. Rashid of UAE has written:
FIRSTLY:
Dr. Rashid of UAE claims that Mr. Basit presented 40 references to:
[...prove your point that meaning of the word KHATAM is not 'FINAL or LAST']
I wish to refer Dr. Rashid to the lexical explanation given by Mr. Fouad
Haddad and my reply to him. The forty references provided by Mr. Basit are
not to prove that the word KHATAM does not mean FINAL or LAST, they prove
that the word when used in the expression KHATAM-AL-ANBIYA means the best of
the prophets, though the word itself does not cease to mean Last or Final or
Seal or whatever meaning is given to it in the dictionary.
SECONDLY:
Dr. Rashid continued: [...this exercise is to make way for MIRZA GHULAM
AHMAD QADIANI's prophethood]
This is very wrong. It is not whether the word KHATAM in the expression
KHATAM-AL-NABIYYEEN means Best, Seal, First, Last or Final that proves the
prophethood of Hazrat Ahmad (AS), it is the same arguments and criteria
which prove the prophethood of the greatest and the most excellent prophet,
Hazrat Mohammad (SAAW) that also prove the prophethood of Hazrat Ahmad. Let
Dr. Rashid, or anyone else for this matter, present from the Holy Quran an
evidence of the truth of the Holy Prophet (SAAW) and I shall, by Allah's
grace, use the same evidence to prove that it is also applicable to Hazrat
Ahmad (AS). However, this is not the discussion on the floor at this time,
but rather the lexical meaning of the word KHATAM when used in an expression
in conjuntion with a group of people. So, I hope no one will jump into the
discussion to change it from its lexical course to the criteria of Hazrat
Ahmad's prophethood. We have to settle one point at a time. Mr. Basit has
presented 40 references to make his point. Either accept it or prove him
wrong, but it is not right to change the subject at this time.
THIRDLY:
Dr. Rashid quoted three quotations from the writings of Hazrat Ahmad's books
as follows:
1) I WAS KHATAM-UL-WALAD FOR MY FATHER. NO CHILD WAS BORN AFTER ME.
2) EISA IBNE MARYAM WAS KHATAM-UL-ANBIYAH FOR THE ISRAELITE PROPHETS.
3) ACCORDING TO SPIRITUALITY I AM THE KHATAM-UL-KHULAFA IN ISLAM, JUST AS
MASEEH IBNE MARYAM IS THE KHATAM-UL-KHULAFA IN ISRAELITE CHAIN.
>From these three quotations, Dr. Rashid concluded that Hazrat Ahmad (AS) by
using the word (KHATAM in the expressions: "KHATAM-UL-WALAD",
"KHATAM-UL-ANBIYAH" and "KHATAM-UL-KHULAFA" meant "FINAL" or something which
is sealed.
Nothing is more erroneous than this conclusion. In each and every
expression, the meaning is always: the Best.
1) Thus KHATAM-UL-WALAD, means the best of sons. In order to explain that he
was also the last son, Hazrat Ahmad added the sentence: "No child was born
after me". Had the expression KHATAM-UL-WALAD meant the last son, he would
not have felt the need to add this sentence to specifically explain that he
was the last son.
2) Similarly, Hazrat Eisa Ibne Maryam (AS) being described as
KHATAM-UL-ANBIYAH for the Israelite prophets meant that he was the best
among them not the last. The fact that he also happened to be the last does
not change the meaning of the expression KHATAM-UL-ANBIYAH. Among all the
prophets given "Shari'a", i.e. divine Law, Ahmadis consider Hazrat Mohammad
Al-Mostafa (SAAW) to be the LAST of this type and also the BEST. The Best
does not necessarily mean the Last, and the Last does not necessarily mean
the Best, but if the person described by such expression: KHATAM-UL-So and
So, happened to be the last also, it does not change the meaning of the
expression.
3) It is also quite clear that the expression KHATAM-UL-KHULAFA, in the
third quotation, meant the BEST of the Khulafa. Hazrat Ahmad was well aware
of the Hadith of the Holy Prophet (SAAW): "There has never been a
prophethood which was not followed by Khilafat". Also the Hadith talking
about the re-establishment of: "Khilafa Ala Minhaj Al Nubuwwa", i.e. Khilafa
on the pattern or on the way of prophethood, which will have to take place
in the later days after the advent of Imam Mahdi. (See the book: A Short
History of the Revivialist Movement in Islam, by Maududi). Dr. Rashid knows
very well that after the demise of Hazrat Ahmad (AS), Khilafa was
re-established in Jamaat Ahmadiyya. Thus the expression KHATAM-UL-KHULAFA
does not mean the last or the Final, but the Best of Khulafa who passed away
or to come after him.
Now, it is better if Dr. Rashid would help Mr. Fouad Haddad to find in the
Arabic sayings of the old scholars of Islam an expression in which the word
KHATAM was used in conjunction with a group of people to mean the Last or
the Final one of such type of people. Mr. Basit presented FORTY expressions
to prove that it means the Best. Let us see how many they can come up with
to support their views.
Wassalam.
M. Sabet
"M. Sabet" <msa...@mail.net>
>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>
In article <arielE3...@netcom.com>,
Rashid <ras...@emirates.net.ae> wrote:
> From: Rashid <ras...@emirates.net.ae>
> To: soc-relig...@uunet.uu.net; Abdul Basit <aba...@netcom.ca>
> Subject: Re: 72 Sects in Islam - Only One True Jamaat -Khatam Meaning in
> You have done a nice homework on the word Khatam. You have presented 40
> references to prove
> your point that meaning of the word KHATAM is not 'FINAL or LAST'. All
> this exercies is to make
> way for MIRZA GHULAM AHMAD QADIANI's prophethood. According to you the
> word Khatam means 'Seal'
> and it is such a seal that Prophets will continue coming after it
> without being broken.
..........................................................................deleted
Rashid
Abdul Basit wrote:
Thankyou Mr Mustafa Sabet (An Egyptian Qadiani) and Mr Basit for giving
me the
oppurtunity to elaborate my point more. As I had proved in my previous
post,
Mirza Ghulam Ahmad Qadiani considered Khatam-ul-Walad, Khatam-ul-Khulafa
and
Khatam-ul-Khalafa meaning LAST and he specified in the same sentence
what he
meant. But it seems that you do not agree with his statements and are
bent upon
trying to find some other meaning for these words.
Until now Qadianis were presenting Seal as the only other alternative to
the finality,
but Mr Mustafa Sabet has come up with a new twist to the meanings - the
best.
Whateever the meaning is taken, Qadianis and their founder have been
trying to create
a vacancy for the prophethood of Mirza Ghulam, DESPERATELY.
Please read the following for the proof:
"Blessed is he who has recognised me. Of all the paths to God I am the
Last Path, and of all his Lights, I am the last Light. Unfortunate is he
who forsakes me, because without me all is darkness".
(Kashti-e-Nooh, Roohani Khazain, vol.19, p.61)
"I am the only one selected in this Ummah to get the name of ‘Prophet’.
No one else deserved this name.... and it was bound to happen... so that
as mentioned in the Sahih Hadith that ‘there will be only one such
person’, that prophecy is fulfilled."
(Haqeeqatul Wahi, Roohani Khazain vol 22 p.407)
Official Qadiani Magazine wrote::
"These quotations prove that except for the Promised Messiah no one else
can be a Prophet...After Holy Prophet (pbuh) only one Prophet was
neccesary and the coming of too many Prophets would have hindered the
Wisdom and Schemes of God."
(Tasheed-ul-azhan, Qadian, No.8, vol.12, p.11 dated August 1917)
Does anyone has any doubt in his mind, what Mirza ghulam is trying to
do?
He is very cleverly stealing the title of Finality from the Holy Prophet
SAAW
and applying it on himself.
"Lo! Those who disbelieve, and die while they are disbelievers; on them
is the curse of Allah and of angels and of all mankind combined."
(alQuran 2:161)
Wassalam
Rashid
--
[Verily in the Remembrance of Allah do hearts find Peace.(alQuran)]
<http://www.nl-marketing.com/netlink/rashid/>
>
Abdul Basit
A Misunderstanding Removed - Ahmadis Do Believe in the Holy Prophet (SAW) as
Khataman Nabiyeen
**********************************************************
It is alleged that Ahmadies do not believe in the Holy Prophet (Peace and
blessings of Allah be upon him) to be Khataman Nabiyyeen. This is based on a
gross misrepresentation of the Ahmadiyya views and I would like to present
the following to remove this misunderstanding.
At the very outset I would like to state categorically that Ahmadies believe
the Holy Prophet Muhammad (peace and blessings of God be upon him) to be
Khataman Nabiyyeen - Seal of the Prophets, as has been stated in the Holy
Quran and it is an awful fabrication against the Ahmadies that they do not
believe in the doctrine of Khatm-i-Nabuwwat. The difference is only in
interpretation of the title and not in the title itself.
The Promised Messiah and Mahdi, the Holy Founder of the Ahmadiyya Movement
in Islam (peace be upon him) says:
"I swear by the glory of God and His Majesty that I am of the faithful, a
Muslim and I believe in Allah, the High, in His Books, and in His Messengers
and in His Angels and in Life after death. And I believe that our Prophet
Muhammad the Elect of God (peace of Allah be on him and His blessings) is
the most eminent of the prophets and the Seal of Apostles." (Hamamatul
Bushra, page 6)
He again says:
"The charge made against me and my Community that we do not believe the
Messenger of Allah (peace be on him and His blessings) to be the Seal of
Prophets is a big falsehood. The faith, the conviction, certitude and the
utterness that characterize our belief in the Holy Prophet as the Seal of
Prophets, are markedly absent in the belief of these people (those who level
this charge at us)." (Al-Hakam, March 19, 1905)
Many Muslims believe that the Holy Prophet Muhammad (peace and blessings of
God be on him) is the last prophet and that no prophet can come after him. I
shall first state and examine the arguments that are given in support of
this belief, then show that this is true only in a certain sense.
The Holy Quran says: "Muhammad is not the father of any of your men, but he
is the Apostle of Allah and Khataman Nabiyyeen--The Seal of the Prophets."
(33:41)
The real meaning of Khatam is a seal (see Tajul Aroos, Lisanul Arab, and
Qamoos), and the phrase should be interpreted in the light of this meaning.
Ibn Khaldun says it is wrong to interpret the word Khatam in this verse to
mean the last or the end (see Muqaddama Vol. II, p. 54, Paris). He holds
that the word Khatam denotes the consummation and completion of a thing,
which he further explains by the words, authenticity, perfection and
validity. When a seal is put to a letter it becomes authentic and complete.
The seal may be put in the end or in the beginning. According to him,
therefore, Khataman Nabiyyeen would mean the truest and the most perfect of
prophets and not the last in point of time. It refers to his status and
place among the prophets and not to the time of his advent.
USE OF THE WORD KHATAM:
In one of his sayings the Holy ProphetSAW calls his uncle, Hadhrat Abbasra,
Khatamul Muhajireen (see Kanzul Ommal, Vol. VI, p. 178). But it does not
mean that Abbas was the last Muhajir (refugee) of the whole Muslim world.
Similarly, Hadhrat Alira is called Khatamul Auliya (see Tafsir Safi under
the Quranic verse 33:41). Ibn Khaldun says this phrase is understood to mean
that Ali was a perfect saint and not the last (see Muqaddama, Vol. II pp.
165-167).
An Arab poet, Hasan bin Wahab, called Abu Tamam (the compiler of Himasa)
Khatamush-Shu'ara (see Wafiyatul A'ayan Li Ibn Khallikan, Vol. I, p. 123,
Cairo). Obviously Abu Tamam was not the last poet. The word Khatam,
therefore, used in such phrases means the best and not the last.
The context of a verse is a most important factor in determining its true
meaning. If we look into the context of the words we are further assured of
the same meaning.
The verse runs as follows: "Muhammad is not the father of any of your men,
but he is the Messenger of God and Khataman Nabiyyeen." God is obviously
refuting an objection, viz., Muhammad (peace and blessings of God be on him)
has no male issue. Elsewhere we read in the Quran: "Surely it is thy enemy
and not thou who shall be childless and without posterity." (108:4)
These words are said to have been revealed when Al-Aas Ibn Wayel called the
Holy ProphetSAW Abtar (having no children or posterity) on the death of his
son Al-Qasim (see Jalaluddin's Commentary under verse 108:4). As an answer
to this taunt of the enemies, God declared in the verse under discussion
that the line of his physical male descendants is no doubt cut off by the
death of his sons but as Hadhrat Muhammad (peace and blessings of God be on
him) is a Messenger of God, he possesses devoted followers who shall form a
continuous and long line of spiritual descendants to keep his memory and
name and teachings alive for ever and ever.
The followers of a prophet are often described as his spiritual children.
The meaning of the word Khataman Nabiyyeen must fit with this context. To
say that Hadhrat Muhammad (peace and blessings of God be on him) is the last
of the prophets and there shall be no prophet after him does no credit to
him. His enemies could at once add an insult by saying that Hadhrat Muhammad
(peace and blessings of God be on be him) failed to produce a progeny in the
spiritual sense of the word also and thus proved himself (God forbid) barren
and abtar in every respect. According to the context, therefore, the Seal of
the Prophets must mean that the spiritual descendants of Hadhrat Muhammad
(peace and blessings of God be on be him) would be of no mean order. They
would, God says, attain to great spiritual distinctions so must so that by
following in his footsteps some of them would even become prophets.
The Holy Prophet Muhammad (peace and blessings of God be on be him) is
called here the Lord Privy Seal or the Lord Keeper of the great Divine Seal
of Prophethood, which not only ratifies and authenticates the office of the
previous prophets but also awards the distinctive mark of prophethood to
those who make themselves worthy of it. (Haqeeqatul Wahy by Hazrat Mirza
Ghulam Ahmad, p. 56) We read in the Bible: "The Lord will make thee the head
and not the tail; thou shalt be above only and thou not be beneath."
(Deuteronomy 28:13)
To be the tail of a line, therefore, is no credit or distinction. Even if we
take the phrase Khataman Nabiyyeen to mean the last of the prophets; we must
interpret it as meaning that he is the last in the sense that he has
attained a degree of perfection beyond which it is impossible for anyone to
go. He has exhausted all the degrees of perfection and none can ever excel
or supersede him. He is the Head of the prophets and not the tail.
NO NEW CODE:
He is the greatest not because he appeared last of all but because he has
brought a law which is absolutely final and can never be replaced or
excelled. Ibn Khaldun also mentions this meaning in his Muqaddama (Vol. II,
p. 165, Paris). Ali Bin Muhammad Sultan Al-Qari (Mulla Ali Qari) interprets
this phrase in the same sense. He says that it means that there will not
come a prophet after Muhammad (peace and blessings of God be on be him) who
could cancel his law and who is not a follower of his (Mauzooat Kabeer,
p.69).
Sheikh Mohyud Din Ibn Arabi says that the prophethood which brings law is
finished with the advent of Muhammad, peace and blessings of God be on be
him. (Fosoosul Hikam, p. 140)
Shah Waliullah Muhaddas of Delhi writes that Muhammad (peace and blessings
of God be on be him) was the last of the prophets in the sense that there
will appear no one after him to promulgate a new law for the people.
(Tafheemate Ilahiya, 53)
Syed Abdul Kadir Jeelani says: "The prophetic law is finished and completed
with the Holy Prophet and he was called Khataman Nabiyyeen. (Al-Insanul
Kamil, Ch. 36)
Maulana Abdul Haye of Lukhnow says: "It is not impossible that a new prophet
may appear during or after the age of Muhammad but bringing of a new code of
religion is an absolute impossibility." (Dafi-ul-Wasawis fee asr ibn Abbas,
p. 12)
THE TRADITIONS:
I shall now deal with Hadith (Traditions of the Holy Prophet Muhammad (peace
and blessings of God be on him) on this subject. The Holy ProphetSAW said to
Ali Ibn Abi Talibra:
"You are to me as Aaron was to Moses, except that *Laa Nabiyya Ba'adi".
(Abu Dawood, Tirmidhi, Mishkat)
The last words are translated as: there is no prophet after me. On the basis
of these words it is contended that if it were really possible for anyone to
become a prophet, no one could have been more deserving than Hadhrat Alira,
who was not only a near relation of but succeeded the Holy ProphetSAW as the
4th Khalifa. The words were uttered when the Holy ProphetSAW was going to
Tabook and appointed Hadhrat Alira as the Ameer at Medina after him. Hadhrat
Alira was desirous of participating in the battle and did not wish to stay
behind. The Holy ProphetSAW, therefore, reminded Hadhrat AliSAW of the
importance of his work by referring to Hadhrat Aaronas who was appointed
Ameer of the Israelites when Mosesas went to Mount Sinai. Hadhrat Aaronas
was the brother of Hadhrat Mosesas and a prophet of God. Hadhrat Ali ra was
a cousin but not a prophet. The Holy ProphetSAW could not be blunt but he
must not be misunderstood in such matters. Therefore, he added that he was
not leaving a prophet behind him. The word Ba'ad means behind. (see Lane's
Lexicon Book I, p. 225)
The context shows that the idea was to tell Alira that he was being left
behind like Hadhrat Aaronas but he was not a prophet. The words cannot refer
to any remote future. They were used and meant for that particular occasion.
The word Ba'ad is often used in this sense. In verse 7:149 of the Quran this
word is translated by Pickhall as `after I had left you'. The word Ba'ad is
also used in the sense of Ma'a, i.e., with. (Lane's Lexicon Book I, p. 225)
In this sense the sentence La Nabiyya Ba'adee would mean that there was no
prophet with him.
It is curious to note that in the Shia traditions the words used are Laisa
Ma'ee Nabiyyun, i.e., there is no prophet with me (Amalee). In other
traditions the words reported are quite clear. The Holy ProphetSAW added
"except that thou art not a prophet". (Tabaqati Kabeer, Vol. V., p. 15)
There is another tradition which is very clear: "Dost thou not desire to be
what Aaron was to Moses except that thou art not a prophet". (Biharul Anwar,
Kitabul Manaqib, Vol. 9, Iran) Taking the word Ba'ad to mean after, we can
interpret the sentence in another way. If we go into the idiom of language
we find that the words are not to be taken in their literal sense. There is
another tradition where the Holy ProphetSAW says: "When Chosroe dies there
will be no Chosroe after him, and when Kaiser dies there will be no Kaiser
after him." (Bukhari, Vol. IV, p. 91, Egypt) This is explained in Faithful
Bari, Vol. VI as follows: "No Chosroe will administer the affairs of State
as well as this Chosroe has done." Obviously it cannot mean that there will
be no king after the Chosroe or Kaiser.
Muhyuddin Ibn Arabi interprets La Nabiyya Ba'adi by saying that there shall
be no prophet who will cancel or go against the Islamic law of Hadhrat
Muhammad SAW. (Fotoohati Makkiya Vol. I, p. 569; Vol. II, pp. 3, 64, 417)
Imam Muhammad Tahir Gujrati also says the same thing. (Takmala Majmaul
Bihar, p. 85) Imam Sha'arani also interprets these words in the same way.
(Al-Yawaqeet Wal Jawahir, Vol. II, p. 22)
Nawab Siddique Hasan Khan states the same. (Iqtarabus Sa'a, p. 162)
Hazrat Ayeshara, whose position is well known, says: "Say he is the Seal of
the Prophets but do not say that there is no prophet after him". (Takmala
Majmaul Bihar, p. 88) Imam Soyooti writes that Mogheera also expressed the
same opinion. (Durri Mansoor) The other Hadith brought forward is:
Lau Kaana Ba'adi Nabiyyeen Lakaana Umaro. "If there were a prophet after
me, it would have been Umar." The word Ba'ad as stated earlier also means
`with', and there is nothing here which should confine its meaning to
`after'. Therefore, the tradition should be translated as: "If there were a
prophet with me it would have been Umar." In another tradition, the Holy
ProphetSAW says: "If I were not raised it would have been you, O Umar."
(Mirqat, Vol. V, p. 539) Another saying is: "If I was not raised, Umar would
have been raised among you." (, p. 103) These traditions would only show
that Umarra had an aptitude for a prophet, like Hadhrat Muhammad (peace and
blessings of God be on him) who brought the Islamic law. Therefore, the
Hadith in question would mean that if a prophet were to bring a new law, it
could have been Umarra. It cannot mean that there can be no prophet after
Hadhrat Muhammad (peace and blessings of God be on him). In another
tradition, the Holy ProphetSAW clearly implies the opposite. He says: "If
Ibrahim (his son) had lived, he would have been a Prophet." (Ibn Maja, Vol.
I, p. 237)
He could not say this if it were absolutely impossible for anyone to become
a prophet. This shows clearly that the Holy Prophet was clear in mind as to
the continuity of prophethood after him. Another tradition points to the
same effect when he says: "Abu Bakr is best of men after me except a prophet
should appear." (Kanzul Ummal)
The next Hadith that is brought forward is:
"I am Aqib and he is one after whom there is no prophet." (Tirmidhi) The
authenticity of this Hadith is very much questioned. Mulla Ali Qari, who is
a recognized critic of Hadith, definitely declares that the last portion of
this Hadith is spurious. He says it appears to be the interpretation put
upon the word Aqib by some reporter. (Mirqat, Vol. V, p. 367)
The next Hadith in support of this belief is: "I am the last of the Prophets
and you are the last of peoples." (Muslim) The meaning of this is explained
by another Hadith which runs as follows: "and my mosque is the last mosque."
(Muslim, Kitabul Haj Fazlis Salat, p. 531) It is clear that the Holy Prophet
did not mean that there was to be no prophet after him, otherwise we shall
have to conclude that he did not want the Muslims to build any other
mosques. Obviously, what he means is that the religion brought by him is
perfect and no one can cancel or modify it after him.
The use of the word Akhir (last) in this sense is quite common in the Arabic
language. Imam Soyooti calls Ibn Taimiyya as the last of Mujtahideen
(original thinkers and Jurists). (Al-Intibah Wan Nazir, Vol. III, p. 310,
Hyderbad) An Arab poet uses the word Akhir (last) in the sense of perfect
and unique, in Himasa, Babul Adab.
It is clear from the foregoing that it is not Ahmadies alone who are
interpreting the expression Khataman Nabiyyeen (Seal of Prophets) in a
manner allowing the appearance of a prophet after the Holy ProphetSAW, who
does not bring any new Shariah (Law) and does not attain prophethood
independently but through complete obedience to the Holy Prophet Muhammad
(peace and blessings of God be on him). Even recognized Muslim saints of
different countries, ages, and clines, and even the Holy Prophet himself,
have understood the expression in the like manner.
The Ahmadiyya belief, beyond any shadow of doubt, is par excellence that the
Holy Prophet Muhammad (peace and blessings of God be on him) is Khataman
Nabiyyeen, i.e., the Seal of the Prophets. In him the excellences of
prophethood have reached their perfection and therefore, the door to
receiving prophethood independently is closed since his appointment to this
office. Henceforth, every kind of Grace is attainable only through serving
him.
His advent, thus has not closed the stream of Divine Grace but its course
has been channelized through his person which is now, so to say, the new
Headwork. A prophet, henceforth, shall appear only through allegiance to
him, by receiving light from his light and as his shadow and reflection, and
not otherwise. Hence, "all prophethood except Muhammadan prophethood has
ended. No law-giving prophet shall ever come, and a prophet without law may,
but only such as is primarily a follower of the Holy Prophet (Allah bless
him). I am both a follower and a Prophet." (Tajalliyate Ilahiyya by Hazrat
Mirza Ghulam Ahmad, pp. 24-25)
******************************************************************
Fouad Haddad
> In the Name of Allah, Most Gracious, Ever Merciful
>A Reply By Mr. M. Sabet (An Arab Muslim) to Dr. Rashid of UAE
It is basically charlatanism on the grand scale. His Arab authorities
are like his English: contrived -- irrelevant. It is clear to me that
Ahmadis are rejecting the Prophet's teaching that he was the last
of the Prophets. Their Victorian veneer only hides a Big, Foul Lie.
How could it not be so? For their Ha-drat on whom they send salam,
my sources tell me that because they considered him a prophet,
and since prophets are buried wherever they die, when Ghulam Ahmad
died in the bathroom they buried him there. Would that his teachings
had followed him.
Fouad Haddad
fha...@sunnah.org
Alex Nehme
Ref: The meaning of word "Khatam"
I see that we have a lengthy discusion about the meaning of this word and
its relation to
wheather or not Mohamad (S) is the Last Prophit.
My comment is:
"Khatam" was not the only word used to point that Mohamad (S) is the last
prophit.
There are many sayings in the quran an Hadith to point to that. I'll
mention one from Hadith that is approved by all Shcools of Islam.
" Your relationship to me Ali is like Haroon to Mosa (Aaron to Moses), but
there is NO prophit after me"
..... Laken La Nabia Ba'ady.
This is clear that there will be no more prophits after Mohamad (S).
Wish all shahr Ramadan Mubarak
Ali
Rasheed A. Khalid
In article <5be7dg$e...@shellx.best.com> "Alex Nehme" <NE...@postoffice.worldnet.att.net> writes:
>Ref: The meaning of word "Khatam"
>
>I see that we have a lengthy discusion about the meaning of this word and
>its relation to
>wheather or not Mohamad (S) is the Last Prophit.
>
>My comment is:
>
>"Khatam" was not the only word used to point that Mohamad (S) is the last
>prophit.
True. And good thinking by the brother.
>There are many sayings in the quran an Hadith to point to that. I'll
>mention one from Hadith that is approved by all Shcools of Islam.
>" Your relationship to me Ali is like Haroon to Mosa (Aaron to Moses), but
>there is NO prophit after me"
>
>..... Laken La Nabia Ba'ady.
>
>This is clear that there will be no more prophits after Mohamad (S).
IMHO, this is NOT the conclusion which should be drawn from this statement.
The incident which our Holy Prophet Muhammad (peace and blessing upon him)
is using in the analogy is that of Hazrat Haroon (peace be upon him) in
ABSENCE OF, not AFTER, Hazrat Musa (Moses, peace be upon him). Even though
the arabic word used there is "BA'D", meaning AFTER, in this context,
it means ABSENCE, not AFTER. Sounds illogical, doesn't it? Sure does,
but upon taking a look at the Holy Quran, it becomes clear that the
"Ba'd" here means "during absence" rather than "AFTER passing away". The
verse to which I would like to draw the attention of my brothers and
sisters on the net relates to the same two people, Hazrat Haroon and
Moosa (peace be upon them) and goes:
"WA LAQAD JAA'AKUM MOOSA BILBAYYINAATI THUMMA-TTAKHADHTUMUL 'IJLA
MIN *BA'DIHI* WA ANTUM ZAALIMOON" (the Holy Quran, Chapter 2, Verse 93).
^^^^^^^^^
(And Moses came to you with manifest Signs, then you took the
calf for worship in HIS ABSENCE and you were transgressors).
^^^^^^^^^^^
So, if we take a careful look at the Hadeeth, it becomes quite
clear that the analogy makes the "Ba'd" to mean during absence and not
"After in chronological order", because Hazrat Musa was still alive and
had just been away and then returned and was not pleased at what had
transpired during his "TEMPORARY ABSENCE" from the scence.
The incident of Hazrat Muhammad (peace and blessings upon him)
with Hazrat Ali (Karamallah Wajhahu) has the following details: When
the former (pbuh) left Makkah, he left the latter (KW) in his place of
residence and had to make it clear that during his absence, he shouldn't
go around declaring a deputy status of prophethood as was the case of
Hazrat Haroon during Hazrat Moosa's absence, for although in the former
case, both were prophets of Allah (swt), in this case, there was to be
NO PROPHET "AFTER" HIM, not just Hazrat Ali but anyone while he was
away was not to be a prophet.
It should be noted that the word "BA'D" occurs on other Eastern
languages as well and it is sometimes used synonymously to refer to
deputation during absence. So the Holy Prophet (pbuh) did not close
the door to Prophethood for ever, rather, by saying there should be no
prophet after him he meant that no one should claim to be prophet while
he was away.
I urge you all to read this verse and surrounding
verses from the Holy Quran and ponder the meanings of Ba'ad "after"
reading the verse :-) A very big controversy in the Muslim Ummah can
rather easily be resolved by careful thinking and study of the Holy Book.
with an open mind and a clean heart, no ego restrictions, solely for
the pursuit of the Ultimate Truth.
>
>Wish all shahr Ramadan Mubarak
>
>Ali
>
Likewise, Ramadhan Mubarak to all,
Peace to all,
Rasheed A. Khalid.
kha...@bio.bu.edu
Kazi Hassan Imam
Rasheed A. Khalid (kha...@bio.bu.edu) wrote:
: IMHO, this is NOT the conclusion which should be drawn from this statement.
: The incident which our Holy Prophet Muhammad (peace and blessing upon him)
: is using in the analogy is that of Hazrat Haroon (peace be upon him) in
: ABSENCE OF, not AFTER, Hazrat Musa (Moses, peace be upon him). Even though
: the arabic word used there is "BA'D", meaning AFTER, in this context,
: it means ABSENCE, not AFTER. Sounds illogical, doesn't it? Sure does,
: but upon taking a look at the Holy Quran, it becomes clear that the
: "Ba'd" here means "during absence" rather than "AFTER passing away". The
: verse to which I would like to draw the attention of my brothers and
: sisters on the net relates to the same two people, Hazrat Haroon and
: Moosa (peace be upon them) and goes:
For how long do you people will conntinue this kind of fallacious
arguments tempering with the meaning of Khatam and struggling die hard to
open seats for bunch of liars and false prophets? f you are going to play
around with the aforementioned hadith, how will you play around with the
rest? Don't you people know that there are dozens of Hadiths concerning
the finality of prophethood? Or you guys have decided to turn blind eye
and deaf ear to all those? Right now I doon't have a Hadith book handy.
Still I remember a couple of Hadiths that goes on to say
1. Prophet(sw) told that he is like th last brick in a building and there
will be no prophet after him. So tell me now how will temper with
it to find space for another brick in the building of prophethood?
2. Prophet (pbuh) told that he is the last prophet and the only means of
receiving divine guidance after him is Mubasherat. Asked what Mubasherat
is, he explained that it is holy dream.
How will you temper with these? There are many more.
Stop this kind of faith burglarizing. Better you give a new name to your
creed.
ghen...@khan.u-net.com
On 3 Feb 1997 15:57:25 GMT, ct...@torfree.net (Kazi Hassan Imam) wrote:
>-->Stop this kind of faith burglarizing. Better you give a new name to your
>-->creed.
An appropriate name could be Qadianity! OR Mirzaism!
As long as they stop pretending to be Muslims! Islam is the religion that they attempt to
subvert - when qadianis could just as well have chose Christianity!
After all - the mirza did claim to be Jesus son of Mary! In person!
It was only later when he decided to become a NEW Prophet of Islam - when
there could NEVER be one!
Ahmadiyya or Qadianity is a NEW religion and its followers should be honest enough
to admit this well proven fact! This is NOT Islam!
Virk Shakeel
ghen...@khan.u-net.com wrote:
: On 3 Feb 1997 15:57:25 GMT, ct...@torfree.net (Kazi Hassan Imam) wrote:
:
:
: >-->Stop this kind of faith burglarizing. Better you give a new name to
:
: An appropriate name could be Qadianity! OR Mirzaism!
Ghenghis don't you ever get tired of these petty attacks ?
If you are the Muslim and Ahmadi's not Muslims, why is that you are the
one behaving contrary to the teachings of Islam ?
Are you not aware of the Quranic teaching regarding derogatory nicknames ?
Please refer to Ahamdi Muslims as Ahamdis not 'Qadianity' or 'Mirzaism'.
The Holy Quran declares:
"O ye who beleive! let not one people deride another people, who may be
better than they, nor let women deride other women, who may be better
than they. And defame not you own people,
nor call one another by nick-names. Bad indeed is evil reputation after
^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
the profession of belief; and those who repent not are the wrongdoers."
(49:12)
Of course it is your choice to follow this teaching or not, but I hope you
will. Your deep rooted hatred against Ahamdi Muslims is more then
obvious, but your irrational petty attacks serve little in your cause.
How do you expect Ahamdi Muslims or non-Ahmadi Muslims to take you
seriously when you are behaving like a child, calling nicknames, and
spreading falsehood ?
Shakeel Virk
Nadeem A Malik
In article <5dagjq$8...@shell3.ba.best.com> ghen...@khan.u-net.com writes:
>On 3 Feb 1997 15:57:25 GMT, ct...@torfree.net (Kazi Hassan Imam) wrote:
>
>
>>-->creed.
>
>An appropriate name could be Qadianity! OR Mirzaism!
>
>subvert - when qadianis could just as well have chose Christianity!
>After all - the mirza did claim to be Jesus son of Mary! In person!
>It was only later when he decided to become a NEW Prophet of Islam - when
>there could NEVER be one!
>
>Ahmadiyya or Qadianity is a NEW religion and its followers should be honest enough
>to admit this well proven fact! This is NOT Islam!
>
The true name for this Movement is ISLAM. Simple and pure ISLAM. The term Ahmadiyyat
was chosen in the same way as Sunni and Shia are -- in order to distinguish us from
other Muslims. That is all. Actually, the "Ahmad" in the name is based on the other
name of the Holy Prophet Muhammad since he was also known by that name.
But I have a good idea. Why don't you people change your name? If you stop pretending
to be Muslims call your selfs Kafiruns or Hate-Mongerers or some such, you would do
islam a great favour and make the issue quite clear. Then we would simply call ourselves
Muslims without any need for further clarification.
Alternatively, you could ask more of your Mullahs to accept the Mubahala (Prayer
Dual) challenge which has already been accepted by many of the anti-Ahamdi Mullahs.
PUT YOUR FAITH WHERE YOUR MOUTH IS! WHAT ARE YOU AFRAID OF?
Nadeem Malik
Nadeem A Malik
In article <5d51t5$2...@usenet.srv.cis.pitt.edu> ct...@torfree.net (Kazi Hassan Imam) writes:
>Rasheed A. Khalid (kha...@bio.bu.edu) wrote:
>
[....]
>
>For how long do you people will conntinue this kind of fallacious
>arguments tempering with the meaning of Khatam and struggling die hard to
>open seats for bunch of liars and false prophets? f you are going to play
>around with the aforementioned hadith, how will you play around with the
>rest? Don't you people know that there are dozens of Hadiths concerning
>the finality of prophethood? Or you guys have decided to turn blind eye
>and deaf ear to all those? Right now I doon't have a Hadith book handy.
>Still I remember a couple of Hadiths that goes on to say
Typical piece of huffing and puffing from the anti-Ahmadi party in a desparate
effort to cover up their own hollow arguments.
The truth is how long will YOU play around withe the meaning of khatam; it is
abundantly clear from extensive usage of classical Arabic from many different
authentic sources and lexicons (Imam Raghib's famous Mufradat to mention just
one example) that the best usage of the term "...khataman-nabiyeen .." is in
the sense of th Seal of the Prophets meaning the BEST and GREATEST. This is
re-enforced in many verses of the Holy Quran it self where the prospect of
subordinate Prophets (under the Shariat of Islam) is left open.
>
>1. Prophet(sw) told that he is like th last brick in a building and there
>will be no prophet after him. So tell me now how will temper with
>it to find space for another brick in the building of prophethood?
>
>2. Prophet (pbuh) told that he is the last prophet and the only means of
>receiving divine guidance after him is Mubasherat. Asked what Mubasherat
>is, he explained that it is holy dream.
>
>How will you temper with these? There are many more.
>
>Stop this kind of faith burglarizing. Better you give a new name to your
>creed.
>
>
The trouble wirth the anti-Ahmadi way of arguing is that they always argue on
the basis of a few very select ahadith which, admittedly, taken on their own
can genuinely lead you believe that there is absolutely no more Prophethood.
BUt the reference to the Jewish ummat, the the hadith about the 72 sects is
a very important and relevant hadith here. The Holy Prophet (saw) that his
ummat would follow the behaviour of the Jews. Now, one of the worst excesses
that the Jews committed, and which is mentioned in the Quran, is that they
referred seclectively to their scriptures and ignored other verses that did
not suit them at the time .. this was their case at the time of Jesus and
at the time of the Holy Prophet. In this hadith the Holy Prophet (saw) is
warning Muslims exactly against this type of hypocritical behaviour ---
Muslims must be made aware that they have no write to select a few hadith
which supports their views, apparantly, while throwing the Book of Allah
and the Ahadith behind their backs when it doesn't suit them. And there is
a warning that just like the Jews were subsequently chastised, so the Muslims
will be also if they do not desist from this type of hypocracy and
corruption.
What all Muslims should do is examine ALL verses relevant to Prophethood and
its continuation or end; and then collect all Ahadith on this issue. Then
examine the whole issue with taqwa (fear of Allah) and prayers and sincerity.
Only on this basis can the issue be successfully resolved.
After following just this method, I have arrived at the conclusion that Prophets
of a subordinate type -- those who follow Islam and come onnly to revive Islam --
can indeed appear after Muhammad (saw).
I am willing to defend this issue for all those with genuine interest.
Nadeem Malik
Kazi Hassan Imam
Virk Shakeel (3s...@qlink.queensu.ca) wrote:
: Ghenghis don't you ever get tired of these petty attacks ?
I think he does get tired but you people warm him up.
: If you are the Muslim and Ahmadi's not Muslims, why is that you are the
: one behaving contrary to the teachings of Islam ?
How?
: Please refer to Ahamdi Muslims as Ahamdis not 'Qadianity' or 'Mirzaism'.
Quadianie is one of your identity along with Ahmady.
You can'y deny it.
Mirzaism too sounds fine. After all that Mirza brougt your heretical
doctrine.
Why are you ashamed?
: "O ye who beleive! let not one people deride another people, who may be
: better than they, nor let women deride other women, who may be better
: than they. And defame not you own people,
: nor call one another by nick-names. Bad indeed is evil reputation after
: ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
: the profession of belief; and those who repent not are the wrongdoers."
: (49:12)
So you now see Shakeel
You people are not our own people.
You are mirziites or Kadianies or Ahmadies.
Well, you are free to choose how you would like to be called.
Because, you people are not our own people, you can be given a nick name.
You are the people of apostate mirza.
: Of course it is your choice to follow this teaching or not, but I hope you
: will.
Of course we shall Inshallah as far as our people are not concerned.
I repeat, you are not our own people.
: Your deep rooted hatred against Ahamdi Muslims is more then
: obvious, but your irrational petty attacks serve little in your cause.
The cause is to warn all about the deception you people are attempting in
the name of Islam.
This is not attack. This is a warning for all and to you people too.
: How do you expect Ahamdi Muslims or non-Ahmadi Muslims to take you
: seriously when you are behaving like a child, calling nicknames, and
: spreading falsehood ?
The same song again. Ahmadies (aka Kadianies or Mirziites) are apostates
and are not Muslims. Mirza was heretic and apostate. So are you people.
Who cares what apostates are thinking or whether they take it seriously
or not?
BTW Who is spreading falsehood in your name? What is that falsehood?
--