A Refutation of the Qadiani’s/Ahmadiyyah

Among the many deviated sects who departed from the true teachings of Islam is that of the Qadianis. The Qadianis or Ahmadis are the followers of Mirza Ghulam Ahmad who was born in Qadian in the year 1839 or 1840 C.E.

During his lifetime he laid claims to several different positions and thus managed to obtain followers in different (self-acclaimed) roles. A study of his movement reveals that first of all he claimed IN THE YEAR 1884, to be a revivalist and a reformer. Seven years later he made an announcement stating that he was the promised messiah and the messiah of the age. He further laid claim to his prophet hood in 1901 and in the year 1904 he announced that he was Krishna.

            Based on the different claims made by Mirza Ghulam Ahmad his followers fell into different brackets and sections differing from each other.  The two main groups are:

1)         Those who believe that Mirza Ghulam Ahmad is a prophet and considered non Ahmadis as unbelievers.

2)         Those who believe that Mirza Ghulam is the promised Messiah and a reformer. They separated from the main group of the Qadianis after the death of Mirza Ghulam Ahmad. They are known as the Lahori Ahmadis.

However, whatever they may regard him as, they are unanimously held by the recognized authorities of Islam to be non-muslims. Whether they may belong to the ‘Rabwa group’ or the ‘Lahori group’, they are all called Qadianis and Ahmadis.

CLAIMS AND REFERENCES MADE BY MIRZA GHULAM AHMAD

 
  • He said, “Aa’eel came to me and He has chosen me. At this time Allah has put the name of Jibraeel Aa’eel because he comes to me again and again.” (Haqiqatul Wahi written by Mirza Ghulam Ahmad pg. 103, Ruhani Khaza-in written by Mirza Ghulam Ahmad Vol. 22 pg. 106)
  • “I swear by Allah saying that these are the words of Allah which are revealed to me.” (Haqiqatul Wahi written by Mirza Ghulam Ahmad pg. 387, Ruhani Khaza-in written by Mirza Ghulam Ahmad Vol. 22 pg. 503)
  • “And I swear by the lord in whose hand is my life that He has sent me and He has placed my name as a Nabi (Prophet) and He has called me the promised Messiah.” (Haqiqatul Wahi written by Mirza Ghulam Ahmad pg. 387, Ruhani Khaza-in written by Mirza Ghulam Ahmad Vol. 22 pg. 503)
  • “What a vain and corrupt belief it is to believe that after the Prophet Muhammad (S.A.) revelation has been stopped forever. I swear by Allah that in these times there is no one far away from such a belief than me. Whichever religion preaches such a belief I say that it is a religion of Satan. I have firm belief that such a religion leads to the fire of Hell.” (Zamima Baraheen Ahmadiyah by Mirza Ghulam Ahmad Vol. 5 pg. 184, Ruhani Khaza-in written by Mirza Ghulam Ahmad Vol. 21 pg. 354)
  • “It is very clear and evident that after the Prophet Muhammad (S.A.) the door of Prophethood is still open.” (Haqiqatun Nabuwah Vol. 1 pg. 228 by Mirza Basheerudeen, son of Mirza Ghulam)
  • “Afterwards revelation kept coming to me as the rain. He (Allah) has clearly addressed me as a prophet. However, in this manner, that on one side I am a follower of Prophet Muhammad and on the other side I am a Prophet.” (Haqiqatul Wahi written by Mirza Ghulam Ahmad pg. 150, Ruhani Khaza-in written by Mirza Ghulam Ahmad Vol. 22 pg. 153-154)

In the above-mentioned references it is clear that Mirza Ghulam Ahmad has claimed to be a prophet and rejected the finality of Prophet Muhammad (S.A.). In other writings he has also claimed to be the Prophet Muhammad (S.A.) himself.

      In his books, Haqiqatul Wahi (pg 67) and Ruhani Khaza-in (vol. 22 pg. 503) he mentioned the following, “Twenty six years ago Allah had named me Muhammad and Ahmad.” In another book he wrote, “I have repeatedly stated that I am that Prophet, who is the seal of all Prophets, twenty years ago I have been given the name of Muhammad and Ahmad.” (Ruhani Khaza-in vol.18 pg. 212)

      He further wrote, “I am Adam, I am Noah, I am David, I am Jesus the son of Mary and I am Muhammad (A.S.).” (Haqiqatul Wahi written by Mirza Ghulam Ahmad pg. 521, Ruhani Khaza-in written by Mirza Ghulam Ahmad Vol. 22 pg. 521)

            Then reciting the following verse, “Muhammad is the Rasool (Messenger) of Allah,” he says, “In this revelation I have been named Muhammad and a Rasool (Messenger).”

      “There is no doubt that Allah has again sent Muhammad to Qadian, so that he can fulfill His promise.” (Kalimatul Fasl – Mirza Basheer, son of Mirza Ghulam Ahmad pg. 105)

In his book Kashti Nuh Pg. 56 and in Ruhani Khaza-in Vol. 19 Pg. 61, Mirza Ghulam Ahmad of Qadian wrote, “Blessed is that person who recognized me. I am the last of all Allah’s paths and the last of His lights. Unfortunate is that person who forsakes me because besides me there is darkness.” Claiming superiority over the Prophet Muhammad (S.A.) he wrote, “For this Prophet (i.e. Muhammad S.A.) the moon went into eclipse and for me both the sun and moon went into eclipse.” (Ruhani Khaza-in Vol. 19 pg. 183)

It has also been a custom of the followers of Mirza Ghulam to send Darood and Salaam upon him. This is evident from the following writings of Muhammad Yusuf Qadiani in his Al Fazl Qadiani Vol. 7 No. 100 published on 30th June 1920. He wrote,

            “O Imam of the creation, peace and salutations upon you

            You are the moon removing darkness, peace and salutations upon you

      You are the awaited Mahdi and promised Isa

      And the chosen Ahmad, peace and salutations upon you

      It was in Qadian you manifested

      As the sun of Guidance, peace and salutations upon you.”

A study of the life of Mirza Ghulam Ahmad reveals him as a person who continuously changed from one claim to another until he finally claimed divinity with Allah. In the very early stages of his mission he claimed to be only a saint and a reformer. At that time he openly proclaimed his belief in the finality of Prophet Muhammad (S.A.). In one of his books “Hamamatul Bushra” Pg. 34 he said, “Our Prophet Muhammad (S.A.) is called the last of the prophets and the prophet has said, ‘there will be no prophet after me”. Now if we believe in any other prophet after him it will mean the reopening of the gate of revelation, which is closed after him. How can any prophet come after our prophet when the chain of revelation has been snapped forever after him and he has been made the last of the Prophets.’ In many other books written by Mirza Ghulam, he emphatically stated that there is no Prophet after the Prophet Muhammad. Some of these references are, ‘Izala-I-Awham pgs. 577, 761, Kitabul Bariyyah pg. 84. In one of his pamphlets dated 20th Shabaan 1314 A.H. he considered that person cursed who claimed prophethood after the Prophet Muhammad. About himself he wrote, “Anybody who accuses me of anything more than this is not at all God fearing and honest. In short I am not claiming prophethood, but only sainthood and revivalisthood.” (Mujade diyat)

Further to this Mirza claimed that he received inspiration and communication from Allah. In Mawahibur Rahman Pg. 66, he said, “God communicates with and addresses his friends among the followers of the prophet. But they are not, in fact, prophets as God has perfected Islam in every way. He further stated, “I have no claim to prophethood, it is your understanding. It is not necessary that those who claim to receive inspiration should turn into prophets. I am a follower of Muhammad and fully obey Allah and His Prophet.” (Jang Muqaddas pg. 67) He then claims that the inspirations address him as a Prophet. He wrote, “It is a fact that the inspiration that this bondsman of God receives ascribe him constantly as prophet and messenger, but is not used in a literal sense. This is just a figurative term of God and that is why such words are used. I confess that no prophet in the real sense of the term shall come after the prophet; it may be new or old. The Holy Quraan disallows such advent of prophets. But God has every right to address some inspired person with such words as prophet or messenger in a metaphorical sense.” (Siraj-I-Munir pg. 2-8)

Mirza further stated, “The position is that this humble being receives inspirations continuously for the last 20 years and on many occasions I am addressed as a messenger, but anyone who thinks that it actually means prophet or messenger is wrong. I would ask my followers not to use such words about me in their day to day conversations as it will open the flood gate of mischief.” (Sermon of Mirza Ghulam in Al Hakam 18th August 1899)

Having negated the concept of Prophethood at this stage, he devised a new name known as an addressee for himself and having done that he then discloses himself as a prophet. In Ayena Kamalat pg. 383, Mirza Ghulam Ahmad said, “I am not a prophet, rather I am an addressee of God and a communicator with Him so that I could receive the religion.” He further said, “I am laying claim not to prophethood, but to an addressee-ship which is put forward at the behest of God. And there is no doubt about it that an addressee has in him the ingredients of prophethood. If an addressee could be called a figurative prophet or an abstract prophet, it does not mean that it entails claim to prophethood.” (Izala-i-Awham pg. 421) However in pg. 569 of the same book, he wrote, “An addressee is a messenger among the followers and an incomplete prophet also. He is a follower in the sense that he follows fully the way of the Prophet and gains light from the light of his prophethood. That is the way God deals with him as with the prophet. An addressee has a status of an intermediary between the prophet and his followers. He is a perfect follower as well as a prophet. And it is essential for an addressee that he should be like a counterpart of a prophet and he gets the same name as that of a prophet. Opening the doors of his claim to messengership he wrote, “The promised Messiah who is to come will have this symbol that he will be a prophet of God, that is he will receive revelations from Allah. But here it does not mean a perfect prophethood as the last seal has been attached to the perfect prophethood. But it means an addressee who will receive his light from the light of the prophethood of Muhammad. And this bounty is especially given to this humble person.” (Izala-I-Awham pg. 701) In trying to explain this claim he states, “I do not claim to be Christ, the son of Mary, rather I claim to be a counterpart of him.” (Tabligh Risalat Vol. 2 pg. 21) However it was not long after that he openly made the claim that he was Christ, the Messiah. In one of his famous books, Kashti-I-Nooh pg. 47 he wrote, “The mystery is now cleared, that my claim to messiahship is just what I have been describing in my books. On page 48 of the same book he said, “This is Christ who is awaited. And in the words of inspiration it is I who is meant by Mary and Christ. It is said about me, “I will be the symbol and it is also said about me, “I am the same Christ, son of Mary whose advent was awaited. The awaited one is me and to doubt it is sheer unwisdom. Again in Kashti-I-Nooh he says, “First I was named Mary and I remained and was nursed and brought up in the state of Maryhood for two years. Then just like Mary, the soul of Christ was infused in me and in a figurative sense I became pregnant and after several years but not more that ten years, by inspiration, I was transformed from Mary to Christ. This is how I am the son of Mary, but while writing my book ‘Baraheen-I-Ahmadi’ I was not yet initiated into the Mystery.” In Izala-I-Awham pg. 698 he said, “Great saints have predicted on the basis of their enlightenments that the promised Messiah will come by the 14th century (Hijra) or the 20th century C.E  and his advent will no longer be delayed. So there is none except this humble person to claim that status.” Making it even clearer he said, “This is my claim that I am the promised Messiah about whom there are prophesies in all the holy books.” (Tohfa-I-Golrwiah pg.195)

Not being satisfied with his false claims of Messiahship, Mirza took the next step towards furthering his claims of Prophethood. He wrote in his book Chashma-I-Masihi pg.41, “If a follower gets the honour of revelation and inspiration and prophethood due to obedience to the Prophet and he is graced with the name of a prophet then that does not violate the seal of the prophet.” In another book Risala Khatme Naboowat pg. 10, Mirza Ghulam wrote, “During the last 1300 years no one has claimed prophethood just in deference to the great position of the prophet, but now that people have become seasoned in their belief of the last of the prophets and now if anyone comes forward as a prophet it does not affect in the least the great position of the holy prophet. Therefore, the word prophet is now allowed to be used for Messiah.” After paving the way for his false claim of prophethood he openly declared that he is a prophet. In his book Haqiqatun Nabuwwat pg. 272, he says, “To me any religion that has no continuity of prophethood is a dead one. We call Judaism, Christianity and Hinduism as dead religions just because they will have no more prophets. If Islam is also of the same nature then what is the distinction between them and Islam? Mere true dreams do not suffice, even cobblers and scavengers may have true dreams. There must be a communication with and an address from God and these must contain prophecies. I am having revelations for the last several years and many symbols from God have testified to their truthfulness. That is why I am a prophet. There should be no secrecy in conveying the truth.” Based upon these statements Mirza Ghulam Ahmad’s successors, his sons and followers all regard him as a perfect and complete prophet. They lay great emphasis in his prophethood and honour him in every respect in the same manner as the prophet Muhammad (S.A.) is honoured.

Qadianis believe that Mirza Ghulam Ahmad received numerous revelations from Allah as he himself had made such claims. In his book Haqiqatul Wahi page 391 Mirza Ghulam said, “I have received so many revelations that if all are written down they would fill about 20 volumes.” Based upon this claim of Mirza Ghulam, his followers are exhorted to read his revelations with great respect. Among his (so-called revelations) he asserts that many of the verses of the Holy Quraan were revealed to him.

For example:-

  • In Tazkira Majmu’a ilhamat (pg. 281) he wrote that Sura Kauthar was revealed to him.
  • In sura Inshirah the verse “Wa rafa’na laka zikrak” he claimed was revealed to him. (Tazkira Majmu’a ilhamat pg. 282)
  • The verse “And we have not sent you except as a mercy unto mankind” he claimed was revealed to him. (Tazkira Majmu’a ilhamat pg. 634)
  • The verse “Say if you love Allah, follow me” He said was revealed to him. (Tazkira Majmu’a ilhamat pg. 634)

A few of the new revelations, which he claimed to have received, are:

  • “The companions of the Suffah. And what do you know about the companions of the Suffah. You will see their eyes flowing with tears, sending blessings upon you.” (Tazkira Majmu’a ilhamat pg. 625-626)
  • “You are to me like my Arsh. You are to me like my son.” (Tazkira Majmu’a ilhamat pg. 636)
  • “We have revealed it close to Qadian. And in truth we have sent it down and in truth we have revealed it.” (Tazkira Majmu’a ilhamat pg. 637)
  • “Salutations be upon you. We praise you and send blessings upon you. Blessings from the Arsh until the Earth.” (Tazkira Majmu’a ilhamat pg. 644)
  • “Had it not been for you, I would have not created the heavens.” (Tazkira Majmu’a ilhamat pg. 649)

Similar to the above, which he claimed were revealed in Arabic, he also asserted that he received revelations in the English language. In his book Arba’een-I-Ahmadia pg. 81 he wrote, “Once I received revelation in English “I love you” and then God said, “I am with you.” He further said, “I shall help you”. Then He said, “I can what I will do”, then there was a forceful inspiration, which shocked me, “We can what we will do.” It was in such an accent as if an Englishman was standing in front of me. Such revelations in English also continued.” He also claimed that revelations came to him in code words and figures. (Tabligh-I-Risalat pg. 85)

            In Khutba Ilhamia page 20, Mirza Ghulam Ahmad wrote, “My lord has named me Ahmad, so praise me and do not abuse me.” In his Tazkira, he further wrote, “There was a big square shaped throne installed among the Hindus and I was sitting on it. A Hindu pointing to someone said, “This is”. Then all the Hindus began tendering rupees etc. as offerings. Then a Hindu among the crowd said, “O Krishnaji, Rudra Gopal.” In “Mukashefat-I-Mirza” pg.560 he says, “Twice I saw in a vision that many Hindus were prostrating before me saying that this is the incarnation, this is Krishna and they tendered me offerings. Then there was an inspiration, “O Krishna, Rudra Gopal be glorified, thy name is mentioned in the Gita.” Possibly it is for this reason Mian Mahmood Ahmad, the Caliph of Mirza Ghulam Ahmad said that Hindus were also people of the book and as such marriage with their women folk was allowed.

            Owing to their firm belief in Mirza Ghulam Ahmad as a prophet or Messiah the Qadianis have attributed great respect and veneration to the land of Qadian. In one of his books Aina’I-Kamalat pg. 354, Mirza wrote, “It is more meritorious to attend the annual conference at Qadian as it results in greater merits than a pilgrimage which is uncalled for.” As such Qadianis believe that a pilgrimage should be made at Qadian, which is known as a shadow pilgrimage. In his address Mian Mehmood, the caliph of Mirza Ghulam Ahmad mentioned in Al Fazal (dated 1st December 1932). “As it is only rich people who can afford to go to Mecca for pilgrimage, so in order to enable the poorer sections of Muslims to perform that pilgrimage a shadow pilgrimage is appointed for them at Qadian.” Mirza Ghulam has also described his Qadian Mosque as sacred as the Holy Kaaba and has considered Qadian to be the sacred land.” (Durre thimin) Similarly in Al Fazal (dated 21st August 1932) it is mentioned that Mirza’s Mosque in Qadian is considered to be the real Masjudul Aqsa and not the one in Jerusalem. On the night of Miraj (Ascension) the Prophet Muhammad travelled from Masjid Haram to Masjid Aqsa and that Mosque is the same one that is on Qadian, situated in the East.

            While explaining his relationship with God, he said that God once said to him, “You are like my son, O moon, O sun, you are from me and I am from you.” (Haqiqatul Wahi pg. 86)

            In Tazkira Majmua Ilhamaat page 452 he wrote, “Once I received an inspiration that God will descend to Qadian.

            In Ainae Kamalat pg. 564 Mirza Ghulam Ahmad wrote, “I saw in a dream that I am the lord, I then firmly believed that it was so.” Again in Kitabul Bariya pg. 85 he wrote, “I saw in one vision that I am god and then firmly believed in it.”

            From the above quotations it can be clearly seen that besides claiming to be a prophet Mirza Ghulam raised himself to claim divinity. As such he committed the unforgivable sin of shirk. He further explained his concept of divinity in the following words, “God came into my existence and then my anger, forbearance, leniency actions and tranquility became His. In this state I was saying that we need a new heaven and earth. I then first of all created the heavens and earth in a concise shape without any separation. Then conforming to the wishes of the truth I gave it its format and separation and I saw that I was powerful over the creation. I then created the sky of the earth and said we have certainly adorned the earthly sky with stars.” I then said, “We will create man from a piece of clay. Then my state was such that I was now transformed from a mere vision to inspiration and upon my tongue was the words: – “I intended to place a vicegerent (on earth) so I created Adam. We created man in the best of forms.”

Kitabul Bariya pgs 86-87, Ruhani Khazain vol 3 pgs 104-105

            In another book, Arba’een, he wrote, “In some of the books of the prophets, figuratively I have been described as an angel. Prophet Daniel has mentioned me in his book as Mika-il and according to the Hebrew language Mika-il means the like of God.” (Arba’een Vol. 3 pg. 30, Ruhani Khazain Vol.17 pg. 413)

            Thousands of many other quotations can be cited to show the baseless claims of Mirza Ghulam Ahmad of Qadian. In a nutshell Mirza himself believed that the religion, which he came with, is a new religion having a new shariah. This is clearly seen from the following quotations. In Al fazal Vol. 22 No 93 (dated 3rd February 1936) it states, “Allah revealed this last truth in the desolate land of Qadian and chose the promised Messiah who was of Persian descent, for this great task and said, “I shall spread thy name to the corners of the world and shall protect thee from forceful onslaughts. And the religion which you have brought shall be made to prevail against other religions by virtue of symbols and arguments and that its supremacy shall remain till the end of the world.”

            In his book Arba’-een pg. 7 Mirza wrote, “What is Shariat? I have given some commandments for dos and don’ts and have prescribed laws for my followers.” Then in “Hashia Arbaeen” No.4 pg. 7 he said “My shariat is named “Ark of Noah” – that is the salvation for the whole world.” His son, Mirza Basheer Ahmad then explained the reason for no new kalima in the following words, “There is no need for a new kalima because the promised Messiah, who is Mirza Ghulam Ahmad is not separated from Prophet Muhammad. In fact it was the promise of Allah that he will once again send the “Seal of the prophets” to the world. Mirza Ghulam Ahmad who is the promised Messiah is therefore Muhammad the Messenger of Allah identically. This is the reason for not having any new Kalima.” (Kalimatul Fasl pg. 158)

            It is thus very clear from all the above quotations that Mirza Ghulam Ahmad is no more than an Imposter, a liar and a person who made many false and baseless claims. His entire mission attacks the very core of Islam as preached by Prophet Muhammad (S.A.) as he outwardly condemned the “Seal of prophethood”. As such the entire foundation of the Qadiani religion will be uprooted by the fact that prophet Muhammad (S.A) was the seal of prophethood as established by the authentic sources.

REFUTATION AGAINST THE QADIANIS

The Holy Quraan in Sura Ahzab verse 40 states, “Muhammad is not the father of any of you but a messenger of Allah and the seal of the Prophets. And Allah is fully aware of everything.”

            Commenting upon this verse of the Holy Quraan, all the commentators of the Holy Quraan have stated that the word “Khatamun Nabiyeen” seal of the prophet mentioned in this verse means that there is no Prophet after the Prophet Muhammad (S.A.) As such the famous commentator Allama Ibn Katheer wrote in his tafseer, vol. 3 pg. 493 that, “This verse is very explicit that there is no prophet after prophet Muhammad (S.A.) nor any messenger. Many Mutawatir traditions have mentioned the same from all the companions.”

            Another famous commentator of the Holy Quraan Imam Qurtubi, wrote that all scholars past and present are in full agreement that the words “Khatamun Nabiyeen” (Seal of Prophets) directly imply that there is no prophet after prophet Muhammad (S.A.)” (Tafseer Qurtubi Vol. 14 pg.196)

            Similarly the great Imam Ghazali wrote, “There is Ijma (consensus) of the entire Ummah that the words “Khatamun Nabiyeen” (Seal of Prophets) mean that there will be no prophet nor messenger after the Prophet Muhammad. On this matter there is no allowance for interpretations or specifications. Whosoever rejects this has rejected Ijma in Islam.” (Al Iqtisaad Fil Itiqaad pg. 123)

            In the most authentic tradition, which fulfills the highest standard and criterion of authenticity, the prophet Muhammad (S.A.) has openly declared that there is no prophet after him.

            The famous Mufassir commentator Allama Alusi has written in Tafseer Ruhul Ma’aani, “The Prophet Muhammad (S.A.) being the seal of the prophets is such a matter that the Quraan has spoken of it, the traditions have confirmed it and it has therefore gained the Ijma (consensus) of the Muslim Ummah. Anyone who claims anything against it shall be deemed a kafir (unbeliever) and if he propagates against it shall be killed.” Ruhul Ma’aani (Vol. 22 pg. 41)

AHADITH (TRADITIONS)

  1. Abu Huraira reported that the Messenger of Allah (S.A.) said, “My likeness and the likeness of the prophets of the past is like that of a man who built a house. He decorated it and beautified it except that one brick was missing. People then passed around the house, looking at it and becoming happy with it said, “Why was not this brick placed in it?” The Prophet then said, ”I am that brick and I am the seal of all the prophets.” Reported by Bukhari and Muslim.

This tradition is mentioned in Musnad e Ahmad, Sahih Bukhari, Sahih Muslim and Tirmizi. In the Tradition reported by Muslim the following is mentioned at the end of the Hadith, “The Prophet (S.A.) said, “I am that brick, I came and completed the chain of Messengers.”

  1. Abu Hurairah (R.A.) reported that the Messenger of Allah (S.A.) said, “I have been honoured above the prophets with six things:

  1. Comprehensive words
  2. I was helped with fear
  3. The spoils of war were made permissible for me
  4. The earth has been made as a Masjid and a purification for me
  5. I have been sent to all mankind
  6. With me the prophets came to an end.

Reported by Muslim and also by Imam Bukhari in the narration of Jabir (R.A.)

  1. Sa’ad bin Abi Waqas (R.A.) reported that the Messenger of Allah (S.A.) once said to Ali (R.A.), “You are to me as Haroun was to Moosa except that there is no Prophet nor Prophethood after me.” (Bukhari and Muslim). Besides Sa’ad bin Abi Waqas, fourteen other companions of the Prophet (S.A.) have reported this Hadith and as such it is known to be a Mutawatir Hadith.
  1. From Abu Hurairah (R.A.), the prophet (S.A.) mentioned that, “From among the Bani Israel, prophets became successors one to another. Whenever a prophet died, another prophet succeeded him and carried on his mission. However there will be no Prophet after me but there will be Khalifas who will be in great number.” (Bukhari, Muslim). In a tradition reported by Abu Dawood the Prophet (S.A.) said, “Certainly Allah will raise for this ummah at the beginning of every one hundred years someone who will revive their deen (religion) for them.
  1. Thauban (R.A.) reported that the Messenger of Allah (S.A.) said, “There will be in my Ummah thirty liars each of them claiming to be a Prophet. How be it? I am the seal of the prophets there is no prophet after me.” (Abu Daud, Tirmizi). This Hadith (tradition) is also a Mutawatir Hadith and has been reported by eleven other companions of the Prophet (S.A.)
  1. Anas bin Malik (R.A.) reported that the Messenger of Allah (S.A.) said, “Certainly Apostleship and Prophethood have come to an end. There will be no Messenger nor Prophet after me.” (Tirmizi) This hadith has also been narrated by Imam Bukhari, Muslim, Ahmad, Ibn Majah and others by different companions.
  1. From Abu Hurairah that he heard the Messenger of Allah (S.A.) saying, “We are the last but the first on the Day of Judgement except that they have been given their scriptures before us.” (Bukhari, Muslim)
  1. Uqba ibn Aamir (R.A.) states that the Messenger of Allah (S.A.) said, ”Had there been any Prophet after me it would have been Umar.” (Tirmizi)
  1. Jubair bin Mutim (R.A.) said, “I heard the Messenger of Allah (S.A.) saying, “I have many names, I am Muhammad and I am Ahmad. I am Mahi (the Remover) through whom Allah will remove Kufr (disbelief) and I am Hashir (the Gatherer) who will gather the people around me. I am Aaqib (the last) after whom there is no Prophet.” (Bukhari, Muslim)
  1. Abu Huraira (R.A.) stated that the Messenger of Allah (S.A.) used to place his index finger and the middle finger close together and then say, “I have been sent and the Hour of Judgement like both these fingers.” This tradition has been narrated by eleven different companions in Bukhari, Muslim, Tirmizi, Musnad e Ahmad.

All the above traditions bear clear testimony to the fact that Prophet Muhammad (S.A.), the son of Abdullah and Amina, who was born in Makkah 571 C.E. and to whom Jibraeel (A.S.) came with revelations is the last and final prophet of Allah after whom there will be no prophet, Apostle and Messenger. As such, all the Muhadith (traditionists) commen-tators of the Holy Quran and Jurists from the time of the Prophet (S.A.) until the present time have all clearly stated that:

  1. The claim of Prophethood after the Prophet Muhammad (S.A.) is kufr (disbelief). The claimer is an imposter and liar and must be killed.
  1. Whosoever thinks/says that prophethood is inheritent and has not ended then he is an atheist whose punishment is death.
  1. Whosoever claims to receive revelations is a kaafir even though he did not claim prophethood.
  2. Whosoever believes or accepts the prophethood of anyone after the Prophet Muhammad (S.A.) is a kaafir (unbeliever)
  1. It is the consensus opinion and decision (Ijma) of the Ummah that the claimer of Prophethood after the Prophet (S.A.) is a kaafir. Whoever opposes this is himself a Kaafir.

Other claims made by Mirza Ghulam Ahmad that he was the Promised Messiah or Jesus are all fallacious and unsound. This is evidently clear from the true teachings of the Holy Quraan and authentic traditions of the Prophet Muhammad (S.A.)

            The following are certain beliefs about Isa (A.S.), which are taught by the Quraan and Hadith and upon them Ijma of the Ummah is held:

  1. Isa (A.S.) was born miraculously without the agency of a father. His mother was Maryam (A.S.) who is mentioned in the Holy Quraan.
  1. Isa (A.S.) lived on the face of the earth approximately 571 years before the Prophet Muhammad and did not die. However he was taken up bodily into heaven where he remains alive to this day.
  1. When the Hour of Judgement is nearby, Isa (A.S.) will descend from the heaven to the earth. After accomplishing his mission on the earth, he will die a natural and physical death.

With all these citations and evidences, it should not be doubtful upon any muslim that the Qadianis are out of the pale of Islam. This ruling is one which has been given by the sound and authentic scholars of the Muslim Ummah from the time of the Qadianis origin until present time and has also been officially given by the Federal Shariat Court and the Supreme Court of Pakistan and Saudi Arabia.