قران بعد خاتم النبین کے کسی رسول کا آنا جایز نہیں رکھتا خواہ وہ نیا رسول ہو یا پرانا ہو۔
The Quran does not sanction the advent of any prophet after the arrival of the Prophet Muhammad(SAW) whether he is a new one or old one.
(Izalat-ul-Auham, Page 511 (761), 1885)

ہریک دانا سمجہ سکتا ہے کہ اگر خدا یتعالے صادق الوعد ہے اور جو آیت خاتم النبین میں وعدہ دیا گیا ہے اور جو حدیثوں میں بتصریح بیان کیا گیا ہے کہ اب جبرییل بعد وفات رسول اللہ ﷺ ہمیشہ کے لیے وحی نبوت کے لانے سے منع کیا گیا ہے۔

Every wise person can understand if Allah is true in His promise and the promise that is given in ayah khatam-un-nabiyyin and explicitly explained in ahadith that now after deat of Holy Prophet pbuh Gabriel has been forbidden forever to bring the wahi of nubuwwat.
(Izala-e-Auham pg 577, 1885)

آیت یہ ہے ما کان محمد ابا احد من رجالکم و لکن رسول اللہ و خاتم النبین یعنی محمد ﷺ تم میں سے کسی مرد کا باپ نہیں ہے مگر وہ رسول اللہ ہے اور ختم کرنے وال ہے نبیوں کا۔
The ayah is that ما کان محمد ابا احد من رجالکم و لکن رسول اللہ و خاتم النبین that is Muhammad pbuh is not the father of any of your men but he is messenger of Allah and last of the prophets.
(Izala-e-Auham pg 614, 1885)

آنحضرت ﷺ کے خاتم النبین ہونیکا قایل اور یقین کامل سے جانتا ہوں اور اس بات پر محکم ایمان رکھتا ہوں کہ ہمارے نبی صلعم خاتم الانبیا ہیں اور آنجناب کے بعد اس امت کے لیے کوی نبی نہیں آییگا نیا ہو یا پرانا ہو۔
I believe in Holy Prophet pbuh being Khatam-un-Nabiyyin and know it with full faith and have strong faith in the fact that our prophet pbuh is Khatam-ul-Anbiya and after him not prophet will come for this ummah, be it new or old.
(Nishan-e-Asmani, pg 30, 1892)

آنحضرت ﷺ نے بار بار فرما دیا تھا ۔ کہ میرے بعد کوی نبی نہیں آے گا اور حدیث لا نبی بعدی ایسی مشہور تھی کہ کسی کو اس کی صحت میں کلام نہ تھا اور قرآن شریف جس کا لفظ لفظ قطعی ہے۔ اپنی آیت کریمہ و لکن رسول اللہ و خاتم النبین سے بھی اس بات کی تصدیق کرتا تھا۔ کہ فی الحقیقت ہمارے نبی ﷺ پر نبوت ختم ہو چکی ہے۔
Holy prophet pbuh has informed again and again that no prophet will come after me and hadith la nabiyya ba’adi is so famous that no one can doubt its authenticity and Quran whose each and every word is final testifies it through its ayah و لکن رسول اللہ و خاتم النبین that in fact prophet hood has finished on our prophet pbuh.
(Kitab-ul-Barriya, pg 217-218, 1898)

How stupid for Qadiani Mullahs to refer to irrelevant sources.

شكرا جزيلا…

Let’s assume, for the sake of argument, that “Khatam of ——“ Means “The LAST of ——“. As anti-Ahmadiyya claims. Then why they could NOT produce even a single example from the Classic Arabic usage of this term/phrase/idiom supporting their claim? Raza Shah Pehavi was the LAST of the King from Pehalvi family. Similarly, Bahadur-Shah Zafar was the Last of Muhghlia Kings. Can Mullahs show a single evidence fro standard Arabic history book using the term “Khatam of Kings” of their respective family????? Can they show even a single evidence of any FAILED King who lost kingdom of his family referred as “Khatam of Kings” of that family???

Following are numerous evidences of the Term “Khatam of various qualities/qualifications” meaning THE BEST, MOST PERFECT, embellishment and ornament from standard/classical Arabnic literature.

1. KHATAM-UL-AULIYYA

Used for Hadhrat Ali (ra) by Prophet (saw) {Ref: Tafsser-e-Saafi}.

Can no other person now attain wilaayat, if “seal” meant last?

2: KHATAM-UL-AULIYYA

Used for Abn-e-Arabi (Title Page of Fatuhat-e-Macciya)

[Note: How could both Hadhrat Ali & Ibn-e-Arabi be the LAST Saint? Whereas their time differs]

3. KHATAM-USH-SHU’ARAA

(seal of poets) was used for the poet Abu Tamam. (Wafiyatul A’yan, vol. 1, p. 123, Cairo)

4. KHATAM-USH-SHU’ARAA

again, used for Abul Tayyeb. (Muqaddama Deewanul Mutanabbi, Egyptian p. 4)

5. KHATAM-USH-SHU’ARAA

again, used for Abul ‘Ala Alme’ry. (ibid, p.4, footnote)

6. KHATAM-USH-SHU’ARAA

used for Shaikh Ali Huzain in India. (Hayati Sa’di, p. 117)

7. 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.

8. KHATAM-AL-AULIYAA

used for Imam Shaf’ee. (Al Tuhfatus Sunniyya, p. 45)

9. KHATAM-AL-AULIYAA

used for Shaikh Ibnul ‘Arabee. (Fatoohati Makkiyyah, on title page)

10. 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”?

11. 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?

12. KHATAM-ATUL-MUJAHIDEEN

(seal of crusaders) for AlSayyad Ahmad Sanosi. (Akhbar AlJami’atul Islamiyyah, Palestine, 27 Muharram, 1352 A.H.)

13. KHATAM-ATUL-ULAMAA-ALMUHAQQIQEEN

(seal of research scholars) used for Ahmad Bin Idrees. (Al’Aqadun Nafees)

14. KHATAM-ATUL-MUHAQQIQEEN

(seal of researchers) for Abul Fazl Aloosi. (on the title page of the CommentaryRoohul Ma’aanee)

15. KHATAM-AL-MUHAQQIQEEN

used for Shaikh AlAzhar Saleem Al Bashree. (Al Haraab, p. 372)

16. KHATAM-ATUL-MUHAQQIQEEN

used for Imam Siyotee. (Title page ofTafseerul Taqaan)

17. KHATAM-AL-MUHADDITHEEN

(seal of narrators) for Hazrat Shah Waliyyullah of Delhi. (‘Ijaalah Naafi’ah, vol. 1)

18. 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.

19. KHATAM-AL-AULIA

(seal of saints) used for the greatest saint. (Tazkiratul Auliyaa’, p. 422)

20. KHATAM-AL-AULIA

used for a saint who completes stages of progress. (Fatoohul Ghaib, p. 43)

21. KHATAM-ATUL-FUQAHAA

(seal of jurists) used for Al Shaikh Najeet. (Akhbaar Siraatal Mustaqeem Yaafaa, 27 Rajab, 1354 A.H.)

22. KHATAM-AL-MUFASSIREEN

(seal of commentators or exegetes) for Shaikh Rasheed Raza. (Al Jaami’atul Islamia, 9 Jamadiy thaani, 1354 A.H.)

23. KHATAM-ATUL-FUQAHAA

used for Shaikh Abdul Haque. (Tafseerul Akleel, title page)

24. KHATAM-ATUL-MUHAQQIQEEN

(seal of researchers) for Al Shaikh Muhammad Najeet. (Al Islam Asr Shi’baan, 1354 A.H.)

25. KHATAM-AL-WALAAYAT

(seal of sainthood) for best saint. (Muqaddimah Ibne Khuldoon, p. 271)

26. KHATAM-AL-MUHADDITHEEN WAL MUFASSIREEN

(seal of narrators and commentators) used for Shah ‘Abdul ‘Azeez. (Hadiyyatul Shi’ah, p. 4)

27. KHATAM-AL-MAKHLOOQAAT AL-JISMAANIYYAH

(seal of bodily creatures) used for the human being. (Tafseer Kabeer, vol. 2, p. 22, published in Egypt)

28. KHATAM-ATUL-HUFFAAZ

used for Shaikh Muhammad Abdullah. (Al Rasaail Naadirah, p. 30)

29. KHATAM-ATUL-MUHAQQIQEEN

used for Allaama Sa’duddeen Taftaazaani. (Shara’ Hadeethul Arba’een, p. 1)

30. KHATAM-ATUL-HUFFAAZ

used for Ibn Hajrul ‘Asqalaani. (Tabqaatul Madlaseen, title page)

31. KHATAM-AL-MUFASSIREEN

(seal of commentators) used for Maulvi Muhammad Qaasim. (Israare Quraani, title page)

32. KHATAM-AL-MUHADDITHEEN

(seal of narrators) used for Imam Siyotee. (Hadiyyatul Shee’ah, p. 210)

33. KHATAM-AL-HUKKAAM

(seal of rulers) used for kings. (Hujjatul Islam, p. 35)

34. KHATAM-AL-KAAMILEEN

(seal of the perfect) used for the Holy Prophet (pbuh). (Hujjatul Islam, p. 35)

35. KHATAM-AL-MARAATAB

(seal of statuses) for status of humanity. (‘Ilmul Kitaab, p. 140)

We have the “highest, not “last” status.

36. KHATAM-AL-KAMAALAAT

(seal of miracles) for the Holy Prophet (pbuh). (ibid, p. 140)

37. KHATAM-AL-ASFIYAA AL A’IMMAH

(seal of mystics of the nation) for Jesus (peace be on him). (Baqiyyatul Mutaqaddimeen, p. 184)

38. KHATAM-AL-AUSIYAA

(seal of advisers) for Hazrat Ali (R.A.A.). (Minar Al Hudaa, p. 106)

39. 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”.

40. KHATAM-AL-MUHADDITHEEN

(seal of narrators) for Al Shaikhul Sadooq. (Kitaab Man Laa Yahdarahul Faqeeh)

41. KHATAM-AL-MUHADDITHEEN

used for Maulvi Anwar Shah of Kashmir. (Kitaab Raeesul Ahrar, p. 99)

At the end following is a video clip of a famous Non-Ahmadi Scholar Yasir Qadhi using the term “Khatam” for Ibn Hajr Asqalani in the meaning of the MOST PERFECT.

http://www.youtube.com/watch?v=Cl9hDwGTVKk

Please ask your Mullahs to try & present even 10% of the evidences as presented above in support of their FAKE Claims.

I think this is a good question and I have personally read several books of Mirza Ghulam Ahmed that lead me to question if Mirza Sb could be a prophet or not. As an example I quoted his reference of Brahin-e-Ahmadiyya and asked many Ahmadis to explain where he seems to say that pious Ahmadis cannot differentiate if they said the prayer or if they had sex with their wives. If you happen to know something about it, please let us know. It appears in Braheen-e-Ahmadiyya vol 5 page 196-197.

Yes, you are missing out some basic points.

1. There are several meanings of Khatam, so definitely one of the meaning of Khatman-nabiyen should be the last of the prophets, Ahmadis believe Muhammad (PBUH) as the last Shariyat bearer prophet. And Mirza Gulam Ahmad should be prophet but he is a shadow prophet. He should be, because of the second coming of Issah (AS). In Hadis, 2nd coming of Issah is mentioned as prophet (mentioning him Isah Nabiullah). And there is no proof, somebody will loose propechy in his second coming.

2. If you are non Muslim, you can find several bad references or interpretations of Hadis or Quran. It does not mean Islam and its prophet is false. You should not work such like taking silly implication of writings or alluding interpretation.

3. Let us settle on main topics, Is Issah (AS) died or in heaven/sky? Mirza Gulam Ahmed is Imam Mahdi or not? If you guys can prove these things wrong, then Ahmadiyyat is false. Why should you bother on arguing silly stuffs?

I encourage you all to mail me personally to discuss this issue, or however, discuss in this forum. For Allah’s sake don’t use abusive languages and naive comments.

Mohammad Abdul Qayum
maqayum at the rate of gmail dot com
I am not a Pakistani

Mirza Mahmud didnt want to associate with muslims. He wanted isolation. He even forbade his followers to marry muslims. Even though the Quran allows believers to marry believers, the Quran shuns the believers to marry the non-believers. But, since QK2 didnt consider muslims as believers, he dis-allowed these marriages.

The irony of all of this that the QK2′s sister-in-law married a non-ahmadi in 1908, after the death of Mirza Ghulam Ahmad. Mirza Ghulam Ahmad apporoved this marriage on the basis that the boy would be given a copy of hakeetutul wahy(1907). The QK1 read the nikkah, and Mahmud participated in all the marriage rituals. This marriage was performed in qadian.

If someone believes that Mirza Ghulam Ahmad was a reformer and a great scholar of Islam, I might look at him funny, but will leave it at that. After all, such a person has the liberty to reject or reinterpret the outward Kufr MGA brought. For example, Martin Lings (Rahimahu Allah) in his book “Muhammad, Life and Times Based on the earliest sources” made several major mistakes. But, I’d give him the benefit of the doubt and say he was in agreement with Islam.

However, the moment someone says “I believe he is a prophet”, he’s simply not a Muslim.

I hope that distinction is clear.