Answer to a few Qādiyānī misquotations

Answered according to Hanafi Fiqh by


Dear mufti shab could you guide me on the following quotes?

have they been misquoted?


Mujaddid Alfe Saani, Shaikh Ahmad Farooqi Sarhindi,

“Following the advent of the Khatmur-Rosul, Hazrat Muhammad Mustafa (peace and blessings of Allah be on him), the attainment of prophethood by one of his followers, as a subordinate and in service of the Holy Prophet, will in no way offend or be in conflict with his status as Khaatamur-Rosul. No doubts need be entertained in this regard.”
(Makoobat vol. 1 Maktoob 301 pg. 432)


Shah Waliullah Dehlavi,

“The end of prophethood with the Holy Prophet (peace and blessings of Allah be on him) only means that there can now be no prophet for the people who will bring or introduce a new Shariah.”
(Tafhimate- ilahiyyah vol. 2 pg. 72-73)


Maulana Rumi,

“Exert yourself in the service of faith to such an extent that you be granted prophethood within the Muslim Ummah.” 
(Masnawi Maulana Rum vol. 5, pg. 42)


Brelvi scholar Maulavi Abu Al Hasnat Abdul Haye of Farangimahal, Lucknow,

“The advent of a mere prophet after the Holy Prophet (peace and blessings of Allah be on him) or in his lifetime is not an impossibility. To introduce a new law is indeed not permissible.”
(Dafiul-Waswas 2nd edition page 16)




“Ulema Ahle-Sunnat also subscribe to the view that following the advent of the Holy Prophet (peace and blessings of Allah be on him) no law-bearing prophet can come. The prophethood of the Holy Prophet (peace and blessings of Allah be on him) is wide in scope. Any prophet who would now come would be from the Ummah and follow his Shariah.”
(Majmuah Fatwa Maulvi Abdul Haye vol. 1 pg. 17)


 Al-Tirmizi (died 308 A-H.):

“The notion that the term ‘Khatamun-Nabbiyeen’ signifies that the Holy Prophet (peace and blessings of Allah be on him) was the last prophet is erroneous. What glory and majesty is there in being the last? What wisdom underlies this interpretation? It is an interpretation put forth by the imbeciles and the illiterates.”

(Khatam- Alauliya pg. 341) Maulana Qasim Nanutwi (founder of Darulaloom Deoband):



In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

To believe in the finality of Rasūlullāh Sallallāhu Alaihi Wa Sallam’s Prophet hood is a fundamental belief in Islām.  If one denies this basic reality, he/she exits the fold of Islām.  Because the Qādiyānī’s do not believe in the finality of Rasūlullāh Sallallāhu Alaihi Wa Sallam’s Nubuwwah, they are not Muslims.

In order to propagate their false belief regarding the finality of Nubuwwah, they carry out deceitful and mischievous strategies to mislead innocent Muslims.  Among their tactics is to mistranslate the quotations of renowned and accepted Islāmic scholars.  When the common man hears the names of elite personalities, then his heart submits and welcomes whatever is quoted. 

Regarding the first quotation from the Maktūbāt of Mujaddid Alf Thānī Rahimahullāh, he commences his letter explaining the reality of Nubuwwah.  He says that the mantle of Nubuwwah can be described as the pinnacle of an individual’s nearness to Allāh.  The status of Nubuwwah is restricted only to the Ambiyāh Alaihimussalām and the final Nabī is Muhammad Sallallāhu Alaihi Wa Sallam.  Even though the doors of Nubuwwah are closed, the sincere followers of the Ambiyā are able to attain a portion of the nearness allotted to the Ambiyā.  The followers of the Ambiyā are also able to attain a portion of the knowledge, recognition of Allāh, and great qualities that were granted to the Ambiyā.

Thereafter, Mujaddid Alf Thānī Rahimahullāh mentions the sentence that was quoted in the query. Hereunder is the actual Arabic text along with its authentic translation:

فحصول كمالات النبوة للأتباع بطريق التبعية والوراثة بعد بعثة خاتم الرسل عليه وعليهم الصلاة والسلام ليس بمناف لخاتميته صل الله عليه وسلم فلا تكن من الممترين (المكتوبات، ج 1، ص 361)

Attaining the great qualities of Nubuwwah by followers by way of subordination and inheritance after the coming of the final Nabī Sallallāhu Alaihi Wa Sallam does not contradict the finality of Rasūlullāh Sallallāh Alaihi Wa Sallam’s Nubuwwah.  Do not doubt this fact!

(Maktūbāt, Vol. 1, page 361)

Notice the mistranslation!  The words Kamālāt al-Nubuwwah, which means “great qualities of Nubuwwah” has been mistranslated as prophet hood by the misleading Qādiyānīs.

This text clearly points out that Rasūlullāh Sallallāhu Alaihi Wa Sallam is the seal of Prophets.  Hence, there was a need to clarify that inculcating the noble qualities of the Prophets is not impossible, in spite of prophet hood having ended.

Regarding the second quote, in Tafhīmāt al-Ilāhiyah Shah Waliyullāh Rahimahullāh describes the meaning of Khatm al-Nubuwwah (finality of Prophethood).  Hereunder, the actual Arabic quote is reproduced along with its authentic translation.

وختم به النبيون اى لا يوجد بعده من يأمره الله سبحانه باالتشريع على الناس (التفهيمات الالاهية، ج 2، ص 72-73)

Nubuwwah has come to an end with Rasūlullāh Sallallāhu Alaihi Wa Sallam.  In other words, no one will come after him who will introduce the laws of Allāh to the people.

  (Tafhīmāt al-Ilāhiyah)               

Notice the mistranslation.  Firstly, the word اى is used to explain the meaning of the previous word and is translated as “in other words”.  However, the Qādiyānī’s gave it a restrictive meaning by adding “only” to the translation.  Also, the word Tashree‘ means to introduce and establish the laws of Allāh, which was the responsibility of all the Ambiyā without exclusion.  The Qādiyānī’s translated the word Tashree‘ to mean “introduce a new Sharīah”.  There is no word in the Arabic text that is translated as “new”.  What dishonesty!  

Regarding another quotation, in Majmūa‘h al-Fatāwā Molāna Abdul Hai Lakhnawī Rahimahullāh mentions the finality of Rasūlullāh Sallallāhu Alaihi Wa Sallam’s Nubuwwah.  He says that no Nabī will come after Rasūlullāh Sallallāhu Alaihi Wa Sallam.  And even if Allāh were to send a Nabī (as in the case of I‘sā Alaihissalām), he would not come as a Nabī but as a follower of Rasūlullāh Sallallāhu Alaihi Wa Sallam.  Hereunder are the actual words of Molānā Abdul Hai Rahimahullāh in Urdū along with its authentic translation:

علماے اھل سنت بھی اس امر کی تصریح کرتے ھیں کے انحضرت صل ﷲ علیہ وسلم کے عصر میں کوی نبی صاحب شرع جدید نھیں ہو سکتا اور اپکی نبوت عام ہے اور جو نبی اپکا ہمعصر ہوگا شریعت محمدیة ہی کا متبع ہوگا ﴿مجموعہ فتاوای، ج ١، ص ۳۳﴾

The scholars have made it clear that no Nabī with a new Sharīah will come in the era of Nabī Sallallāhu Alaihi Wa Sallam’s Nubuwwah.  And the Nubuwwah of Nabī Sallallāhu Alaihi Wa Sallam is general for all.  And any Nabī that will come will be a follower of the Sharīah brought by Muhammad Sallallāhu Alaihi Wa Sallam. 

(Majmūa‘h Fatāwā)

Notice the injustice of the Qādiyānīs.  Molānā Abdul Hai Rahimahullā was indicating towards the coming of I‘sā Alaihissalām in the quoted text.  This is evident because Molānā mentions the advent of I‘sā Alaihissalām in the following lines.  However, the Qādiyānī’s took advantage of this text and misinterpreted it to prove that Nubuwwah is still in existence.

With regards to the remaining three books, namely Mathnawī Molānā Rūmī, Dafu‘l Waswās, and Khatam-Auliyā, we were unable to gain access to them.  However, based on the mistranslations and misinterpretations that are mentioned above, we can say with conviction that the Qādiyānī’s misrepresented the texts from these three books as well.


And Allah Ta’āla Knows Best

Mawlana Abdul Azīm bin Abdur Rahman
Student Darul Iftaa

Checked and Approved by,
Mufti Ebrahim Desai.


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