Qadianis mizais claim that khatam e nabuwat doesnot mean the end of prophethood.They give following arguments.
1.khattam means seal of prophets not final prophet.
2.muslims unanimously believe that prophet Essaa alaihis salam will return.if there is no need of any prophet after khatame nabuwat then why will essaa alaihis salam return.
3.in duroode ibraheemi all muslims pray for biggest blessings upon aale Muhammad sallallahu alaihi wa aala aalihi wasallim like blessings upon aal of ibrahim alsihis salaam.qadianis say that biggest blessing among aale ibrahim was that they became prophets.
4.qadianis say that prophet Esa alaihis salam died and quraan used word Tawaffi which means death and there is no logic to consider that tawaffi means to get lifted without dying.
5.qadianis claim that the one who had to come wasnt jesus but an ummati prophet.
The Qadiyanis make many claims which conflict with the teachings of Islam as understood and agreed by Muslim scholars throughout the centuries. There are many books and articles written in response to their claims that you may want to read if you have further interest in this area. I have attached a link at the end of this answer that you may find useful. We will, however, provide a brief response to some of the points raised in the question:
1. There are two recitations of this word. The first is ‘khaatam’, which means seal as you have mentioned. This in no way supports the Qadiyani view as the seal refers to the seal of Prophethood, i.e. no other Prophet is to come in the capacity of a prophet after the Prophet Muhammad (may Allah bless him and give him peace). This has been mentioned by numerous scholars of tafsir and is also supported by various hadiths. The second recitation is ‘khaatim’, which means final, referring to the Prophet (may Allah bless him and give him peace) as the final prophet.
2. This is part of Allah the Almighty’s plan. Isa (may Allah bless him and give him peace) will not return to this world in the capacity of a Prophet. This is known through the verse about the Prophet Muhammad (may Allah bless him and give him peace) being the final/seal of prophets, and also from the narration that states that he will choose to pray behind the Imams of the Muslims on a particular day.
3. This in no way supports there being a Prophet after the Prophet Muhammad (may Allah bless him and give him peace).
4. When interpreting a particular word or verse of the Qur’an, it is important to take other verses of the Qur’an, as well as the sunnah of the Prophet (may Allah bless him and give him peace) into consideration. When we look at these sources we see that the Islamic narrative is that Isa (may Allah bless him and give him peace) did not die on the cross, and that he will return back to Earth towards the end of time. From this we then understand that the word tawaffa here does not actually mean death as we understand it, otherwise it will conflict with other parts of the Qur’an, rather there must be an alternative meaning. What it refers to here is open to discussion and the scholars of tafsir have provided some plausible options backed with evidences. For example, some suggest that tawaffa refers to a sleep, or raising up etc.
5. It is upon the Qadiyanis to bring proof for their claim as there are clear hadith stating that Isa (may Allah bless him with peace) will return.
As mentioned above these are just some brief points in relation to the questions asked.
http://www.khatmenubuwwat.org/index.php?content_id=166&title=Books&menu_id=272&option=cms
تفسير الطبري = جامع البيان ت شاكر (20/ 278)
وَلَكِنْ رَسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ) أي: آخرهم
تفسير الطبري = جامع البيان ت شاكر (20/ 279)
واختلفت القراء في قراءة قوله (وَخَاتَمَ النَّبِيِّينَ) فقرأ ذلك قراء الأمصار سوى الحسن وعاصم بكسر التاء من خاتم النبيين، بمعنى: أنه ختم النبيين. ذُكر أن ذلك في قراءة عبد الله (وَلَكِنَّ نَبِيًّا خَتَمَ النَّبيِّينَ) فذلك دليل على صحة قراءة من قرأه بكسر التاء، بمعنى: أنه الذي ختم الأنبياء صَلَّى الله عَلَيْهِ وَسَلَّم وعليهم، وقرأ ذلك فيما يذكر الحسن وعاصم (خَاتَمَ النَّبِيِّينَ) بفتح التاء، بمعنى: أنه آخر النبيين، كما قرأ (مَخْتُومٌ خَاتَمَهُ مِسْكٌ) بمعنى: آخره مسك من قرأ ذلك كذلك
تفسير ابن كثير ت سلامة (6/ 428)
وَقَوْلُهُ: {وَلَكِنْ رَسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيمًا} كَقَوْلِهِ: {اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُ} [الْأَنْعَامِ:124] فَهَذِهِ الْآيَةُ نَصٌّ فِي (7) أَنَّهُ لَا نَبِيَّ بَعْدَهُ، وَإِذَا كَانَ لَا نَبِيَّ بَعْدَهُ فَلَا رَسُولَ [بَعْدَهُ] (8) بِطَرِيقِ الْأَوْلَى وَالْأَحْرَى؛ لِأَنَّ مَقَامَ الرِّسَالَةِ أَخَصُّ مِنْ مَقَامِ النُّبُوَّةِ، فَإِنَّ كُلَّ رَسُولٍ نَبِيٌّ، وَلَا يَنْعَكِسُ. وَبِذَلِكَ وَرَدَتِ الْأَحَادِيثُ الْمُتَوَاتِرَةُ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ من حَدِيثِ جَمَاعَةٍ مِنَ الصَّحَابَةِ
عَنِ الطُّفَيْلِ بْنِ أُبَيِّ بْنِ كَعْبٍ (9) ، عَنْ أَبِيهِ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: “مَثَلِي فِي النَّبِيِّينَ كَمَثَلِ رَجُلٍ بَنَى دَارًا فَأَحْسَنَهَا وَأَكْمَلَهَا، وَتَرَكَ فِيهَا مَوْضِعَ لَبنة لَمْ يَضَعها، فَجَعَلَ النَّاسُ يَطُوفُونَ بِالْبُنْيَانِ وَيَعْجَبُونَ مِنْهُ، وَيَقُولُونَ: لَوْ تمَّ مَوْضِعُ هَذِهِ اللَّبِنَةِ؟ فَأَنَا فِي النَّبِيِّينَ مَوْضِعُ تِلْكَ اللَّبِنَةِ” وَرَوَاهُ التِّرْمِذِيُّ، عَنْ بُنْدَار، عَنْ أَبِي عَامِرٍ الْعَقَدِيِّ، بِهِ (10) ، وَقَالَ: حَسَنٌ صَحِيحٌ
حَدَّثَنَا أَنَسِ بْنِ مَالِكٍ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: “إِنِ الرِّسَالَةَ وَالنُّبُوَّةَ قَدِ انْقَطَعَتْ، فَلَا رَسُولَ بَعْدِي وَلَا نَبِيَّ.” قَالَ: فشَقّ ذَلِكَ عَلَى النَّاسِ قَالَ: قَالَ (12) : وَلَكِنَّ الْمُبَشِّرَاتِ”. قَالُوا: يَا رَسُولَ اللَّهِ، وَمَا الْمُبَشِّرَاتُ؟ قَالَ: “رُؤْيَا الرَّجُلِ الْمُسْلِمِ، وَهِيَ جُزْءٌ مِنْ أَجْزَاءِ النُّبُوَّةِ”.
وَهَكَذَا رَوَى التِّرْمِذِيُّ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ الزَّعْفَرَانِيِّ، عَنْ عَفَّانَ بْنِ مُسْلِمٍ، بِهِ (13) وَقَالَ: صَحِيحٌ غَرِيبٌ مِنْ حديث المختار بن فُلفُل
تفسير الطبري = جامع البيان ت شاكر (6/ 458)
قال أبو جعفر: وأولى هذه الأقوال بالصحة عندنا، قولُ من قال:”معنى ذلك: إني قابضك من الأرض ورافعك إليّ”، لتواتر الأخبار عن رسول الله صلى الله عليه وسلم أنه قال: ينزل عيسى ابن مريم فيقتل الدجال، ثم يمكث في الأرض مدة ذكَرها، اختلفت الرواية في مبلغها، ثم يموت فيصلي عليه المسلمون ويدفنونه
Answered by:
Ifta Research Fellow
Checked & Approved by:
Mufti Abdul Rahman Mangera
Mufti Zubair Patel