Refutation: Mujaddid Alf Thani (r.a.) and Khatme Nabuwwat

بسم اللہ الرحمٰن الرحیم
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By Lutf
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On the website, Let me Turn the Tables, a number of articles are being published in an attempt to respond to various references given in support of the claims of Promised Messiah (as). Most of these articles are focused on solitary references and the author makes every effort to ignore the context in which those excerpts of Ahadith and writings from various scholars were provided.
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Mujaddid Alif Thani (a.r.) and the verse Khaataman Nabiyyeen:
In Ahmadiyya literature concerning the issue of finality of prophethood, you will find a wealth of strong opinions from various saints and scholars which support the claims of Promised Messiah علیہ السلام to be a subordinate prophet in accordance with the prophecies of Quran and Hadith.
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The author from “Turn the tables” quotes a reference presented in Ahmadiyya literature by Hadhrat Ahmad Sirhindi, Mujaddid Alif Thani (r.a.)
“’The rising of prophets after the Khatamar Rasul Hazrat Muhammad, the Chosen One, peace and blessings be upon him, from among his own followers and as a heritage, does not in any way run counter to his status as the Khatamar rasul. Therefore, O reader, do not be among those who doubt.’ Maktubat Imam Rabbani, Hazrat Mujaddid Alf Thani “
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 The same text has been translated by “turn-table” as
“So for the followers to attain the wonders of prophethood (kamalat nubuwwat) by way of following and inheritance after the coming of the Last Prophet –on him and his followers and all the prophets be the peace and salutations- is not in contradiction to his finality. So be not of those who doubt.”
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According to the author, the words “the rising of prophets” should be translated as “for the followers to attain the wonders of prophethood”. Thus proving that Mujaddid Alif Thani (ar) was only alluding to minor blessings which come to those who follow the Holy Prophet صلی اللہ علیہ وسلم.
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So according to him, “kamaalat e nabuwwat” do not include being a subordinate prophet. The author himself quotes the passages from the same letter which mention the second coming of Jesus علیہ السلام and includes this event to be relevant to the subject being discussed. This letter is addressing the qualities of prophethood which include revelation, true dreams and visions as continuous phenomenon in the Muslim ummah since the time of Sahaba and the generations following them. Hadhrat Ahmad Sirhindi also sates “And the last of the times have been made akin to the earliest days.” i.e., the same qualities could be observed at the time of writing his letter.
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Hadhrat Ahmad Sirhindi, also known as Imam Rabbani and Mujaddid Alif Thani lived during and after the time of Emperor Akbar. He was a great scholar who lived the life of a true saint. Receiving revelations and visions from Allah (swt), which he recorded in his writings extensively. He rejected the innovations being introduced into Islam by so-called Sufis and Mullahs of his day. His influence was so great that he spoke to King Akbar personally to explain the correct Islamic creed to him. He was also Jailed during Jehangir’s reign but the released and honored by the same king. Throughout his life, Imam Rabbani (r.a.) wrote letters to his friends, family and followers, explaining his world view and personal spiritual experiences. As a true saint, his experience of Divine Revelations seems to be the most striking topic in his Maktoobat. And this issue of prophecy, renovation of faith and appearance of Imam Mahdi recur in these writings.
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Now, we know that is a fact that none of the recipients of “kamaalat e nabuwwat” claimed to be a subordinate prophet, (including Ibn Arabir and Mujaddi Alif Thani) but it is very common observation that both of them have discussed the second coming of Jesus علیہ السلام as an exception where a subordinate prophet will exist among Muslims. This is no coincidence that any discussion on finality of Prophethood can not be completed without mentioning the appearance of Eisa Ibn Maryam علیہ السلام. All great scholars have discussed this and all of them agree that Eisa ibn Maryam علیہ السلام will be a prophet, following the Shariah of Holy Prophet (saw). That is another argument that Ahmadiyyat has already won by proving that Jesus (as) passed away. (we can have another debate if you like..)
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The Ahmadiyya stance on this matter is that Holy Prophet صلی اللہ علیہ وسلم prophecised the coming of an Ummati Nabi in his Ummah. He called him Eisa Ibne-Maryam علیہ السلام and also Imam Mahdi. This person was to attain the highest spiritual rank in the Ummah by being immersed in the love of his master, the Holy Prophet صلی اللہ علیہ وسلم;a phenomenon not unknown to great saints like Ibne-Arabi and Imam Rabbani (r.a.). The only difference is that the title of Prophet is given to only one person.
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Imam Rabbani, Mujaddid Alif Thani (r.a.) writes:
“Perfect followers of prophets (peace be upon them), due to their complete obedience and because of their immersion in their love, they (the followers) become colored with their (master’s) colors so much so that there is no difference between the follower and the one who is followed. i.e., between the Nabi and Ummati: Apart from being Asl and Tabe’ and beign awwal and aakhir”. (Maktoobat No. 248, Part 4, Vol 1, page 49, Published Mujaddadi press, Amritsar).
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Mujaddid Alif Thani (r.a.) has left a wealth of knowledge for the right minded Muslims to accept the Promised Messiah علیہ السلام.One of the recurrent themes in his writings is his understanding of the concept of “Mujaddidyyat” and his own claim to be the Mujaddid of the 2nd millennium. He learnt this wisdom from Ibne Arabi (r.a.) and you can find in his writings a profound influence of Ibne Arabi’s thought.
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On the subject of Imam Mahdi, Hadhrat Imam Rabbani (r.a.) repeatedly mentions the fact that he will have the “ulema” of his time as his enemies. He is also acutely aware of the great spiritual status of Imam Mahdi. According to Ibne Arabi, Imam Mahdi will receive the Shariah of the Holy Prophet صلی اللہ علیہ وسلم through revelation. (Imam Shu’rani explains this in his Al-Yawaqeetu wal Jawahir, Vol 2, while explaining Ibne Arabi’s thought)
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Promised Messiah علیہ السلام writes:
“And another unwise thing they say to inflame the ignorant people that this man his claimed to be a prophet but this is an utter fabrication. I have not claimed to prophethood which has been known to be forbidden in Quran, the claim only is that in one respect I am an ummati and from one respect due to the prophetic blessing of Holy Prophet (صلی اللہ علیہ وسلم ), I am a prophet. And from prophet it is only meant that I receive frequent honor of revelation and words from Allah. Truth is as Mujaddid sahib of Sirhind has written in his maktoobat that even though some people from this ummat are destined to receive revelations and words from Allah and will remain so until the day of judgement, but the person who will receive the most frequent revelation and will be given news of the unseen in abundance is called a prophet. Let it be clear that the prophecy in Ahadith of Holy Prophet (صلی اللہ علیہ وسلم ) have fortold that in the ummat of Holy Prophet (صلی اللہ علیہ وسلم ) a person will be born who will be called Eisa and Son of Mary. And he will be given the name of Nabi, that is, he will be given Divine revelation in abundance and matters of the Unseen will be reveated to him frequently which cannot be given to a non-prophet as Allah has said that Allah does not grant full knowledge and understanding of His Unseen (matters) with frequency and clarity unless to a person who is His honored prophet(Surah Al-Jin verse 27-28)” (Haqiqatul Wahi, page 406)
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Dear readers, it is clear that the critics of Ahmadiyyat have always tried their best to ignore the blatantly obvious hole in their own beliefs regarding the second coming of the Messiah علیہ السلام.They cannot hide behind vague statements and fairy-tales anymore. I invite them to ponder over the writings of great scholars like Ibne Arabi, Mujaddid Alif Thani and Shah Waliullah (peace be upon them all), and understand the true significance of the coming of Imam Mahdi علیہ السلام.
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Wassalam,
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15 thoughts on “Refutation: Mujaddid Alf Thani (r.a.) and Khatme Nabuwwat

  1. Copied from above, just in case you missed it on your first full reading of this article:

    “Now, we know that is a fact that none of the recipients of “kamaalat e nabuwwat” claimed to be a subordinate prophet, (including Ibn Arabir and Mujaddi Alif Thani) but it is very common observation that both of them have discussed the second coming of Jesus علیہ السلام as an exception where a subordinate prophet will exist among Muslims. This is no coincidence that any discussion on finality of Prophethood can not be completed without mentioning the appearance of Eisa Ibn Maryam علیہ السلام. All great scholars have discussed this and all of them agree that Eisa ibn Maryam علیہ السلام will be a prophet, following the Shariah of Holy Prophet (saw).”

  2. Yes unlike what Ahmadis claim that they are Literally PROPHET, otherwise Ahmadis have to believe in many other prophets after Prophet Muhammad (SAW). So that clearly shows how Ahmadiyya Jammat is misquoting Muslim Scholars

  3. Where is the answer and refuation to the article in this? 🙂

    So do Ahmdis now believe in other ppl to be Prophet after Prophet Muhammad (SAW) other than Mirza Ghulam Ahmad?

  4. I don’t see what is the confusion here. I am not knowledgeable regarding the background or context on this topic, but as far as I understand, brother Lutf has taken “Kamalat nubuwwat” to “include” Prophets, for if it did not Hadhrat Mujaddid Alf Thani would not have mentioned Jesus (as), who is and will be regarded as a Prophet of God as an example, the author of turn the tables translates the writings of Hadhrat Mujaddid Alf Thani “After his descent ‘Eisa will follow the shar’iah of Khatam al-Rusul –on them both be the peace and salutations. The point here is that followers also have their share.”

    Moreover author of the turn the tables translates “And for the companions (sahaba) of the prophets who attain this wealth though inheritance and following it is through the prophets –on them be the peace and blessings” which by initially mentioning “companions” I suppose implies “not prophets”. So “kamalate nubuwwat” includes Prophets and the blessed companions and indeed true followers. This is purely my understanding.

  5. the arabic version of Hujjatullah al baligha is also available here

    A commentary on Hujjat Allah Al Baligha by Maulana Ubaidullah Sindhi is also available to download online.

    http://ayyazchanna.blogspot.com/2011/07/hujjat-allah-al-baligha-by-imam-shah.html

  6. There are partial collections available. For example the whole Maktoobat can be see at a trukish website in original persian form.

    http://www.hakikatkitabevi.com/display.asp?DID=2&KID=31&SID=2

    and also in arabic

    http://www.hakikatkitabevi.com/download/download.htm#turkce

    Same site has the English translation of one of Imam Rabbani’s famous Ithbat un Nabuwwah.

    http://books.hakikatkitabevi.com/cgi-bin/cgi.exe/bksnfo31/query=%5Bjump!3A!27!2809!29!27%5D/doc/%7B@8111%7D?

    Selected letters from Imam Rabbani can be found in english translations on Scribd.

    http://www.scribd.com/doc/22097309/Bliss-3

    Ibne Arabi soceity has done great work in translating Ibne Arabi’s work.

    http://www.ibnarabisociety.org/works.html

    Shah Waliullah’s greatest work, Al-hujjatul baligha is available here

  7. I’ll be waiting for any real response to Mr. Waqar’s article … this piece just beats about the bush … Hazrat Mujaddid Alf Thani never related “kamalat nubuwwat” to Eisa (AS) … and you haven’t answered any real question

  8. Also, who can argue with the words of the Holy Prophet (sa) who made clear that wahi and revelation would continue after him? In Sahi Muslim Book 41 Hadeeth 7015, the Prophet (sa) says, “it would be under such conditions that Allah would reveal to Jesus these words: I have brought forth from amongst My servants such people against whom none would be able to fight; you take these people safely to Tur,”

    Now consider the words, “…Allah would reveal to Jesus…”

    Even if we vehemently disagree what would be revealed or what the meaning of that revelation is, the fact is, that revelation would be given to a Prophet after the Prophet Muhammad (sa). Those who reject the Promised Messiah (as) still have to answer for Jesus (as) receiving revelation, if all revelation has now ceased.

    The reality is that those who reject Hazrat Ahmad (as) are waiting for a Prophet to the Children of Israel (per the Qur’an) to come save them. Where as those who are followers of the Holy Prophet (sa) and the Promised Messiah (as) recognize that Allah raised a Muslim to the level of a Messiah to bring the victory of Islam through peace and logic. That’s all it boils down to. Allah’s words will always be revealed, but only those whose hearts are open to receive His words will be the recipients of such blessings. Those who dare try to close Allah’s mouth seal only their own hearts.

  9. The following statement of Hadhrat Mujadid Alif Thani also clarifies another statement of The Promised Messiah (as) where he says that whosoever differentiates between me and The Holy Prophet (saw) has not recognized me. This statement is also sometimes used to stir hate against The Promised Messiah (as). However, the following statement of Hadhrat Mujadid Alif Thani explains this concept. He says

    “Perfect followers of prophets (peace be upon them), due to their complete obedience and because of their immersion in their love, they (the followers) become colored with their (master’s) colors so much so that there is no difference between the follower and the one who is followed. i.e., between the Nabi and Ummati: Apart from being Asl and Tabe’ and beign awwal and aakhir”. (Maktoobat No. 248, Part 4, Vol 1, page 49, Published Mujaddadi press, Amritsar).

  10. May I ask what you understood of the original allegation?

    I thought it required background, context and elaboration. Exactly what “turn-table” guy did not want to do.

  11. I think essay is too long and I have not understood how it responded to the allegation that it is trying to respond. The main response to the original allegation should have been shorter and concise.

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