THE SPOTLIGHT OF RAMADHAN

 By Ali wafa Abu Sulthon

Praised be to Allah that guides all the moslems by giving the glorious month

 which is never neglected in expecting the mercy of Allah 

How do we receive the blessed month of Ramadan? Allah
the Almighty says, "You who believe, fasting has been
prescribed for you as it was prescribed for those
before you that you may attain piety" [Qur'an 2:183].

My esteemed brother and sister:

Allah has distinguished Ramadan from other months with
many merits and virtues which include:

*The bad breath from the mouth of a fasting person is
sweeter to Allah than the fragrance of musk.

*The angels ask forgiveness for those fasting until
they break their fast.

*Allah beautifies His Paradise each day and says, "My
righteous servants are about to be spared suffering
and harm, then they will be sent to you."

*The devils are chained during the month.

*The doors of Paradise are opened while those of Hell
are locked.

*The night, Laylat al-Qadr, which is better than a
thousand months occurs in this month. Whoever is
deprived of the good of this night has indeed been
deprived of goodness altogether.

*Those fasting receive forgiveness on the last night
of Ramadan.

*Allah saves people from Hellfire during each night of
Ramadan.

My esteemed brother and sister:

How then do we receive the month containing these
merits and virtues? Is it by occupying ourselves with
playfulness and spending our nights with
non-beneficial things? Or do we  feel burdened and
panic at its arrival? We seek refuge with Allah from
such attitudes. The righteous servants of Allah
welcome it with  repentance and true determination to
reap its benefits
and fully utilize its precious time. They ask Allah to
help  them perform their acts of worship in the best
manner. 

It is reported that on the first night of Ramadân, ‘Umar – Allâh be pleased with him – would pray Maghrib, then say (to the people):

Sit down. Then he would give a small address: Verily the fasting of this month has been made a duty upon you, and standing in night prayer has not been made a duty upon you, but those amongst you who can stand in prayer should do so, for it is from the extra good deeds about which Allâh told us: so whoever cannot stand in prayer, let him sleep on his bed.

And beware of saying: I will fast if so and so fasts and I will stand in night prayer if so and so stands in prayer. Whoever fasts or stands in night prayer, he must make this for Allâh. And you should know that you are in prayer as long as you are waiting for a prayer.

Minimize any vain or false speech in the houses of Allâh (mosques; he said this two or three times). Let none of you fast a few days before the month (in order to avoid missing the beginning of the month; he said this three times). And do not fast until you see [the crescent of the new month] unless it is overcast. If it is overcast, count [the previous month] as 30 days. Then do not break your fasts until you see the night upon the mountain (i.e. you are sure the sun has set).

PURIFICATION OF OUR WORSHIP FOR ALLAH ONLY

 Written by Ali Wafa Aboo Sulthon

There is none worthy of worship except  Allah and Muhammad is the messenger of Allah ." This declaration of faith is called the Shahadah, a simple formula that all the faithful pronounce. The significance of this declaration is the belief that the only purpose of life is to serve and obey God, and this is achieved through the teachings and practices of the Last  Prophet, Muhammad. 

as the Quran instructed the Prophet Muhammad to do:

"Say (O Muhammad) my prayer, my sacrifice, my life and my death belong to Allah; He has no partner and I am ordered to be among those who submit, i.e.; Muslims." (6:162, 163)

The natural result of this submission is that all one's activities should conform to the instructions of the one to whom the person is submitting. Islam, being a way of life, requires that its followers model their life according to its teachings in every aspect, religious or other wise. This might sound strange to some people who think of religion as a personal relation between the individual and God, having no impact on one's activities outside rituals. As a matter of fact Islam does not think much of mere rituals when they are performed mechanically and have no influence on one's inner life.

The concept of worship in Islam is misunderstood by many people including some Muslims. Worship is commonly taken to mean performing ritualistic acts such as prayers, fasting, charity, etc. This limited understanding of worship is only one part of the meaning of worship in Islam. That is why the traditional definition of worship in Islam is a comprehensive definition that includes almost everything in any individual's activities. The definition goes something like this: "Worship is an all inclusive term for all that God loves of external and internal sayings and actions of a person."
In other words, worship is everything one says or does for the pleasure of Allah. This, of course, includes rituals as well as beliefs, social activities, and personal contributions to the welfare of one's fellow human-beings. Islam looks at the individual as a whole. He is required to submit himself completely to Allah.
The deeds in the above verse are the deeds of righteousness and they are only a part of worship. The Prophet told us about faith, which is the basis of worship, that it "is made up of sixty and some branches; the highest of which is the belief in the Oneness of Allah, i.e., there is no God but Allah and the lowest in the scale of worship is removing obstacles and dirt from people's way." Decent work is considered in Islam a type of worship. The Prophet said:
"Whoever finds himself at the nightfall tired of his work, God will forgive his sins."
Seeking knowledge is one of the highest types of worship. The Prophet told his companions that "seeking knowledge is a (religious) duty on every Muslim." In another saying he said:
"Seeking knowledge for one hour is better than praying for seventy years."
 
Social courtesy and cooperation are part of worship when done for the sake of Allah as the Prophet told us:
"Receiving your friend with a smile is a type of charity, helping a person to load his animal is a charity and putting some water in your neighbor's bucket is a charity."
 
It is worth noting that even performing one's duties is considered a sort of worship. The Prophet told us that whatever one spends for his family is a type of charity; he will be rewarded for it if he acquires it through legal means. Kindness to members of one's family is an act of worship as when one puts a piece of food in his spouse's mouth. Not only this but even the acts we enjoy doing very much, when they are performed according to the instructions of the Prophet, are considered as acts of worship. The Prophet told his companions that they will be rewarded even for having sexual intercourse with their wives. The companions were astonished and asked: "How are we going to be rewarded for doing something we enjoy very much?" The Prophet asked them: "Suppose you satisfy your desires illegally; don't you think that you will be punished for that?" They replied, "Yes." "So," he said, "by satisfying it legally with your wives you are rewarded for it." This means they are acts of worship. Thus Islam does not consider sex a dirty thing that one should avoid. It is dirty and sinful only when it is satisfied outside marital life.
    It is clear, from the previous discussion that the concept of worship in Islam is a comprehensive concept that includes all the positive activities of the individual. This of course is in agreement with the all inclusive nature of Islam as a way of life. It regulates human life on all levels: individual, social, economic, political and spiritual. That is why Islam provides guidance to the smallest details of one's life on all these levels. Thus following these details is following Islamic instructions in that specific area. It is a very encouraging element when one realizes that all his activities are considered by God as acts of worship. This should lead the individual to seek Allah's pleasure in his actions and always try to do them in the best possible manner whether he is watched by his superiors or he is alone. There is always the permanent supervisor, who knows everything, namely, Allah. 

THE BASIC WORSHIP IN ISLAM

    Discussing the non-ritual worship in Islam first does not mean undervaluing the importance of the ritual ones. Actually ritual worship, if performed in true spirit, elevates man morally and spiritually and enables him to carry on his activities in all walks of life according to the Guidance of God. Among ritual worships, Salah (ritual prayer) occupies the key position for two reasons. Firstly, it is the distinctive mark of a believer. Secondly, it prevents an individual from all sorts of abominations and vices by providing him chances of direct communion with his Creator five times a day, wherein he renews his covenant with God and seeks His guidance again and again:
"You alone we worship and to You alone we turn for help. Guide us to the straight path." (1:5,6)
 
Actually Salah is the first practical manifestation of Faith and also the foremost of the basis conditions for the success of the believers:
"Successful indeed are the believers who are humble in their prayers." (23:12)
 
The same fact has been emphasized by the Prophet (PBUH) in a different way. He says:
"Those who offer their Salah with great care and punctuality, will find it a light, a proof of their Faith and cause of their salvation on the Day of Judgment."
After Salah, Zakah (poor-due) is an important pillar of Islam. In the Quran, Salah and Zakah mostly have been mentioned together many times. Like Salah, Zakah is a manifestation of faith that affirms that God is the sole owner of everything in the universe, and what men hold is a trust in their hand over which God made them trustees to discharge it as He has laid down:
"Believe in Allah and His messenger and spend of that over which He made you trustees." (57:7)
 
In this respect Zakah is an act of devotion which, like prayer, brings the believer nearer to his Lord. Apart from this, Zakah is a means of redistribution of wealth in a way that reduces differences between classes and groups. It makes a fair contribution to social stability. By purging the soul of the rich from selfishness and the soul of the poor from envy and resentment against society, it stops up the channels leading to class hatred and makes it possible for the springs of brotherhood and solidarity to gush forth. Such stability is not merely based on the personal feelings of the rich; it stands on a firmly established right which, if the rich denied it, would be exacted by force, if necessary.
    Siyam (fasting during the day time of the month of Ramadan) is another pillar of Islam. The main function of fasting is to make the Muslim pure from "within" as other aspects of Shariah make him pure from "without." By such purity he responds to what is true and good and shuns what is false and evil. This is what we can perceive in the Quranic verse:
"O you who believe, fasting is prescribed for you as it was prescribed for those before you, that you may gain piety." (2:183)
 
In an authentic tradition, the Prophet reported Allah as saying:
"He suspends eating, drinking, and gratification of his sexual passion for My sake."
Thus his reward is going to be according to God's great bounty. Fasting, then, awakens the conscience of the individual and gives it scope for exercise in a joint experience for all society at the same time, thus adding further strength to each individual. Moreover, fasting offers a compulsory rest to the over-worked human machine for the duration of one full month. Similarly fasting reminds an individual of those who are deprived of life's necessities throughout the year or throughout life. It makes him realize the suffering of others, the less fortunate brothers in Islam, and thus promotes in him a sense of sympathy and kindness to them.
    Lastly, we come to Al-Hajj (pilgrimage to the House of God in Makkah). This very important pillar of Islam manifests a unique unity, dispelling all kinds of differences. Muslims from all corners of the world wearing the same dress, respond to the call of Hajj in one voice and language; LABBAIK ALLAHUMMA LABBAIK (Here I am at your service O Lord!). In Hajj there is an exercise of strict self-discipline and control where not only sacred things are revered, but even the life of plants and birds is made inviolable so that everything lives in safety:
"And he that venerates the sacred things of God, it shall be better for him with his Lord." (22:30) "And he that venerates the waymarks of God, it surely is from devotion of the heart." (22:32)
Pilgrimage gives an opportunity to all Muslims from all groups, classes, organizations, and governments from all over the Muslim world to meet annually in a great congress. The time and venue of this congress has been set by their One God. Invitation to attend is open to every Muslim. No one has the power to bar anyone. Every Muslim who attends is guaranteed full safety and freedom as long as he himself does not violate its safety. Thus, worship in Islam, whether ritual or non-ritual, trains the individual in such a way that he loves his Creator most and thereby gains an unyielding will and spirit to wipe out all evil and oppression from the human society and make the word of God dominant in the world. 

HOW TO FERTILIZE YOUR FEAR IN THE SIGHT OF ALLAH

 Written By Ali Wafa Aboo Sulthon 

                                                    

 As the Moslem must be risen the fear of Allah in pacing through the worldly life therefore we should remember what a  righteous man said;

“I once sat in the gathering of a preacher who spoke so well and with such eloquence that he moved everyone that was present into tears.

Upon hearing the preacher mention the Hellfire and the punishment that Allah (‘Azza wa-jal) prepared for those who disobey Him - A Young man who was present let out a loud cry;

‘Alas, my grief that I was undutiful to Allah. I have wasted my life, forgotten my death, and done little in terms of good deeds.’

He then faced the Qiblah and said, ‘O Allah, I turn towards You this day (and this moment), repenting to You with a repentance that is not tainted by a desire for anyone other than You to see me worshipping You. So accept, in spite of my shortcomings. Forgive me and have mercy on me in my loneliness. My God, to You do I return with all of my limbs, sincerely from my heart. Utter ruin will be my lot if you do not accept me.’Sufyaan ath-Thawree- rahimahullaah – wrote to ’Abbaad Ibn ’Abbaad al-Khawwaas al-Arsoofee - rahimahullaah – saying,
“To proceed: You are in a time which the Companions of the Prophet (sallallaahu ’alayhi wa sallam) used to seek refuge from reaching, and they had the knowledge that we do not have, and they had precedence which we do no. So how is it for us, when we reach that, having little knowledge, little patience, few helpers upon what is good, corruption of the people and pollution of this world?! So take to the original state of affairs and cling to it. I advise you to remain unknown, since this is the age for remaining anonymous (khumool). And remain aloof and mix little with the people, since before, when the people met, they would benefit from each other. But today that has gone and your safety – in our view – lies in abandoning them.
Beware of the Rulers. Beware of coming near to them and of mixing with them in any of the affairs. Beware of being deceived, so that it said to you: Intercede [for me], so that you help one oppressed, or repel an act of oppression – because that is from the deception of Iblees, which the wicked reciters have taken as a means to attain a favorable position. It used to be said: Beware of the fitnah (trial) of the ignorant worshipper and the wicked scholar, because the trial of these two is indeed a trial for everyone put to trial.
If you find questions and need for fatwaa, then take advantage of it – but do not compete desirously for it. And beware of being like the one who loves that his saying is acted upon, or that his saying is publicized or listened to, and if that is abandoned, the effects of that are seen upon him.
And beware of the love of leadership, since leadership may be more beloved to a man than gold and silver – but it is something difficult and obscure; and this will not be understood except by wise Scholars. So seek after your lost soul and work with correct intention and know that there has come near to the people a matter which a person would be desirous of death.
He then fell down unconscious. We tried to move him, but he wouldn’t budge he was dead. May Allah have mercy on him.”

Al Qaasim Ibn Muhammed said: "We used to travel with Abdullah ibn al Mubarak alot. I used to think to myself, how has this man been given a better status than us and become more famous than us? If he used to pray, then so did we. And if he used to fast, so did we. And if he used to do Jihad, so did we. And if he used to go on hajj, so did we....One night we were travelling through ash-shaam and stayed in a house overnight. Suddenly the light went out, so some of us went in search of someone to relight the lantern. After a while they came back and relighted the fire. I looked to the face of Ibn al Mubarak and saw that his beard was soaked in tears. Then i said to myself, It is by this fear of his of Allah that makes him better than us. When the light went out and became dark he most likely remembered the Qiyaamah".

al Marwazi said to Imam Ahmed: "How did you wake up today? So he replied: "How would one wake up, who's Lord is demanding him to fulfill the obligations, and his Prophet is demanding him to fulfill his sunnah, and the two Angels are demanding him to to correct his actions, and his soul is urging him to follow his desires, and the devil is demanding him to commit illicit deeds and the Angel of death is waiting to take his soul, and his family is demanding to be clothed and fed!"

 In the hadith Qudsee Allah Says :

Let not any one of you belittle himself. They said: O Messenger of Allah, how can any one of us belittle himself? He said: He finds a matter concerning Allah about which he should say something, and he does not say [it], so Allah (mighty and sublime be He) says to him on the Day of Resurrection: What prevented you from saying something about such-and-such and such-and-such? He say: [It was] out of fear of people. Then He says: Rather it is I whom you should more properly fear.

Allah's Messenger said to him, "Fear Allah wherever you are; if you follow an evil deed with a good one you will obliterate it; and deal with people with a good disposition."

Ahmad, Tirmidhi and Darimi

`Abdullah ibn Mubarak said, "O man! Prepare yourself for the Hereafter, obey Allah to the extent of your need for Him and anger Him to the extent of your patience in Hell."


Abu Safwan ar-Ru`wini was asked: "What is that life dispraised by Allah in the Qur'an and that the sensible man should avoid?" He said: "Whatever you love in this life seeking worldly benefits is dispraised, and whatever you love seeking benefits in the Hereafter is praised."


Yahya ibn Mu`adh said, "O how poor is man, if he fears Hell in the same degree of his fearing poverty, then he will enter Paradise."


Ali ibn Al-Fudayl said: "I heard my father saying to Ibn Al-Mubarak: You order us to renounce the worldly pleasures and to be satisfied with the minimum, whereas you are buying goods, so what is that?" He said: "I do that to protect my face and my honour, and this helps me obey my Rabb." My father said: "How good is that if realised."


An ascetic said: "I know none who has heard of Paradise and Hell, then spends an hour of his life without praying, remembering Allah or doing a good deed." A man said: "I weep so much." He said to him: "To laugh and admit your sins is better than to weep and feel proud of your deeds." The man said: "I need your advice." He said: "Abandon the life of this world to its people as they have abandoned the Hereafter to its people."


Shumait ibn `Ajlan used to say: "Two persons are tormented in the life of this world: a rich man who is given a great wealth that keeps him so busy with worldly pleasures, and a poor man who is deprived of such pleasures for which he is longing with a heartbreak."


Al-Hasan said: "How good is life in this world for a believer because he uses it to prepare his provisions for Paradise. And how evil it is for a disbeliever who uses it to prepare his provisions for Hell."


Yahya ibn Mu`adh said: "The life of this world is a house of deeds and the Hereafter is a house of horrors. Man remains between deeds and horrors until he settles either in Paradise or in Hell."


One of the salaf said: "Beware of the life of this world because its magic is more effective than that of Harut and Marut. The two latter's separate a man from his wife whereas the life of this world separates a man from his Rabb."


Abu Dardaa' said: "Everyone has an imperfection of knowledge and wisdom, if his wealth increases, he becomes so happy though day and night are working hard on destroying his life-span. So what is good of a wealth that increases and a life-span that decreases."


Al-Hasan al-Basri said: "I am astonished about those people who are ordered to prepare their provisions, then the start of the journey is announced, however they remain unmindful in their vain discussions and fruitless deeds."


A man came to Sufyan ath-Thawree seeking his advice, and he said to the man: "Work for the sake of this life within the extent of your stay in it, and for the Hereafter within the extent of your stay therein."


Al-Fudayl ibn `Ayyad said: "Man's fear of Allah is equal to his knowledge of Him and his renunciation of worldly pleasures is equal to his desire in the Hereafter."


Salman ibn Dinar said: "What you love to have with you in the Hereafter you should advance today, and what you hate to have with you, you should abandon today."


A poet said: "Don't seek anything other than contentment, because therein is the bliss and the comfort of your body. Then consider the case of a person who possesses the whole world, can he take with him in the grave more than cotton and a shroud?"

“Do not argue with your Lord on behalf of your soul, rather argue with your soul on behalf of your Lord.” - Dhul-Nun

LET'S FOLLOW OUR PROPHET { PBUH}

                                                      Written by Ali wafa aboo sulthon

Our beloved Prophet Muhammad (peace and blessings be upon him) said:

"The best of my people are my generation then those who come after them, then those who come after them, then there will come a people in whom there will be no good." [At-Tabaranee, authenticated by al-Albanee]

Also, in al-Bukharee, "The best of the people are my generation, then those after them, then those after them..." This is also reported by Muslim, Aboo Dawood, at-Tirmidhee, An-Nasa'ee and others.

Therefore, if Rasool Allaah sal Allaahu alayhi waSalam is saying that they [the first 3 generations] are the best generations - then that is part of our aqeedah (beliefs) and therefore we should follow their example, of the ones who were righteous in their time. They were the people who followed the ways of Allaah and His Messenger Muhammad (peace and blessings be upon him) the most.

The Prophet (sal Allaahu alayhi waSalam) also said, "...and my Ummah will divide into seventy-three sects." [Aboo Dawood, at-Tirmidhee, Ibn Majah, al-Hakim, Ahmad, authenticated by at-Tirmidhee, al Hakim, ibn Taymeeyah, as-Suyootee, al-Manawee, ash-Shatibee, adh-Dhahabee and al-Albanee].

In another Hadith that is hasan, the Prophet (sal Allaahu alayhi waSalam) explained which one is the saved sect: "Al- Jama`ah" [Ibn Majah]. In another Hasan Hadith the Prophet (sal Allaahu alayhi waSalam) said, "The tribes of Israel broke into seventy- two sects. My Ummah shall break up into seventy-three sects. All of them will be in the Fire, except one: what I am upon and my Companions." (i.e. the Qur'an & Sunnah) [At-Tirmidhee]

Therefore, only if we follow their ways will we be succesful. Especially in situations like nowadays when people are trying to alter the meaning of the Qur'an to suit their own desires etc.

This is why we follow the interpretation and ways of the first 3 generations (the sahabah, the students of the sahabah, and their students.) Because they were the closest to the interpretation of the Qur'an which was left by our beloved Prophet Muhammad (peace and blessings be upon him.)


To read more, check this link out insha'Allaah:

"For every people there is a feast and this is our feast" said the Prophet () to Aboo Bakr . [Bukhaaree and Muslim]. "Our feast" has a great meaning for Muslims because it tells us that these are our own and derived from our Sharee'ah alone. Since holidays are usually based on religious traditions, it is very important that we demonstrate our celebrations with great joy and gathering to make us feel that they are our own, and to feel that they are different from the Mushriks' holidays. We do not celebrate Christmas, Hanuka or any other pagan festivals and our thanks are given to Allaah  alone.

Dawah - literally means "call", and in this sense it refers to calling to the Truth through preaching and propagation.

·         Say (O Muslims), "We believe in Allâh and that which has been sent down to us and that which has been sent down to Ibrâhim (Abraham), Ismâ'il (Ishmael), Ishâque (Isaac), Ya'qûb (Jacob), and to Al-Asbât [the twelve sons of Ya'qûb (Jacob)], and that which has been given to Mûsa (Moses) and 'Iesa (Jesus), and that which has been given to the Prophets from their Lord. We make no distinction between any of them, and to Him we have submitted (in Islâm)." [The Noble Qur'an Al-Baqarah 2:136]

·         Invite (mankind, O Muhammad SAW) to the Way of your Lord (i.e. Islâm) with wisdom (i.e. with the Divine Inspiration and the Qur'ân) and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His Path, and He is the Best Aware of those who are guided. [The Noble Qur'an An-Nahl 16:125]

·         Let there arise out of you a group of people inviting to all that is good (Islâm), enjoining Al-Ma'rûf (i.e. Islâmic Monotheism and all that Islâm orders one to do) and forbidding Al-Munkar (polytheism and disbelief and all that Islâm has forbidden). And it is they who are the successful. [The Noble Qur'an Al-Imran 3:104]

·         Say (O Muhammad SAW): "This is my way; I invite unto Allâh (i.e. to the Oneness of Allâh - Islâmic Monotheism) with sure knowledge, I and whosoever follows me (also must invite others to Allâh i.e to the Oneness of Allâh - Islâmic Monotheism) with sure knowledge. And Glorified and Exalted be Allâh (above all that they associate as partners with Him). And I am not of the Mushrikûn (polytheists, pagans, idolaters and disbelievers in the Oneness of Allâh; those who worship others along with Allâh or set up rivals or partners to Allâh)." [The Noble Qur'an Yusuf 12:108]

Salaf - literally means "those (from history) who precede, have gone before".  

As-Salaf as-Saalih - The people of the past, namely the first three generations of pious muslims during and after the revelation of the Qur'an, i.e.the Sahabah (companions) of the Prophet, saaws , the Taabi'een (followers) and the Taabi Taabi'een (followers of the followers).

Islam teaches that As-Salaf as-Saalih are superior in their understanding of the Revelation of Al-Qu'ran. Generally speaking, the people present during any event (such as the revelation of the Quran) will understand it better than those who read about it later. 

·         The Prophet, saaws, said: "I am leaving you two things and you will never go astray as long as you cling to them -- they are the Book of Allah and my Sunnah." [Reported by Al- Haakim - Sahih].

·         "The best of people is my generation, then those who come after them, then those who come after them (i.e. the first three generations of Muslims)." [Reported by Bukhari and Muslim- Mutawaatir. Muslim, Narrated 'Aisha - Shaykh Al Albaanee declares it Hasan in Saheeh Al Jaami' no.3288].

·         "The best of people are my generation, then the second, then the third, then there will come a people, having no good in them." [[related by Ibn Mas'ood] [Tabaraanee in Al-Kabeer] Shaykh Al Albaanee declares it to be Hasan. See Silsilatul Ahaadeeth ad-Da'eefah no.3569, and Saheeh Al Jaami' no. 3293.]

·         "My Ummah will not unite upon error." [Reported by at-Tirmidhee and Haakim - Sahih]

·         The best of people are my generation, then those who follow after them, then those who follow after them, then there will come after them a people who will be fat, and they will love obesity, bearing witness before being asked to."[related by the Umars, sons of Husayn(r)] [Tirmidthee, authenticated by Imaam Al Haakim] Shaykh Al Albaanee declares it to be Saheeh. See Silsilatul Ahaadeeth As-Saheehah no. 699, and Saheeh Al Jaami' no. 3294.

Salafi - means "of the salaf".  The "i" (sounds like "ee") on the end of the word means "of the", "of" and/or "are".  Using correct arabic grammar, the word "salafi" can only be used in association with words that are of that which is truly from the far past. In order to be a salaf, you had to exist generations prior to the current one. Referring to oneself as a salafi* is permissible in Islam so long as the intention is for identification with the salafi minhaj and this identification does not replace your identification as being MUSLIM, as this is what Allah swt has commanded us in The Qur'an to call ourselves. While it is important, as many scholars have said, to distinguish ourselves from the innovators, we first do this in our actions (i.e. do not sit with the people of innovation, engage the sunnah in our daily lives, etc.), and to do so in speech, we can best do so by clearly stating that we are followers of the pious predecessors ("Ana a-taaba as-salaf as-saalih").

    Those Muslims whose intentions are to follow the Qur'an and Sunnah of the Prophet saaws and the salaf, know better than to divide themselves into a sect (a dissenting or schismatic religious body; especially one regarded as extreme or heretical) that parts from following clear proof in Quran and Sunnah.  

·         "And this Ummah will divide into seventy-three sects all of which except one will go to Hell and they (i.e. the Saved Sect) are those who are upon what I and My Companions are upon (i.e. those who follow My Way and the Way of my Companions.)" [Reported by at-Tirmidhee - Hasan]

·         "Verily those before you from among the People of the Book split into seventy-two sects and verily this religion . . . ", and in another narration, " . . . this Ummah will split into seventy-three sects: seventy-two will be in the Fire and one in Paradise and that is the Jamaa'ah." [Reported by Abu Daawood - Sahih]

·         When questioned by his Companions about those who will be saved from the Fire, the Messenger (sallallaahu 'alaihi wasallam) replied: "They are those who are upon what I and my companions are upon." [Reported by at-Tirmidhee from Amr ibn al-Aas - classified as Hasan.]

A muslim may announce his intentions to adhere to the Dawat-us-Salafiyyah, which is identical to saying the dawah of Islam with mere emphasis on rejecting innovation in implementing and understanding the Qur'an and Sunnah of the Prophet Muhammad saaws and accepting the guidance of the Salaf-as-Saalih (as instructed by Muhammad saaws to do so).  Because not one ounce of arrogance will make it into the gates of Paradise, no muslim would want to be so bold as to declare himself as a member of Firqatun-Naajiyyah (the saved group of Muslims), for only Allah swt knows who that truly is, but instead would speak of his intentions to be of the saved group, by his intentions to adhere to the dawat-us-salafiyyah.

·         Sheikh al-Islaam Ibn Taymiyyah said: "It is self-delusion to say 'I am saved' and not pessimistic, for example being too secure saying 'I have the attributes of the salaf, I am saved', We still have to humble ourselves and not to say that we have the attributes of the Salaf. So I say to these people, not everybody who opposes me a thing from this path will become one of those who will perish, for verily the disputer may be a mujtahid who was wrong, and Allaah will forgive him his mistakes. Or maybe the proof did not reach him, enough to satisfy his needs (i.e. to understand it). Or maybe he has enough good deeds in which Allaah will wipe away his bad deeds."

·         "O you who believe! Do not put (yourselves) forward before Allâh and His Messenger (SAW), and fear Allâh. Verily! Allâh is All-Hearing, All-Knowing." [Surah al-Hujuraat 49:1].

·         "And hold fast, all of you together, to the Rope of Allâh (i.e. this Qur'ân), and be not divided among yourselves, and remember Allâh's Favour on you, for you were enemies one to another but He joined your hearts together, so that, by His Grace, you became brethren (in Islâmic Faith), and you were on the brink of a pit of Fire, and He saved you from it. Thus Allâh makes His Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.,) clear to you, that you may be guided." [Surah Al-Imrân 3:103].

Muslim - Whereas a person of a sect may improperly refer to himself as a Shia, Sufi, etc., those who adhere to dawat-us-salafiyyah describe themself as a "Muslim" whose minhaj (methodology/system) is Qur'an and Sunnah and madhdhab (way) is that of the salaf. There is ample proof to say it is more than sufficient to call oneself simply a Muslim.

·         And strive hard in Allâh's Cause as you ought to strive (with sincerity and with all your efforts that His Name should be superior). He has chosen you (to convey His Message of Islâmic Monotheism to mankind by inviting them to His religion, Islâm), and has not laid upon you in religion any hardship, it is the religion of your father Ibrahim (Abraham) (Islâmic Monotheism). It is He (Allâh) Who has named you Muslims both before and in this (the Qur'ân), that the Messenger (Muhammad SAW) may be a witness over you and you be witnesses over mankind! So perform As­Salât (Iqamat-as-Salât), give Zakât and hold fast to Allâh [i.e. have confidence in Allâh, and depend upon Him in all your affairs] He is your Maula (Patron, Lord, etc.), what an Excellent Maula (Patron, Lord, etc.) and what an Excellent Helper!  [Surah Al-Imrân 3:78]

·         Shaykhul-Islaam Ibn Taimiyyah reported that one of the Salaf (Pious Predecessors) said, "I do not mind which out of the two blessings was greater. that Allaah guided me to Islaam, or that he kept me away from these innovated sects. By Allaah , the Most High, in the Qur'aan He called us the Muslims, the Believers and the Worshippers of Allaah, so we will not leave the manes which Allaah has names us with in favour of names innovated by the people which they call themselves by and also their forefathers for which Allaah has send down no proof". (In al-Wasiyyatul-Kubraa.Taken from the Book Forty Hadeeth On: The Call to Islam and the Caller By Shaikh 'Alee Hasan 'Alee 'Abdul Hameed)

·         Abu-I Aas, r.a., a companion of the Prophet (saaws) said: "Since I have now handed over to you what is rightfully yours, I now declare that there is no god but Allah and that Muhammad is the Messenger of Allah. By God, the only thing that prevented me from declaring my acceptance of Islam while I was with Muhammad in Madinah was my fear that you would think that I did so only to appropriate your wealth. Now that I have discharged my trust in this matter, I now declare that I am a Muslim."

·         Ikrimah, r.a., a companion of the Prophet (saaws) said: ""I testify that there is no god but Allah and that Muhammad is His servant and His messenger." The Prophet (saaws) then instructed him to say, "I call on God and those present here to witness that I am a Muslim who is a Mujahid and a Muhajir".

·         The Apostle of Allah (peace be upon him) commanded to kill him: he was a spy of AbuSufyan and an ally of a man of the Ansar. He passed a circle of the Ansar and said: I am a Muslim. A man from the Ansar said, Apostle of Allah, he is saying that he is a Muslim. The Apostle of Allah (peace be upon him) said: There are people among you in whose faith we trust. Furat ibn Hayyan is one of them. [Abu Dawood #2646, Narrated Furat ibn Hayyan]

·         Then when 'Iesa (Jesus) came to know of their disbelief, he said: "Who will be my helpers in Allâh's Cause?" Al-Hawâriûn (the disciples) said: "We are the helpers of Allâh; we believe in Allâh, and bear witness that we are Muslims (i.e. we submit to Allâh)." [Surah Al-Imrân 3:52]

The belief that "times have changed" and that we should now do differently than what Allah swt commanded us, is an innovated madthab (way). There were sects during the time of the Prophet (saaws) and immediately following, just as there are today. The companions of 'Iesa (Jesus) and Muhammad, peace and blessings of Allah be upon them both, all referred to themselves simply as Muslims.

However, as Muslims, we must not dispute over simple titles, as the correct way of living is of upmost importance, not the labels we claim upon ourselves. Sheikh Muhammed Salih Al-Munajjid has said, "The one who is seeking salvation has to work hard to gain beneficial knowledge and do righteous deeds, and he should avoid vain arguments and futile discussions in which there is no benefit." What is important is that we implement the way of the salaf as-saalih in our daily lives, insomuch as it is consistent with Quran and Sunnah.

Names - you can name yourself, your masjid, your computer files, your associations, etc. - anything halal. For instance if a baby is named "Yasmin" meaning jasmine, the mother who chose the name is not stating that she IS a jasmine stone or even that she has the attributes of a jasmine; such a name is a permissible name because the item itself, the jasmine, is not haram. So if a name includes the word "salaf" anywhere in it, this is halal. However for a person of today to identify oneself AS a salaf is incorrect.

One can refer to himself as "muttaqi" (male) or "muttaqiyyah" (female) meaning of the muttaqun, but should not make a sunnah of calling himself a "muslim muttaqi".  A person alive today can be muttaqi but cannot be salafi because s/he is not of the past.

Those who adhere to the sunnah of the Prophet, saaws, are sadly known as "strange", "odd", etc., to those who have abandoned such adherence. They (muslims on a misguided path) even get to the point that they find it odd that someone would just call themselves a MUSLIM and attach no special group name to the word muslim. Surely the people who deviate are the people who must find a new label for their group. The label "muslim" is the purest word and all we need, insha'Allah, i.e. it is the only identifying label that we should have as a tradition or sunnah for calling ourselves when refering to our faith.

·         The Prophet, saaws, has mentioned in his saying: "Islam began as a stranger and shall return as a stranger as it began. So give glad tidings to the strangers." [Reported by Muslim - Sahih].

·         And who is better in speech than he who [says: "My Lord is Allâh (believes in His Oneness)," and then stands straight (acts upon His Order), and] invites (men) to Allâh's (Islâmic Monotheism), and does righteous deeds, and says: "I am one of the Muslims." [The Noble Qur'an 41:33]

Madhdhab Salafi- means the way (madhdhab) of the salaf (first three generations of pious muslims after the revelation of the Qur'an).

·         Ibn Taymiyyah (d.728H rahimahullaah) says: "There is no blame on the one who manifests/proclaims the way (madhdhab) of the Salaf, who attaches himself to it and refers to it. Rather, it is obligatory to accept that from him by unanimous agreement (Ittifaaq), because the way (madhdhab) of the Salaf is nothing but the Truth (Haqq)." [From Majmoo al-Fataawaa, 4:149.]

·         Abu Haneefah (d. 150H rahimahullaah) said: "Adhere to the athar (narration) and the tareeqah (way/following) of the Salaf (Pious Predecessors) and beware of newly invented matters for all of it is innovation" [Reported by As-Suyootee in Sawn al Mantaq wal-Kalaam p.32]

·         Imaam adh-Dhahabee (d.748H rahimahullaah) - said: "It is authentically related from ad-Daaraqutnee that he said: There is nothing more despised by me than 'irnul-kalaam (innovated speech and rhetorics). I say: No person should ever enter into 'ilmul-kalaam, nor argumentation. Rather, he should be a follower of the Salaf." [Siyar 16/457]

Following the madhdhab of the salaf is unlike following one of the madhdhabs (schools of thought) of today.  Today when a person says they follow a madhdhab, they mean they follow one of the four Imams (Maliki, Hanafi, etc..), often to the point that even if the Imam's chosen position on any topic is clearly in error, they will follow it anyway, just for the sake of consistency in following the same Imam.  In the true use of the word "madhdhab", the way of the salaf is a madhdhab.  In the modern sense of the word "madhdhab", the way of the salaf is not a madhdhab, meaning it does not require or encourage blind adherence to a single leader like the practice of muslims who follow any one of the four major madhdhabs of today.

Khatam un Nabiyeen? Another Qadiani deception exposed!

Khatam un Nabiyeen? Another Qadiani deception exposed!

by Dr. Syed Rashid Ali  

Introduction

Dear Readers

Assalamu alaikum Muslims from the time of Holy Prophet Muhammad SAW till today unanimously believe in the absolute Finality of the Prophethood of Syedna Muhammad SAAW, and the Finality of Holy Quran as the Last message from Allah to guide His creations till the day of Qiyamah. This concept of finality of the Message and the Messenger is the cornerstone of the whole building of Islam which plays a pivotal role in the life of Muslims individually as well as collectively, creating a bond of such brotherhood that transcends all geographical, racial and cultural boundaries. This Universal Brotherhood of Islam makes the whole Ummah as one unit, one body, so that whenever one part is hurt, the whole body feels the pain and react to it. This of course is a very scary phenomenon for the anti-Islamic forces, who have been trying to disrupt this bond since the advent of Islam. Anti-Islamic forces had thus always tried to create divisions among the Muslims by distorting the teachings of Quran and by creating literature in an attempt to reduce the influence of Holy Prophet Muhammad SAAW in our lives. As Al-Hafiz Bashir Masri put it in his article, Henchmen of Europe,

"wherever the opponents of Islam plan to strike at the roots of Islam, they start challenging the validity of Quran-e-Majeed and maligning the Personality of the Holy Prophet SAAW. We are used to such attacks from without and know how to deal with them. The real problem arises, however, when someone from within start playing the traitor, as the Qadianis are doing. You can fend off a danger which you can see, but you more liable to be taken unaware and be bitten by a snake in the grass. And this is what happened to some of our Muslims.

Khatme Nabuwwat is one such facet of the lives of Muslims which are constantly threatened by such forces. Why do we believe in the Finality of Prophethood of Holy Prophet Muhammad SAAW and what is it that Qadianis have to say in this matter. Who is right and who is wrong? This is the question that we are going to answer in this article.

Muslims Belief

From Quran: Suffice to say here is that Allah testifies in Quran:

O people ! Muhammad has no sons among ye men, but verily, He is the Apostle of God and the Last in the line of Prophets (Khatam-un-Nabiyeen). And God is Aware of everything." (Surah Al Ahzab 33.40)

The basic principle for interpreting the verses of Quran is to interpret them in the light of other verses, and in the light of what has been said by Holy Prophet Muhammad SAAW or His Companions. The word Khatam is translated here as 'LAST'. The literal meaning of this word is SEAL, as something which is sealed. There are many other verses in Quran which support this translation of the word Khatam and thus the finality of the Messenger and the Message.

The Last Sermon:

Holy Prophet Muhammad SAAW on His Last Hajj gave a sermon, where he announced:

"O’ people! No Prophet would be raised after me and no new Ummah (would be rasied) after you." (Seerat Ibne Hisham, The Last Sermon)

From the Books of Hadith:

Many Hadith, but I would specially like to quote here one authentic hadith which contain the word KHATAM.

"There will be thirty liars in my Ummah, each of them claiming to be a Prophet,
but I am the Khatam-un-Nabiyeen, there is no Prophet after me."
(Sunan Abu Daud, Kitab al-Fitan)

Holy Prophet SAAW used the word Khatam-un-Nabiyeen for Himself and then qualified the meaning of this word by adding that "there is no Prophet after me."  Most certainly He knew that there will be some sick minded people in his ummah who will make all sorts of far flung distorted meanings.

Qadiani Deception No. 1 - Denying/Laying the claim to Prophethood.

Having thus presented the Muslim belief, let us now turn to see what do Qadianis believe by the word Khatam and Khatam-un-Nabiyeen?

Of course when you talk to any Qadiani he will claim that he believes that Holy Prophet Muhammad SAAW is Khatam-un-Nabiyeen. But soon his hypocricy is exposed when you ask him, what exactly does he mean by the word Khatam-un-Nabiyeen. Then his decetption is exposed, because he has his own understanding of this word, as taught by his Jamaat.

For every Qadiani, Khatam-un-Nabiyeen means the following:

• The Seal of the Prophets, but not the seal of finality (as Muslims believe) but the seal of approval for the coming of further prophets.
• The best of Prophets

To support their claim, they go to extra lengths to prove their case using mind boggling logic. The whole issue reminds us how in the work of Mirza, there is the usual duality: at first sight part of it appears to confirm the general doctrine of Islam, also about the meaning of Khatme as "last". Yet another part changes it to mean "seal of approval". It is like this with every occult concept he introduces. He says in many places that there can be no prophet after Holy Prophet Muhammad SAAW - he does so to try to connect with mainstream islam, and to make his doctrine seem acceptable. Yet, in other places, he also writes statements which directly confirm that there will be more prophets. It is always again the denial case: the Lahoris say: he did not claim to be a prophet, they can find quotes for that. The Qadianis say; he did claim to be prophet. They can find quotes for that too. It is always the same strategy of double truths, used to blindfold people, first trick them into believing that his doctrine matches that of mainstream islam, but once inside Ahmadiyya, shifting to the other part of the doctrine and turning away from Islam. So you can use quotes where he says Khatme means last, but there are also places where he says Khatme means seal of approval for more prophets to come.

For instance. Mirza denies claiming prophethood:

"Can such an unfortunate fabricator who himself claim prophethood and messengership believe in Holy Quran, and can such a person who believes in Quran and believes in the verse [wa laakin Rasoolullah wa Khatam-un-Nabiyeen] as the word of God, that I am also a prophet and messenger after Holy Prophet SAAW?" (Anjam-e-Atham, Roohani Khazain vol.11 p.27)

"I know that anything that oppose Quran is lie, apostacy, and heresy, thus how can I claim prophethood when I am a Muslim?" (Hamamatul Bushra, Roohani Khazain vol. 7 p. 297)

"O people! ... Do not be an enemy of Quran and after Khatam-un-Nabiyeen, do not initiate the system of new prophetic revelation. Have some shame from Allah, in front of whom you would appear." (Asmani Faisla, Roohani Khazain vol.4 p. 335)

But on the other hand, Mirza give a distorted logic to justify his claim of prophethood:

"God thought that in this era that such a time has come when a Grand Reformer is needed so God's Seal did this job that Holy Prophet SAAW's follower reached to such a status that from one aspect he was a Ummati and from other Prophet, because Allah made Holy Prophet SAAW the Bearer of Seal, that is He was given the Seal to make perfection..." (Haqeeqatul Wahi, Roohani Khazain vol. 22 p. 99-100)

"The meaning of Khatam-un-Nabiyeen is this that without His Seal nobody's Prophethood can be verified. When the Seal is affixed, then that paper is authenticated and valid." (Malfoozat-e-Ahmadiyya vol.5 p.290)

"According to way of speech, in other words the title of Khatam-un-Nabiyeen for Holy Prophet SAAW indicate a big status and it is this meaning that He is the Seal of Prophets, that is after Him such Prophets will be born whose prophethood's criteria is only to follow him." (Letter of Mian Mehmood, Khalifa-e-Qadian, AlFazl Qadian dated 29th April 1927)

"Definitely our opponent Molvi Sahebaan have made grave mistake in understanding the meaning of Khatam-un-Nabiyeen, He is Khatam-un-Nabiyeen but in the sense that His person is a Seal of approval for Prophets." (AlFazl Qadian dated 8th December 1915)

"We do not deny that Holy Prophet SAAW is Khatam-un-Nabiyeen, but the meaning of Khatam is not what the majority of Muslims understand and which is against the Mighty Glory of Holy Prophet Muhammad SAAW that He had deprived His ummah from the Bounty of Prophethood." (AlFazl Qadian dated 22 Sept 1939)

"There is no one in the world who can understand the real truth of the Khatam-e-Nabuwwat of Muhammad, except he who is the Khatam-ul-Awliya like the Hazrat Khatam-ul-Anbiya, because to understand the true reality of something depends on the person who deserves it and it is a proven fact that the person deserving Khatmiyat (finality) is either Holy Prophet SAAW or Hazrat Maseeh Mowood (Mirza Saheb)." (Qadiani Magazine Tasheed-ul-Azhan, No. 8,Vol.12, p. 201, entitled The True reality of Muhammadi Khatme Nabuwwat, dated August 1917)

Qadiani Deception No. 2 - Meaning of KHATAM:

Qadianis have been giving a lot of flimsy excuses to justify the meanings of the word 'Khatam'. Mr Shiraz Qadiani sent the following email to a discussion forum:

Return-Path: <Shiraz@...>

Date: Mon, 12 Feb 2001 14:15:16 +0100

From: "Ch. Muzafar Ah. Shiraz" <Shiraz@...>

X-Accept-Language: de,en

Subject: KHatam, SEAL OR LAST?

1.KHATAM-USH-SHU'ARAA (seal of poets) was used for the poet Abu Tamam. (Wafiyatul A'yan, vol. 1, p. 123, Cairo)

2.KHATAM-USH-SHU'ARAA again, used for Abul Tayyeb. (Muqaddama Deewanul Mutanabbi, Egyptian p. 4)

3.KHATAM-USH-SHU'ARAA again, used for Abul 'Ala Alme'ry. (ibid, p.4, footnote)

4.KHATAM-USH-SHU'ARAA used for Shaikh Ali Huzain in India. (Hayati Sa'di, p. 117)

5.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.

6.KHATAM-AL-AULIYAA (seal of saints) for Hazrat Ali (May God be pleased with him). (Tafsir Safi, Chapter AlAhzab) Can no other person now attain wilaayat, if "seal" meant last?

7.KHATAM-AL-AULIYAA used for Imam Shaf'ee. (Al Tuhfatus Sunniyya, p. 45)

8.KHATAM-AL-AULIYAA used for Shaikh Ibnul 'Arabee. (Fatoohati Makkiyyah, on title page)

9.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"?

10.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?

11.KHATAM-ATUL-MUJAHIDEEN (seal of crusaders) for AlSayyad Ahmad Sanosi. (Akhbar AlJami'atul Islamiyyah, Palestine, 27 Muharram, 1352 A.H.)

12.KHATAM-ATUL-ULAMAA-ALMUHAQQIQEEN (seal of research scholars) used for Ahmad Bin Idrees. (Al'Aqadun Nafees)

13.KHATAM-ATUL-MUHAQQIQEEN (seal of researchers) for Abul Fazl Aloosi. (on the title page of the Commentary Roohul Ma'aanee)

14.KHATAM-AL-MUHAQQIQEEN used for Shaikh AlAzhar Saleem Al Bashree. (Al Haraab,  p. 372)

15.KHATAM-ATUL-MUHAQQIQEEN used for Imam Siyotee. (Title page of Tafseerul Taqaan)

16.KHATAM-AL-MUHADDITHEEN (seal of narrators) for Hazrat Shah Waliyyullah of Delhi.  ('Ijaalah Naafi'ah, vol. 1)

17.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.

18.KHATAM-AL-AULIA (seal of saints) used for the greatest saint. (Tazkiratul Auliyaa', p. 422)

19.KHATAM-AL-AULIA used for a saint who completes stages of progress. (Fatoohul Ghaib,  p. 43)

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

21.KHATAM-AL-MUFASSIREEN (seal of commentators or exegetes) for Shaikh Rasheed Raza. (Al Jaami'atul Islamia, 9 Jamadiy thaani, 1354 A.H.)

22.KHATAM-ATUL-FUQAHAA used for Shaikh Abdul Haque. (Tafseerul Akleel, title page)

23.KHATAM-ATUL-MUHAQQIQEEN (seal of researchers) for Al Shaikh Muhammad Najeet. (Al Islam Asr Shi'baan, 1354 A.H.)

24.KHATAM-AL-WALAAYAT (seal of sainthood) for best saint. (Muqaddimah Ibne Khuldoon, p. 271)

25.KHATAM-AL-MUHADDITHEEN WAL MUFASSIREEN (seal of narrators and commentators) used for Shah 'Abdul 'Azeez. (Hadiyyatul Shi'ah, p. 4)

26.KHATAM-AL-MAKHLOOQAAT AL-JISMAANIYYAH (seal of bodily creatures) used for the human being. (Tafseer Kabeer, vol. 2, p. 22, published in Egypt)

27.KHATAM-ATUL-HUFFAAZ used for Shaikh Muhammad Abdullah. (Al Rasaail Naadirah, p. 30)

28.KHATAM-ATUL-MUHAQQIQEEN used for Allaama Sa'duddeen Taftaazaani. (Shara' Hadeethul Arba'een, p. 1)

29.KHATAM-ATUL-HUFFAAZ used for Ibn Hajrul 'Asqalaani. (Tabqaatul Madlaseen, title page)

30.KHATAM-AL-MUFASSIREEN (seal of commentators) used for Maulvi Muhammad Qaasim. (Israare Quraani, title page)

31.KHATAM-AL-MUHADDITHEEN (seal of narrators) used for Imam Siyotee. (Hadiyyatul Shee'ah, p. 210)

32.KHATAM-AL-HUKKAAM (seal of rulers) used for kings. (Hujjatul Islam, p. 35)

33.KHATAM-AL-KAAMILEEN (seal of the perfect) used for the Holy Prophet (pbuh). (Hujjatul Islam, p. 35)

34.KHATAM-AL-MARAATAB (seal of statuses) for status of humanity. ('Ilmul Kitaab, p. 140) We have the "highest, not "last" status.

35.KHATAM-AL-KAMAALAAT (seal of miracles) for the Holy Prophet (pbuh). (ibid, p. 140)

36.KHATAM-AL-ASFIYAA AL A'IMMAH (seal of mystics of the nation) for Jesus (peace be on him). (Baqiyyatul Mutaqaddimeen, p. 184)

37.KHATAM-AL-AUSIYAA (seal of advisers) for Hazrat Ali (R.A.A.). (Minar Al Hudaa, p. 106)

38.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 teacher Seal means "best" here and not "last".

39.KHATAM-AL-MUHADDITHEEN (seal of narrators) for Al Shaikhul Sadooq. (Kitaab Man Laa Yahdarahul Faqeeh)

40.KHATAM-AL-MUHADDITHEEN used for Maulvi Anwar Shah of Kashmir. (Kitaab Raeesul Ahrar, p. 99)

Did you notice something? Someone who is most important for every Qadiani is prominent by his absence from this list. Guess who? Yes you are right: there is no reference given from the books of Mirza Ghulam Qadiani.

Qadiani Deception No.3 - An exception to the meaning of Khatam in Mirzai Dictionary

For the word KHATAM, he has of course given 40 examples, but surprisingly he has not given a single quote from the books of Mirza Qadiani !!! Isn't it strange? Ask them what did Mirza Ghulam mean by the word Khatam? Because at the end of the day it is Mirza who had disagreed with the entire Ummah. Despite all these references that he had given, entire Ummah of Holy Prophet Muhammad SAAW was united in the meaning of KHATAM-UN-NABIYEEN in the ayah of Quran as signifying the Finality of Propethod of Syedna Muhammad SAAW. Why? Because Holy Prophet SAAW had qualified it in many of His Ahaadeeth that He is the Last Prophet.

If we scan the books of Mirza Qadiani, we find the following qoutes from his books which clearly highlight what did Mirza understand by this word 'KHATAM':

1)  KHATAM-UL-WALAD - the Last Son!

"I WAS KAHTAM-UL-WALAD (Seal of Son) FOR MY FATHER. NO CHILD WAS BORN AFTER ME." (Braheen Ahmadiyya part 5, Roohani Khazain, vol. 21 p. 113)

2)  KHATAM-UL-ANBIYAH - THE LAST PROPHET

"Some of the prophecies in the early books of God regarding Hazrat Eisa AS have similar meaning to this prophecy (of Mirza) in which it is mentioned that Jews will not accept him. As has also been mentioned in Injeel with reference to these prophecies that the stone they had rejected was in fact the corner stone, that is, He (Eisa Ibne MARYAM) WAS THE KHATAM-UL-ANBIYAH FOR THE ISRAELITE PROPHETS ........similarly God has told me that they reject you but I will make you KHATAM-ul-KHULAFA." (Braheen Ahmadiyya part 5,  Roohani Khazain vol.21 p.267)

3)  KHATAM-UL-KHULAFA - The Last Khalifa

"ACCORDING TO SPIRITUALITY I AM THE KHATAM-UL-KHULAFA IN ISLAM, JUST AS MASEEH IBNE MARYAM IS THE KHATAM-UL-KHULAFA IN ISRAELITE CHAIN." (Kishtee-e-Nooh, Roohani Khazain vol.19 p.17)

Above quotations from the books of Mirza Ghulam Ahmad Qadiani, clearly proves that by the word 'KHATAM' Mirza Ghulam Ahmad meant ‘FINAL’ or something which has been sealed.

Qadiani Deception No. 4 - Mirza Claimed to be the Last Prophet

Question is WHY THE MEANING OF THE SAME WORD IS CHANGED when it comes to KHATAM-UN-NABIEEN? If indeed the meaning of Khatamun Nabiyeen is that more prophets will come with the approval and seal of Holy Prophet, then the word ‘Nabiyeen’, according to arabic grammer, means that there should be at least three more such prophets. But the writings of Mirza Ghulam tells us quite a different story.

"Blessed is he who has recognised me. Of all the paths to God I am the Last Path, and of all his Lights, I am the last Light. Unfortunate is he who forsakes me, because without me all is darkness".  (Kashti-e-Nooh, Roohani Khazain, vol.19, p.61)

Official Qadiani Magazine wrote:

"These quotations prove that except for the Promised Messiah no one else can be a Prophet...After Holy Prophet (pbuh) only one Prophet was neccesary and the coming of too many Prophets would have hindered the Wisdom and Schemes of God." (Tasheed-ul-azhan, Qadian, No.8, vol.12, p.11 dated August 1917)

It is obvious that this heretical explanation of Khatam - not meaning the last but the seal - was merely given to open the door of prophethood, and after entering through this door, Mirza once again closed it. In other words, Mirza Ghulam has cleverly stolen the title of Khatam-un-Nabiyeen from Holy Prophet SAAW. Can there be a worst case of slandering the Holy Prophet SAAW?

Well, the matter is much much worse than you can imagine. It is not simply a case of claiming prophethood. Mirza Qadiani did not simply claim prophethood, he had committed a crime far far worse than that.

Qadiani Deception No. 5 - Who is Mirza Qadiani?

Every Qadiani will say that, they believe in Khatme Nabiyeen, that they consider that Holy Prophet Muhammad SAAW is the Khatam-un-Nabiyeen, and yet they consider Mirza Qadiani as the prophet of 'God'. Is this a case of deception? or is this confusion? or is this simply a contradictory statement? or is there something more than meets the eye?  Let us analyse this statement.

Let it be understood that as a believer and follower of Mirza Qadiani, every Qadiani/Ahmadi/Lahori must attest to everything said or written by Mirza, his beliefs should be the beliefs expressed in Mirza's writings, irrespective of whether he/she has read these books or not. A Qadiani/Ahmadi/Lahori cannot have a belief which is contradoctory to the writings of Mirza Qadiani. If he doesn't agree with such doctrines that he finds abhoring to his beliefs as a 'Muslim', then he better denounce Mirza and his Jamaat. He cannot ride in two different boats.

Having said this, let us now see what Mirza means by Khatam-un-Nabiyeen.

Mirza claimed to be Muhammad SAAW (na'oozo billah)

Mirza's WAHI informs him:

"'Mohammadur Rasoolullah wal lazeena m'ahoo, ashiddao 'ala alkuffare rohamao bainahum' in this revelation God has named me Mohammed and Messenger as well." (Roohani Khazain vol 18 p.207)

"Anyone who differentiates between me and MUSTAFA (pbuh), he has not seen me and has not recognize me." (Roohani Khazain vol 16 p.171)

Mirza claims to be Khatam-ul-Anbiya

"Time and again I have said that according to the verse 'wa aakhareena minhum lamma yalhaqoo behim - and others of them who have not yet joined them..'(al-Quran 62:3) in BUROOZI form (translated by qadianis as Image/Alter-ego/Counter-type) I am the same prophet, the KHATUM-UL-ANBIYA (Last of the Prophets). And twenty years ago God named me Muhammad and Ahmad in Braheen-e-Ahmadiyya, and declared that I am the Holy Prophet's (pbuh) incarnation. Thus my prophethood in no way clashes with the status of Holy Prophet pbuh as the Last of Prophets, because shadow is inseperable from the original. Since I am Muhammad in a 'shadowy way', thus this way the Seal of the Last of the Prophets is not broken, because the prophethood of Muhammad (pbuh) remained with Muhammad." (Mirza Ghulam in Ek Ghalti Ka Izala, Roohani Khazain vol.18, p.212)

"The Prophethood ended on our Prophet (pbuh). Therefore after Him there is no Prophet except who has been illuminated by His Light and who has been made His inheritor by God. Know that Finality was given to Muhammad (pbuh) since the Begining; and then given to him (i.e. Mirza) who was taught by His Spirit and made His shadow. Thus blessed is the one who taught and blessed is the one who learned (i.e. Mirza). Thus FINALITY was destined for the SIXTH MILLENEUM, which is the sixth day in the days of God...... Thus the Promised Messiah was born in the SIXTH Millenium." (Zamima Khutba Ilhamiah, Roohani Khazain vol 16 p. 310)

Mirza claims to be Burooz of Muhammad SAAW

" ‘wa laakin Rasool Allah wa Khatam-an-Nabiyeen’ There is a prophecy hidden in this verse which is that now there is a seal on Prophethood till the Day of Judgement, and except in the Buroozi Form, which is He Himself, no one else has the power to openly get the Hidden Knowledge from God, like Prophets; and since that Burooz of Muhammad which was promised since early times, is ME, therefore the prophethood in Buroozi form is given to me. Now the whole world is helpless in front of this Prophethood because there is seal on Prophethood. One Burooz of Muhammad with all the Qualities of Muhammad was destined for later times, thus he has appeared. Now apart from this window there is no other window left to drink the water of Prophethood." (Aik Ghalti ka azala, Roohani Khazain vol 18 p.215)

Mirza claims to be Re-incarnation of Holy Prophet Muhammad SAAW

"When I am the Holy Prophet re-incarnate and when all the accomplishments of Muhammad including the prophethood are reflected in my mirror of my shadiness, then who is the man who has claimed prophethood in a seperate being ?"  (Ek Ghalti Ka Izala, p.8; Roohani Khazain, vol.18,p.212)

"And Allah bestowed upon me the bounty of the Holy Prophet and made it perfect, and he drew towards me the kindness and generosity of that merciful Prophet, so much so that my entity became his entity. Thus he who joins my Jamaat really becomes one of the Sahaba of my Chief who was better then all the Prophets. It is not hidden from those with the ability to think that this is what the words "others of them" mean. The person who differentiates between me and Mustafa (i.e. Holy Prophet pbuh) has neither seen me nor recognised me".    (Khutbah-e-Ilhamiah, Roohani Khazain, vol.16, pp.258-259)

Mirza claimed to be better than the Holy Prophet SAAW

"The truth is that the spirituality of the (reincarnated) Holy Prophet at the end of the 6th millennium (i.e. these days in the form of Mirza), is much more stronger, more complete and forceful than in those early years, rather it is like the 14th (full moon) night". (Khutbah-e-Ilhamiyah, Roohani Khazain, vol.16, pp. 271-272)

"The spirituality of our Holy Prophet (SAW) was conceived in 5th thousand (ie Makki birth) with its precise attributes and that period was not the the climax of his spirituality's development. It was rather the first step to the highest pinnacle of its perfection. Thereafter this spirituality manifested itself in its full glamour during the 6th thousand (his rebirth in Qadian) at the present time". (Mirza in Khutba-e-llhamiyah, Roohani Khazain, Vol.16, p.266)

Mirza is included in Kalima Shahadah

"With the coming of Promised Messiah one difference (in the meaning of Kalima) has occured and that is that before the advent of Promised Messiah, in the meaning of 'Mohammad ur Rasoolullah' only Prophets of bygone days were included, BUT with the advent of Promised Messiah, ONE MORE PROPHET HAS BEEN ADDED TO THE MEANING OF MOHAMMADUR RASOOLULLAH......thus to enter in Islam it is still the same Kalima, the only difference is that the advent of Promised Messiah has added one more propet to its meaning..... Moreover, even if we accept by supposing the impossible that the sacred name of the Gracious Prophet (pbuh) has been included in the sacred Kalimah because He is the Last of the Prophets, even then there is no harm and we do not need a new Kalima because the Promised Messiah is not a separate entity from the gracious Prophet as he (Mirza) himself says: "My being is exactly the being of Muhammadur Rasoolu Llah". Also, "One who discriminates between me and Mustafa has neither recognized me nor seen me". And the reason for this is Allah Almighty's promise that He would reincarnate "Khatam un Nabieen" in this world once more as a prophet as is evident from the verse "And others of them... Thus the Promised Messiah (Mirza Qadiani) is himself Muhammadur Rasoolu Llah, who has been re-incarnated in the world to spread Islam. We do not, therefore, need any new Kalima. Albeit, a new Kalima would have been necessary, if some other person had been reincarnated instead of Muhammadur Rasool Llah. So contemplate!" (Kalimatul Fasl, page 158)

Poetry recited in the presence of Mirza, who had the following section written on a wall hanging:

"Muhammad has descended again amongst us

and is greater in his glory than before

He who wants to see Muhammad in perfection

Should look at Ghulam Ahmad in Qadian."

 (Poetry by Qazi Zahoor Ahmad Akmal Qadiani, recited in the presence of Mirza Qadiani, printed in Qadiani Newspaper Paigham-us Sulh dated 14th March 1916)

In the light of above writings, the official Qadiani publications propagated this following Qadiani belief:

"Thus does any doubt remain that God has sent Muhammad (pbuh) again in Qadian to fulfil his promise? (Kalimat alFasl by Mirza Basheer Ahmad, Review of Religions p.105, No.3, vol.14)

"The entity of the promised Masih (Mirza), in the sight of Allah is the entity of the Holy Prophet (SAW). In other words, in the records of Allah there is no duality or difference between the promised Masih and the Holy Prophet (SAW). Rather they both share the same eminence, the same rank, the same status and the same name. Although verbally they are two, yet in reality they are one and the same". (Al-Fazl, Qadian, vol.3, No.37, dated 16th September 1915, as cited in Qadiani Mazhab page 207, 9th edition, Lahore)

"Maseeh Mowood is not a seperate thing from Holy Prophet pbuh, but it is He Himself who has come again in this world in Buroozi form..... therefore is there any doubt that God has sent Holy Prophet again in Qadian?" (Kalimat Alfasl p.104-105, Review of Religions Qadian March 1915)

Epilogue

It is obvious from the above that, it is an open Qadiani doctrine to have the following beliefs:

• Mirza is re-incarnation of Holy Prophet Muhammad SAAW
• Mirza is not a separate entity from Holy Prophet SAAW
• Mirza is of the same rank as Holy Prophet SAAW
• Mirza is better than Holy Prophet Muhammad SAAW
• Mirza is the Last Prophet
• Therefore Mirza is the Khatam-un-Nabiyeen

So whenever a Qadiani is saying that he believes in Hazrat Muhammad SAAW as Khatam-un-Nabiyeen, beware !! He is speaking with a tongue in his cheek. For him, Mirza is Muhammad re-incarnated, for him Mirza is the last prophet, and therefore for him Mirza is Khatam-un-Naiyeen.