Category Archives: Qadiani Dajjal

Mahdi and ‘Eisa are not the Same – Refuting a Qadiani Dajjali Contention

[By brother Waqar Akbar Cheema]

In a certain program[1] of MTA channel one Ahmadi ‘scholar’ presented few arguments in a bid to uphold his religious belief that Mahdi and ‘Eisa Ibn Maryam are two references to the same personality.

Argument 1

The first argument that the Ahmadi ‘scholar’ presents goes as;

A certain narration says that Holy Prophet, may Allah bless him, said:

كيف تهلك أمة أنا في أولها وعيسى في آخرها

‘How can that Ummah be destroyed in whose beginning is me, in whose end is ‘Eisa.”

Ahmadi ‘scholar’ contends that in this narration there is no mention of ‘Imam Mahdi’ hence it proves, in his good belief, that there is no separate person as Imam Mahdi.

While this is true that the report is given as such in Tarikh Damishq of Ibn Asakir but elsewhere the full report not only kills his argument but also exposes the gimmicks of the Ahmadiyya intellectual elite. The complete narration says;

لن تهلك أمة أنا في أولها وعيسى ابن مريم في آخرها ، والمهدي في أوسطها

“That Ummah cannot be destroyed in whose beginning is me, in whose end is ‘Eisa and in whose middle is al-Mahdi.”

(Kanzul Ummal 14/266 Hadīth 38671 cf. Kitabul Mahdi of Abu Na’im, Classified as Hasan by Al-Azizi in Siraj Al-Munir Sharah Jami’ Saghir 3/196)

Al-Manawi in his exegesis to this Hadith writes;

أراد بالوسط ما قبل الآخر لأن نزول عيسى لقتل الدجال يكون في زمن المهدي ويصلي عيسى خلفه

“By أوسط ‘before the end’ is meant for the descent of ‘Eisa (Alayhis Salaam) to kill Dajjal will take place during the time of al-Mahdi and he (‘Eisa) will pray behind him.” (Faidh Al-Qadir 5/383 Hadith 7384)

This simply kills the twisting of Murabbis.

Argument 2

Next he uses the following narration to meet his end.

عن أبي هريرة عن النبي صلى الله عليه و سلم قال : يوشك من عاش منكم ان يلقى عيسى بن مريم إماما مهديا وحكما عدلا فيكسر الصليب ويقتل الخنزير ويضع الجزية وتضع الحرب أوزارها

Narrated Abu Huraira (Radhiyallahu Anhu) that Prophet, may Allah bless him, said: “It is near that one who lives from amongst you shall meet ‘Eisa bin Maryam. He will be a rightly guided (imaman mahdiyyan] leader and a just ruler …”

Ahmadis argue that as ‘Eisa, may Allah bless him, has been called ‘imaman mahdiyyan’ in this Hadith it means he will be Imam Mahdi spoken about in other Hadith narrations.

Let’s take this absurd argument to task.

What is “Mahdi”?

What? The heading says, ‘What is Mahdi?’ not, ‘Who is Mahdi?’ Yes, indeed that is what needs to be understood in the very first place.

Mahdi is an attribute/characteristic which means ‘rightly guided.’ And it is used for so many people in various Hadith narrations. With a quick look I could find that following people have been called so;

Abdullah bin Jarir (Radhiyallahu Anhu):

In Sahih Bukhari we read that Messenger of Allah, may Allah bless him, prayed for Sayyidina Jarir bin ‘Abdullah, may Allah be pleased with him;

اللَّهُمَّ ثَبِّتْهُ وَاجْعَلْهُ هَادِيًا مَهْدِيًّا

“O Allah! Make him firm and make him a guiding and a rightly-guided man [mahdiyyan].”(Sahih Bukhari, Hadith 2809)

Mu’awiya (Radhiyallahu Anhu):

According to Jami’ Tirmidhi, the Messenger of Allah, may Allah bless him, prayed exactly the same way for Sayyidina Mu’awiya, may Allah be pleased with him;

اللهم اجعله هاديا مهديا

“O Allah! Make him a guiding and a rightly-guided man [mahdiyyan].” (Jami’ Tirmidhi, Hadith 3842. Classified as Hasan by Tirmidhi and Sahih by Albani)

‘Ali (Radhiyallahu Anhu):

In one Hadith the Messenger of Allah, may Allah bless him, addressing the people said about Sayyidina ‘Ali, may Allah be pleased with him;

تجدوه هاديا مهديا يأخذ بكم الطريق المستقيم

“You will find him a guiding and a right-guided person [mahdiyyan] who will take you on the right path.” (al-Isaba fi Ma’rifatil Sahaba 2/271. Hafiz Ibn Hajr said, its chain is good [jayyad])

All the Pious Caliphs:

A famous Hadith uses the word for all the pious Caliphs. It read;

فعليكم بسنتي وسنة الخلفاء المهديين

“You must then follow my sunnah and that of the rightly-guided [mahdiyyeencaliphs.” (Sunan Abu Dawud, Hadith 4607. Classified as Sahih by Albani)

The word ‘mahdiyyeen’ is plural of ‘mahdi.’

Thus we find that all of these great men and many others were ‘Mahdi’ i.e. rightly-guided ones. And by following the Ahmadiyya line of argument we end up with so many Mahdis instead of reaching the conclusion that ‘Eisa, may Allah bless him, alone is ‘mahdi’.

The fact however, is simply that Ahmadiyya try to play with the innocent minds that do not know the Arabic language and have been basically made to think of ‘mahdi ‘as a noun and not an adjective.

A person from the lineage of the Prophet due to appear near the End of Times:

Just like all these people and many others, near the End of Times will appear a person from the lineage of the Holy Prophet, may Allah bless him, whose being ‘mahdi’ i.e. rightly-guided is testified in original sources of Islam.

The Messenger of Allah, may Allah bless him, said;

المهدي من عترتي من ولد فاطمة

“The Mahdi (lit. rightly-guided) will be of my family, of the descendants of Fatimah.”(Sunan Abu Dawud, Hadith 4284. Classified as Sahih by Albani and others)

But even he is referred to as ‘Mahdi’ not because it is his name but because he will be a rightly-guided person.

About his name, another Hadith says;

رجلا مني أو من أهل بيتي يواطئ اسمه اسمي واسم أبيه اسم أبي

“A man who belongs to me or to my family whose name is same as my name and whose father’s name is the same as my father’s name.” (Sunan Abu Dawud, Hadith 4282. Classified as Sahih by Ibn Qayyim, Albani and others)

Why generally only a particular person is referred to as ‘Mahdi’?

Now naturally the question arises, if so many people were given the title of ‘Mahdi’ why only one person is referred to as such? The answer is simple. ‘Eisa, may Allah bless him, is basically a Prophet, Pious caliphs and other companions themselves are praised much by the Qur’an so they have much greater references to be known with. However, the personality known and revered as ‘Imam Mahdi’ is so referred to as it will be his greatest position and as such makes him stand out among all other humans after the Prophets and their companions. And that is the reason we always, retain the word Mahdi when translating the narrations about him. And looking at the subtleties let me say that this contention of ours springs from the very wording of the Hadith and a comparison of various narrations.

Please note, in the narrations using the word ‘mahdi’ (as singular adjective) for ‘Eisa, may Allah bless him, and various companions it is simply ‘mahdi’ i.e. without the article ‘al’ i.e. ‘the’ while the narration about the person to appear near the End of the Times is ‘al-Mahdi’ which makes him stand out among all those for whom this word is used. This is, let me reiterate, because his being rightly-guided is an honor for him greater than any other status of him.

Argument 3

His third argument is about the famous narration that Ahmadis often quote.

لا مهدي إلا عيسى

“There is no Mahdi except ‘Eisa.”

He says that one of its narrators Muhammad bin Khalid al-Jundi is a trustworthy narrator and that ‘Yahya bin Mu’in’ [sic.] graded him as trustworthy.

Firstly Hafiz Ibn Hajr, who has been recognized as Mujaddid by Ahmadis, after careful scrutiny of the various opinions, graded him as ‘Majhul’ i.e. unknown. See al-Taqrib 2/71.

Imam Hakim also classified him as ‘Majhul’ see Tahzib al-Tahzib 9/126

Let’s not forget Imam Hakim is also recognized as Mujaddid by Ahmadiyya.

As to what is attributed to Imam Yahya bin Ma’in (its Ma’in not Mu’in as Ahmadi ‘scholar’ speaks) al-Mizi quotes Abu al-Hassan al-Abri to have said, “If they mention what is said to come from Yahya bin Ma’in, it is not known to the experts among the people of knowledge and reporting.” (Tahzib al-Kamal 25/149)

Infact the narration has multiple issues. Shaykh Albani (in Silsala Da’ifa, Number 77) has mentioned three problems in this.

1. Tadlis of Hassan al-Basri

2. Muhammad bin Khalid al-Jundi being Majhul.

3. Difference in the chain. At another place Muhammad bin Khalid narrates from Aban bin Abi Ayyash instead of Aban bin Salih and he is ‘Matrook’ i.e. rejected. See Tahzib al-Tahzib 9/126

It is for this reason; Imam Ibn Taymiya, al-Saghani, al-Shaukani, Ibn Qayyim, al-Dhahbi, al-Qurtubi, Azimabadi etc. and recently Albani and Shu’aib Arnaut all have graded this narration as dubious.

And it is precisely for this reason Mullah Ali Qari in his commentary to Mishkat al-Masabih writes;

ثُمَّ اعْلَمْ أَنَّ حَدِيثَ: لَا مَهْدِيَّ إِلَّا عِيسَى بْنُ مَرْيَمَ ضَعِيفٌ بِاتِّفَاقِ الْمُحَدِّثِينَ

“Then I learnt the Hadith: There is no Mahdi except ‘Eisa, is weak by the consensus of the scholars of Hadith.” (Mirqat al-Mafatih 8/3448)

Infact Mirza Ghulam Ahmad himself accepted that this report is not authentic. He wrote;

“And as to Ahadith about the arrival of Mahdi you know they are all Da’if and problematic contradicting one another so much so that in one narration in Ibn Majah and other books says, ‘There is no Mahdi except ‘Eisa, so how can one rest is his case on such kind of narrations with so much difference and contradictions, weakness and criticism on their narrators, as is not hidden from the scholars of Hadith?”

(Humamtul Bushra pp.148-149 included in Rohani Khazain vol.7 pp.314-315)

Please remember in Sirat al-Mahdi vol.1 p.91 Mirza Bashir Ahmad on the authority of Maulvi Sher Ali quotes Mirza to have said that all his Arabic writings are only a kind of revelation.

So Mirza Ghulam Ahmad himself accepted this narration as weak and unreliable. Whatever he said certainly applies to this narration. However his contention about the other narrations is faulty.

Mullah Ali Qari discussing the ‘No Mahdi except ‘Eisa’ narration, writes;

قَالَ الطِّيبِيُّ – رَحِمَهُ اللَّهُ: الْأَحَادِيثُ عَنْهُ – صَلَّى اللَّهُ تَعَالَى عَلَيْهِ وَسَلَّمَ – فِي التَّنْصِيصِ عَلَى خُرُوجِ الْمَهْدِيِّ مِنْ عِتْرَتِهِ مِنْ وَلَدِ فَاطِمَةَ، ثَابِتَةٌ أَصَحُّ مِنْ هَذَا الْحَدِيثِ، فَالْحُكْمُ لَهَا دُونَهُ

“Taybi, may Allah have mercy on him, said; And the narrations from the Prophet, may Allah bless him, about Mahdi emerging from his progeny and from the children of Fatima, are proved and authentic than this narration, and their status is different than it.” (Mirqat al-Mafatih 8/3448)

Also note scholars like Ibn Taymiyya, Ibn Qayyim, Albani and Shu’aib Arnaut who have graded the ‘No mahdi except ‘Eisa’ narration as weak authenticated the other narrations about al-Mahdi.

So we find all the claims of Murabbis are not only erroneous but also show how common Ahmadis are fooled into misleading beliefs risking their life in the Hereafter.

May Allah bring all Ahmadis back to the fold of religion of His Last and Final Messenger, on whom be the peace and blessings of Almighty Allah.

Indeed Allah knows the best!


By Mujlisul Ulama

The Ahmadi kuffaar who are the followers of the false prophet, Mirza Gulam Ahmad, are not Muslims. This kuffaar sect masquerades as Muslims. They have their centre in Cape Town in Manly Road, Athlone.

Many Muslims are deceived into believing that the Ahmadis are Muslims. The deception is based on their claim of believing in the Kalimah Laa ilaha il lallaah Muhammadur Rasulullah. Mere recitation of the Kalimah of Islam without 100% belief in all the Aqaaid (Beliefs) of Islam does not render the reciter a Muslim.

He remains a kaafir if he rejects even one belief of Islam or interpolates one extra belief into Islam, or if he changes the meaning of any belief or tenet of Islam from the meaning which has reached us from the Sahaabah. There are many kufr aberrations in the Qaadiani religion of which the Ahmadiyyah is a sect.

The Finality of Nubuwwat, viz., there is no Nabi after Muhammad (Sallallahu alayhi wasallam), is the fundamental basis for the kufr of all Qaadianis. Qaadianis are the followers of Gulam Mirza Ahamd of Qadian which is now in Pakistan. The Ahmadiyyah group is a sect of Qaadianism. Whilst they claim to accept Mirza Gulam as a ‘reformer’, not as a prophet, their claim is satanically deceptive. Gullible and ignorant Muslims are sometimes entangled in this deception. Even if they believe that Mirza Gulam was a reformer, it is kufr to believe that a man who claimed to be a Nabi is a reformer. So, beware of the deception of the Ahmadiyyah Muslim Jamaat which operates from Cape Town.

Repentance of an Ahmadi/ Qadyani/ Mirzaai, Ikrima Najami

Announcement that I left the Ahmadiyya Jamaat

I declare to all of my Ahmadi friends everywhere, and to the whole world, that it is clear to me that the founder of Ahmadiyya was deliberately lying, with bad morals, and his jamaat after him continues to spread lies, deception and false showing off.

It is very shocking that one reaches this conclusion, but the alternative is an eternal concern and worries, and a betrayal of the new generations, a Perjury and it will Increase the size of the disaster and the magnitude of the shock.

In My last phase in Ahmadiyya – which took from my birth until my 45 years of age – I was the In-Charge of Ahmadiyya Jamaats in some of the Arab Countries, and I was the In-Charge of the Arab Baiats Record department and other Administrating responsibilities. And before that I was Deputy of MTA-3 Alarabiya Director and had some other responsibilities.

I was born as an Ahmadi, and my grandfather from my mother side was the first Ahmadi among Odeh family in Kababir, when he joined Ahmadiyya 90 years before. Since I was religiously committed and knew the ideologies of the Jamaat closely, I have endeavored to impliment all the teachings fully heartily and to abide by what the Jamaat says, and I have been a member of the Administrative body of the Jamaat in Kababir for years.

When I moved to London in 2007, I worked at the Centre of Ahmadiya Jamaat. I was close to Mirza’s successor (Khalifa), My house was near his house, my work was near his office, and I was the Moua`zin (caller for prayers) in his mosque and I was leading the prayers when he and the Imam of the Mosque absent.
how difficult and painful to be born in a Jamaat and serve it with all the means you can, live it, love it and breathe it, and cancel your existence and personal choices for it, thinking that it is on the right path; And you find in this age (45) that it is a Jamaat that has been lying since its first day! And that it is a Showing-off Jamaat that does not really serve Islam and humanity, but instead, it serves only its interests and some beneficiaries only!

In any case, all praise to Allah the Almighty who helped me to leave this Jamaat after a deep independent unbiased research, which was very shocking and painful too.

After reaching certainty in this regard, I felt an imperative duty to convey to all people my testimony and experience of this Jamaat, so that May Allah save the respectful and sincere members of the Ahmadiyya who do not know the painful and hidden truth or cannot really cope with it, or being unable to confront it or even think about it.

I have notices that the Jamaat does not respond to what brother Hani Tahir poses. The Khalifa asked me once about my opinion. I said to him: I did not see any real or geniuen replies. He said to me: “Ok, you research and reply to his allegations”.

Then I started my research and went through the following stages: the stage of denial, then the stage of distress and anxiety, then the stage of confronting yourself with the big questions, what would you do if you actually find the falsehood of your Jamaat? How will you live your life? What about the thousands of people you knew and served within the Jamaat and they know you personally? What about your family and children of all ages and your relatives and friends? How would you explain all of that to them? How will their reactions be? Would they be psychologically affected?

Then it was the stage of intensive and continuous Du’aa (Prayers) with a covenant with Allah the Almighty to follow the truth whatever the cost would be. After all, all what I want was to please Allah in every respect. My main Dua’ was: “ O Allah! show us the truth as true, and inspire us to follow it. Show us falsehood as falsehood, and inspire us to abstain from it.”

And only after this covenant (pledge) with Allah, came the stage of “the start of the unbiased research”; Allah is my witness it was very very difficult and painful. You research and get disturbed from everything you find, because the findings are contrary to what you want or what you love! you will be shocked and hurt when you discover that you face the biggest Falsehood & Deception in the modern history. Especially when you find, for example, in your research about the Arabic language of the founder, you find it one of the biggest lies. all his beautiful expressions were stolen from Al-Hariri and Hamdhani who existed 700 years before the founder. For example, during my research in Al-Maqamat, I found in the first quarter of the Muqamat al-Hariri, more than one thousand (1000) stolen phrases that was distributed on a number of his Arabic books!!

After passing through this path of pain, comes the stage of ” Delivering the Trust” . and handing over these facts for the highest authority in Ahmadiyya, that is the successor (Caliph) of the founder.

It was indeed a very difficult and painful meeting, I had mixed feelings with pain in my heart, I gave him a detailed letter and it was the following:

In the name of Allah, the Gracious, the Merciful.

Fazl Mosque: 23/10/2017

My Dear and respected Mirza Masroor Ahmad

ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭﺭﺣﻤﺔ ﺍﻟﻠﻪ ﻭﺑﺮﻛﺎﺗﻪ

I call the Almighty Allah to witness that I have never imagined that I would be in this painful position. My heart is full of aches from the trauma I am living in these days. This has been reflected negatively on me; even in terms of my health.

How beautiful were those days that we spent in your presence, but in the same time this has born severe pains. How much we loved to work for the service of Islam through this Jamaat, and how glad we were to sacrifice all what we possessed, thinking that this was in the cause of Allah. How much have we overlooked the mistakes of the Ahmadis and had good faith in them. All this was because of our love for the founder of this Jamaat and his Khalifah. How much have we tried to ignore to face the facts that we have heard recently, but for how long could we continue doing that?

Who can reject the gift of Allah and not use his mind? Who can deceive himself more than that?
I am sorry to say that I have found that the responses of the Ahmadis – to the points that brother Hani Tahir has raised – were very far from being objective and were devoid of substance. They were full of selfish pride and insults as well as ruthlessness. As a result, our Jamaat emerged as an arrogant dictatorial Jamaat that wanted to prevent its people from thinking. In the same time, Hani Tahir continued to preach affection, peace, reason and objectivity in the research, and he did not change his approach in presenting his points and he did not get dragged into the personal arguments that some people tried to drag him into, while all that he was presenting was from texts written by the founder of the Jamaat.

How much it hurt me to see that the Jamaat did not stand as a unity to defend its founder, and left the matter in the hands of some individuals who are biased and unable to provide replies to refute what Hani has presented in an objective and fundamental manner. Since when was this person or the other representing the Jamaat? Why were not the replies issued officially in the name of the Jamaat or even in the name of the Arabic Desk?

I wondered, how can the “Jamaat of the Truth” prevent its members from listening to its opponents or even becoming aware of the doubts that are raised against the Jamaat, in fear that they will be affected by what they will know?
Since when was the truth so weak?

How many times have we criticized the non-Ahmadi scholars who forbade people from following our channel? How many times have we quoted in our favour as an argument the verse:

ﺍﻟَّﺬِﻳﻦَ ﻳَﺴْﺘَﻤِﻌُﻮﻥَ ﺍﻟْﻘَﻮْﻝَ ﻓَﻴَﺘَّﺒِﻌُﻮﻥَ ﺃَﺣْﺴَﻨَﻪُ ‏(ﺍﻟﺰﻣﺮ 19)

Those who listen to the Word and follow the best thereof.
(Al-Zumar 19)

How can we now find the officials of the Jamaat ordering its members not to listen at all to what any opponent says and not to even get acquainted with different opinions?

They even attribute these instructions to you!

As for the content of the responses to what Hani published, I cite the following as a few examples:

• Hani said: “How could the members of the Jamaat be 400 thousand in 1906, and then remain 400 thousand in 1944, despite the fact that the Khalifa said that the number has multiplied hundreds of times more than what it was at the time of the promised Messiah?”.

They replied by only repeating the same phrase, as if by doing this they have refuted it!

And when Hani published hundreds of grammatical errors that occurred in the founder’s Arabic books, they did not respond to any of these articles except in a way that no one would accept, and they did not ask any specialist in the Jamaat to respond, even though Hani himself has asked them to do so.

And when Hani published dozens of articles that show that the founder has copied from “Maqamat Al Hariri”- whose author ‘Al Hariri’ was born in the year A.D. 1054, their responses were inconsistent and contradictory; once they say: the founder did not read any of Hariri’s writings at all, and once they say: the founder was only affected by Hariri, and once they say: the founder deliberately copied from Hariri to draw people’s attention to him! But in all cases they did not answer the question why is there a very big similarity between the founder’s writings and “Maqamat Al Hariri”?
For example, from the first 30 pages of “Maqamat Al Hariri”, there are at least 500 phrases that are found distributed in the founder’s Arabic books! The only explanation for this is that the founder has actually copied from Hariri, and that he could not himself come up with powerful eloquent phrases without copying from Hariri. This of course destroys the idea that Allah taught him 40 thousand articles in Arabic! How could Allah have taught him all that while he continued to depend on Hariri?

And when Hani spoke about the falsification of the founder of the Jamaat when he referred to the Qur’an, the Hadith, the Mufassereen (Interpreters of the Quran), and the Awleyaa, there was no reply, despite the fact that Hani had mentioned more than 20 texts that the founder has ascribed to these sources, without the least trace of these texts existing in any of them. And this is the case also when Hani spoke about the falsification of the founder in referring to some points in his own books and publications, while these points did not exist in the said references.

And when Hani discredited the book “Ijazul Masih” from all aspects and said that he has taken the challenge and won, and he called for the formation of an unprejudiced committee to judge in this matter, no Ahmadi even commented on this. As a result, there was no reversal to Hani’s nullification of the book and this remains the case now.

Yet the greatest tremor was when we were taken by shock by the founder’s morals and his many insults, which we cannot accept for our children to hear and which we cannot be proud of, if these were published to the world.
We did not feel at all easy with his writing of a thousand consecutive “La’nah” – curse – in one of his books, nor with his insistence on the inevitability of his marriage to a married woman and his publishing announcements among people about that. For us this is a crime and a shameful act and is unacceptable to anyone.
There are also some texts written by the founder that can be a reason for our prosecution by law on the basis of “contempt of religions”. As an example I refer to his description of Christianity and its beliefs as “filthy”. This was mentioned when he said about Abdullah Atham: “And he stopped in one go writing any books in favour of the filthy beliefs of Christianity that he used to be engaged with.” And also his saying: “Christianity occupies the first place in the world in speaking falsehood, those who did not hesitate even to cheat in the divine books have forged hundreds of false books”. And his description of the Christian religion by saying: “It provokes disgust.”

As for the prophecies of the founder, it is clear that they were not fulfilled – or they were even fulfilled in reverse – and that the justification of the Jamaat for not being fulfilled was not correct. It is regrettably all forgery, the Jamaat even sometimes fabricated non existing texts. For example, regarding Thanaullah who lived after the founder, the Jamaat claimed that the founder has written in an announcement in October 1907 that the liar would still be alive after the truthful. But we find no trace of such an announcement in his “Ishtiharat” volumes.

After realising all this, it is still my hope and wish that we remain on a good relationship with you and with the Jamaat. But I am very sorry to tell you that I no longer consider the founder of the Jamaat truthful in his claims. As for the members of my family, they can decide for themselves. I do not mind if any of them chose to stay in the Jamaat. I do not even have any problem to continue working for the Jamaat if you accept in it someone who does not believe that its founder is the promised messiah and Mahdi, and whose intention is to help its members and strive to save them. Otherwise, it is all right if you discharge me from my work. What is important is for us to remain on a friendly good relationship InshaAllah.

Sir, I have very good faith in you and I can see that you are the only one in the whole World who has the solution for this issue of Ahmadiyya at its roots. You can work on saving the Ahmadis and their offspring and the future generations from this awkward situation. By doing this you will gain the special pleasure of Allah.

This can be done if you put in place a long-term plan to transform this Jamaat into a charity or something similar that can work as an organisation to enjoin goodness and spread peace in the world.

I am willing to help in this matter and to work with you to gradually bring the Jamaat and its members to safety, no matter how long this might take.

I know that telling people all the truth at once can cause them a shock and that the negative effects of this may be more than the positive ones. But on the other hand, remaining silent altogether will intensify the problem.

If you work on solving this issue at its roots, history will bestow upon you an extraordinary and unprecedented position. You will win the respect and admiration of the people, and you will receive the greatest rewards from Allah the Almighty.

I can help you with this all the way through until the end. In this case no one will ever know about this letter or its contents.

I will continue to work in the office as usual and I will carry out the tasks entrusted to me until I get any directions from you.

ﻭﺍﻟﻠﻪ ﻣﻦ ﻭﺭﺍﺀ ﺍﻟﻘﺼﺪ

Yours truly:
Ikrima Najami

I handed him the letter and he asked me: What did you write in it? I said: I cannot speak before you read it and I hope that we meet after reading it, but it is a very disturbing matter that I have never experienced in my entire life!

He said, “What is wrong with you, do you want to leave the Jamaat or what?

I said: please let’s postpone the talking after you read the content of my letter, as I have written to you in detail. He said: Well, give me a day or two and I’ll read it and meet you again.

After 40 minutes, one of his bodyguards came to my office and said, “Huzoor (the Caliph) wants to see you right now.”

I went to him and when I entered his office he said: “what you have said regarding the founder of the Jamaat I do not accept it and is nonsense.”

He seemed tense, his voice was choppy and his hands were trembling and continued saying: “I have read all of your letter and I find myself compelled to discharge you from your duties and discharge you from the Jamaat with an immediate effect!”.

And with this he concludes the matter! rather than discussing or presenting strong proofs to me, from his practical and spiritual experiences and from the miracles of his daily accepted prayers, from which we have not seen anything! Yes, instead of showing me an example of a firm faith in the truthfulness of the founder; he just quickly said to me: “I find myself compelled to discharge you from your duties and discharge you from the Jamaat”.

There are other important details that I will mention later inshaAllah, but I want to mention here very important point; at the end of this meeting, I asked the Caliph: what would you do if you were in my place?

He replied: “most probably, I will do the same like you!”.

From that moment on, a terrible series of defamation, abuse, insults and cruelty began against me, all of this to intimidate any Ahmadi from just thinking about what I thought about, and from researching the same topics I did, and from just breathing the real freedom of thoughts that I began to breathe. Insha’Allah, I will talk about these details later.

At the End, I pray to Allah that may he guide and help the Ahmadies to convey the truth to their families and children and relatives.

There is no harm if they did this in a gradual way and in stages, what is important for them is not to contribute in spreading evil and lies. They should help each other in research, reading and understanding, and demand that everything should be accurate and documented, that the responses for the allegations should be official, and from specialists, especially in relation to the Arabic language which has become known to all now, the low level of the Mirza’s Arabic.

My heart will remain open to all the Ahmadis, hoping they will not obey the boycott, and will not agree to any evil, and will not listen to the false rumours, and will not judge anything before they hear all parties, because those selfish beneficiaries (who care only for their worldly interests) live on this type of enmity and hatred.

Ikrima Najami

10 Fundamental Conflicts Between Islam and Qadiyaniyat

By Hazrat Moulana Idris Kandhlawi (rahimahullah)


In a Hadith, dress has been compared to religion because the way the dress protects/safe guards the human beings, their identity and the dress is means for beauty, in the same way, the religion also protects the life here and hereafter, prepares one’s life and is identifying source. As soon as a baby is born, it is dressed up and as it grows up, the new dresses are required in line with its growth/age. And then a time comes when it enters into its youth and reaches peak in terms of abilities and strength, and at this stage the dress that decors it is most fitting and remains the same for ever and doest not necessitate any change. Similarly the mankind for its cultural development needed and were provided Shariah (code of law)  and Prophet Muhammed ﷺ was sent as apostle at the time when the mankind reached fully developed cultural form (tamaddun). So the Shariat (Islamic code of law) that descended along with Prophet Muhammed ﷺ was with such glory that it remains until doomsday and mankind does not need any new Shariah (code of law). This fact has been informed by Qur’an in the following verse.

“Today, I have perfected your religion for you, and have completed My blessing upon you, and chosen Islam as Deen for you.”

This is a clear announcement that with Prophet Muhammed ﷺ, the chain of prophecies has been sealed and the mankind under the guidance of Shariah (Islamic code of law) of Prophet Muhammed ﷺ will do its journey until doomsday. Because the sealing of prophets is the collective consensus of whole Muslim nation (Ummah) and it is also accepted faith that after Prophet Muhammed ﷺ any one who claims prophethood and his followers are zindeeq (who promote infidelity as Islam and misguide others) and without doubt are out of Islam.

Unfortunately under the influence of British in India, Mirza Ghulam Ahmed Qadiyani had claimed false prophethood and his followers   to cheat innocent Muslims say that Qadyanis are also “Muslims” and the way there are so many sects in Muslims, and there are trivial differences between the sects, similarly Qadiyani has just trivial differences. But this is mere cheating and mis-understanding   because between Muslims and Qadyani, there is not just one or two differences or conflicts but all of the fundamental articles of faith are in conflict and differences.

In this connection, there is an important article titled “MIRZAIYAT KA USOOLI IKHTILAF” by renowned scholar of Islam and Muhaqqiq Hadhrat Maulana Mohammed Idris Kandhelvi (Rahimahullah), previous Sheikh-ut-tafseer (Master of Quranic Exegecis) Darul-uloom Deoband, Shaikul Hadith Jamia Ashrafia Lahore. Maulana Idris is one of the highly esteemed and distinguished scholars of Islam. The three works of Maulana, “Ma’riful Qur’an” in line of Tafseer (Quranic Exegesis), “At-Talluq As-sahih (arabi)” Sharah of Mishkat Shareef in line of Hadith and “Seerat-e-Mustafa” (three parts) are the most exemplary works left behind by him for the Muslim nation (Ummah). Narrations and belief were his two special aspects. He had regular writings on Islamic Belief/Creed and in all his writings the orational style is fully reflected. Due to this, Maulana Idris had a very important part in rejection of Qadiyaniyat and in this connection this booklet is a great work.

Hadhrat Maulana Kandhelvi (rahimahullah) was a great scholar and his writings were also scholaric and used to be in schoolic style. Now a days due to down-trend in Urdu language it has become very hard to explain to the new generation. Allah may bestow his blessings and rewards on my respected friend Maulana Mufti Ghayasuddin Saheb, who called upon Hadhrat Maulana Abdul Qavi Saheb to transform this booklet into easily understood language and Maulana Abdul Qavi Saheb has accomplished it with great beauty and responsibility. In fact the ease and style have made this writing doubly rewarding and scholars and Muslims in general both alike can benefit out of it. In this booklet, 10 fundamental conflicts in light of writings from Mirza himself have been discussed. If any person with intention of seeking truth, reads this, will surely and undoubtedly know and understand that Qadiyani beliefs is Kufr (infidelity) and it is not one of the sects of Muslims. But its treachery against Islam and an evil effort to take off the Prophethood from Muhammad ﷺ and crown himself (Mirza) with prophethood.

One of the aims of “Majlis-e-Tahaffuz Khatam-e-Nabawwat” Andhra Pradesh is also to publish most beneficial books on this subject of Rejecting Qadiyaniyat and ensure that these reach all the Muslims and this booklet is one of them as an humble effort.

Allah may reward Hadhrat Maulana Idris with Noor in his grave, also reward graciously Hadhrat Moulana Abdul Qavi and protect the whole Muslim nation (ummah) from this fitnah (religious chaos, tribulation, corruption and mischief and spreading of it), and reward us sinners to become the dust of the path of this blessed movement, so that on the Day of judgement along with our wrong doings we can present our humble efforts and have an excuse to gain   Shafa’at (recommendation) of Prophet Muhammad ﷺ as we have no other ways and means of salvation except hoping for the mercy of Allah and hoping for Shafa’at of Prophet Muhammad ﷺ .

_ Khalid Saifullah Rahmani

[Khadim “Majlis-e-Tahaffuz  Khatam-e-Nabawwut”
Andhra Pradesh]
15 Jamadi ul Ula, 1426 June 24, 2005


Islam is a whole and complete religion and it is Allah’s last Shariah (Islamic code of law). And Prophet Muhammad ﷺ is the last of all the Prophets and Apostles sent by Allah Subhanahu Wa Ta’ala. It is the collective consensus and faith of all the Muslims that after Prophet Mohammed ﷺ neither a Prophet comes nor a Holy Book will be sent, neither there is a need for it. Innumerable verses in Qur’an Karim and Hadith Saheeh have re-affirmed this faith and belief.

From the time of Prophet Mohammed ﷺ itself, some wretched and unblessed people have denied the last   prophethoodness of Mohammed ﷺ and claimed themselves to be the prophets but all of them have been sent to their destiny.

Mirza Ghulam Ahmed Qadiyani is also one of those unfortunate and wretched people, who in the beginning to allure Muslims, called upon them to work for benefit of Islam and it was a deceit and then when he succeeded to some extent, he exposed his own purpose by claiming himself the guardian of Islam and then Mahdi and then Maseeh and finally claimed himself to be the prophet and the last of the prophets. Some ignorant Muslims who are not aware of true consensus or faith or belief, have been caught in this web. And this movement now has taken a shape of world wide fitnah. But the learned Ulamas right from the first day have been on watch out and have been taking care of their responsibility to safeguard the Khatm-e-Nabuwwat (end/seal of chain of prophethood) and Insha Allah continue to do so until the last nail is hammered into the coffin of this fitnah.

Hadhrat Moulana Idris Saheb Kandhelvi is a great scholar. He was a commentator of Qur’an   and Shaikhul Hadith. He authored lot of religious knowledge books. He also made aware the Muslims of this “Fitnah Qadiyaniat” and warned to be on watch and he collected and compiled the quotes and faiths of Mirza Ghulam Ahmed Qadiyani from their own books which prove that Qadiyanis are not Muslims but they follow some other religion   than Islam.

Meaning, the religion of Islam which Nabi Mohammed ﷺ brought to mankind, and which was accepted and followed by the Companions of Prophet Mohammed ﷺ, and companions’ followers, the Heads of all schools of thought, and Jurisprudence, experts and commentators of Quran, Muhaddithin, Scholars, Virtuous personalities and all Muslims is a different religion from that of which Qadiyanis are claiming and following. There is difference of skies and earth between the two religions.

This booklet was in old hard style language wise and scholaric. On the insistence of Hazrat Moulana Mufti Ghayasuddin sahib, I have taken up the task of re-writing this book in easy language so that all Muslims in general can easily benefit out of it.

Allah Subhanahu wa Ta’ala with His grace and generosity bestow acceptance of this book and protect all the Muslim nation (Ummah) from turning away from the right path and from going astray.

Mohammed Abdul Qavi Nazim  Idara Ashraful Uloom,
18 Jamadi Hussani, 1424

بسم الله ال رحمان ال رحيم

Many people are in a misunderstanding about Qadiyanis that “it is also a sect of islam, just they are having some conflict in some trivial and secondary affairs, which is also found in other Islamic sects.” That’s why they slink away from admitting that Qadiyanis are Murtad (infidels) and are non-Muslims.

However it is wrong to think that ‘Qadiyanat’ is one of Islamic sects. Such type of thought is due to lack of knowledge and awareness regarding the basic princples of Islam. It is very unfortunate that many Muslims don’t have the correct knowledge of islamic fundamentals.

It is an admitted fact that “each and every religion have its own principles and beliefs, which are the peculiar and distinctive features of that religion.” It means on the basis of these principles that religion is recognised and distinguished from other religions. Therefore Islam is also having some basic beliefs and laws. If any one sticks himself to these fundamentals and have conflict in other matters then such a conflict is called as a “trivial conflict” and such a person is still in Islam and he is named a Muslim. But if any one have conflict with these principles itself and had crossed their limits, then such a person is no more a Muslim, he will be treated as murtad (infidel) or non-Muslim. This type of basic conflict is found between the Muslims and Qadiyanis, therefore the Qadiyanis is infidels and is out of Islam. In this booklet this basic difference will be explained to some extent, so that the misunderstanding of Muslims may get away and the real matter may be known:

1. Qadiyanies themselves claim to have fundamental conflict with us:

It is not the only claim of Muslims that Qadiyanis are having basic and faith related conflict with Islam and Muslims, they themselves say that their conflict with Muslims is not trivial but it is fundamental. For example see the text of their book “Majmu’ah fatawah ahmediyah” 

“It is completely wrong that there is some trivial conflict between we and non-Ahmedis (muslims). Because denying the one who has been appointed by Allah (i.e., one who is sent by Allah) is infidelity. Our position (Muslims) are atheists of Mirza saheb’s appointment (his prophesy). Now say how can this conflict will be a trivial one.” [Fatawa Ahmediyah  p.274]

According to us the opposition of Qadiyanis with islam and Muslims is fundamental not trivial. And the Qadiyanis themselves also say the same. So by this it is known that Qadiyaniat and Islam both are different religions.

2. Religion also changes with the change of prophet:

Due to the change of prophet religion and tribe also changes. For example if anyone believes only in Esa (alayhissalaam) then he is a Christian and one who believes only in Musa (alayhissalaam) is called a Jew. He is not eligible to be named as a ‘Muslim’ or ‘Muhammadi’. In the same manner if any Christian or a Jew starts to believe in Hazrath Muhammed ﷺ and admits that he is the final Messenger then he is not mentioned as a Jew or Christian rather he is mentioned as a Muslim. Muslims believe that Hazrath Muhammed ﷺ is Allah’s Prophet and his final Messenger. Where as Qadiyanis admits Mirza Gulam Ahmed Qadiyani as their prophet. For example it is written in their book “Tatimmah haqeeqatul wahi”:

I swear by the god who is having my soul in his hands he had sent me and named me ‘nabi’ (prophet) [Haqeeqatul wahi];

The true god is the one who had sent his prophet in Qadiyan   [Daafeul-bala].

So when we came to know that Qadiyani’s prophet is different, then the faith and religion of both are also different. Hence the followers of Mirza Gulam Ahmed Qadiyani can be mentioned as Mirza’i, Gulami or Qadiyani, but they can’t be mentioned as a Muslim.

3. The series of Prophets came to an end:

It is the basic and unanimously consented faith of all the muslims that Hadhrat Muhammed ﷺ is the final Prophet of Allah, and no Prophet will arrive after him till the doomsday. This is the faith of all the companions of Prophet, tabi’een and all the religious scholars of Muslim nation in the light of Qur’anic verse,

Muhammad is not The father of any Of your men, but (he is) The Apostle of God, And the Seal of the Prophets: And God has full knowledge Of all things. [Al-Ahzab: 40]

and various ahadith, And all had admitted unanimously that Hadhrat Muhammed ﷺ is the final Messenger and the series of Prophets came to an end at him. No new Prophet will arrive now. It is a fundamental and basic belief of Islam in which no islamic sect is having any type of conflict. (As far as the issue of Hadhrat ESA (alayhissalaam) he was a Prophet sent before our Prophet ﷺ, and in the same state he was raised to the sky, Whenever he will arrive, his arrival will be to issue the religion of our Prophet ﷺ, he will not arrive with a new prophethood, therefore there will be no effect of his arrival (in the end) on our Prophet ﷺ being the final Prophet.

Against the faith and belief of all Muslims the Qadiyanis believe that the chain of prophethood didn’t came to an end at Muhammed ﷺ. Gulam Ahmed Qadiyani’s claim that:

“How can you gain those favours without prophets and messengers? So as to make you reach the degree of faith and love the arrival of messengers occasionally is essential and through their intervention you will gain those favours.” [lecture  siyaal Koot p.32]

“I am not any new messenger, many messengers came before me [Al-Hukum 10th April 1908]

our claim is that we are messengers and apostles” [Al-Hukum 5th March 1908].

In this way Gulam Ahmed Qadiyani makes his own different belief i.e., the continuity of the series of prophethood after our Prophet Muhammed ﷺ and establishes a false claim of his prophethood. And his followers  admit Gulam Ahmed Qadiyani as their prophet next to Muhammed ﷺ  and change the meaning of the Qur’anic verse which clearly mentions the end of prophethood so they give an inappropriate explanation of our unanimously consented belief in this way:

“Allah the almighty had endowed Hazrath Muhammed with a seal, means god had given him the seal which is not given to any other prophet in order to spread the excellencies. That’s why he was named as ‘khatamun nabiyyin”   [Hashiyah Haqeeqatul Wahi p.97].

Through this and many other such explanations, Mirza and his followers want to say that the meaning of the word ‘Khatam’ is not ‘final’, but it means a stamp with which he puts seal and shows his nation that he is a prophet. Where as the whole Muslim nation besides Mirza’is unanimously agreed that Muhammed ﷺ is the final Prophet as it is explored in many Sahih Ahadith. So the first thing in Islam on which the whole nation unanimously convinced is ‘the person who claims to be a prophet after the era of Prophet Muhammad ﷺ is a liar, he must be killed. So in the life span of Muhammed ﷺ itself when a person called “Aswad an-Ansi” claimed to be a prophet, our Prophet Muhammed ﷺ asked one of his companions to kill him. So he was beheaded. Again Abu-Bakr Siddiq (Radhiyallahu anhu) dispatched a force under the leadership of Khalid bin Waleed (Radhiyallahu anhu) to kill Musaylimah (a big liar). So Musaylimah and his 28,000 followers were sent to hell. Similarly Talaha Asadi claimed to be a prophet, so Abu-Bakr (Radhiyallahu anhu) had given the order to kill him. So he was also killed. In the same way when a person named Haris claimed to be a prophet, Khalifah Marwaan killed him by the collective decision of the companions of Prophet ﷺ and the Tabi’een. In the time of Khaleefa Haroon Rasheed a person was killed according to court’s judgment for claiming to be a prophet. This shows that Hadhrat Muhammed ﷺ is the final Prophet according to Islam and Muslims. After him no new prophet will arrive. Who ever claims to be a prophet next to him will be a murtad (infidel) and who ever obeys him is also an infidel. It must be known that the punishment of infidelity in islam is to slay. Even in the religion of Qadiyanis also the punishment of the one who rejects their prophet or even a khalifah (successor) is to slay. That’s why Nooruddin qadiyani says:

“God made me the successor, neither I can be suspended through your words nor any one have the ability to suspend me, if you keep on forcing, then keep in mind I am having Khalid bin Waleeds (plural) whom will punish you like infidels” [Tasheed-ul-Azhaan vol 9 p.12].

4.  Being Obedient to Muhammed ﷺ is enough for salvation:

All the Muslims had collectively admitted that to have faith in Hazarath Muhammed ﷺ and to follow him is sufficient for the success in the hereafter. But it is not enough in qadiyanies’ view. Moreover (it needs to have faith in mirzas prophethood) until a person didn’t have faith in his prophethood he is an eternal kafir (infidel) and deserves the hell. It is forbidden to marry him. It is not proper to join his funeral. Just go through:

“Whoever is having adversary with us is a Jew, Christian, idolator and hellish” [Tableeqh-e-Risalath 9 p.27]

“every one who received my invitation and didn’t accept me is not a Muslim”. [Haqeequtal-Wahi p.163].

“Infact our enemies became dogs of deserts and their women are worst than dogs.” [Durr-e-  Mateen p.294]

“all those muslims who had not included themselves in the oath of allegance of maseeh mouood (the maseeh who was promised to sent in past) whether they had heard his name or not they are infidels and non-muslims” [Aaena-e-Sadaqat p.35].

It means crores of Muslims all over the world who don’t believe in the Qadiyani’s prophet are infidels, idolators and hellish in   Qadiyanis view and only those people (Qadiyanis) are muslims. (we seek Allah’s protection).

5. Whose Qur’anic interpretation is actually reliable?

It is the firm belief of Muslims that only the Qur’anic interpretation of Muhammed ﷺ is actually reliable. In the Qur’an itself Muhammed ﷺ was mentioned as the interpreter of the Holy Qur’an. If his explanation is not found then the interpretation of his companions and Tabi’een (their followers) will be reliable. But Mirza and his followers say that only Mirza’s interpretation is reliable even though his explanation is against to Sahih ahadith and the whole ummah (Muslim nation).

See what he says:

“There is a big difference between we (me) and Muhammed because I always receive the aid and support of God” [Nuzool-ul-  maseeh p.99].

“The foundation of my claim is quran and divine revelation which descended on me. Yes we present those ahadith as a support which are according to Quran and are not against to my divine revelation and we throw the other ahadith as waste scraps” [Tofah-e-goldviah, p.10]

Its clear that this conflict of Qadiyanis with Muslims is also fundamental and faith related (non trivial) which separates the Qadiyanis from Muslims and makes their religion a religion besides Islam.

6. Isn’t the Qur’an God’s final revelation…?

Muslims believe that Qur’an is the last book of Allah and believe that now Allah will never bring down any other revelation or book till the last day. But according to qadiyanies the claims of mirza are equivalent to Qur’an and to believe in them is as important as to believe in Qur’an. Reading the artificial and self prepared revelation of Mirza is also a form of worship as the recitation of Qur’an. The revelation of Mirza is also a miracle like Qur’an. Let us     once go through their belief:

“The Diving Revelation Of God Descended on me to such an extent that if it is totally written   it will not be less than 20 parts.”   [Haqeeqatul-wahi p.91].

“The pleasure and faith obtained by quran, cannot be obtained through any other books. Similarly the pleasure and delight obtained by reading the revelations of maseeh mouood cannot be obtained by reading   any other book. Hazrath Maseeh mouood is appointed to teach his revelations only to his clan. It is obligatory for ahmadian tribe to believe and act according to his revelations” [An-Nubuwatu fil-  Islam]

7. Is Jihad Forbidden in Islam…?

According to Islamic belief jihad is a form of worship and its command along with all its details will remain as long as Islam remains. Jihad’s mention, incitement and its laws are present in countless places of Quran and hadith. But Mirza’s claim is:

“the command of jihad is demolished with my appearance. It is absolutely forbidden especially to wage a war against british. So after my appearance there is no jihad with swords, a white flag of peace and freedom has been raised from our side. “Who wages a war is an enemy of God, one who believes in it is an atheist of prophet, now leave the thought of jihad oh! Friends, It is forbidden now to wage a war and fight for religion” [Arbaeen No:4  p.15].

“In time of maseeh mouood (Mirza Gulaam Ahmed) the command of jihad was absolutely demolished. Fighiting with infidels is forbidden for me.” [Khutba-e-ilhamiyah p.35].

“Helping the british government and erasing the thought of jihad’s wicked issue is a good thing” [Ijaaz-e-Ahmedi p.34].

8. Who is distinguished of all prophets Muhammed or Mirza…?

It is the firm belief of Islam and Muslims that the Prophets are the most prominent of all the humans, especially our Prophet ﷺ  is the most distinguished of all Prophets. Any person (however virtueous he may be) is not equal to a Prophet. On contrary to this the belief of Mirza and Qadiyanis is “Mirza is not only prominent than all the prophets but he is also prominent than Mohammed”

“There is a lot of difference between Mohammed and us because I always receive the aid and support of God.” [Nuzool-ul-maseeh p.96].

“Leave the rememberance of mary’s son, Gulam Ahmed is better than him” [Daafe-ul-bala p.2]

“Mohammed has arrived again in us with advanced glory than what it was oh akmal. Those who wants to see Mohammed must go to qadiyan and see Gulam Ahmed”. [Paigaam-e-Sulah 24 March 1916].

Means Gulam Ahmed is claiming that he is (we seek Allah’s protection) the rebirth of Mohammed ﷺ and in his second birth he appeared with more advanced capabilities than before.

9. Do Qadiyanies have same beliefs as we have about  Esa (alayhissalaam)..?

Hazrath Esa (alayhissalaam) is Allah’s Prophet with high determination and Qur’an had announced his chastity and his honor and mentioned his mother as siddiqah (the most faithful) and the chaste. All the Muslims have the same belief about him. But it is beyond our capability to explain what type of beliefs Mirza Gulam Ahmed is having about him and the way he percepts in his glory, because just its imagination also makes out hair erect. But to understand the beliefs of Qadiyanis see a few examples:

“If maseeh the son of Mary would have been in our age, then he will be unable to do those things which I can and he can’t show those miracles which are appearing from me.”  [Haqeeqat-ul-wahi p.148] 

“3 paternal and maternal grand mothers of maseeh were prostitutes. He was born with their blood”. [Zameemah Anjaam-e- aatham p.6]

“Also keep it in your mind that he (maseeh) is also having a little habit of lying.” [zameemah anjaam-e-aatham p.5].

10. Who was addressed in the following verses Mirza or Muhammed ﷺ..?

Moreover Mirza determines that the innumerable verses which were revealed in the eminence of Mohammed ﷺ are related to him where as the whole muslim nation unanimously agreed that these are related to Mohammed ﷺ.

Besides this Qadiyanis also believe that:

“The land of qadiyan is like mecca mukarammah and madeena munawarrah.” [Baraheen-e-ahmadiyah p. 557].

“The mosque of qadiyan is equal to Masjid-e-aqsa [Al-fazal 1915 p.6]

“Visiting qadiyan is equivalent to haj” [al-fazavol24, 64]

“Those who see Mirza are equivalent to the companions of prophet.” [Al-fazal vol 24,p. 64]

“The graveyard of qadiyan is better than all thegrave yards on the Earth.” [malfazath-e- ahmadiyah p.416].

But where as the Muslim beliefs are exactly opposite to it.

Any how these are some examples through whichwe want to prove infront of muslims that “Though the religion of Mirza and his followers is different from Islam, they claim to follow a religion parrel (equivalent) to Islam.” So they can’t be Muslims. Their claim of being Muslims is nothing but an attempt to deceive muslims.

Qadiyanis must have to come in open and say that their book, their prophet and their religion are different. They must give-up to present their false prophet, their false book and their false religion as Islam and actual Islam. And also Muslims should have to understand their (qadiyanis) false propaganda and their unsound and useless interpretations. They should reject them and stick to their real and true religion.   Because neither they (qadiyanis) are Muslims nor they have any type of concern with Islam and its fundamental beliefs. May Allah the Almighty safeguard the faith and beliefs of muslims and keep away from all types of deception and fraud.

ﻣﻮﻻﻧﺎ ﻣﺤﻤﺪ ﻗﺎﺳﻢ ﻧﺎﻧﻮﺗﻮﯼ ﺭﺣﻤۃﺍﻟﻠﮧ ﻋﻠﯿﮧ ﭘﺮﺧﺘﻢ ﻧﺒﻮﺕ ﮐﮯ ﻣﻨﮑﺮ ﮨﻮﻧﮯ ﮐﺎ ﺍﻟﺰﺍﻡ ﺍﻭﺭ ﺍﺱ ﮐﯽ ﺣﻘﯿﻘﺖ

‏[ﺣﺎﻓﻆ ﻋﺒﻴﺪﺍﻟﻠﻪ]

ﺟﻤﺎﻋﺖ ﻣﺮﺯﺍﺋﯿﮧ ﺟﺲ ﻃﺮﺡ ﻗﺮﺍٓﻥ ﻭﺣﺪﯾﺚ ﺍﻭﺭ ﺩﻭﺳﺮﮮ ﺑﺰﺭﮔﺎﻥ ﻭﺻﻮﻓﯿﺎﺀ ﮐﺮﺍﻡ ﮐﯽ ﻋﺒﺎﺭﺍﺕ ﻣﯿﮟ ﺗﺤﺮﯾﻒ ﻣﻌﻨﻮﯼ ﮐﺮﮐﮯ ﺍﭘﻨﯽ ﺧﻮﺩ ﺳﺎﺧﺘﮧ ﻧﺒﻮﺕ ﺛﺎﺑﺖ ﮐﺮﻧﮯ ﮐﯽ ﮐﻮﺷﺶ ﮐﺮﺗﯽ ﮨﮯ ، ﺍﯾﺴﮯ ﮨﯽ ﺣﻀﺮﺕ ﻣﻮﻻﻧﺎﻣﺤﻤﺪ ﻗﺎﺳﻢ ﻧﺎﻧﻮﺗﻮﯼ ﺭﺣﻤۃ ﺍﻟﻠﮧ ﻋﻠﯿﮧ ﮐﯽ ﺍﯾﮏ ﮐﺘﺎﺏ ’’ﺗﺤﺬﯾﺮ ﺍﻟﻨﺎﺱ‘‘ ﮐﮯ ﻣﺨﺘﻠﻒ ﻣﻘﺎﻣﺎﺕ ﺳﮯ ﻧﺎﺗﻤﺎﻡ ﻋﺒﺎﺭﺍﺕ ﻣﺎﻗﺒﻞ ﻭﻣﺎﺑﻌﺪ ﮐﮯ ﺍﻟﻔﺎﻅ ﺣﺬﻑ ﮐﺮﮐﮯ ﭘﯿﺶ ﮐﺮﺗﮯ ﮨﯿﮟ ﺍﻭﺭ ﯾﮧ ﮐﮩﺘﮯ ﮨﯿﮟ ﮐﮧ ﻣﻮﻻﻧﺎ ﺑﮭﯽ ﺍﺟﺮﺍﺀ ﻧﺒﻮﺕ ﮐﮯ ﻗﺎﺋﻞ ﺗﮭﮯ ﺣﺎﻻﻧﮑﮧ ﻣﻮﻻﻧﺎ ﺍﭘﻨﯽ ﺍﺳﯽ ﮐﺘﺎﺏ ﻣﯿﮟ ﻣﻨﮑﺮ ﺧﺘﻢ ﻧﺒﻮﺕ ﮐﻮ ﮐﺎﻓﺮ ﻭﻣﺮﺗﺪ ﮐﮩﺘﮯ ﮨﯿﮟ ﻟﯿﮑﻦ ﺍﻓﺴﻮﺱ ﯾﮧ ﮨﮯ ﮐﮧ ﻣﺮﺯﺍﺋﯿﻮﮞ ﮐﮯ ﺳﺎﺗﮫ ﺳﺎﺗﮫ ﻣﺴﻠﻤﺎﻧﻮﮞ ﮐﺎ ﺍﯾﮏ ﮔﺮﻭﮦ ﺑﮭﯽ ﺩﺍﻧﺴﺘﮧ ﯾﺎ ﻧﺎﺩﺍﻧﺴﺘﮧ ﺍﺱ ﺑﺎﺕ ﭘﺮ ﻣﺼﺮ ﮨﮯ ﮐﮧ ﺣﻀﺮﺕ ﻣﻮﻻﻧﺎ ﻧﺎﻧﻮﺗﻮﯼ ﺭﺣﻤۃ ﺍﻟﻠﮧ ﻋﻠﯿﮧ ﺍﺟﺮﺍﺀ ﻧﺒﻮﺕ ﮐﮯ ﻗﺎﺋﻞ ﮨﯿﮟ ﺍﻭﺭ ﻗﺎﺩﯾﺎﻧﯿﻮﮞ ﻧﮯ ﺍﻧﮩﯽ ﮐﯽ ﻋﺒﺎﺭﺍﺕ ﮐﻮ ﺩﻟﯿﻞ ﺑﻨﺎﮐﺮ ﻣﺮﺯﺍ ﻗﺎﺩﯾﺎﻧﯽ ﮐﯽ ﻧﺒﻮﺕ ﮐﻮ ﺛﺎﺑﺖ ﮐﯿﺎ ﮨﮯ، ﮨﻤﺎﺭﮮ ﺧﯿﺎﻝ ﻣﯿﮟ ﯾﮧ ﺣﻀﺮﺍﺕ ﻣﻮﻻﻧﺎ ﻧﺎﻧﻮﺗﻮﯼؒ ﮐﮯ ﺳﺎﺗﮫ ﺑﻐﺾ ﮐﯽ ﻭﺟﮧ ﺳﮯ ﺍﯾﺴﺎ ﮐﮩﺘﮯ ﮨﯿﮟ ﮐﯿﻮﻧﮑﮧ ﻣﺮﺯﺍﺋﯽ ﺗﻮ ﺣﻀﺮﺕ ﻣﺠﺪﺩ ﺍﻟﻒ ﺛﺎﻧﯽؒ، ﺷﺎﮦ ﻭﻟﯽ ﺍﻟﻠﮧ ﺩﮨﻠﻮﯼؒ ، ﻣﻼ ﻋﻠﯽ ﻗﺎﺭﯼؒ ، ﺷﯿﺦ ﻣﺤﯽ ﺍﻟﺪﯾﻦ ﺍﺑﻦ ﻋﺮﺑﯽؒ ﺍﻭﺭ ﺷﯿﺦ ﻋﺒﺪﺍﻟﻮﮨﺎﺏ ﺷﻌﺮﺍﻧﯽؒ ﻭﻏﯿﺮﮨﻢ ﮐﯽ ﻋﺒﺎﺭﺍﺕ ﺑﮭﯽ ﺍﭘﻨﮯ ﺣﻖ ﻣﯿﮟ ﭘﯿﺶ ﮐﺮﺗﮯ ﮨﯿﮟ ﺗﻮ ﭘﮭﺮ ﺻﺮﻑ ﻣﻮﻻﻧﺎ ﻧﺎﻧﻮﺗﻮﯼؒ ﭘﺮ ﯾﮧ ﻏﺼﮧ ﺍﻭﺭ ﻧﺎﺭﺍﺿﮕﯽ ﮐﯿﻮﮞ ﮐﮧ ﻣﺮﺯﺍﺋﯽ ﺻﺮﻑ ﺍﻥ ﮐﯽ ﻋﺒﺎﺭﺍﺕ ﺳﮯ ﺍﭘﻨﺎ ﻋﻘﯿﺪﮦ ﺛﺎﺑﺖ ﮐﺮﺗﮯ ﮨﯿﮟ؟ ﺍﺻﻞ ﻣﯿﮟ ﺑﮩﺖ ﺳﮯ ﻟﻮﮒ ﻗﺼﻮﺭ ﻓﮩﻢ ﮐﯽ ﻭﺟﮧ ﺳﮯ ﻣﻮﻻﻧﺎ ﮐﮯ ﺑﺎﺭﮮ ﻣﯿﮟ ﻏﻠﻂ ﻓﮩﻤﯽ ﻣﯿﮟ ﻣﺒﺘﻼ ﮨﻮﺋﮯ ﺍﻭﺭ ﮐﭽﮫ ﻟﻮﮔﻮﮞ ﻧﮯ ﺟﺎﻥ ﺑﻮﺟﮫ ﮐﺮ ﻣﻮﻻﻧﺎ ﮐﯽ ﮐﺘﺎﺏ ﮐﮯ ﻣﺨﺘﻠﻒ ﻣﻘﺎﻣﺎﺕ ﺳﮯ ﻧﺎﺗﻤﺎﻡ ﻋﺒﺎﺭﺗﻮﮞ ﮐﮯ ﭨﮑﮍﻭﮞ ﮐﻮ ﺟﻮﮌ ﮐﺮ ﻟﻮﮔﻮﮞ ﮐﮯ ﺳﺎﻣﻨﮯ ﭘﯿﺶ ﮐﺮﻧﺎ ﺷﺮﻭﻉ ﮐﺮﺩﯾﺎ ﺟﺲ ﺳﮯ ﺳﺎﺩﮦ ﻟﻮﺡ ﻋﻮﺍﻡ ﺗﺮﺩﺩ ﻣﯿﮟ ﭘﮍﮔﺌﮯ ، ﺍﻟﻠﮧ ﮨﻤﯿﮟ ﻋﺪﻝ ﻭﺍﻧﺼﺎﻑ ﮐﮯ ﺳﺎﺗﮫ ﮐﺎﻡ ﻟﯿﻨﮯ ﮐﯽ ﺗﻮﻓﯿﻖ ﺩﮮ۔

ﮨﻢ ﺳﺐ ﺳﮯ ﭘﮩﻠﮯ ﻣﻮﻻﻧﺎ ﻗﺎﺳﻢ ﻧﺎﻧﻮﺗﻮﯼ ﺭﺣﻤۃ ﺍﻟﻠﮧ ﻋﻠﯿﮧ ﮐﯽ ﻭﮦ ﻋﺒﺎﺭﺍﺕ ﭘﯿﺶ ﮐﺮﺗﮯ ﮨﯿﮟ ﺟﻦ ﮐﮯ ﺍﻧﺪﺭ ﺻﺎﻑ ﻃﻮﺭ ﭘﺮ ﺍﻧﮩﻮﮞ ﻧﮯ ﻟﮑﮭﺎ ﮨﮯ ﮐﮧ ﺍٓﻧﺤﻀﺮﺕ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍٓﺧﺮﯼ ﻧﺒﯽ ﮨﯿﮟ ﺍﻭﺭ ﺍٓﭖ ﮐﺎ ﺯﻣﺎﻧﮧ ﺍٓﺧﺮﯼ ﮨﮯ ، ﺍﻭﺭ ﺭﺳﻮﻝ ﺍﻟﻠﮧ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﮐﮯ ﺑﻌﺪ ﮐﺴﯽ ﻧﺒﯽ ﮐﮯ ﺍٓﻧﮯ ﮐﺎ ﺍﺣﺘﻤﺎﻝ ﻧﮩﯿﮟ ، ﺟﻮ ﺍﺱ ﮐﺎ ﻗﺎﺋﻞ ﮨﻮ ﺍﺳﮯ ﮐﺎﻓﺮ ﺳﻤﺠﮭﺘﺎ ﮨﻮﮞ ﻭﻏﯿﺮﮦ، ﺍﺱ ﮐﮯ ﺑﻌﺪ ﮨﻢ ﻣﻮﻻﻧﺎ ﮐﯽ ﺗﺤﺬﯾﺮ ﺍﻟﻨﺎﺱ ﮐﯽ ﺍﺱ ﻋﺒﺎﺭﺕ ‏( ﯾﺎ ﻋﺒﺎﺭﺕ ﮐﮯ ﭨﮑﮍﻭﮞ ‏) ﭘﺮ ﺑﺎﺕ ﮐﺮﯾﮟ ﮔﮯ ﺟﻨﮩﯿﮟ ﻟﮯ ﮐﺮ ﺟﻤﺎﻋﺖ ﻣﺮﺯﺍﺋﯿﮧ ﺍﻭﺭ ﮨﻤﺎﺭﮮ ﮐﭽﮫ ﻧﺎ ﺳﻤﺠﮫ ﻣﺴﻠﻤﺎﻥ ﺩﻭﺳﺖ ﺑﮭﯽ ﻣﻮﻻﻧﺎ ﮐﮯ ﺑﺎﺭﮮ ﻣﯿﮟ ﻏﻠﻂ ﻓﮩﻤﯽ ﻣﯿﮟ ﻣﺒﺘﻼ ﮨﻮﺋﮯ ۔

ﺍٓﻧﺤﻀﺮﺕ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﮐﮯ ﺑﻌﺪ ﮐﺴﯽ ﺍﻭﺭ ﻧﺒﯽ ﮐﮯ ﮨﻮﻧﮯ ﮐﺎ ﺍﺣﺘﻤﺎﻝ ﻧﮩﯿﮟ
ﺟﻮﺍﺱ ﻣﯿﮟ ﺗﺎﻭﯾﻞ ﮐﺮﮮ ﺍﺱ ﮐﻮ ﮐﺎﻓﺮ ﺳﻤﺠﮭﺘﺎ ﮨﻮﮞ
ﻣﻮﻻﻧﺎؒ ﻟﮑﮭﺘﮯ ﮨﯿﮟ:۔

’’ﺍﭘﻨﺎ ﺩﯾﻦ ﻭﺍﯾﻤﺎﻥ ﮨﮯ ﺑﻌﺪ ﺭﺳﻮﻝ ﺍﻟﻠﮧ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﮐﺴﯽ ﺍﻭﺭ ﻧﺒﯽ ﮐﮯ ﮨﻮﻧﮯ ﮐﺎ ﺍﺣﺘﻤﺎﻝ ﻧﮩﯿﮟ ﺟﻮ ﺍﺱ ﻣﯿﮟ ﺗﺎﻭﯾﻞ ﮐﺮﮮ ﺍﺱ ﮐﻮ ﮐﺎﻓﺮ ﺳﻤﺠﮭﺘﺎ ﮨﻮﮞ‘‘ ۔
‏(ﻣﻨﺎﻇﺮﮦ ﻋﺠﯿﺒﮧ ، ﺻﻔﺤﮧ 144 ، ﻣﮑﺘﺒﮧ ﻗﺎﺳﻢ ﺍﻟﻌﻠﻮﻡ ، ﮐﻮﺭﻧﮕﯽ ، ﮐﺮﺍﭼﯽ‏)

ﻭﺍﺿﺢ ﺭﮨﮯ ﮐﮧ ﻣﻮﻻﻧﺎ ﻧﺎﻧﻮﺗﻮﯼؒ ﮐﯽ ﮐﺘﺎﺏ ’’ﺗﺤﺬﯾﺮ ﺍﻟﻨﺎﺱ‘‘ ﮐﯽ ﮐﭽﮫ ﻋﺒﺎﺭﺍﺕ ﭘﺮ ﺍﯾﮏ ﺻﺎﺣﺐ ﻋﻠﻢ ﻣﻮﻻﻧﺎ ﻋﺒﺪﺍﻟﻌﺰﯾﺰ ﺭﺣﻤۃ ﺍﻟﻠﮧ ﻋﻠﯿﮧ ﻧﮯ ﻣﻮﻻﻧﺎ ﮐﮯ ﺳﺎﻣﻨﮯ ﭼﻨﺪ ﺍﻋﺘﺮﺍﺿﺎﺕ ﻭﺍﺷﮑﺎﻻﺕ ﺧﻄﻮﻁ ﮐﯽ ﺻﻮﺭﺕ ﻣﯿﮟ ﭘﯿﺶ ﮐﮯ ﺗﮭﮯ ﺟﻦ ﮐﺎﺟﻮﺍﺏ ﻣﻮﻻﻧﺎ ﻧﺎﻧﻮﺗﻮﯼؒ ﻧﮯ ﺩﯾﺎ ، ﻣﻨﺎﻇﺮﮦ ﻋﺠﯿﺒﮧ ﺍﺳﯽ ﺳﻠﺴﻠﮯ ﮐﯽ ﺧﻂ ﻭﮐﺘﺎﺑﺖ ﮐﺎ ﻣﺠﻤﻮﻋﮧ ﮨﮯ ، ﺍﺱ ﻃﺮﺡ ﮨﻢ ﮐﮩﮧ ﺳﮑﺘﮯ ﮨﯿﮟ ﮐﮧ ’’ﻣﻨﺎﻇﺮﮦ ﻋﺠﯿﺒﮧ‘‘ ﮔﻮﯾﺎ ﮐﮧ ’’ﺗﺤﺬﯾﺮ ﺍﻟﻨﺎﺱ‘‘ ﮐﯽ ﺷﺮﺡ ﮨﮯ ﺟﺲ ﻣﯿﮟ ﺣﻀﺮﺕ ﻧﺎﻧﻮﺗﻮﯼ ؒﻧﮯ ﺗﺤﺬﯾﺮ ﺍﻟﻨﺎﺱ ﻣﯿﮟ ﻟﮑﮭﯽ ﮔﺌﯽ ﻋﺒﺎﺭﺍﺕ ﮐﯽ ﺗﺸﺮﯾﺢ ﺍﻭﺭﻭﺿﺎﺣﺖ ﻓﺮﻣﺎﺩﯼ ۔
ﻣﻮﻻﻧﺎ ﻧﺎﻧﻮﺗﻮﯼؒ ﺍﯾﮏ ﺟﮕﮧ ﻟﮑﮭﺘﮯ ﮨﯿﮟ:۔

’’ﺣﻀﺮﺕ ﺧﺎﺗﻢ ﺍﻟﻨﺒﯿﯿﻦ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﮐﯽ ﺧﺎﺗﻤﯿﺖ ﺯﻣﺎﻧﯽ ﺗﻮ ﺳﺐ ﮐﮯ ﻧﺰﺩﯾﮏ ﻣﺴﻠﻢ ﮨﮯ ﺍﻭﺭ ﯾﮧ ﺑﺎﺕ ﺑﮭﯽ ﺳﺐ ﮐﮯ ﻧﺰﺩﯾﮏ ﻣﺴﻠﻢ ﮨﮯ ﮐﮧ ﺍٓﭖ ﺍﻭﻝ ﺍﻟﻤﺨﻠﻮﻗﺎﺕ ﮨﯿﮟ‘‘… ۔
‏(ﻣﻨﺎﻇﺮﮦ ﻋﺠﯿﺒﮧ ، ﺻﻔﺤﮧ 9 ، ﻣﮑﺘﺒﮧ ﻗﺎﺳﻢ ﺍﻟﻌﻠﻮﻡ ، ﮐﻮﺭﻧﮕﯽ ، ﮐﺮﺍﭼﯽ)

ﻟﯿﺠﯿﮯ ﻣﻮﻻﻧﺎ ﺻﺎﻑ ﻟﮑﮫ ﺭﮨﮯ ﮨﯿﮟ ﮐﮧ ﺍٓﻧﺤﻀﺮﺕ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﮐﯽ ﺧﺎﺗﻤﯿﺖ ﺯﻣﺎﻧﯽ ﯾﻌﻨﯽ ﺍٓﭖ ﮐﺎ ﺗﻤﺎﻡ ﺍﻧﺒﯿﺎﺀ ﮐﮯ ﺍٓﺧﺮ ﻣﯿﮟ ﻣﺒﻌﻮﺙ ﮨﻮﻧﺎ ﺗﻮ ﺍﯾﺴﯽ ﺑﺎﺕ ﮨﮯ ﺟﻮ ﺳﺐ ﮐﮯ ﻧﺰﺩﯾﮏ ﻣﺴﻠﻢ ﮨﮯ ، ﺍﺱ ﻣﯿﮟ ﺗﻮ ﮐﻮﺋﯽ ﮐﻼﻡ ﮨﯽ ﻧﮩﯿﮟ ۔

ﺧﺎﺗﻤﯿﺖ ﺯﻣﺎﻧﯽ ﺳﮯ ﺍﻧﮑﺎﺭﻧﮩﯿﮟ ﺑﻠﮑﮧ ﻣﻨﮑﺮﻭﮞ ﮐﮯ ﻟﺌﮯ ﺍﻧﮑﺎﺭ ﮐﯽ ﮔﻨﺠﺎﺋﺶ ﻧﮩﯿﮟ ﭼﮭﻮﮌﯼ
ﺍﯾﮏ ﺟﮕﮧ ﻟﮑﮭﺘﮯ ﮨﯿﮟ:۔

’’ﺣﺎﺻﻞ ﻣﻄﻠﺐ ﯾﮧ ﮨﮯ ﮐﮧ ﺧﺎﺗﻤﯿﺖ ﺯﻣﺎﻧﯽ ﺳﮯ ﻣﺠﮫ ﮐﻮ ﺍﻧﮑﺎﺭ ﻧﮩﯿﮟ ﺑﻠﮑﮧ ﯾﻮﮞ ﮐﮩﯿﮯ ﮐﮧ ﻣﻨﮑﺮﻭﮞ ﮐﮯ ﻟﺌﮯ ﮔﻨﺠﺎﺋﺶ ﺍﻧﮑﺎﺭ ﻧﮧ ﭼﮭﻮﮌﯼ ، ﺍﻓﻀﻠﯿﺖ ﮐﺎ ﺍﻗﺮﺍﺭ ﮨﮯ ﺑﻠﮑﮧ ﺍﻗﺮﺍﺭ ﮐﺮﻧﮯ ﻭﺍﻟﻮﮞ ﮐﮯ ﭘﺎﻭٔﮞ ﺟﻤﺎ ﺩﯾﮯ ،ﺍﻭﺭ ﻧﺒﯿﻮﮞ ﮐﯽ ﻧﺒﻮﺕ ﭘﺮ ﺍﯾﻤﺎﻥ ﮨﮯ ، ﺭﺳﻮﻝ ﺍﻟﻠﮧ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﮐﮯ ﺑﺮﺍﺑﺮ ﮐﺴﯽ ﮐﻮ ﻧﮩﯿﮟ ﺳﻤﺠﮭﺘﺎ‘‘… ۔
‏(ﻣﻨﺎﻇﺮﮦ ﻋﺠﯿﺒﮧ ، ﺻﻔﺤﮧ 71 ، ﻣﮑﺘﺒﮧ ﻗﺎﺳﻢ ﺍﻟﻌﻠﻮﻡ ، ﮐﻮﺭﻧﮕﯽ ، ﮐﺮﺍﭼﯽ‏)

ﯾﮩﺎﮞ ﺍﯾﮏ ﺑﺎﺭ ﭘﮭﺮ ﺻﺎﻑ ﻟﻔﻈﻮﮞ ﻣﯿﮟ ﺍﻗﺮﺍﺭ ﮐﯿﺎ ﮐﮧ ﺍٓﭖ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﮐﯽ ﺧﺎﺗﻤﯿﺖ ﺯﻣﺎﻧﯽ ﺳﮯ ﻣﻮﻻﻧﺎ ﮐﻮ ﺍﻧﮑﺎﺭ ﻧﮩﯿﮟ ، ﺍﺳﯽ ﻃﺮﺡ ﺍٓﭖ ﺍٓﻧﺤﻀﺮﺕ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﮐﻮ ﺍﻓﻀﻞ ﺍﻟﺮﺳﻞ ﺳﻤﺠﮭﺘﮯ ﮨﯿﮟ ﺍﻭﺭ ﺍٓﭖ ﮐﮯ ﮨﻢ ﻣﺮﺗﺒﮧ ﮐﺴﯽ ﮐﻮ ﻧﮩﯿﮟ ﺳﻤﺠﮭﺘﮯ ۔

ﭘﮭﺮ ﻣﻮﻻﻧﺎ ﻋﺒﺪﺍﻟﻌﺰﯾﺰ ﺻﺎﺣﺐ ﮐﻮ ﺟﻮﺍﺏ ﺩﯾﺘﮯ ﮨﻮﺋﮯ ﻟﮑﮭﺘﮯ ﮨﯿﮟ :۔

’’ﺍٓﭖ ﮨﯽ ﻓﺮﻣﺎﺋﯿﮟ ﺗﺎٔﺧﺮ ﺯﻣﺎﻧﯽ ﺍﻭﺭ ﺧﺎﺗﻤﯿﺖ ﻋﺼﺮ ﻧﺒﻮﺕ ﮐﻮ ﻣﯿﮟ ﻧﮯ ﮐﺐ ﺑﺎﻃﻞ ﮐﯿﺎ ﺍﻭﺭ ﮐﮩﺎﮞ ﺑﺎﻃﻞ ﮐﯿﺎ؟ ﻣﻮﻻﻧﺎ ﻣﯿﮟ ﻧﮯ ﺧﺎﺗﻢ ﮐﮯ ﻭﮨﯽ ﻣﻌﻨﯽ ﺭﮐﮭﮯ ﺟﻮ ﺍﮨﻞ ﻟﻐﺖ ﺳﮯ ﻣﻨﻘﻮﻝ ﮨﯿﮟ ، ﺍﮨﻞ ﺯﺑﺎﻥ ﻣﯿﮟ ﻣﺸﮩﻮﺭ ﮨﯿﮟ‘‘ ۔ ‏(ﻣﻨﺎﻇﺮﮦ ﻋﺠﯿﺒﮧ ، ﺻﻔﺤﮧ 52‏)

ﺍٓﮔﮯ ﭼﻠﻨﮯ ﺳﮯ ﭘﮩﻠﮯ ﯾﮧ ﺑﯿﺎﻥ ﮐﺮﻧﺎ ﺿﺮﻭﺭﯼ ﮨﮯ ﮐﮧ ﻣﻮﻻﻧﺎ ﻧﺎﻧﻮﺗﻮﯼ ﺭﺣﻤۃ ﺍﻟﻠﮧ ﻋﻠﯿﮧ ﮐﺎ ﺭﺳﺎﻟﮧ ’’ﺗﺤﺬﯾﺮ ﺍﻟﻨﺎﺱ‘‘ ﺩﺭ ﺍﺻﻞ ﺍﯾﮏ ﺳﻮﺍﻝ ﮐﮯ ﺟﻮﺍﺏ ﻣﯿﮟ ﻟﮑﮭﺎ ﮔﯿﺎ ﺗﮭﺎ ﺟﺲ ﻣﯿﮟ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﻠﮧ ﺑﻦ ﻋﺒﺎﺱ ﺭﺿﯽ ﺍﻟﻠﮧ ﻋﻨﮩﻤﺎ ﮐﮯ ﺍﯾﮏ ﺍﺛﺮ ﺟﺲ ﻣﯿﮟ ﺳﺎﺕ ﺯﻣﯿﻨﻮﮞ ﺍﻭﺭ ﺍﻥ ﮐﮯ ﺍﻧﺒﯿﺎﺀ ﮐﺎ ﺫﮐﺮ ﮨﮯ ﺍﻭﺭ ﺟﺴﮯ ﺍﻣﺎﻡ ﺑﯿﮩﻘﯽ ﻭﻏﯿﺮﮦ ﻧﮯ ﺻﺤﯿﺢ ﮐﮩﺎ ﮨﮯ ‏(ﮐﺘﺎﺏ ﺍﻻﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ﻟﻠﺒﯿﮩﻘﯽ ﺟﻠﺪ 2 ﺻﻔﺤﮧ 268 ، ﺑﺎﺏ ﺑﺪﺀ ﺍﻟﺨﻠﻖ، ﺭﻭﺍﯾﺖ ﻧﻤﺒﺮ 832 ،ﻃﺒﻊ ﻣﮑﺘﺒۃ ﺍﻟﺴﻮﺍﺩﯼ) ﮐﻮ ﺩﺭﺝ ﮐﺮﮐﮯ ﺍﺱ ﮐﯽ ﺍٓﯾﺖ ﺧﺎﺗﻢ ﺍﻟﻨﺒﯿﯿﻦ ﮐﮯ ﺳﺎﺗﮫ ﺗﻄﺒﯿﻖ ﺩﺭﯾﺎﻓﺖ ﮐﯽ ﮔﺌﯽ ﺗﮭﯽ ﮐﮧ ﺍٓﯾﺎ ﺑﯿﮏ ﻭﻗﺖ ﺍٓﯾﺖ ﺍﻭﺭ ﺣﻀﺮﺕ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﯽ ﺍﻟﻠﮧ ﻋﻨﮩﻤﺎ ﮐﮯ ﺍﺱ ﺍﺛﺮ ﭘﺮ ﻋﻘﯿﺪﮦ ﺭﮐﮭﻨﺎ ﻣﻤﮑﻦ ﮨﮯ؟ ﺍﺱ ﺳﻮﺍﻝ ﮐﺎ ﺟﻮﺍﺏ ﺗﯿﻦ ﻃﺮﺡ ﺳﮯ ﻣﻤﮑﻦ ﺗﮭﺎ:

ﻧﻤﺒﺮ :1 ﺍٓﯾﺖ ﺍﻭﺭ ﺍﺱ ﺍﺛﺮ ﻣﯿﮟ ﺗﻌﺎﺭﺽ ﮨﮯ ﻟﮩﺬﺍ ﺣﻀﺮﺕ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﯽ ﺍﻟﻠﮧ ﻋﻨﮩﻤﺎ ﮐﮯ ﺍﺱ ﺍﺛﺮ ﮐﻮ ﻏﻠﻂ ﺳﻤﺠﮭﺎ ﺟﺎﺋﮯ ۔

ﻧﻤﺒﺮ :2 ﯾﮧ ﺍﺛﺮ ﺻﺤﯿﺢ ﮨﮯ ، ﭘﮭﺮ ﺍٓﯾﺖ ﮐﮯ ﺳﺎﺗﮫ ﺍﺱ ﮐﯽ ﺗﻄﺒﯿﻖ ﯾﻮﮞ ﮨﮯ ﮐﮧ ﺍٓﯾﺖ ﻣﯿﮟ ﺍٓﭖ e ﮐﯽ ﺧﺎﺗﻤﯿﺖ ﺻﺮﻑ ﮨﻤﺎﺭﯼ ﺍﺱ ﺯﻣﯿﻦ ﮐﮯ ﺍﻋﺘﺒﺎﺭ ﺳﮯ ﺑﯿﺎﻥ ﮐﯽ ﮔﺌﯽ ﮨﮯ ﺍﻭﺭ ﺍٓﭖ ﺻﺮﻑ ﺍﺱ ﺯﻣﯿﻦ ﮐﮯ ﺧﺎﺗﻢ ﺍﻟﻨﺒﯿﯿﻦ ﮨﯿﮟ ۔

ﻧﻤﺒﺮ :3 ﺍٓﯾﺖ ﺍﻭﺭ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﯽ ﺍﻟﻠﮧ ﻋﻨﮩﻤﺎ ﮐﮯ ﺍﺛﺮ ﺩﻭﻧﻮﮞ ﮐﻮ ﺗﺴﻠﯿﻢ ﮐﺮﮐﮯ ﺍﯾﺴﯽ ﺗﻄﺒﯿﻖ ﺩﯼ ﺟﺎﺋﮯ ﮐﮧ ﺍٓﭖ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﮐﯽ ﺧﺎﺗﻤﯿﺖ ﺻﺮﻑ ﺍﺱ ﺯﻣﯿﻦ ﺗﮏ ﻣﺤﺪﻭﺩ ﻧﮧ ﺭﮨﮯ ﺑﻠﮑﮧ ﺑﺎﻗﯽ ﺯﻣﯿﻨﻮﮞ ﺑﻠﮑﮧ ﺳﺎﺭﯼ ﮐﺎﺋﻨﺎﺕ ﭘﺮ ﻣﺤﯿﻂ ﮨﻮ۔

ﭼﻨﺎﻧﭽﮧ ﮐﭽﮫ ﻟﻮﮔﻮﮞ ﻧﮯ ﭘﮩﻠﯽ ﯾﺎ ﺩﻭﺳﺮﯼ ﺻﻮﺭﺕ ﺍﺧﺘﯿﺎﺭ ﮐﯽ ، ﻟﯿﮑﻦ ﻣﻮﻻﻧﺎ ﻧﺎﻧﻮﺗﻮﯼؒ ﻧﮯ ﺍٓﯾﺖ ﺍﻭﺭ ﺍﺛﺮ ﺍﺑﻦ ﻋﺒﺎﺱؓ ﺩﻭﻧﻮﮞ ﮐﻮ ﺻﺤﯿﺢ ﻗﺮﺍﺭ ﺩﮮ ﮐﺮ ﺗﯿﺴﺮﺍ ﺟﻮﺍﺏ ﺍﺧﺘﯿﺎﺭ ﮐﯿﺎ ، ﻣﻮﻻﻧﺎ ﮐﯽ ﺳﺎﺭﯼ ﮐﺘﺎﺏ ﮐﺎ ﺧﻼﺻﮧ ﯾﮧ ﮨﮯ ﮐﮧ ﺍٓﻧﺤﻀﺮﺕ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﮨﻤﺎﺭﯼ ﺯﻣﯿﻦ ﮐﮯ ﺍﻋﺘﺒﺎﺭ ﺳﮯ ﺗﻮ ﺧﺎﺗﻢ ﺍﻟﻨﺒﯿﯿﻦ ﮨﯿﮟ ﺑﺎﻋﺘﺒﺎﺭ ﺧﺎﺗﻤﯿﺖ ﻣﺮﺗﺒﯽ ﮐﮯ ﺑﮭﯽ ﺍﻭﺭ ﺑﺎﻋﺘﺒﺎﺭ ﺧﺎﺗﻤﯿﺖ ﺯﻣﺎﻧﯽ ﮐﮯ ﺑﮭﯽ ، ﻟﯿﮑﻦ ﺍٓﭖ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﮐﯽ ﺧﺎﺗﻤﯿﺖ ﺻﺮﻑ ﺍﺳﯽ ﺯﻣﯿﻦ ﺗﮏ ﻣﺤﺪﻭﺩ ﻧﮩﯿﮟ ﺑﻠﮑﮧ ﭘﻮﺭﯼ ﮐﺎﺋﻨﺎﺕ ﮐﮯ ﺑﮭﯽ ﺧﺎﺗﻢ ﺍﻟﻨﺒﯿﯿﻦ ﮨﯿﮟ ، ﺍﻭﺭ ﭼﻮﻧﮑﮧ ﺣﻀﺮﺕ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﯽ ﺍﻟﻠﮧ ﻋﻨﮩﻤﺎ ﮐﯽ ﺭﻭﺍﯾﺖ ﻣﯿﮟ ﻣﺰﯾﺪ ﭼﮫ ﺯﻣﯿﻨﻮﮞ ﺍﻭﺭ ﺍﻥ ﻣﯿﮟ ﮨﻮﻧﮯ ﻭﺍﻟﮯ ﻧﺒﯿﻮﮞ ﮐﺎ ﺑﮭﯽ ﺫﮐﺮ ﮨﮯ ﺗﻮ ﺍﮔﺮ ﺑﺎﻟﻔﺮﺽ ﮨﺰﺍﺭ ﺯﻣﯿﻨﯿﮟ ﺑﮭﯽ ﺍﻭﺭ ﮨﻮﺗﯿﮟ ﺍﻭﺭ ﺍﻥ ﻣﯿﮟ ﺳﻠﺴﻠﮧ ﻧﺒﻮﺕ ﺟﺎﺭﯼ ﮨﻮﺗﺎ ﺍﻭﺭ ﭼﻮﻧﮑﮧ ﺍﻥ ﮐﮯ ﺍﻧﺒﯿﺎﺀ ﮐﮯ ﺑﺎﺭﮮ ﻣﯿﮟ ﯾﮧ ﺗﺼﺮﯾﺢ ﻧﮩﯿﮟ ﺍٓﺋﯽ ﮐﮧ ﻭﮦ ﺍٓﭖ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺳﮯ ﭘﮩﻠﮯ ﮨﻮﺋﮯ ﯾﺎ ﺑﻌﺪ ﻣﯿﮟ ﺗﻮ ﺩﻭﻧﻮﮞ ﺍﺣﺘﻤﺎﻝ ﻣﻮﺟﻮﺩ ﮨﯿﮟ ﭘﺲ ﺍﮔﺮ ﻭﮦ ﺍﻧﺒﯿﺎﺀ ﺑﮭﯽ ﺍٓﭖ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺳﮯ ﭘﮩﻠﮯ ﺍٓﺋﮯ ﺗﻮ ﺍﻥ ﮐﮯ ﻟﺌﮯ ﺑﮭﯽ ﺍٓﭖ ﺧﺎﺗﻢ ﺍﻟﻨﺒﯿﯿﻦ ﮨﯿﮟ ﺯﻣﺎﻧﮯ ﮐﮯ ﻟﺤﺎﻅ ﺳﮯ ﺑﮭﯽ ﺍﻭﺭ ﻣﺮﺗﺒﮯ ﮐﮯ ﻟﺤﺎﻅ ﺳﮯ ﺑﮭﯽ ﺍﻭﺭ ﺍﮔﺮ ﺑﺎﻟﻔﺮﺽ ‏(ﺟﯽ ﮨﺎﮞ ﺍﮔﺮ ﻓﺮﺽ ﮐﯿﺎ ﺟﺎﺋﮯ ﮐﮧ‏) ﺩﻭﺳﺮﯼ ﺯﻣﯿﻨﻮﮞ ﮐﮯ ﺍﻧﺒﯿﺎﺀ ﺍٓﭖ ﮐﮯ ﮨﻢ ﻋﺼﺮ ﯾﺎ ﺑﺎﻟﻔﺮﺽ ﺍٓﭖ ﮐﮯ ﺑﻌﺪ ﮨﻮﮞ ﺗﻮ ﺑﮭﯽ ﺍٓﭖ ﺍﻥ ﺗﻤﺎﻡ ﻧﺒﯿﻮﮞ ﮐﮯ ﺑﮭﯽ ﺧﺎﺗﻢ ﮨﻮﺗﮯ ﻟﯿﮑﻦ ﺻﺮﻑ ﺧﺘﻢ ﻧﺒﻮﺕ ﻣﺮﺗﺒﯽ ﺍﻭﺭ ﺫﺍﺗﯽ ﮐﮯ ﻟﺤﺎﻅ ﺳﮯ۔ ﻣﺮﺯﺍﺋﯽ ﻣﺮﺑﯿﻮﮞ ﻧﮯ ﻣﻮﻻﻧﺎ ﮐﯽ ﺍﺱ ﺑﺎﺕ ﮐﻮ ﺟﻮ ﺧﺘﻢ ﻧﺒﻮﺕ ﻣﺮﺗﺒﯽ ﺳﮯ ﻣﺘﻌﻠﻖ ﮨﮯ ﺳﯿﺎﻕ ﻭﺳﺒﺎﻕ ﺳﮯ ﮐﺎﭦ ﮐﺮ ﺍﺱ ﻃﺮﺡ ﭘﯿﺶ ﮐﯿﺎ ﮐﮧ ﮔﻮﯾﺎ ﯾﮧ ﺧﺘﻢ ﻧﺒﻮﺕ ﺯﻣﺎﻧﯽ ﺳﮯ ﻣﺘﻌﻠﻖ ﮨﮯ ﺍﻭﺭ ﻣﺤﺾ ﺍﺗﻨﮯ ﮨﯽ ﺣﺼﮯ ﮐﻮ ﻣﻮﻻﻧﺎ ﮐﺎ ﻋﻘﯿﺪﮦ ﺑﺘﺎ ﮐﺮ ﺩﮬﻮﮐﮧ ﺩﯾﺎ ﺍﻭﺭ ﻣﻮﻻﻧﺎ ﻧﮯ ﺧﺎﺗﻤﯿﺖ ﺯﻣﺎﻧﯽ ﮐﮯ ﺑﺎﺭﮮ ﻣﯿﮟ ﺟﻮﻟﮑﮭﺎ ﺍﺳﮯ ﯾﮏ ﺳﺮ ﺫﮐﺮ ﻧﮧ ﮐﯿﺎ ﮔﯿﺎ ۔

ﻓﺎﺋﺪﮦ : ﺧﺘﻢ ﻧﺒﻮﺕ ﺯﻣﺎﻧﯽ ﮐﺎ ﻣﻄﻠﺐ ﮨﮯ ﮐﮧ ﺍٓﭖ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺯﻣﺎﻧﮧ ﮐﮯ ﻟﺤﺎﻅ ﺳﮯ ﺍﻟﻠﮧ ﮐﮯ ﺍٓﺧﺮﯼ ﻧﺒﯽ ﮨﯿﮟ ﺍﻭﺭ ﺍٓﭖ ﮐﮯ ﺑﻌﺪ ﮐﺴﯽ ﮐﻮ ﻧﺒﻮﺕ ﻧﮩﯿﮟ ﻣﻠﻨﯽ ﺍﻭﺭ ﻧﮧ ﮐﺴﯽ ﻧﺒﯽ ﮐﺎ ﭘﯿﺪﺍ ﮨﻮﻧﺎ ﻣﻤﮑﻦ ﮨﮯ ، ﯾﮧ ﺷﺎﻥ ﺍٓﭖ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﮐﻮ ﺍﺱ ﻭﻗﺖ ﺣﺎﺻﻞ ﮨﻮﺋﯽ ﺟﺐ ﺗﻤﺎﻡ ﺍﻧﺒﯿﺎﺀ ﯾﮑﮯ ﺑﻌﺪ ﺩﯾﮕﺮﮮ ﺩﻧﯿﺎ ﻣﯿﮟ ﺗﺸﺮﯾﻒ ﻻﭼﮑﮯ ﺍﻭﺭ ﺳﺐ ﺳﮯ ﺍٓﺧﺮﻣﯿﮟ ﺍٓﻧﺤﻀﺮﺕ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﮐﻮ ﻣﺒﻌﻮﺙ ﻓﺮﻣﺎﯾﺎ ﮔﯿﺎ ، ﺟﺒﮑﮧ ﺧﺘﻢ ﻧﺒﻮﺕ ﻣﺮﺗﺒﯽ ﮐﺎ ﯾﮧ ﻣﻄﻠﺐ ﮨﮯ ﮐﮧ ﺍٓﭖ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﮐﮯ ﻧﺒﻮﺕ ﮐﮯ ﺗﻤﺎﻡ ﻣﺮﺍﺗﺐ ﺧﺘﻢ ﮨﯿﮟ ﺍﻭﺭ ﺍٓﭖ ﻣﺮﺗﺒﮯ ﮐﯽ ﻟﺤﺎﻅ ﺳﮯ ﺑﮭﯽ ﺗﻤﺎﻡ ﺍﻧﺒﯿﺎﺀ ﺳﮯ ﺍٓﺧﺮ ﮨﯿﮟ ﺍﻭﺭ ﺷﺎﻥ ﮐﮯ ﻟﺤﺎﻅ ﺳﮯ ﺍﻟﻠﮧ ﮐﮯ ﺍٓﺧﺮﯼ ﻧﺒﯽ ﮨﯿﮟ ، ﺧﺘﻢ ﻧﺒﻮﺕ ﻣﺮﺗﺒﯽ ﺗﻮ ﺍٓﭖ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﮐﻮ ﺍﺱ ﻭﻗﺖ ﺑﮭﯽ ﺣﺎﺻﻞ ﺗﮭﯽ ﺟﺐ ﺍﺑﮭﯽ ﺣﻀﺮﺕ ﺍٓﺩﻡ ﻋﻠﯿﮧ ﺍﻟﺴﻼﻡ ﺧﻠﻌﺖ ﻧﺒﻮﺕ ﺳﮯ ﺳﺮﻓﺮﺍﺯ ﻧﮧ ﮨﻮﺋﮯ ﺗﮭﮯ، ﺍﺱ ﺧﺘﻢ ﻧﺒﻮﺕ ﻣﺮﺗﺒﯽ ﮐﮯ ﮨﻮﺗﮯ ﮨﻮﺋﮯ ﺗﻤﺎﻡ ﺍﻧﺒﯿﺎﺀ ﮐﺮﺍﻡ ﯾﮑﮯ ﺑﻌﺪ ﺩﯾﮕﺮﮮ ﺗﺸﺮﯾﻒ ﻻﺗﮯ ﺭﮨﮯ ، ﻣﻌﻠﻮﻡ ﮨﻮﺍ ﮐﮧ ﺻﺮﻑ ﺧﺘﻢ ﻧﺒﻮﺕ ﻣﺮﺗﺒﯽ ﺍﭘﻨﯽ ﺫﺍﺕ ﮐﮯ ﻟﺤﺎﻅ ﺳﮯ ﺍﻭﺭ ﻧﺒﯿﻮﮞ ﮐﻮ ﻣﺎﻧﻊ ﻧﮩﯿﮟ ، ﻟﯿﮑﻦ ﻋﻘﯿﺪﮮ ﮐﮯ ﻟﺌﮯ ﺻﺮﻑ ﯾﮩﯽ ﺧﺘﻢ ﻧﺒﻮﺕ ﻣﺮﺗﺒﯽ ﮐﺎﻓﯽ ﻧﮩﯿﮟ ﺑﻠﮑﮧ ﺍﺱ ﮐﮯ ﺳﺎﺗﮫ ﺧﺘﻢ ﻧﺒﻮﺕ ﺯﻣﺎﻧﯽ ﮐﺎ ﺍﻗﺮﺍﺭ ﺑﮭﯽ ﻻﺯﻡ ﮨﮯ ﺟﯿﺴﺎﮐﮧ ﻣﻮﻻﻧﺎ ﻧﮯ ﻣﺘﻌﺪﺩ ﻣﻘﺎﻣﺎﺕ ﭘﺮ ﺍﺱ ﮐﯽ ﺗﺼﺮﯾﺢ ﮐﯽ ﮨﮯ ‏(ﺟﻦ ﻣﯿﮟ ﺳﮯ ﮐﭽﮫ ﺣﻮﺍﻟﮯ ﭘﮩﻠﮯ ﺑﯿﺎﻥ ﮨﻮﺋﮯ ﺍﻭﺭ ﭼﻨﺪ ﺍٓﮔﮯ ﺑﯿﺎﻥ ﮨﻮﮞ ﮔﮯ ) ۔

ﺗﻮ ﻣﻮﻻﻧﺎ ﻧﺎﻧﻮﺗﻮﯼؒ ﮐﮯ ﻣﻄﺎﺑﻖ ﺍٓﯾﺖ ﺧﺎﺗﻢ ﺍﻟﻨﺒﯿﯿﻦ ﺳﮯ ﺧﺘﻢ ﻧﺒﻮﺕ ﻣﺮﺗﺒﯽ ﺍﻭﺭ ﺧﺘﻢ ﻧﺒﻮﺕ ﺯﻣﺎﻧﯽ ﺩﻭﻧﻮﮞ ﺛﺎﺑﺖ ﮨﯿﮟ ، ﭼﺎﮨﮯ ﺧﺘﻢ ﻧﺒﻮﺕ ﻣﺮﺗﺒﯽ ﮐﻮ ﺍٓﯾﺖ ﮐﺎ ﻣﺪﻟﻮﻝ ﻣﻄﺎﺑﻘﯽ ﻟﯿﺎ ﺟﺎﺋﮯ ﺍﻭﺭ ﺧﺘﻢ ﻧﺒﻮﺕ ﺯﻣﺎﻧﯽ ﮐﻮ ﺍﺱ ﮐﺎ ﻣﺪﻟﻮﻝ ﺍﻟﺘﺰﺍﻣﯽ ، ﯾﺎ ﺩﻭﺳﺮﯼ ﺻﻮﺭﺕ ﯾﮧ ﮐﮧ ﺧﺘﻢ ﻧﺒﻮﺕ ﮐﻮ ﻋﺎﻡ ﺍﻭﺭ ﻣﻄﻠﻖ ﺭﮐﮭﺎ ﺟﺎﺋﮯ ﺍﻭﺭ ﺧﺘﻢ ﻧﺒﻮﺕ ﺯﻣﺎﻧﯽ ﻭﻣﺮﺗﺒﯽ ‏(ﺑﻠﮑﮧ ﺍﯾﮏ ﺗﯿﺴﺮﯼ ﻗﺴﻢ ﺧﺘﻢ ﻧﺒﻮﺕ ﻣﮑﺎﻧﯽ‏) ﮐﻮ ﺑﮭﯽ ﺍٓﯾﺖ ﺧﺎﺗﻢ ﺍﻟﻨﺒﯿﯿﻦ ﮐﺎ ﻣﺪﻟﻮﻝ ﻣﻄﺎﺑﻘﯽ ﻗﺮﺍﺭ ﺩﯾﺎ ﺟﺎﺋﮯ، ﺍﻭﺭ ﺍﺱ ﺩﻭﺳﺮﯼ ﺻﻮﺭﺕ ﮐﻮ ﻣﻮﻻﻧﺎ ﻧﮯ ﺍﭘﻨﺎ ﻣﺨﺘﺎﺭ ﺑﺘﻼﯾﺎ ﮨﮯ ، ﺑﮩﺮﺣﺎﻝ ﺩﻭﻧﻮﮞ ﺻﻮﺭﺗﻮﮞ ﻣﯿﮟ ﺳﮯ ﺟﻮ ﺑﮭﯽ ﺍﺧﺘﯿﺎﺭ ﮐﯽ ﺟﺎﺋﮯ ﺧﺘﻢ ﻧﺒﻮﺕ ﺯﻣﺎﻧﯽ ﮐﺎ ﺍﻗﺮﺍﺭ ﺩﻭﻧﻮﮞ ﻣﯿﮟ ﻣﻮﺟﻮﺩ ﮨﮯ ﺍﻭﺭ ﺧﺘﻢ ﻧﺒﻮﺕ ﻣﺮﺗﺒﯽ ﺍﺱ ﮐﮯ ﻋﻼﻭﮦ ﺍﯾﮏ ﺍﻭﺭ ﻓﻀﯿﻠﺖ ﮨﮯ ۔

ﺧﺎﺗﻤﯿﺖ ﺯﻣﺎﻧﯽ ﮐﺎ ﻣﻨﮑﺮ ﮐﺎﻓﺮ ﮨﮯ
ﻣﻮﻻﻧﺎ ﻧﺎﻧﻮﺗﻮﯼؒ ﻟﮑﮭﺘﮯ ﮨﯿﮟ :۔

’’ﺳﻮ ﺍﮔﺮ ﺍﻃﻼﻕ ﺍﻭﺭ ﻋﻤﻮﻡ ﮨﮯ ﺗﺐ ﺗﻮ ﺛﺒﻮﺕ ﺧﺎﺗﻤﯿﺖ ﺯﻣﺎﻧﯽ ﻇﺎﮨﺮ ﮨﮯ ﻭﺭﻧﮧ ﺗﺴﻠﯿﻢ ﻟﺰﻭﻡ ﺧﺎﺗﻤﯿﺖ ﺯﻣﺎﻧﯽ ﺑﺪﻻﻟﺖ ﺍﻟﺘﺰﺍﻣﯽ ﺿﺮﻭﺭ ﺛﺎﺑﺖ ﮨﮯ ﺍﻭﺭ ﺗﺼﺮﯾﺤﺎﺕ ﻧﺒﻮﯼ ﻣﺜﻞ ‏[ﺍﻧﺖ ﻣﻨﯽ ﺑﻤﻨﺰﻟۃ ﮨﺎﺭﻭﻥ ﻟﻤﻮﺳﯽٰ ﺍﻻ ﺍٔﻧﮧ ﻻ ﻧﺒﯽ ﺑﻌﺪﻱ ﺍﻭﮐﻤﺎ ﻗﺎﻝ] ﺟﻮ ﺑﻈﺎﮨﺮ ﺑﻄﺮﺯ ﻣﺬﮐﻮﺭ ﺍﺳﯽ ﻟﻔﻆ ﺧﺎﺗﻢ ﺍﻟﻨﺒﯿﯿﻦ ﺳﮯ ﻣﺎﺧﻮﺫ ﮨﮯ ﺍﺱ ﺑﺎﺏ ﻣﯿﮟ ﮐﺎﻓﯽ ﮨﮯ ﮐﯿﻮﻧﮑﮧ ﯾﮧ ﻣﻀﻤﻮﻥ ﺩﺭﺟﮧ ﺗﻮﺍﺗﺮ ﮐﻮ ﭘﮩﻨﭻ ﮔﯿﺎ ﮨﮯ ﭘﮭﺮ ﺍﺳﯽ ﭘﺮ ﺍﺟﻤﺎﻉ ﺑﮭﯽ ﻣﻨﻌﻘﺪ ﮨﻮﮔﯿﺎ ﮔﻮ ﺍﻟﻔﺎﻅ ﻣﺬﮐﻮﺭ ﺑﺴﻨﺪ ﺗﻮﺍﺗﺮ ﻣﻨﻘﻮﻝ ﻧﮧ ﮨﻮﮞ ﺳﻮ ﯾﮧ ﻋﺪﻡِ ﺗﻮﺍﺗﺮ ﺍﻟﻔﺎﻅ ﺑﺎﻭﺟﻮﺩ ﺗﻮﺍﺗﺮ ﻣﻌﻨﻮﯼ ﯾﮩﺎﮞ ﺍﯾﺴﺎ ﮨﯽ ﮨﻮﮔﺎ ﺟﯿﺴﺎ ﺗﻮﺍﺗﺮ ﺍﻋﺪﺍﺩ ﺭﮐﻌﺎﺕ ﻓﺮﺍﺋﺾ ﻭﻭﺗﺮ ﻭﻏﯿﺮﮦ ، ﺑﺎﻭﺟﻮﺩﯾﮑﮧ ﺍﻟﻔﺎﻅ ﺣﺪﯾﺚ ﻣﺸﻌﺮ ﺗﻌﺪﺍﺩ ﺭﮐﻌﺎﺕ ﻣﺘﻮﺍﺗﺮ ﻧﮩﯿﮟ ﺟﯿﺴﺎ ﺍﺱ ﮐﺎ ﻣﻨﮑﺮ ﮐﺎﻓﺮ ﮨﮯ ﺍﯾﺴﺎ ﮨﯽ ﺍﺱ ﮐﺎ ﻣﻨﮑﺮ ﺑﮭﯽ ﮐﺎﻓﺮ ﮨﻮﮔﺎ ﺍﺏ ﺩﯾﮑﮭﯿﮯ ﮐﮧ ﺍﺱ ﺻﻮﺭﺕ ﻣﯿﮟ ﻋﻄﻒ ﺑﯿﻦ ﺍﻟﺠﻤﻠﺘﯿﻦ ﺍﻭﺭ ﺍﺳﺘﺪﺭﺍﮎ ﺍﻭﺭ ﺍﺳﺘﺜﻨﺎﺀ ﻣﺬﮐﻮﺭ ﺑﮭﯽ ﺑﻐﺎﯾﺖ ﺩﺭﺟﮧ ﭼﺴﭙﺎﮞ ﻧﻈﺮ ﺍٓﺗﺎ ﮨﮯ ﺍﻭﺭ ﺧﺎﺗﻤﯿﺖ ﺑﮭﯽ ﺑﻮﺟﮧ ﺍﺣﺴﻦ ﺛﺎﺑﺖ ﮨﻮﺗﯽ ﮨﮯ ﺍﻭﺭ ﺧﺎﺗﻤﯿﺖ ﺯﻣﺎﻧﯽ ﺑﮭﯽ ﮨﺎﺗﮫ ﺳﮯ ﻧﮩﯿﮟ ﺟﺎﺗﯽ‘‘ ۔
‏(ﺗﺤﺬﯾﺮ ﺍﻟﻨﺎﺱ ، ﺻﻔﺤﮧ 12 ﻭ 13 ، ﺩﺍﺭ ﺍﻻﺷﺎﻋﺖ ﮐﺮﺍﭼﯽ)

ﺍﺱ ﻋﺒﺎﺭﺕ ﻣﯿﮟ ﻣﻮﻻﻧﺎ ﻧﮯ ﺧﺘﻢ ﻧﺒﻮﺕ ﺯﻣﺎﻧﯽ ﮐﻮ ﻧﮧ ﺻﺮﻑ ﯾﮧ ﮐﮧ ﻣﻨﻄﻘﯽ ﺩﻟﯿﻞ ﮨﯽ ﺳﮯ ﺗﺴﻠﯿﻢ ﮐﯿﺎ ﮨﮯ ﺑﻠﮑﮧ ﻭﮦ ﻓﺮﻣﺎﺗﮯ ﮨﯿﮟ ﮐﮧ ﺧﺘﻢ ﻧﺒﻮﺕ ﺯﻣﺎﻧﯽ ﻟﻔﻆ ﺧﺎﺗﻢ ﺍﻟﻨﺒﯿﯿﻦ ﺳﮯ ﺛﺎﺑﺖ ﮨﮯ ﺟﻮ ﻗﺮﺍٓﻥ ﻣﯿﮟ ﻣﻮﺟﻮﺩ ﮨﮯ ﺍﻭﺭ ﺣﺪﯾﺚ ﺷﺮﯾﻒ ﺍﻭﺭ ﺍﺟﻤﺎﻉ ﺍﻣﺖ ﺳﮯ ﺑﮭﯽ ﺛﺎﺑﺖ ﮨﮯ ﺍﻭﺭ ﺟﺲ ﻃﺮﺡ ﻓﺮﺍﺋﺾ ﻭﻏﯿﺮﮦ ﮐﯽ ﺭﮐﻌﺎﺕ ﮐﯽ ﺗﻌﺪﺍﺩ ﮐﺎ ﻣﻨﮑﺮ ﮐﺎﻓﺮ ﮨﮯ ﺍﺳﯽ ﻃﺮﺡ ﺧﺘﻢ ﻧﺒﻮﺕ ﺯﻣﺎﻧﯽ ﮐﺎ ﻣﻨﮑﺮ ﺑﮭﯽ ﮐﺎﻓﺮ ﮨﮯ ۔

ﺍﻭﺭ ﻣﻨﺎﻇﺮﮦ ﻋﺠﯿﺒﮧ ﻣﯿﮟ ﮨﮯ :۔

’’ﺑﻠﮑﮧ ﺍﺱ ﺳﮯ ﺑﮍﮪ ﮐﺮ ﻟﯿﺠﯿﮯ ‏(ﺗﺤﺬﯾﺮ ﺍﻟﻨﺎﺱ ﮐﮯ‏) ﺻﻔﺤﮧ ﻧﮩﻢ ﮐﯽ ﺳﻄﺮ ﺩﮨﻢ ﺳﮯ ﻟﯿﮑﺮ ﺻﻔﺤﮧ ﺩﮨﻢ ﮐﯽ ﺳﻄﺮ ﮨﻔﺘﻢ ﺗﮏ ﻭﮦ ﺗﻘﺮﯾﺮ ﻟﮑﮭﯽ ﮨﮯ ﺟﺲ ﺳﮯ ﺧﺎﺗﻤﯿت ﺯﻣﺎﻧﯽ ﺍﻭﺭ ﺧﺎﺗﻤﯿﺖ ﻣﮑﺎﻧﯽ ﺍﻭﺭ ﺧﺎﺗﻤﯿﺖ ﻣﺮﺗﺒﯽ ﺗﯿﻨﻮﮞ ﺑﺪﻻﻟﺖ ﻣﻄﺎﺑﻘﯽ ﺛﺎﺑﺖ ﮨﻮﺟﺎﺋﯿﮟ ﺍﻭﺭ ﺍﺳﯽ ﺗﻘﺮﯾﺮ ﮐﻮ ﺍﭘﻨﺎ ﻣﺨﺘﺎﺭ ﺑﺘﺎﯾﺎ ﮨﮯ‘‘ ۔
‏(ﻣﻨﺎﻇﺮﮦ ﻋﺠﯿﺒﮧ، ﺻﻔﺤﮧ 70 ، ﻣﮑﺘﺒﮧ ﻗﺎﺳﻢ ﺍﻟﻌﻠﻮﻡ ﮐﺮﺍﭼﯽ)

ﭘﮭﺮ ﯾﮧ ﺑﮭﯽ ﻟﮑﮭﺎ :۔

’’ﺍﮔﺮ ﺧﺎﺗﻢ ﮐﻮ ﻣﻄﻠﻖ ﺭﮐﮭﯿﮯ ﺗﻮ ﭘﮭﺮ ﺧﺎﺗﻤﯿﺖ ﻣﺮﺗﺒﯽ ﺍﻭﺭ ﺧﺎﺗﻤﯿﺖ ﺯﻣﺎﻧﯽ ﺍﻭﺭ ﺧﺎﺗﻤﯿﺖ ﻣﮑﺎﻧﯽ ﺗﯿﻨﻮﮞ ﺍﺱ ﺳﮯ ﺍﺳﯽ ﻃﺮﺡ ﺛﺎﺑﺖ ﮨﻮ ﺟﺎﺋﯿﮟ ﮔﮯ ﺟﺲ ﻃﺮﺡ ﺍٓﯾﺖ ’’ﺍﻧﻤﺎ ﺍﻟﺨﻤﺮ ﻭﺍﻟﻤﯿﺴﺮ ﻭﺍﻻﻧﺼﺎﺏ ﺭﺟﺲ ﻣﻦ ﻋﻤﻞ ﺍﻟﺸﯿﻄﺎﻥ‘‘ ﻣﯿﮟ ﻟﻔﻆ ﺭﺟﺲ ﺳﮯ ﻧﺠﺎﺳﺖ ﻣﻌﻨﻮﯼ ﺍﻭﺭ ﻧﺠﺎﺳﺖ ﻇﺎﮨﺮﯼ ﺩﻭﻧﻮﮞ ﺛﺎﺑﺖ ﮨﻮﺗﯽ ﮨﯿﮞﺎﻭﺭ ﺍﺱ ﺍﯾﮏ ﻣﻔﮩﻮﻡ ﮐﺎ ﺍﻧﻮﺍﻉ ﻣﺨﺘﻠﻔﮧ ﭘﺮ ﻣﺤﻤﻮﻝ ﮨﻮﻧﺎ ﻇﺎﮨﺮ ﮨﻮﺗﺎ ﮨﮯ‘‘ ۔
‏(ﻣﻨﺎﻇﺮﮦ ﻋﺠﯿﺒﮧ، ﺻﻔﺤﮧ 53)

ﺍﻭﺭ ﺍٓﮔﮯ ﻟﮑﮭﺎ :۔

’’ﺑﺎﻟﺠﻤﻠﮧ ﺟﯿﺴﮯ ﺍﺧﺒﺎﺭ ﻗﯿﺎﻡ ِ ﺯﯾﺪ ﻭﻋﻤﺮﻭ ﻣﺨﺎﻟﻒ ﻭﻣﻌﺎﺭﺽ ﻗﯿﺎﻡ ﺯﯾﺪ ﻧﮩﯿﮟ ﺑﻠﮑﮧ ﻣﻊ ﺷﯽﺀ ﺯﺍﺋﺪ ﺍﺱ ﮐﯽ ﺗﺼﺪﯾﻖ ﮨﮯ ، ﺍﯾﺴﮯ ﮨﯽ ﺍﺱ ﺻﻮﺭﺕ ﻣﯿﮟ ﻣﯿﺮﯼ ﺗﻔﺴﯿﺮ ﻣﻊ ﺷﯽﺀ ﺯﺍﺋﺪ ﻣﺼﺪﻕِ ﺗﻔﺴﯿﺮ ﻣﻔﺴﺮﺍﻥ ﮔﺬﺷﺘﮧ ﮨﻮﮔﯽ ﻧﮧ ﻣﺨﺎﻟﻒ ﺍﻭﺭﻣﻌﺎﺭﺽ ‘‘ ۔
‏(ﻣﻨﺎﻇﺮﮦ ﻋﺠﯿﺒﮧ، ﺻﻔﺤﮧ 53‏)

ﭘﮭﺮ ﻟﮑﮭﺎ :۔

’’ﺍﻭﺭ ﺳﻨﯿﮯ ﺍٓﭖ ﺧﺎﺗﻤﯿﺖ ﺯﻣﺎﻧﯽ ﮐﻮ ﻣﻌﻨﯽ ﻣﺠﻤﻊ ﻋﻠﯿﮧ ﻓﺮﻣﺎﺗﮯ ﮨﯿﮟ ﺍﮔﺮ ﯾﮧ ﻣﻄﻠﺐ ﮨﮯ ﮐﮧ ﺧﺎﺗﻤﯿﺖ ﺯﻣﺎﻧﯽ ﻣﺠﻤﻊ ﻋﻠﯿﮧ ﮨﮯ ﺧﺎﺗﻢ ﺍﻟﻨﺒﯿﯿﻦ ﺳﮯ ﻣﺎﺧﻮﺫ ﮨﻮ ﯾﺎ ﮐﮩﯿﮟ ﺍﻭﺭ ﺳﮯ ﺗﻮ ﺍﺱ ﻣﯿﮟ ﺍﻧﮑﺎﺭ ﮨﯽ ﮐﺴﮯ ﮨﮯ، ﺍﻭﺭ ﺍﮔﺮ ﯾﮧ ﻣﻄﻠﺐ ﮨﮯ ﮐﮧ ﻟﻔﻆ ﺧﺎﺗﻢ ﺍﻟﻨﺒﯿﯿﻦ ﺳﮯ ﻣﺮﺍﺩ ﮨﻮﻧﺎ ﻣﺠﻤﻊ ﻋﻠﯿﮧ ﮨﮯ ﺗﻮ ﺍﺱ ﻣﯿﮟ ﮨﻤﺎﺭﺍ ﮐﯿﺎ ﻧﻘﺼﺎﻥ ﮨﮯ ﺟﻮ ﯾﮧ ﺍٓﭖ ﭘﺮﺩﮦ ﻣﯿﮟ ﺍٓﻭﺍﺯﮦ ﺧﺮﻕِ ﺍﺟﻤﺎﻉ ﮐﺴﺘﮯ ﮨﯿﮟ ، ﺗﺤﺬﯾﺮ ‏( ﯾﻌﻨﯽ ﺗﺤﺬﯾﺮ ﺍﻟﻨﺎﺱ ۔ ﻧﺎﻗﻞ ‏) ﮐﻮ ﻏﻮﺭ ﺳﮯ ﺩﯾﮑﮭﺎ ﮨﻮﺗﺎ ﺗﻮ ﺍﺱ ﻣﯿﮟ ﺧﻮﺩ ﻣﻮﺟﻮﺩ ﮨﮯ ﮐﮧ ﻟﻔﻆ ﺧﺎﺗﻢ ﺗﯿﻨﻮﮞ ﻣﻌﻨﻮﮞ ﭘﺮ ‏( ﯾﻌﻨﯽ ﺧﺎﺗﻤﯿﺖ ﺯﻣﺎﻧﯽ، ﻣﺮﺗﺒﯽ ﺍﻭﺭ ﻣﮑﺎﻧﯽ ۔ ﻧﺎﻗﻞ ‏) ﺑﺪﻻﻟﺖ ﻣﻄﺎﺑﻘﯽ ﺩﻻﻟﺖ ﮐﺮﺗﺎ ﮨﮯ ﺍﻭﺭ ﺍﺳﯽ ﮐﻮ ﺍﭘﻨﺎ ﻣﺨﺘﺎﺭ ﻗﺮﺍﺭ ﺩﯾﺎ ﺗﮭﺎ ‘‘… ۔
‏(ﻣﻨﺎﻇﺮﮦ ﻋﺠﯿﺒﮧ، ﺻﻔﺤﮧ 115‏)

ﻣﻌﻠﻮ ﻡ ﮨﻮﺍ ﮐﮧ ﻣﻮﻻﻧﺎ ﺗﻮ ﺧﺎﺗﻤﯿﺖ ﺯﻣﺎﻧﯽ ﻭﻣﺮﺗﺒﯽ ﺑﻠﮑﮧ ﻣﮑﺎﻧﯽ ﮐﻮ ﺑﮭﯽ ﺍٓﯾﺖ ﺧﺎﺗﻢ ﺍﻟﻨﺒﯿﯿﻦ ﺳﮯ ﺛﺎﺑﺖ ﻓﺮﻣﺎﺭﮨﮯ ﮨﯿﮟ ۔ ﺍﻭﺭ ﯾﮧ ﺑﯿﺎﻥ ﻓﺮﻣﺎﻧﺎ ﭼﺎﮦ ﺭﮨﮯ ﮨﯿﮟ ﮐﮧ ﻋﺎﻡ ﻃﻮﺭ ﭘﺮ ﺍٓﯾﺖ ﺧﺎﺗﻢ ﺍﻟﻨﺒﯿﯿﻦ ﺳﮯ ﺻﺮﻑ ﺍٓﻧﺤﻀﺮﺕ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﮐﯽ ﺧﺘﻢ ﻧﺒﻮﺕ ﺯﻣﺎﻧﯽ ﮨﯽ ﺛﺎﺑﺖ ﮐﯽ ﺟﺎﺗﯽ ﮨﮯ ،ﺟﺒﮑﮧ ﻣﯿﺮﮮ ﻧﺰﺩﯾﮏ ﺍﺱ ﺍٓﯾﺖ ﺳﮯ ﺧﺘﻢ ﻧﺒﻮﺕ ﻣﺮﺗﺒﯽ ﺍﻭﺭ ﺯﻣﺎﻧﯽ ﺩﻭﻧﻮﮞ ﺑﻠﮑﮧ ﺍﯾﮏ ﺗﯿﺴﺮﯼ ﻗﺴﻢ ﺧﺘﻢ ﻧﺒﻮﺕ ﻣﮑﺎﻧﯽ ﺑﮭﯽ ﺛﺎﺑﺖ ﮨﻮﺗﯽ ﮨﯿﮟ ۔ ﯾﮧ ﮨﮯ ﻭﮦ ﻓﺮﻕ ﺟﺲ ﺳﮯ ﮐﭽﮫ ﻟﻮﮔﻮﮞ ﻧﮯ ﯾﮧ ﺳﻤﺠﮫ ﻟﯿﺎ ﮐﮧ ﻣﻮﻻﻧﺎ ﻧﮯ ﮔﺬﺷﺘﮧ ﻣﻔﺴﺮﯾﻦ ﮐﯽ ﺗﻔﺴﯿﺮ ﮐﮯ ﺧﻼﻑ ﺗﻔﺴﯿﺮ ﮐﯽ ﮨﮯ ، ﺟﺒﮑﮧ ﺣﻘﯿﻘﺖ ﯾﮧ ﮨﮯ ﮐﮧ ﻣﻮﻻﻧﺎ ﻧﮯ ﻣﻔﺴﺮﯾﻦ ﺳﺎﺑﻘﯿﻦ ﮐﯽ ﺗﻔﺴﯿﺮ ﮐﻮ ﻗﺒﻮﻝ ﮐﺮﺗﮯ ﮨﻮﺋﮯ ﺧﺘﻢ ﻧﺒﻮﺕ ﻣﺮﺗﺒﯽ ﻭﻣﮑﺎﻧﯽ ﮐﺎ ﺍﯾﮏ ﺍﺿﺎﻓﯽ ﻧﮑﺘﮧ ﺑﯿﺎﻥ ﻓﺮﻣﺎ ﯾﺎ ﮨﮯ ۔

ﻗﺎﺭﺋﯿﻦ ﻣﺤﺘﺮﻡ ! ﮨﻢ ﻧﮯ ﺷﺮﻭﻉ ﻣﯿﮟ ﻋﺮﺽ ﮐﯿﺎ ﺗﮭﺎ ﮐﮧ ﻋﺪﻝ ﻭﺍﻧﺼﺎﻑ ﮐﺎ ﺗﻘﺎﺿﺎ ﯾﮧ ﮨﮯ ﮐﮧ ﮐﺴﯽ ﭘﺮ ﺍﻟﺰﺍﻡ ﻟﮕﺎﻧﮯ ﺳﮯ ﭘﮩﻠﮯ ﺍﺱ ﮐﯽ ﺗﻤﺎﻡ ﻋﺒﺎﺭﺍﺕ ﻭﺑﯿﺎﻧﺎﺕ ﮐﻮ ﭘﮍﮬﺎ ﺍﻭﺭ ﺳﻤﺠﮭﺎ ﺟﺎﺋﮯ ، ﺍﮔﺮ ﺍﺱ ﻧﮯ ﺍﭘﻨﯽ ﮐﺴﯽ ﺑﺎﺕ ﮐﯽ ﺗﺸﺮﯾﺢ ﻭﺗﻮﺿﯿﺢ ﺧﻮﺩ ﮐﯽ ﮨﮯ ﺗﻮ ﺍﺳﮯ ﻗﺒﻮﻝ ﮐﯿﺎ ﺟﺎﺋﮯ ، ﯾﮧ ﮨﺮﮔﺰ ﺍﻧﺼﺎﻑ ﻧﮩﯿﮟ ﮐﮧ ﮐﺴﯽ ﮐﯽ ﺑﺎﺕ ﮐﻮ ﺳﯿﺎﻕ ﻭﺳﺒﺎﻕ ﺳﮯ ﮐﺎﭦ ﮐﺮ ، ﯾﺎ ﺷﺮﻁ ﮐﻮ ﺟﺰﺍ ﺳﮯ ، ﺍﻭﺭ ﺟﺰﺍ ﮐﻮ ﺷﺮﻁ ﺳﮯ ﮐﺎﭦ ﮐﺮ، ﺍﯾﮏ ﻓﻘﺮﮦ ﺍﯾﮏ ﺻﻔﺤﮯ ﺳﮯ ﻟﮯ ﮐﺮ ﺍﻭﺭ ﺩﻭﺳﺮﺍ ﻓﻘﺮﮦ ﮐﺴﯽ ﺍﻭﺭ ﺻﻔﺤﮯ ﺳﮯ ﻟﮯ ﮐﺮ ﺧﻮﺩ ﺍﯾﮏ ﻋﺒﺎﺭﺕ ﺗﺮﺗﯿﺐ ﺩﮮ ﮐﺮ ﺍﺱ ﭘﺮ ﻓﺘﻮﯼ ﻟﮕﺎ ﺩﯾﺎ ﺟﺎﺋﮯ ۔ ﺍﻧﺼﺎﻑ ﺗﻮ ﯾﮧ ﺗﮭﺎ ﮐﮧ ﺟﺐ ﻣﻮﻻﻧﺎ ﻗﺎﺳﻢ ﻧﺎﻧﻮﺗﻮﯼ ﺭﺣﻤۃ ﺍﻟﻠﮧ ﻋﻠﯿﮧ ﻧﮯ ﺧﻮﺩ ﻓﺮﻣﺎﺩﯾﺎ ﮐﮧ:

’’ﺍﭘﻨﺎ ﺩﯾﻦ ﻭﺍﯾﻤﺎﻥ ﮨﮯ ﮐﮧ ﺑﻌﺪ ﺭﺳﻮﻝ ﺍﻟﻠﮧ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﮐﺴﯽ ﺍﻭﺭﻧﺒﯽ ﮐﮯ ﮨﻮﻧﮯ ﮐﺎ ﺍﺣﺘﻤﺎﻝ ﻧﮩﯿﮟ ﺟﻮ ﺍﺱ ﻣﯿﮟ ﺗﺎٔﻣﻞ ﮐﺮﮮ ﺍﺳﮯ ﮐﺎﻓﺮ ﺳﻤﺠﮭﺘﺎ ﮨﻮﮞ ‘‘ ۔
‏(ﻣﻨﺎﻇﺮﮦ ﻋﺠﯿﺒﮧ ، ﺻﻔﺤﮧ 144 ، ﻣﮑﺘﺒﮧ ﻗﺎﺳﻢ ﺍﻟﻌﻠﻮﻡ ، ﮐﻮﺭﻧﮕﯽ ، ﮐﺮﺍﭼﯽ)

ﺗﻮ ﭘﮭﺮ ﻧﮧ ﮐﺴﯽ ﺍﻟﺰﺍﻡ ﮐﯽ ﮔﻨﺠﺎﺋﺶ ﻧﻈﺮ ﺍٓﺗﯽ ﮨﮯ ﺍﻭﺭ ﻧﮧ ﮐﺴﯽ ﺍﻋﺘﺮﺍﺽ ﮐﯽ ۔

ﻓﯿﺼﻠﮧ ﮐﻦ ﺑﺎﺕ

ﺟﮩﺎﮞ ﺗﮏ ﺟﻤﺎﻋﺖ ﻣﺮﺯﺍﺋﯿﮧ ﮐﺎ ﺗﻌﻠﻖ ﮨﮯ ﺍﻥ ﺳﮯ ﯾﮧ ﮐﮩﻮﮞ ﮔﺎ ﮐﮧ ﺍﮔﺮ ﻋﻘﺎﺋﺪ ﮐﮯ ﺑﺎﺏ ﻣﯿﮟ ﺣﻀﺮﺕ ﻣﻮﻻﻧﺎ ﻗﺎﺳﻢ ﻧﺎﻧﻮﺗﻮﯼ ﺭﺣﻤۃ ﺍﻟﻠﮧ ﻋﻠﯿﮧ ﮐﯽ ﺗﺤﺮﯾﺮ ﮐﻮﺋﯽ ﻭﺯﻥ ﺭﮐﮭﺘﯽ ﮨﮯ ﺗﻮ ﺟﺲ ﮐﺘﺎﺏ ﮐﮯ ﻓﻘﺮﮮ ﺳﮯ ﻭﮦ ﺍﺟﺮﺍﺀ ﻧﺒﻮﺕ ﮐﮯ ﻋﻘﯿﺪﮮ ﭘﺮ ﺍﺳﺘﺪﻻﻝ ﮐﺮﺗﮯ ﮨﯿﮟ ﺍﺳﯽ ﮐﺘﺎﺏ ﻣﯿﮟ ﺟﯿﺴﺎﮐﮧ ﺑﯿﺎﻥ ﮨﻮﺍ ﻣﻮﻻﻧﺎؒ ﺧﺘﻢ ﻧﺒﻮﺕ ﺯﻣﺎﻧﯽ ﮐﮯ ﻣﻨﮑﺮ ﮐﻮ ﻗﺮﺍٓﻥ ﮐﺮﯾﻢ ، ﺣﺪﯾﺚ ﻣﺘﻮﺍﺗﺮ ﺍﻭﺭ ﺍﺟﻤﺎﻉ ﺍﻣﺖ ﮐﺎ ﻣﻨﮑﺮ ﺍﻭﺭ ﮐﺎﻓﺮ ﮐﮩﺘﮯ ﮨﯿﮟ ، ﺍﺱ ﻟﺌﮯ ﻣﻮﻻﻧﺎ ﮐﯽ ﺗﺤﺮﯾﺮ ﺳﮯ ﺍﺳﺘﺪﻻﻝ ﮐﺮﺗﮯ ﮨﻮﺋﮯ ﻭﮦ ﺑﮯ ﺷﮏ ﺍﺟﺮﺍﺀ ﻧﺒﻮﺕ ﮐﺎ ﻋﻘﯿﺪﮦ ﺭﮐﮭﯿﮟ ﻟﯿﮑﻦ ﺍﺯ ﺭﺍﮦ ﺍﻧﺼﺎﻑ ‏(ﺍﮔﺮ ﻭﮦ ﺍﻧﺼﺎﻑ ﻧﺎﻡ ﮐﯽ ﮐﺴﯽ ﭼﯿﺰ ﺳﮯ ﻭﺍﻗﻒ ﮨﯿﮟ ﺗﻮ‏) ﺍﺟﺮﺍﺀ ﻧﺒﻮﺕ ﮐﺎ ﻋﻘﯿﺪﮦ ﺭﮐﮭﻨﮯ ﻭﺍﻟﮯ ﮐﻮ ﮐﺎﻓﺮ ﺑﮭﯽ ﻗﺮﺍﺭ ﺩﯾﮟ ۔ ﺍﮔﺮ ﯾﮧ ﺩﻭﻧﻮﮞ ﺑﺎﺗﯿﮟ ﺟﻤﻊ ﮨﻮﺳﮑﺘﯽ ﮨﯿﮟ ﺗﻮ ﺿﺮﻭﺭ ﮐﺮﻧﯽ ﭼﺎﮨﺌﯿﮟ ، ﺍﻭﺭ ﺍﮔﺮ ﺟﻤﻊ ﻧﮩﯿﮟ ﮨﻮﺳﮑﺘﯿﮟ ﺗﻮ ﺍﺱ ﺳﮯ ﺛﺎﺑﺖ ﮨﻮﮔﺎ ﮐﮧ ﺍﻧﮩﻮﮞ ﻧﮯ ﻣﻮﻻﻧﺎ ﻧﺎﻧﻮﺗﻮﯼؒ ﮐﯽ ﺟﺲ ﻋﺒﺎﺭﺕ ﺳﮯ ﺍﺟﺮﺍﺀ ﻧﺒﻮﺕ ﮐﺎ ﻋﻘﯿﺪﮦ ﺛﺎﺑﺖ ﮐﺮﻧﮯ ﮐﯽ ﮐﻮﺷﺶ ﮐﯽ ﮨﮯ ﻭﮦ ﺍﺱ ﮐﺎﻣﻄﻠﺐ ﻧﮩﯿﮟ ﺳﻤﺠﮭﮯ ، ﺍﻭﺭ ﯾﮧ ’’ﻧﺎ ﺳﻤﺠﮭﯽ‘‘ ﺷﺎﯾﺪ ﺍﻧﮩﯿﮟ ﺍﻥ ﮐﮯ ﭘﯿﺸﻮﺍ ﻣﺮﺯﺍ ﻗﺎﺩﯾﺎﻧﯽ ﺳﮯ ﻭﺭﺛﮯ ﻣﯿﮟ ﻣﻠﯽ ﮨﮯ ﮐﯿﻮﻧﮑﮧ ﻣﺮﺯﺍ ﻏﻼﻡ ﺍﺣﻤﺪ ﻗﺎﺩﯾﺎﻧﯽ ﺗﻮ ﺍﭘﻨﮯ ﺍﻭﭘﺮ ﮨﻮﻧﮯ ﻭﺍﻟﮯ ‏(ﺑﺰﻋﻢ ﺧﻮﺩ ) ﻭﺣﯽ ﻭﺍﻟﮩﺎﻡ ﮐﺎ ﻣﻄﻠﺐ ﺑﮭﯽ ﻧﮩﯿﮟ ﺳﻤﺠﮫ ﭘﺎﺗﺎ ﺗﮭﺎ ، ﺍﻭﺭ ﮐﺒﮭﯽ ﺗﻮ ﮐﺴﯽ ﮨﻨﺪﻭ ﺳﮯ ﺍﺱ ﮐﺎ ﻣﻄﻠﺐ ﭘﻮﭼﮭﺎ ﮐﺮﺗﺎ ، ﮐﺒﮭﯽ ﺍﭘﻨﮯ ﮐﺴﯽ ﻣﺮﯾﺪ ﺳﮯ ﺑﺬﺭﯾﻌﮧ ﺧﻂ ﺍﺱ ﮐﺎ ﻣﻔﮩﻮﻡ ﻣﻌﻠﻮﻡ ﮐﯿﺎ ﮐﺮﺗﺎ ﺍﻭﺭ ﮐﺒﮭﯽ ﺑﺎﺍﻗﺮﺍﺭ ﺧﻮﺩ ﺑﺎﺭﮦ ﺑﺎﺭﮦ ﺳﺎﻝ ﺗﮏ ﺍﭘﻨﮯ ﺍﻭﭘﺮ ﮨﻮﻧﮯ ﻭﺍﻟﯽ ﻭﺣﯽ ﮐﻮ ﻧﮧ ﺳﻤﺠﮫ ﮐﺮ ﺍﺱ ﻣﯿﮟ ﺗﺎﻭﯾﻞ ﮐﺮﺗﺎ ﺭﮨﺎ ‏( ﺗﻔﺼﯿﻞ ﺑﺎﺏ ﺳﻮﻡ ﻣﯿﮟ ﺍٓﺋﮯ ﮔﯽ ‏) ۔

ﺍﻭﺭ ﺟﮩﺎﮞ ﺗﮏ ﻣﯿﺮﮮ ﺍﻥ ﮐﺮﻡ ﻓﺮﻣﺎﺅﮞ ﮐﺎ ﺗﻌﻠﻖ ﮨﮯ ﺟﻮ ﺍﭘﻨﮯ ﺁﭖ ﮐﻮ ” ﻣﺠﺎﮨﺪﯾﻦ ﺧﺘﻢ ﻧﺒﻮﺕ ” ﺑﮭﯽ ﮐﮩﺘﮯ ﮨﯿﮟ ﺍﻭﺭ ﭘﮭﺮ ﺁﻧﮑﮫ ﺑﻨﺪ ﮐﺮﮐﮯ ﻣﮑﮭﯽ ﭘﺮ ﻣﮑﮭﯽ ﻣﺎﺭﺗﮯ ﮨﻮﮮ ﯾﮧ ﻧﻌﺮﮮ ﻟﮕﺎﺗﮯ ﮨﯿﮟ ﮐﮧ ﻣﻮﻻﻧﺎ ﻣﺤﻤﺪ ﻗﺎﺳﻢ ﻧﺎﻧﻮﺗﻮﻯ ﺭﺣﻤﻪ ﺍﻟﻠﻪ ﺧﺘﻢ ﻧﺒﻮﺕ ﺯﻣﺎﻧﯽ ﮐﮯ ﻣﻨﮑﺮ ﺗﮭﮯ ﺍﻭﺭ ﻭﮦ ﺍﺟﺮﺍﺀ ﻧﺒﻮﺕ ﮐﺎ ﻋﻘﯿﺪﮦ ﺭﮐﮭﺘﮯ ﺗﮭﮯ ﺍﻥ ﮐﯽ ﺧﺪﻣﺖ ﻣﯿﮟ ﻋﺮﺽ ﮨﮯ ﮐﮧ ﺍﻟﻠﻪ ﺳﮯ ﮈﺭﯾﮟ، ﺻﺮﻑ ﺍﭘﻨﮯ ﻣﺴﻠﮑﯽ ﺗﻌﺼﺐ ﮐﯽ ﻭﺟﮧ ﺳﮯ ﺍﻧﺼﺎﻑ ﮐﺎ ﺧﻮﻥ ﻧﮧ ﮐﺮﯾﮟ، ﺍﻭﺭ ﻣﻮﻻﻧﺎ ﮐﮯ ﯾﮧ ﺍﻟﻔﺎﻅ ﭘﮍﮬﯿﮟ:

’’ﺍﭘﻨﺎ ﺩﯾﻦ ﻭﺍﯾﻤﺎﻥ ﮨﮯ ﮐﮧ ﺑﻌﺪ ﺭﺳﻮﻝ ﺍﻟﻠﮧ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﮐﺴﯽ ﺍﻭﺭﻧﺒﯽ ﮐﮯ ﮨﻮﻧﮯ ﮐﺎ ﺍﺣﺘﻤﺎﻝ ﻧﮩﯿﮟ ﺟﻮ ﺍﺱ ﻣﯿﮟ ﺗﺎٔﻣﻞ ﮐﺮﮮ ﺍﺳﮯ ﮐﺎﻓﺮ ﺳﻤﺠﮭﺘﺎ ﮨﻮﮞ ‘‘ ۔
‏(ﻣﻨﺎﻇﺮﮦ ﻋﺠﯿﺒﮧ ، ﺻﻔﺤﮧ 144 ، ﻣﮑﺘﺒﮧ ﻗﺎﺳﻢ ﺍﻟﻌﻠﻮﻡ ، ﮐﻮﺭﻧﮕﯽ ، ﮐﺮﺍﭼﯽ‏) …

ﺟﺐ ﺧﻮﺩ ﻣﻮﻻﻧﺎ ﻧﮯ ﻭﺍﺿﺢ ﺍﻟﻔﺎﻅ ﻣﯿﮟ ﺍﭘﻨﺎ ﻋﻘﯿﺪﮦ ﺑﯿﺎﻥ ﻓﺮﻣﺎ ﺩﯾﺎ ﺗﻮ ﭘﮭﺮ ﺁﭖ ﮐﻮ ﮐﯿﺎ ﺣﻖ ﭘﮩﻨﭽﺘﺎ ﮨﮯ ﮐﮧ ﮐﻔﺮ ﮐﮯ ﻓﺘﻮﻭﮞ ﮐﯽ ﺗﻮﭘﯿﮟ ﭼﻼﺗﮯ ﺟﺎﺋﯿﮟ؟ ﺩﻧﯿﺎ ﮐﺎ ﻭﮦ ﮐﻮﻧﺴﺎ ﻣﻔﺘﯽ ﮨﮯ ﺟﻮ ﺍﯾﺴﮯ ﺁﺩﻣﯽ ﭘﺮ ﻣﻨﮑﺮ ﺧﺘﻢ ﻧﺒﻮﺕ ﮨﻮﻧﮯ ﮐﺎ ﻓﺘﻮﯼٰ ﺻﺎﺩﺭ ﮐﺮﮮ ﺟﻮ ﺻﺎﻑ ﺍﻭﺭ ﻭﺍﺿﺢ ﺍﻟﻔﺎﻅ ﻣﯿﮟ ﺍﻗﺮﺍﺭ ﮐﺮﮮ ﮐﮧ ’’ﺍﭘﻨﺎ ﺩﯾﻦ ﻭﺍﯾﻤﺎﻥ ﮨﮯ ﮐﮧ ﺑﻌﺪ ﺭﺳﻮﻝ ﺍﻟﻠﮧ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﮐﺴﯽ ﺍﻭﺭﻧﺒﯽ ﮐﮯ ﮨﻮﻧﮯ ﮐﺎ ﺍﺣﺘﻤﺎﻝ ﻧﮩﯿﮟ ﺟﻮ ﺍﺱ ﻣﯿﮟ ﺗﺎٔﻣﻞ ﮐﺮﮮ ﺍﺳﮯ ﮐﺎﻓﺮ ﺳﻤﺠﮭﺘﺎ ﮨﻮﮞ‘‘؟؟

ﻧﯿﺰ ﻣﮑﺘﺐ ﺩﯾﻮﺑﻨﺪ ﮐﮯ ﮨﺰﺍﺭﻭﮞ ﻻﮐﮭﻮﮞ ﻋﻠﻤﺎﺀ ﻭ ﻣﻔﺘﯿﺎﻥ ﮐﺮﺍﻡ ﮨﻮﮮ ، ﺁﺝ ﺑﮭﯽ ﺍﻥ ﮐﮯ ﺩﺍﺭ ﺍﻻﻓﺘﺎﺀ ﻣﻮﺟﻮﺩ ﮨﯿﮟ، ﮐﯿﺎ ﮐﺴﯽ ﺍﯾﮏ ﻣﻔﺘﯽ ﯾﺎ ﮐﺴﯽ ﺍﯾﮏ ﻋﺎﻟﻢ ﻧﮯ ﯾﮧ ﻓﺘﻮﯼٰ ﺩﯾﺎ ﮐﮧ ” ﺍﻧﺤﻀﺮﺕ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﮐﮯ ﺑﻌﺪ ﻧﺒﻮﺕ ﺟﺎﺭﯼ ﮨﮯ؟ ” ؟ ﮐﯿﺎ ﻋﻠﻤﺎﺀ ﺩﯾﻮﺑﻨﺪ ﻣﻨﮑﺮ ﺧﺘﻢ ﻧﺒﻮﺕ ﮐﻮ ﮐﺎﻓﺮ ﻧﮩﯿﮟ ﮐﮩﺘﮯ؟ ﮐﯿﺎ ﻋﺎﻟﻤﯽ ﻣﺠﻠﺲ ﺗﺤﻔﻆ ﺧﺘﻢ ﻧﺒﻮﺕ ﻧﺎﻣﯽ ﺗﻨﻈﯿﻢ ﺍﺳﯽ ﻣﮑﺘﺐ ﺩﯾﻮﺑﻨﺪ ﺳﮯ ﻣﻨﺴﻠﮏ ﻧﮩﯿﮟ؟ ﮐﯿﺎ ﻋﻠﻤﺎﺀ ﺩﯾﻮﺑﻨﺪ ﮐﺎ ﺭﺩ ﻗﺎﺩﯾﺎﻧﯿﺖ ﭘﺮ ﻟﭩﺮﯾﭽﺮ ﻣﻮﺟﻮﺩ ﻧﮩﯿﮟ؟ ﺗﻮ ﭘﮭﺮ ﮐﺘﻨﯽ ﻧﮧ ﺍﻧﺼﺎﻓﯽ ﮨﮯ ﮐﮧ ﺑﯿﮏ ﺟﻨﺒﺶ ﻗﻠﻢ ﻟﮑﮫ ﺩﯾﺎ ﺟﺎﺋﮯ ﮐﮧ “ﻣﮑﺘﺐ ﺩﯾﻮﺑﻨﺪ ﻭﺍﻟﮯ ﺗﻮ ﺧﺘﻢ ﻧﺒﻮﺕ ﮐﮯ ﻣﻨﮑﺮ ﮨﯿﮟ”؟؟؟؟ ﺍﻋﺪﻟﻮﺍ ﻫﻮ ﺍﻗﺮﺏ ﻟﻠﺘﻘﻮﻯ.

‏(ﺣﺎﻓﻆ ﻋﺒﻴﺪ ﺍﻟﻠﻪ‏)

The Hadith of 73 Sects & the Qadiani Distortion

The Qadiani cult often quotes the Hadith:

Abdullah bin Amarra (radhiyallahu anhu) relates that the Holy Prophet صلى الله عليه وسلم said:

‘Surely things will happen to my people as happened earlier to Israelites, they will resemble each other like one shoe in a pair resembles the other to the extent that if anyone among the Israelites has openly committed adultery to his mother there will be some who will do this in my Ummah as well, verily the Israelites were divided into 72 sects but my people will be divided into 73 sects, all of them will be in the fire except one.’ The companions asked. ‘Who are they O Messenger of Allah,’ Holy Prophet صلى الله عليه وسلم said. `They are those who will be like me and my companions.’ [Tirmidhi – Kitabul Iman]

There is no doubt the saying of Prophet Muhammad صلى الله عليه وسلم is true, the Ummah has split into many factions, yet of all these groups we still share fundamental beliefs and one of them being that Prophet Muhammad صلى الله عليه وسلم is the final Prophet.

The Qadiani cult claim themselves to be the ‘73rd Sect’ prophesised by Rasulullah صلى الله عليه وسلم. After reading the above hadith we notice that there is no mention of the 73rd sect being on the right path. For arguments sake and to simplify this issue, let’s say that the Qadianis are the 73rd sect.

Some important points to note before we go any further:

· Qadianis claim that as long as someone recites the Kalimah, no one has the right to call them Kafir.

· Qadianis claim that Mirza Ghulam Qadiani Dajjal was the messiah who came to unite the world.

· According to the Hadith there will only be 73 sects and the Qadianis have claimed themselves to be the last.

· The Qadianis claim that they are the ONLY group who are all united

Though most Qadianis know of the split in 1914 which resulted in another movement called ‘Lahori Ahmadiyya Jamaat’ What many innocent members of this cult do not know is how their own religion is split into many more factions.

A list of the different Qadiani groups:

· Lahori Movement

· Jamaat Ahmadiyya Al Mouslemeen

· Anwar-ul-Islam Movement Of Nigeria

· Jamaat Ul Sahih al-Islam

·  Green Ahmadiyya

· Indonesians who believe Mirza Qadiani Dajjal was just a teacher

· The Ahmadiyya Reform Movement

· Al-Ahmadiyyat

All these groups believe in Mirza Qadiani Dajjal, whether to be a prophet, messiah, imam, reformer or just a teacher. So with the Qadianis claiming to be the 73rd sect, it would then mean that these groups formed after them have increased the number of sects:

· 73rd Qadiani Ahmadiyya,

· 74th Lahori Movement,

· 75th Jamaat Ahmadiyya Al Mouslemeen,

· 76th Anwar-ul-Islam Movement Of Nigeria,

· 77th Jamaat Ul Sahih Al Islam,

· 78th The Infamous Qadiani Movement,

· 79th Green Ahmadiyya

· 80th Teacher group

· 81st Al-Ahmadiyyat

The Hadith of Prophet Muhammad صلى الله عليه وسلم stated there would only be 73 sects and the Qadianis have claimed to being the 73rd sect, it would mean that with the creation of these other groups, either the Hadith is wrong (nauzubillah) or that these other groups formed after the Qadiani group are all Kafirs and out of the fold of Islam (as there will be only 73 sects). This would leave the Qadianis in a tricky position as they claim any person who recites the Kalimah cannot be called a Kafir.

As Muslims it is simple for us to clarify the dilemma that the Qadianis have been left with. When Prophet Muhammad صلى الله عليه وسلم declared that no one has the right to call a reciter of the Kalimah a Kafir, it clearly means that no individual knows what is in the heart of the other. During the Prophet’s صلى الله عليه وسلم appointed term, many people would come forward and declare that he صلى الله عليه وسلم is a Prophet of Allah, many were sincere and others were hypocrites. His rightly guided companions would hold doubts about certain individuals as to whether they just wanted to spy & create fitnah. The Qadianis do not fall into this category as we know what is in their hearts. The followers of Musailama Kazzaab were declared Kafir even though they recited the Kalimah, prayed 5 times a day, fasted and declared Prophet Muhammad صلى الله عليه وسلم to be the Messenger of Allah. Only because they believed in another prophet (Musailama) they were declared Kafirs. It’s the same with Qadianis who believe in Mirza Qadiani Dajjal to be a prophet.

If Mirza Qadiani Dajjal was the messiah then why do the Qadianis continue to split into more and more factions knowing well that the Messiah is supposed to unite the Muslims? If these are just ‘rebellious’ groups, as some Qadianis claim, then are not you the same as you have rebelled against Allah Ta’ala and his final Messenger Muhammad صلى الله عليه وسلم?

Three options have been left for the Qadianis on the issue of the 73 sects:

· The Hadith is completely wrong as 81 sects have now been formed.

· The rest of those break away factions are Kafirs.

· All the followers of Mirza Qadiani are Kafirs.

Signs Of The Saved Sect

“And hold fast altogether to the Rope of Allah and do not become divided.” [Qur’an 3:103]

“And be not those who commit shirk (associate partners With Allah), those who split up their Deen (religion) and become sects;
each rejoicing in what is with them.” [Qur’an 30:31-32]

Hadith No.1

The Beloved Prophet صلى الله عليه وسلم said “The Jews split into 71 groups; one will enter Paradise and 70 will enter Hell. The Christians split into 72 groups; 71 will enter Hell and one will enter Paradise. By Him in Whose Power is the life of Muhammad, without doubt, my Ummah will be divided into 73 groups. Only one will enter Paradise and 72 will enter Hell.” When asked which group will be on the right path, the Beloved Prophet صلى الله عليه وسلم replied, “The main (al-Jama’ah) body of the Muslims.”  [Ibn Majah Kitab al-Fitan]

Hadith no.2

The Beloved Prophet صلى الله عليه وسلم said “There was disagreement amongst Jews and they split into 72 groups. In exactly the same way, there will be disagreement and divisions in my Ummah. It will split into 73 groups. Apart from one of those groups, all the remaining 72 will be thrown into Hell.” When asked which group will be on the right path, the Beloved Prophet صلى الله عليه وسلم replied, “The group on the right path, which will enter Paradise, will be the group which follows my Sunna and that of my Sahaba and this will be the largest group of Muslims.” [Tirmidhi, Imam Ahmad, Abu Daud, Mishkat]

Hadith No.3

The Beloved Prophet صلى الله عليه وسلم said “Without doubt my Ummah will never be gathered in misguidance. Whenever you see disagreement, then hold fast to the Sawad-e-A’zam (the great majority)” [Ibn Majah]

Hadith No.4

The Beloved Prophet صلى الله عليه وسلم said “Follow the way of the largest group of Muslims! For, he who deviates from this group will be thrown into Hell!” [Ibn Majah]

Hadith No.5

The Beloved Prophet صلى الله عليه وسلم said “The devil continually pursues humans as a wolf pursues sheep. The wolf only dares to attack those sheep which have separated from the rest of the flock and are standing alone. And so, my followers and my devotees! Save yourselves from being caught in the traps of misguidance and firmly remain with the largest and most well-known group of Muslims!” [Imam Ahmad]

Hadith No.6

The Beloved Prophet صلى الله عليه وسلم said “Allah will never allow my Ummah to unite upon misguidance and incorrect beliefs. Allah’s mercy, blessings and protection are with the largest group of Muslims. And he who deviates from this largest group of Muslims will be thrown into Hell.” [Tirmidhi]

Hadith no.7

The Beloved Prophet صلى الله عليه وسلم said “He who deviates from the largest group of Muslims, even as much as a hand span, has himself cut off his connection with Islam.”  [Abu Daud, Imam Ahmed]

Hadith No.8

The Prophet Muhammad صلى الله عليه وسلم warned his Followers: “I have left you upon clear proofs, its night is like its day, and no one deviates from it except one who is destroyed, and whoever lives (long) from amongst you will see great controversy. So stick to what you know from my Sunnah and the Sunnah of the rightly-guided Khalifahs – cling to that with your molar teeth.” [Imam Ahmed, Ibn Majah]

Having quoted no less than eight Hadiths, from authentic sources, four points stand out:

1. The Muslims will divide into 73 Groups
2. The largest group will be the right group
3. To stick to the main body
4. Through time there will always be one group who have the Aqeedah of Prophet صلى الله عليه وسلم & his Companions.

The Ahlus Sunnah Wal Jammah is the main body of Islam, with the vast majority of followers. Qadiani’s at most are 2 Million, They claim 200 million but still they are a minority.

Please note: Qadianis cannot provide a solid chain of beliefs leading through time direct to Prophet Muhammad صلى الله عليه وسلم. Many of the claim and beliefs of Mirza Qadiani were newly formed. Instead of Qadianis wasting time in finding these 73 sects, we request you study the beliefs of the Ahlus Sunnah Wal Jamah, who are the one rightly guided group with a solid chain of beliefs, knowledge and practice leading directly to the last Prophet Muhammad صلى الله عليه وسلم.

Explanation Of the Verse Regarding Jesus (‘Isa Alayhissalaam) “Caused to Die” in Qur’an

By Mufti Muhammad Shafi (rahimahullah)

When  Allah  said:  “O  ‘Isa!  I  am  to  take  you  in  full  and  raise  you  towards  Myself,  and  cleanse  you  of  those  who disbelieve,  and  place  those  who  follow  you  above  those who  disbelieve,  upto  the  Day  of  Doom.  Then  to  Me  is your  return,  whereupon  I  shall  judge  between  you  in  what  you  have  been  differing  in.”   [Qur’an 3:55]

In  these  verses  the  miraculous  event  of  the  Ascension  of  Sayyidina  ‘Isa  (Jesus  Christ)  has  been  mentioned. 

Explanation  of  important  words  in  the  verse
Some  sects  (&  Qadiani  Kafirs) which  deny,  contrary  to  the  belief  of  the  entire  Muslim   community,  the  Ascension  of  Sayyidina  ‘Isa  (alayhissalaam)  (Jesus  Christ),  his  being  alive  in  the  heavens  and  his  descension  towards  the  later  times,  have  worked  through  the  words  and  meanings  of  these  verses  to  open  doors  of  distortion  in  the  Qur’anic  text.  Therefore,  it  seems  appropriate  that  these  words  be  explained  in  some  details.

The  word, Mutawaffi’  in Innee Mutawaffika takes tawaffi as  its  verbal  noun  with  its  root  being wafyun.  Lexically,  the  word  means  ‘to  take  in  full’.  This  being  its  real  meaning,  its  derivations  wafa,  ifa’  and  ‘istifa’  are  used  to  convey  that  sense.  In  fact,  the  real  meaning  of  tawaffi  is  ‘to  take  in  full’  which  is  universalIy  confirmed  by  all  lexicons  of  the  Arabic  language.  Since  man  completes  his  appointed  time  at  the  hour  of death  and  the  spirit  or  soul  given  by  Allah  is  taken  back  fully  and  conclusively,  it  is  in  that  context  that  this  word  is  also  used  figuratively  in the  sense  of  death.  A  simple  form  of  death  is  the  daily  sleep  of  human  beings.  For  this  too,  the  Holy  Qur’an  uses  the  same  word  when  it  says: 

‘Allah  takes  away  lives  of  the  living  at  the  time  of  their  death  and  of  those  that  do  not  die,  in  their  sleep’.  [Qur’an 39:42]

Hafiz  Ibn  Taimiyyah  says  in  al-Jawab  al-Sahih  v. 2,  p. 83:

Al-tawaffi,  in  the  Arabic  language,  means:  to  exact  fully  or  take  in  full.  It  takes  three  forms; 

the  first:  to  take  in  sleep; 

the  second:  to  take  in  death;  and 

the  third:  to  take  the  soul  and  the  body  all  together.

In  Kulliyat  Abu  al-Baqa’,  it  is  said: 

Al-tawaffi  is  putting  to  death  and  exacting  of  the  soul  in  common  usage  while,  in  the  classical  usage,  it  is  taking  in  full  and  the  exacting  of  the  due  right.

Therefore,  the  majority  of  scholars  have  translated  the  word  Mutawaffika in  the  verse  under  study  in  the  sense  of  ‘taking  in  full’.  This  means  that  Allah  will  not  leave  Sayyidina  ‘Isa  in  the  hands  of  the  Jews,  rather  He  would  take  him  away  which  would  be  in  the  form  that  he  would  be  risen  unto  Him  in  the  heavens. 

This  is  how  the  words  ‘I  am  to  take  you  in  full’  have  been  interpreted  by  the  majority  of  the  scholars.  However,  some  authentic  commentators  of  the  Holy  Qur’an  have  interpreted  these  words  in  the  sense  of  ‘giving  death’ also,  but  they  do  not  mean  that  the  death  of  Sayyidina  ‘Isa  (alayhissalaam)  will  occur  at  the  hands  of  his  enemies.  The  true  meaning  of  the  verse,  according  to  these  commentators  is  as  follows:

Allah  Almighty  said  two  things  to  comfort  ‘Isa  Maseeh  (alayhissalaam)  (Jesus)  at  a  time  when  the  Jews  were  bent  on  killing  him. 

One:  That  his  death  will  come,  not  at  their  hands  in  the  form  of  killing,  but  that  it  would  be  a  natural  death. 

Two:  In  order  to  rescue  him  from  the  evil  designs  of  those  people,  Allah  Almighty  will,  at  that  time,  raise  Jesus  towards  Him. 

This  explanation  is  exactly  what  has  been  reported  from  Sayyidina  Ibn  ‘Abbas  (radhiyallahu  anhu)  as  quoted  by  al-Suyuti  in  his  al-Durr  al-Manthur  v. 2, p. 36  on  the  authority  of  several  narrators.

The  gist  of  this  tafsir  or  explanation  is  that  tawaffi does  mean  giving  death,  but  there  is  the  element  of  precedence  and  sequence  in  the words  used.  The  fact  of  Raafi’uka (I  shall  raise  you)  will  come  first  and  that  Mutawaffika (I  shall  give  you  death)  later.  Now  at  this  point,  the  wisdom  behind  mentioning  the  phenomenon  of  the  earlier  lies  in  the  hint  that  it  gives  about  the  events  which  are  to  come  later  on.  It  means  that  raising  towards  Allah  will  not  last  forever;  it  would  be  temporary  and  then,  he  would  return  to  the  mortal  world  and  prevail  over  enemies  and  later  on,  death  will  come  to  him  in  a  natural  way. 

Thus,  the  event  of  his  return  from  heaven  and  his  death  after  having  established  his  victory  in  the  world  was  not  only  a  miracle  but  a  consummation  of  the  honour  and  integrity  of  Jesus  (‘Isa  alayhissalaam).  In  addition  to  that,  the  unfounded  Christian  belief  in  the  divinity  of  Jesus  was  also  refuted.  Had  it  not  been  so,  the  event  of  Jesus  being  raised  towards  the  heavens  alive  would  have  further  strengthened  their  false belief  that  he  too  was  Living  and  Eternal  like  Allah.  Therefore,  by  introducing  the  word  Mutawaffika (pointing  out  to  his  death)  first,  all  those  misconceptions  which  might  have  arisen  from  ‘raising  of  Jesus’  have  been  refuted  in  advance. 

The  reality  is  that  disbelievers  and  polytheists  have  always  been  vehemently  opposed  to  prophets  (alayhimussalaam).  And  parallel  to  that  there  has  been  the  customary  practice  of  Allah  –  when  a  people  unto  whom  a  prophet  has  been  sent  stick  to  their  own  opinion,  do  not  listen  to  the prophet  and  do  not  believe  in  him  even  after  having  witnessed  the  miracles,  then,  one  of  the  following  two  counter-actions  were  taken: 

Either  those  people  were  annihilated  through  some  natural  calamity  as  was  done  with  ‘Ad  and  Thamud  and  the  peoples  of  Prophets  Lut and  Saalih  (alayhimussalaam)  or,  alternatively  Allah  would  instruct  His  prophet  to  migrate from  the  habitat  of  disbelievers  and  go  to  some  other  place.  It  was  there  that  they  were  provided  with  such  power  and  glory  that  they  finally  achieved  victory  against  the  people  whom  they  were  sent  to.  For  example  Prophet  Ibrahim  (alayhissalaam),  migrated  from  Iraq  and  sought  refuge  in  Syria.  Similarly,  Prophet  Musa  (Moses) alayhissalaam,  migrated  from  Egypt  and  came  to  Madyan.  Finally,  the  Last  prophet,  Muhammad  (sallallaahu  alayhi  wasallam)  migrated  from  Makkah  and  came  to  Madinah.  It  was  from  there  that  he  finally  attacked  Makkah  and  conquered  it.  This  raising  of  Jesus  to  the  heavens  to  outmaneuver  the  threatening  designs  of  the  Jews  was,  in  fact,  an  act  of  emigration  in  its  own  way  following  which  he  would  return  to  this  world  and  achieve  total  victory  over  the  Jews. 

Now  comes  the  question  as  to  why  this  emigration  of  his,  quite  separate  from  the  rest,  has  the  heavens  as  the  destination?  So,  for  that matter,  Allah  Almighty  has  Himself  said  about  him  that  his  case  is  like  that  of  Adam  (alayhissalaam).  The  way  in  which  Adam’s  (alayhissalaam)   birth  differs  from  the  normal  birth  of  the  rest  of  creation,  (i.e.,  without  a  father  and  a  mother)  so  it  is  that  the  birth  of  Jesus  took  a  miraculous  form  different  from  the  normal  birth  of  human  beings;  and  his  death  too,  taking  a  unique  and  unmatched  form,  will  materialize  after  thousands  of  years  following  his  return  to  the  world  –  unprecedented  indeed.  Why  then,  should  one  be  surprised  if  his  emigration  too  follows  some  such  unique pattern?

These  marvels  of  nature  led  the  ignorant  among  Christians  into  believing  and  declaring  that  he  was  God,  while  deliberation  into  the  various  aspects  of  these  very  marvels,  are  clear  proofs  of  his  servitude  as  a  human  being  to  God,  obedience  to  the  Divine  will  and  the  demonstration  of  human  traits.  It  is  for  this  reason  that  the  Holy  Qur’an  has  made  a  pointed  reference  to  the  refutation  of  belief  in  the  Godhood  of  Jesus  on  all  such  occasions.  The  raising  towards  the  heavens  would have  made  this  doubt  all  the  more  strong.  Therefore,  by  bringing  the word  mutawaffika  (I am  to  take  you  in  full)  earlier,  this  doubt  was  totally  eliminated.  Thus  we  come  to  realize  that  this  verse,  no  doubt,  aims  at  negating  the  Jewish  plans  since  they  were  all  set  to  crucify  and  kill  Jesus  (alayhissalaam),  and  that  Allah  Almighty  made  their  plans come  to  nothing.  Moreover,  this  precedence  and  sequence  of  words  became  the  mode  of  refuting  the  Christians  as  well,  that  Jesus  was  no  God  who  was  never  to  die  but  that  a  time  will  come  when  he  too  will  meet  his  death.

In  his  Tafsir  Imam  al-Razi  has  said  that  such  precedence  and  sequence  occurs  frequently  in  the  noble  Qur’an  in  order  to  cover  similar  expedient  considerations  under  which  an  event  due  later  has  been mentioned  first  while  an  event  due  earlier  has  been  placed  after  that. [al-Tafsir  al-Kabir,  v. 2, p. 48]

As  for Rafi’uka Ila’yy (And  I  shall  raise  you  towards  Me),  the  meaning  is  clear.  Addressing  Jesus  here,  it  has  been  said:  ‘I  shall  raise  you  to- wards  Me’.  Every  one  knows  that  Jesus  is  not  the  name  of  just  the  spirit  but  that  of  the  spirit  and  the  body  of  Jesus. 

Now  taking  the  raising  of  Jesus  in  the  sense  that  the  act  of  raising  was  spiritual  only,  and  not  Physical,  is  all  wrong.  AS  far  as  the  word,  raf  (raising)  is  concerned,  there  are  occasions  when  it  is  also  used  to  indicate  raising  of ranks  as  it  appears  in  the  following  verses  of  the  noble  Qur’an:

…And  raised  some  of  you  in  ranks  over  others [Qur’an 6:165].

…and  Allah  will  raise  up  in  rank  those  of  you  who  believe  and those  who  have  been  given  knowledge  [Qur’an 58:11].

So,  it  is  obvious  that  the  word,  raf (raising),  in  the  sense  of  the  raising  of  rank  or  status  has  been  used  figuratively  in  view  of  the  context  of  the  aforementioned  verses.  There  is  no  reason  here  to  ignore  the  real  meaning  and  go  by  that  which  is  figurative.  Moreover,  by  using  the  word,  ila’ :  (towards)  along  with  the  word,  raf  (raising),  at  this  particular  place,  the  possibility  of  such  a  figurative  meaning  has  been  totally  eliminated.  What  is  said  in  this  verse  is rafi’uka ilaiyya:  I  shall  raise  you  towards  Me.  Then  there  is  the  verse  from  Surah  al-Nisa’  [4:158],  which  refutes  the  belief  of  Jews;  there  too,  what was  said  is:  the  Jews  certainly  did  not  kill  Jesus,  instead,  Allah  raised  him  towards  Himself.  This  later  expression  is  used  for  nothing  but  the  raising  alive  of  the  spirit  and  the  body. 

Explained  this  far  were  the  words  of  the  verse.