The Ahmedi community has always been a topic of fascination to me. Growing up I was taught that Ahmedi’s were not Muslims, they were traitors and hypocrites and should not be associated with. I remember, in particular, my friend’s dad once telling me that if he could, he would sanction a boycott against all Ahemdis. His exact words were ‘they are an evil group of people.’
What didn’t help him was that I was naturally very inquisitive, so when I questioned his beliefs he could only reply that they, the Ahmedis, did not accept Muhammad PBUH to be the final messenger. I have long wondered what the cause of concern is against the Ahmediya community. When I read that in the recent elections in Pakistan, the Ahemdi community were completely disenfranchised it both worried and frustrated me. Here I was sat in the UK, rooting for Imran Khan and his plan for a new Pakistan, but he was eliminating and disempowering 4 million Pakistanis in that process! It was a blatant denial of human rights.
Although I do not know many Ahmedis I wanted to know more about their beliefs and their struggle, so I took it upon myself to interview Qasim Rashid who is the national spokesperson for the Ahmedi community in the USA. Qasim has recently written a book entitled “The Wrong Kind of Muslim,” which is available to buy now.
1) Why, in your opinion, of all minority groups are the Ahmedis prosecuted in Pakistan and abroad?
There are three main reasons why Ahmadi Muslims are persecuted throughout nearly the entire Muslim world.
First, because Ahmadi Muslims are Muslims who believe in the Messiah, Mirza Ghulam Ahmad of Qadian. We believe Ahmad (as) is that same Imam Mahdi and Messiah that the Prophet Muhammad (sa) foretold would come to revive Islam, unite Muslims, and bring about the conditions for peace on Earth. The Holy Qur’an says, “Alas for My Servants! There comes not a Messenger to them but they mock at him.” (36:30). Thus, the Qur’an has made clear that whenever Allah sends a Messenger, he is always mocked and opposed. That Messenger is mocked and opposed because people are spiritually corrupt, hence why Allah sent the Messenger to reform them in the first place. And while Allah’s Prophets and Messengers are always mocked and opposed, because they are from Allah, they are always successful and victorious.
Second, Ahmadis are persecuted because in many Muslim majority nations Ahmadi Muslims are not allowed to remove misconceptions about our beliefs. In Pakistan, for example, all our literature is banned and we are not even allowed to say Asalaamo Alaikum without being sent to prison for at least 3 years plus fine. The fact is that we believe in the exact same Islam that the Prophet Muhammad (sa) taught, read the exact same Qur’an, make the same Hajj, pay the same Zakat, observe the same Ramadan, and recite the same Kalima. Yet, because we are persecuted and censored, extremists are able to spread ridiculous nonsense about us. Go to any anti-Ahmadi website and you’ll find baseless allegations that (God forbid) Ahmadis drink alcohol, make Hajj to Qadian, believe Ahmad (as) is greater than Muhammad (sa) (again I say God forbid), and a host of other nonsense allegations. When young and impressionable minds are given this information, and when Ahmadi Muslims are not allowed to respond under threat of arrest and violence, then hatred against Ahmadi Muslims continues to grow.
Third, because too few in the Muslim majority are aware of this horrible persecution and too few who are aware of it are afraid to speak up and condemn this persecution. Some noble minded Sunni and Shia Muslims actively speak up and condemn the persecution of Ahmadi Muslims, but we need a more united effort against extremism. We need not agree on dogma, but we must all agree to the fundamental principle that religious freedom cannot be compromised. This is a basic tenet of Islam that “there shall be no compulsion in religion.” (2:256) When Muslims en masse realize this, then the entire Muslim world will improve.
2) In this recent election in Pakistan, Ahmedis were refused the right to vote, if they were able to vote, who do you think they would have voted for and why?
It is hard to say. Ahmadi Muslims think independently and no “master directive” is given on who to vote for. When Ahmadi Muslims were allowed to vote, they voted individually and independently, even for opposing parties based on who they thought was best fit to lead the country. In America, for example, I know Ahmadi Democrats, Ahmadi Republicans, Ahmadi Independents, Ahmadi Libertarians, etc. In short, Ahmadi Muslims in Pakistan would have voted for who they sincerely thought was best fit to lead the country based on the tenets of justice and equality.
3) To those who claim Ahmedis are not Muslims what is your reply?
The Holy Qur’an 4:94 declares, “O ye who believe! when you go forth in the cause of Allah, make proper investigation and say not to anyone who greets you with the greeting of peace, ‘Thou art not a believer.’” Thus, those who call us non-Muslim are answerable to Allah for their decision. Ahmadi Muslims follow the Prophet Muhammad’s (sa) example who said “Write down for me anyone who calls himself Muslim,” as his definition of who is a Muslim. Likewise, anyone who declares the Kalima, “There is no God but Allah and Muhammad (sa) is His Messenger,” is a Muslim. If the Qur’an and the Hadith are not enough to convince some Muslims to not judge another’s faith, there is nothing I or anyone else can say to convince them otherwise. We only convey the message of the Qur’an and Hadith and move on, leaving the rest to Allah.
4) Majority of Muslims believe that a central tenet of Islam is the belief that Muhammad PBUH is the last & final messenger. Thus they believe that Ahmedis contradict that rule. How do you respond to this?
I must start by clarifying that Ahmadi Muslims fully believe that Prophet Muhammad (sa) is Khatamanabiyeen. Hazrat Mirza Ghulam Ahmad (as) writes, “I call Allah, the Glorious, to witness that I am not a disbeliever. My doctrine is that there is no one worthy of worship save Allah and that Muhammad is the Messenger of Allah . I believe concerning him that he was the Messenger of Allah and the Khataman Nabiyyeen.” (Karamatus Sadiqeen, p.25)
That clarified, this is a crucial question and volumes of books have been written to address this. I will focus on three resources from which Ahmadi Muslims derive their understanding—the Qur’an, the Hadith, and Muslim scholars throughout Islamic history.
Ahmadi Muslims believe based on the Qur’an, Hadith, and Muslim scholars throughout history that Prophet Muhammad (sa) is not the last prophet or messenger, but only the last law bearing prophet and messenger. That is, future prophets and messengers may still come but will be subordinate to the Prophet Muhammad (sa). The Qur’an is the final and perfect law and Islam is the final and perfect religion, but Allah may send prophets and messengers to revive Muslims as Allah deems appropriate. I provide brief evidence from the Qur’an, Hadith, and Muslim scholars throughout history to substantiate this belief.
First, the Qur’an is clear that Prophethood has not come to an end. The belief that 33:40 means “last prophet” finds no validation in the Qur’an, or even in that verse itself. “Muhammad is not the father of any man among you, but a messenger of Allah, and the seal of the prophets. Allah has knowledge of everything.” (33:40). (Ahmed Ali Translation)
We must note that aside from 33:40, proponents of the belief that Prophet Muhammad (sa) was the last Prophet cannot cite any other verse to state that Prophethood has ended. Rather, we will demonstrate numerous verses that clearly state that Prophethood continues.
Verse 33:40 retorts disbelievers who accused the Prophet Muhammad (sa) of marrying his son’s ex wife. The Prophet (sa) actually married his adopted son, Zaid’s, ex wife after she divorced Zaid.
Allah informs the people that none of them are worthy to be Muhammad’s (sa) son, on the contrary he is the greatest man that ever lived. He is the Seal, the mark, the validation, of all the Prophets. When we look at history, we find that it was only Muhammad (sa) who validated the truth of every single Prophet in history. Prophet Muhammad (sa) put his Prophetic Seal on all Prophets, authenticating their truthfulness. The Prophet’s(sa) greatness, not finality, is the retort to the disbelievers.
In fact, Khaatamanabiyeen means Seal (as in Validation) of the Prophets. And Ahmadi Muslims fully adhere and champion the belief that Prophet Muhammad (sa) was Khaatamanabiyeen. When the Prophet Muhammad (sa) wrote letters to various kings and emperors he would dip his ring in hot wax and place his Seal on the letter to show the king that it was in fact from him (sa). It is well known that after the truce of Hudaybiyyah, when Prophet Muhammad (sa) decided to address letters to the rulers and chiefs of surrounding territories inviting them to the acceptance of Islam, he was told that rulers and chiefs do not attach any significance to a communication addressed to them unless it bears the seal of the writer. Thereupon Prophet Muhammad (sa) had that seal prepared which was thereafter used for the attestation and certification of documents (Bukhari and Muslim). In that manner, every prophet that comes after Prophet Muhammad (sa) must come bearing that seal of Prophet Muhammad (sa), that is, they must pay homage to the superiority, perfection, and unsurpassed status of Prophet Muhammad (sa). This is that prophets proof that they are actually from Allah. Any claimant to Prophethood that does not pay homage to Prophet Muhammad (sa) fails to meet the criteria of true Prophethood that the Qur’an sets forth. Hazrat Mirza Ghulam Ahmad (as) paid full homage to the Master Prophet Muhammad (sa).
Likewise, authentic Arabic lexicon demonstrates that the true meaning of “Khaatam” is not last, but Seal or Validation. Authentic Arabic Lexicons ((Lane); (Aqrab); (Mufradat); (Fath); (Zurqani) state that Khatam can mean 1) seal, stamp, mark, imprint, impress; 2) best and most perfect, embellishment or ornament; 3) to secure, protect oneself against something; 4) signet ring; 5) produce an impression or effect upon a thing; 6) the end or last part of a thing.
When the first five meanings of Khatam do not mean last, it simply does not make sense to accept the weakest definition. The Qur’an supports this understanding through its grammar. In 33:40, Allah uses Khatam with a fatha, a stroke above and not with a kasra, which is a stroke below. Khatam primary means Seal, while khatim would definitively mean the last. But while the Qur’an uses khatim numerous times, Khatam is used only once, and that is for Prophet Muhammad (sa) and his great, elevated status.
Furthermore, the way Khaatam is used in Arabic demonstrates most clearly that it means “greatest” or “Seal and Validation” just as Arabic lexicon states, and certainly not “last.” Here are just ten examples while countless more exist.
No fair-minded person believes Hazrat Ali (rz) or Imam Shafi’I or Ibn Arabi were all the “Last Saint.” Rather, they were each the greatest saints in their eras. Likewise, no one claims Maulvi Muhammad Qasim was the “Last Interpreter.” Likewise the Holy Prophet’s (sa) uncle, Hazrat Ibn Abbas, was called “Khatamul Muhajireen,” but how can anyone argue that no one emigrated after Hazrat Ibn Abbas?
Finally, the Qur’an is replete with verses that make clear that Prophets can come. To ensure objectivity, each translation I cite below is from non-Ahmadi Muslim translations.
Maulvi Yusef Ali Translation: “O ye Children of Adam! whenever there come to you apostles from amongst you, rehearsing My signs unto you,- those who are righteous and mend (their lives),- on them shall be no fear nor shall they grieve. But those who reject Our signs and treat them with arrogance,- they are companions of the Fire, to dwell therein (for ever). (7:35-36)
Here, Allah is speaking to the Children of Adam, i.e. all Mankind, and making clear that whenever Apostles (Rasool) come and rehearse Allah’s signs, then the righteous shall have nothing to fear, but those who reject will be punished. Allah puts no limit on when Apostles will come, and as the Qur’an is eternal, this verse is still as relevant today as the day it was revealed. To claim this verse only applies to the time of Prophet Muhammad (sa) limits the Qur’an, something that makes no sense.
Mufti Taqi Usmani Translation: “Those who obey Allah and the Messenger are with those whom Allah has blessed, namely, the prophets, the Siddiqin, the Shuhada’ 33 and the righteous. And excellent are they as companions.” (4:69)
Here, Allah declares that those who obey Allah and Muhammad (sa) will be given Allah’s blessings. Allah then defines those blessings as being in the company of Prophets, Siddiqin, Shuhada, and righteous. If Prophet Muhammad (sa) was the absolute last prophet, then it is impossible for Muslims living after the Prophets (sa) demise to ever be in the company of Prophets. Likewise, any claim that this is a blessing only “after death” (i.e. in the next life) is a claim not found anywhere in this verse or previous or subsequent verses. Being in the company of prophethood is Allah’s blessing in this life for those who accept Prophet Muhammad (sa), because every prophet that comes after must pay homage to the Prophet Muhammad (sa) and his perfect and final law.
Mufti Taqi Usmani Translation: “And Yusuf had already come to you earlier with clear signs, but you remained in suspicion about what he brought to you - until when he died, you said, ‘Allah will never send a messenger after him.’ That is how Allah lets go astray anyone who crosses limits and lives in doubt,” (40:34)
Here, Allah gives an example of those who believed that Allah would “never send [another] Messenger, and Allah calls such people astray, having crossed limits, and living in doubt.
Saheeh Translation: “And they had thought, as you thought, that Allah would never send anyone [as a messenger].” (72:7)
Here, again, Allah is giving another warning that this belief that Allah would never send anyone as a Messenger again is wrong and against Islam altogether.
As Ahmadi Muslims, we hold the Qur’an in highest authority. Each of these verses demonstrate that Prophethood can and does continue. This very brief analysis demonstrates that the Qur’an is clear that Prophets subordinate to Prophet Muhammad can still come. The Hadith further support this belief. I present just a few below.
“I am Abdullah Khatam an Nabiyyin from that time when Adam was yet in the nascent stage.” (Masnad Ahmad bin Hanbal Vol. III, p. 128; Vol. IV, p. 127)
If Muhammad (sa) was the last prophet at the time before Adam had even been created, then (Allah forbid) it means that all 124,000 Prophets were not true. However, if we understand Khataman Nabiyyen to mean Greatest Prophet, then it makes perfect sense. Thus, Prophet Muhammad (sa) is verifiying that he is in fact the greatest and Seal and validation of all Prophets.
The Prophet (sa) said, “The Messiah will be Nabi’Ullah (a Prophet of Allah) The Messiah will be Nabi’Ullah The Messiah will be Nabi’Ullah The Messiah will be Nabi’Ullah.” The Prophet (sa) actually repeated this four times to clearly demonstrate that in fact, the Messiah would be a Prophet of Allah. If 33:40 means last, then what do we make of this authentic hadeeth? (Saheeh Muslim, Vol. 2, Chapter: Zikr-ud-Dajjaal)
The Prophet (sa) said, “Abu Bakr is the best of men after me except a prophet should appear.”[(Kanzul Ummal) (This Hadeeth is also recorded in 3 other locations).
Thus, Prophet Muhammad (sa) is explicitly clear that the only person to surpass Abu Bakr (rz) in greatness after the Prophet’s (sa) demise would be another Prophet. Why even make such a claim if no more prophets were to come?
The Prophet (sa) said, “Prophethood shall remain among you as long as Allah shall will. He will bring about its end and follow it with Khilafat on the precepts of prophet hood for as long as He shall will and then bring about its end…There will then emerge Khilafat on precept of Prophethood.’ The Holy Prophet said no more.” (Masnad Ahmad, 14:163 #18319 Narrated from Hudhayfa by Ahmad with a sound chain.)
Thus, Prophet Muhammad (sa) is making clear that Khilafat—when it is re-established—will be on the precepts of Prophethood. The Ahmadiyya Muslim Community is the world’s only Muslim organization that is united under a Khalifa. And that Khilafat has been continuous for over 100 years since the Messiah Ahmad (as) died. It is impossible to believe that Allah would allow a false community to be united under one Khalifa, across 200 nations and tens of millions of Muslims.
Hazrat Ayesha (rz) said, “Say that he is Al Khatuman Nabiyyan (the Seal of Prophets) but do not say he is the last of all Prophets.” (Takmala Majma ul Bihar pg.188; and Manthur)
Hazrat Ayesha (rz) was extremely wise and had wonderful foresight. Recognizing that people might confuse the correct meaning of Khataman Nabiyyan, she specifically said to call him that auspicious title, but to not call him the last Prophet. As The Prophet’s (sa) holy consort, she certainly knew her husband’s mission extremely well.
Imam Bukhari also comments on 33:40 and not once does he say that it means “last prophet.” On the contrary his understanding is the exact same as the Ahmadiyya Muslim Community’s understanding. Imam Bukhari writes, “Prophet Muhammad (sa) is Khatam in the sense that he is the possessor of the Seal of Prophets, without whose certification no one can even be considered to be a true prophet. He is Khatam in the sense that he is the best and quintessential example of a prophet. He is Khatam in the sense that like the signet ring he wore and used to seal documents, he can create an impression of his character on whomsoever is worthy of receiving it. He is Khatam as he bore a birthmark on his back that allowed Hazrat Salman Farsi (ra) to declare he was a true prophet.” (This birthmark was literally referred to as “Khatam An-Nubuwwa.”) (Bukhari, Muslim).
Imam Bukhari never indicates that Khatam means last. Instead, he defines ‘Seal of Prophets’ in the sense that , “without whose certification no one can even be considered to be a true prophet,” which is the exact belief of the Ahmadiyya Muslim Community.
Many claim that hadith exist to show Prophet Muhammad (sa) was the last Prophet. This comes from a misunderstanding of the hadith. I present two such examples of this.
“I am the last of the prophets, and you are the last of the peoples, and my Mosque is the last Mosque.” (Muslim)
All three portions of this hadeeth must be taken together. We cannot accept one part as literal and the other parts as figurative, or vice versa. If they are all literal, it would mean that after Masjid Nabi, every mosque is not a real mosque, and that no people came after Muslims. Obviously, the only way to understand this hadeeth is metaphorically, as it demonstrates that Islam is the final religion for mankind, and that any true future Prophet, People, or Mosque, must come within the religion of Muhammad (sa). This is precisely what Ahmadi Muslims believe.
Then there is the oft quoted sahi Hadith, “la nabi ibaadi (there is no Prophet after me).”
On the surface this Hadith couldn’t be “more clear” that Prophethood has ended. Upon a sincere study, however, this belief is proven incorrect. (We’ll note later that Muslim scholars throughout history have rejected the notion that this hadith means no more prophets can come). First, it is important to cite the full hadith.
“Allah’s Apostle set out for Tabuk. appointing ‘Ali as his deputy (in Medina). ‘Ali said, “Do you want to leave me with the children and women?” The Prophet said, “Will you not be pleased that you will be to me like Aaron to Moses? But there will be no prophet after me.”” (Sahih Bukhari Vol. 5, Book 59, Number 700).
The first thing to note is that Prophet Muhammad (sa) was not speaking in terms of time, but in terms of place. This is clear from the analogy the Prophet (sa) makes to Aaron (as) and Moses (as). Both these two were Prophets. When Moses (as) left Aaron (as) to go to Mount Sinai, he appointed Aaron (as) as his deputy among the Bani Israel. Moses (as) had immense love and trust for Aaron (as) and hence felt comfortable and confident leaving Aaron (as) in charge as deputy. Aaron (as) was a Prophet before Moses (as) left, and he was a Prophet after Moses (as) left. In the same way, the Prophet Muhammad (sa) made clear that it his love for Ali (rz) was just like Moses’ (as) love for Aaron (as). But the Prophet Muhammad (sa) made a crucial distinction, that while Aaron (as) was still a Prophet (sa) after Moses (as) left, Ali (rz) would not be a Prophet after Muhammad (sa) left…hence “la nabi ibadi.” Thus, this statement, “la nabi ibadi” was a precautionary statement that while the Prophet (sa) loved Ali (rz) like Moses (as) loved Aaron (as), Aaron (as) was a Prophet after Moses (as) left for the Mountain, but Ali (rz) was not a Prophet after Muhammad (sa) left for Tabuk.
There are some other hadith that have been incorrectly construed to mean that Prophethood has ended, but with a thorough analysis and by viewing Hadith in light of the Qur’an, it is clear that Prophet Muhammad (sa) had no such belief that he was the absolute last prophet in every sense, but only the last law-bearing prophet. The Hadith are clear that Prophethood can and does continue, albeit subordinate Prophethood to the Prophet Muhammad (sa).
Third, Muslim scholars throughout history have clearly believed that Prophethood can continue after Prophet Muhammad (sa) and that only law-bearing Prophethood has ended. It is important to note that Hazrat Mirza Ghulam Ahmad (as) brought nothing new, but only came to revive Muslims with the perfect law that is the Qur’an. Here is just a brief snapshot of what Muslim scholars throughout history have said about Prophethood. Note, none of these scholars cited below are Ahmadi Muslim scholars, several of them are universally accepted Mujaddad’s of their respective centuries, and the majority of them lived centuries before or at least well before Hazrat Mirza Ghulam Ahmad (as) was even born.
Imam Raaghib Al Isfahani (RA) (died 502 A.H.)
“Prophethood is of two kinds, general and special. The special prophethood, viz: the law-bearing prophethood is now unattainable; but the general prophethood continues to be attainable.” (Bahr al Muheet, vol. 3, p. 28)
Mujaddid of the 6th century, Hazrat Syyed Abdul Qaadir Jilaani, AR (died 562 A.H.)
“These attributes are found in the Holy Prophet in the highest abundance, peace and blessings of Allah be upon him. That is the reason why he is called Khataman Nabiyyeen.”(Tuhfa Mursala Shareef: p. 5)
Hazrat Mohiyyuddin Ibni ‘Arabi, AR (died 638 A.H.)
“That prophethood which ended with the advent of the Prophet (pbuh), is only law-bearing prophethood and not the status of prophethood. Thus now there will be no law that cancels the law of the Prophet (pbuh) or that adds to its commandments” and “”Thus prophethood has not been totally abolished. This is why we have said that only law-bearing prophethood has been abolished and this is what is the meaning of (the Hadith) ‘there is no prophet after him’ ”
(Fatoohaati Makkiyyah, vol. 2, p. 3)
Hazrat Syed Abdul Karim Jilaani, AR (died 767 A.H.)
“Hazrat Muhammad, peace and blessings on him, is the Khataman Nabiyyeen because he attained the highest perfection which no prophet ever did” (Al Insaanul Kaamil: vol. 1, Ch 36. Pg 69)
Imam Abdul Wahhab She’raani AR (died 976 A.H.)
“Thus, without doubt…prophethood has not been abolished and it is only law-bearing prophethood that is abolished” (Al Yawaaqeetu Wal Jawaahir: pg 27, argument # 3)
Imam Muhammad Tahir, AR (died 986 A.H.)
Commenting on Hadhrat Ayesha’s (ra) statement: say he is Khataman Nabiyyeen but do not say there is not prophet after him: “This saying is based on the fact that Jesus is going to descend (as prophet) and it is not against the Hadith ‘there is no prophet after me’ because the Prophet (pbuh) meant ‘there will not be any prophet who would cancel his law.” (Takmilah Majma’ul Bihaar, pg 85)
Al Imam Ali Qaari AR (died 1014 A.H.)
“That there is no revelation after the Holy Prophet (pbuh) is false; there is no truth in it. Yes! in the Hadith are the words ‘La Nabiyya Ba’di’ which, according to scholars, means that there will not be such a prophet in the future who brings such a law that abrogates that of the Holy Prophet (pbuh).” (Al Ishaa’at Fil Sharaatis Saa’ah, pg 226)
Mujaddad of the 12th century, Hazrat Shah Waliyullah Muhaddith of Delhi, AR (died 1176 A.H.)
“The ending of prophets at the advent of the Holy Prophet means that after him, there can be no such person as would be given a law by the Almighty Allah and sent to the people.”) (Tafheemati Ilaahiyyah, Tafheem # 53)
Hazrat Maulvi Abdul Haye of Lakhnow, AR (died 1304 A.H.)
“After the Holy Prophet (pbuh) or during his time, for a prophet to appear is not improbable” (Daafi’ul Wasaawis Fee Athar Ibn Abbaas, New Edition, pg 16)
Hazrat Maulvi Muhammad Qaasim of Nanauta, AR (died 1307 A.H.) (founder of the Deoband school)
“According to the layman, the Messenger of Allah, peace and blessings on him, being Khatam is supposed to have appeared after all the other prophets. But men of understanding and the wise know it very well that being the first or the last, chronologically, does not carry any weight. How could, therefore, the words of the Holy Quran ‘But he is the messenger of Allah and the Seal of Prophets (33.41)’ mean to glorify him? But I know very well that none from among the Muslims would be prepared to agree with the common men” (Tahzeer-ul-Naas: pg 3)
Leader of the Ahle Hadith Nawab Siddeeq Hasan of Bhopal, AR (died 1307 A.H.)
“The Hadith ‘La Wahya Ba’da Mautee’ is baseless, although ‘La Nabiyya Ba’adee’ is quite correct, which, according to people with knowledge, means that ‘there shall be no prophet after me who shall be raised with a new code of Law which shall abrogate my law’.” (Iqtarabus Saa’at: pg 162)
Hazrat Imam Muhammad bin Abdul Baqee and Ibni ‘Asakar
“The meanings of Khataman Nabiyyen are that the Holy Prophet, in his physical and spiritual build, is the most charming and lovable personality, peace be upon him. This is because the glory and the spiritual magnitude of all the prophets is manifested through him and he can be likened to the beautiful ring worn for adornment.” (Zarqani Sharah Mwahabul Luddunia: vol. 3, pg 163 and Sehlul Huda wal Irshad: pg 55)
In conclusion, the Qur’an, Arabic lexicon, Hadith, and scholars throughout history agree on the correct meaning of Khatamanabiyeen. That is, the Seal or Validation of all the Prophets. We have cited non-Ahmadi Qur’anic translations, referenced every hadith, and cited non-Ahmadi Muslim scholars to demonstrate that Prophethood that is subordinate to Prophet Muhammad (sa) continues. And everything cited is but a snippet of the full arguments; these touch on but the tip of the ice berg. Countless more verses, hadith, and Islamic scholars throughout history substantiate these positions. Nothing substantiates this belief that Prophet Muhammad (sa) was the last prophet, but everything substantiates that he was the last law bearing Prophet. The Messiah that the Prophet Muhammad (sa) foretold would come was to be a Prophet. It is in obedience to the Prophet Muhammad (sa) who is Khatamanabiyeen that we believe Hazrat Ahmad (as) is a subordinate and non-law bearing Prophet to the Master and final law-bearing Prophet Muhammad (sa).
Every time Allah morally and spiritually reformed mankind before, He did so through Prophethood. Allah warns, “Alas for My Servants! There comes not a Messenger to them but they mock at him!” (36:30). Not since the Prophet Muhammad (sa) and the early Muslims were brutally beaten and persecuted has so much opposition existed against any one community. How is the persecution of Prophet Muhammad (sa) and the early Muslims any different than the persecution of the Messiah, Mirza Ghulam Ahmad (as) of Qadian and Ahmadi Muslims? This alone should be a point of consideration for our dear Muslim brothers and sisters.
While the above answers are not entirely comprehensive, in fact they are very limited, readers can find more thorough and detailed answers and explanations at the official website of the Ahmadiyya Muslim Community, www.alislam.org.
5) What can we do to tackle the discrimination targeted at Ahmedis abroad?
I address this issue in my upcoming book, The Wrong Kind of Muslim. There are three things to tackle discrimination targeted at Ahmadi Muslims abroad and in Pakistan.
First, the issue isn’t just discrimination against Ahmadi Muslims. The issue is discrimination against anyone for their faith, or lack thereof. The Islam that Prophet Muhammad (sa) taught is one of universal freedom of conscience, and this is the Islam to which we invite the world, this is the Islam we wish to spread. We must recognize this fact and champion this Islam to reach the corners of the Earth.
Second, we must repeal draconian anti-Ahmadi and anti-blasphemy laws in countries like Pakistan and Indonesia—two hot beds of anti-Ahmadi persecution. We must rule with justice, not religious discrimination, because this is the right thing to do, and this is the Sunnah of our beloved Master Prophet Muhammad (sa).
Third, we must recognize that as Muslims, it is okay to disagree in belief, but it is not okay to disagree on the fundamental principle of freedom of religion. To deny freedom of religion is to deny one of the most beautiful teachings of the Holy Prophet Muhammad (sa). World peace can only be possible when we recognize this principle. Otherwise, discrimination against Ahmadi Muslims, sectarian violence, and the threat of international war will continue to increase, sadly.
6) What would you like to see for future generations?
Ahmadi Muslims would like to see Prophet Muhammad’s (sa) message of love, peace, tolerance, and service to humanity win the world’s hearts. This is why the Ahmadiyya Muslim Community has translated the Qur’an into more languages (70+) (which is in fact more than the entire Muslim world combined). We want the world to have the opportunity to read and understand the timeless and perfect Qur’an.
We want to work together with all people in service of humanity to end suffering, stop war and injustice, work for equal human rights, and promote civility, morality, and human dignity. This is why we have started programs like Humanity First, Tahir Heart Institute, over 500 schools, dozens of hospitals, and built over 15,000 mosques worldwide—all open and free to all people regardless of background. This is why our motto is “Love for all, hatred for none,” because this is the example that our beloved Prophet Muhammad (sa) set forth, and we will give every ounce of our will to uphold his beautiful example of love of humanity and love of Allah. This is our vision for the future.