Text copied Link copied

Al-Fatawa – home

﴿ فَاسْأَلُوا أَهْلَ الذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ ﴾

Scholar
Search mode

The Misguidance of the Qadiani Sect and Their Manipulation of Textual Interpretation to Support Their School of Thought

Machine translationRead the Arabic original
The Shaykh : Any group, however deeply rooted in misguidance, claims to be upon the Book and the Sunnah. The Qadianis, who believe in the coming of prophets after the Messenger (peace be upon him), claim to be upon the Book and the Sunnah. When they are confronted with texts from the Book and the Sunnah that contradict some of their writings, they interpret these texts, extract their meanings, and deny their attributes, thereby ceasing to be Muslims. In reality, they say, "We hold fast to the Book and the Sunnah." It is not amiss to give one or two examples. When the Qadianis are confronted with the saying of the Exalted:
Muhammad is not the father of [any] one of your men, but [he is] the Messenger of Allah and last of the prophets مَا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِنْ رِجَالِكُمْ وَلَكِنْ رَسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ
[Al-Ahzab 33:40]
, and they say that the Messenger is not the Seal of the Prophets, how can you say that the Messenger is not the Seal of the Prophets when the Lord of the worlds explicitly states in the Noble Qur'an regarding the Messenger (peace be upon him):
but [he is] the Messenger of Allah and last of the prophets وَلَكِنْ رَسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ
[Al-Ahzab 33:40]
? Here their manipulation of the religion through the interpretation and distortion of texts becomes apparent. They said that the meaning of:
but [he is] the Messenger of Allah and last of the prophets وَلَكِنْ رَسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ
[Al-Ahzab 33:40]
is not that there is no prophet after him, but rather the meaning of:
the Seal of the Prophets خَاتَمَ النَّبِيِّينَ
is: their adornment. They said: Just as a ring is the adornment of the finger, so the Messenger (peace and blessings be upon him) is the adornment of the prophets. Thus, they denied the explicit indication of the verse that the Messenger is the last of the prophets through this false interpretation. They do not deny:
but [he is] the Messenger of Allah and last of the prophets وَلَكِنْ رَسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ
[Al-Ahzab 33:40]
in terms of the wording, but they deny it in meaning when they rejected the correct meaning of the verse, which is known to Muslims from the first to the last, by bringing a new meaning. They said:
but [he is] the Messenger of Allah and last of the prophets وَلَكِنْ رَسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ
[Al-Ahzab 33:40]
means: the adornment of the prophets. What benefit did their belief in the wording of the verse bring them, given that they distorted its meaning? If it is said to them, "But the Messenger said: There is no prophet after me? You interpreted the verse:
but [he is] the Messenger of Allah and last of the prophets وَلَكِنْ رَسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ
[Al-Ahzab 33:40]
to mean the adornment of the prophets, so what do you do with the saying of the Prophet (peace be upon him):
There is no prophet after me. لا نبيَّ بعدي
?" They twisted and turned and interpreted it, and denied its meaning just as they did with the verse. What did they say about the meaning of:
There is no prophet after me فلا نبيَّ بعدي
? They said: There is no prophet with me, with me simultaneously in my lifetime, but after my death there are prophets.
Source www.al-albany.com

The Arabic text is copied verbatim from the original source, without any edits.

Similar fatwas