Is Hadees also wahi?????

This is our new research for the muslims may this help them in problems theyare facing nd may ALLAH help us all

The one who says quran is the only wahi i have some questions from those people and i will give u people some dalail that hadees is also a wahi Read More

My first question and proof from quran kareem
وَكَذٰلِكَ جَعَلْنٰكُمْ اُمَّةً وَّسَطًا لِّتَكُوْنُوْا شُهَدَاۗءَ عَلَي النَّاسِ وَيَكُـوْنَ الرَّسُوْلُ عَلَيْكُمْ شَهِيْدًا ۭ وَمَا جَعَلْنَا الْقِبْلَةَ الَّتِىْ كُنْتَ عَلَيْهَآ اِلَّا لِنَعْلَمَ مَنْ يَّتَّبِـــعُ الرَّسُوْلَ مِمَّنْ يَّنْقَلِبُ عَلٰي عَقِبَيْهِ ۭ وَاِنْ كَانَتْ لَكَبِيْرَةً اِلَّا عَلَي الَّذِيْنَ ھَدَى اللّٰهُ ۭ وَمَا كَانَ اللّٰهُ لِـيُضِيْعَ اِيْمَانَكُمْ ۭ اِنَّ اللّٰهَ بِالنَّاسِ لَرَءُوْفٌ رَّحِيْمٌ ١٤٣؁

In the same way We made you a moderate Ummah (community), so that you should be witnesses over the people, and the Messenger a witness to you. And We did not prescribe the Qiblah which you used to observe except to know the one who follows the Messenger as distinct from the one who turns on his heels. It was burdensome indeed, but not on those whom Allah guided. Allah will not allow your faith go to waste. Certainly Allah is very kind, very merciful to the people.

Surah baqra ayat number 143

in this ayat ALLAh Rabulizat says

And We did not prescribe the Qiblah which you used to observe except to know the one who follows the Messenger

If hadees is not wahi and only quran is wahi my question to you brother is show me that where in quran ALLAh Rabulizat have given the orders to select bait ul muqadas as qibla as mentioned in the ayat otherwise u have to accept that their is an other type of wahi which is not in quran

My second question and proof from quran

اُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ اِلٰى نِسَاۗىِٕكُمْ ۭ ھُنَّ لِبَاسٌ لَّكُمْ وَاَنْتُمْ لِبَاسٌ لَّهُنَّ ۭعَلِمَ اللّٰهُ اَنَّكُمْ كُنْتُمْ تَخْتَانُوْنَ اَنْفُسَكُمْ فَتَابَ عَلَيْكُمْ وَعَفَا عَنْكُمْ ۚ فَالْئٰنَ بَاشِرُوْھُنَّ وَابْتَغُوْا مَا كَتَبَ اللّٰهُ لَكُمْ ۠وَكُلُوْا وَاشْرَبُوْا حَتّٰى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْاَبْيَضُ مِنَ الْخَيْطِ الْاَسْوَدِ مِنَ الْفَجْرِ ۠ ثُمَّ اَتِمُّوا الصِّيَامَ اِلَى الَّيْلِ ۚ وَلَا تُـبَاشِرُوْھُنَّ وَاَنْتُمْ عٰكِفُوْنَ ۙ فِي الْمَسٰجِدِ ۭ تِلْكَ حُدُوْدُ اللّٰهِ فَلَا تَقْرَبُوْھَا ۭ كَذٰلِكَ يُبَيِّنُ اللّٰهُ اٰيٰتِهٖ لِلنَّاسِ لَعَلَّهُمْ يَتَّقُوْنَ ١٨٧؁

It is made lawful for you, in the nights of fasts, to have sex with your women. They are apparel for you, and you are apparel for them. Allah knows that you have been betraying yourselves, so He relented towards you and pardoned you. So now you can have sexual intimacy with them and seek what Allah has destined for you and eat and drink until the white thread of the dawn becomes distinct from the black thread; then complete the fast up to the night. But do not have sexual intimacy with them while you are staying in mosques for Itikaf. These are the limits set by Allah, so do not go near them. Thus Allah manifests His signs to the people, so that they may be God-fearing.

Surah baqra ayat number 187

this ayat clearly states that it was unlawful for people, in the nights of fasts, to have sex with your women so this ayat came and change this order of shariat so my question is that where is that orders in quran tell me aur other wise accept that their is another sort of wahi other then quran

My third question and proof from quran

وَمَا جَعَلَهُ اللّٰهُ اِلَّا بُشْرٰى لَكُمْ وَلِتَطْمَىِٕنَّ قُلُوْبُكُمْ بِهٖ ۭوَمَا النَّصْرُ اِلَّا مِنْ عِنْدِ اللّٰهِ الْعَزِيْزِ الْحَكِيْمِ ١٢٦؁ۙ

And Allah did this solely to make it a good news for you, and so that your hearts may be at rest with it. Otherwise, victory is from none but Allah, the All-Powerful, the All-Wise

Surah ale imran ayat number 126

this ayat was revealed at ghazwa uhad and shows that theri was some news given by the alimighty ALLAH in ghazwa badar my question is that if quran is ony wahi show me where is that good news revealed at the time of badar show me from quran aur accept this their is another form of wahi also present

my fouth question and proof from quran

وَاِذْ يَعِدُكُمُ اللّٰهُ اِحْدَى الطَّاۗىِٕفَتَيْنِ اَنَّهَا لَكُمْ وَتَوَدُّوْنَ اَنَّ غَيْرَ ذَاتِ الشَّوْكَةِ تَكُوْنُ لَكُمْ وَيُرِيْدُ اللّٰهُ اَنْ يُّحِقَّ الْحَقَّ بِكَلِمٰتِهٖ وَيَقْطَعَ دَابِرَ الْكٰفِرِيْنَ Ċ۝ۙ

And recall when Allah was promising you that one of the two groups would become yours, and you were wishing that the one without strength should fall to you. And Allah wanted to establish the truth through His words and to cut off the very root of the disbelievers,

Surah anfal ayat number 7

brother show me where is that promise in quran about which ALLAh Almighty is saying that He made a promise show me this in quran which u say is the only from of wahi aur accept their is another form of wahi other then quran

My fifth question and proof from quran

وَاِذْ اَسَرَّ النَّبِيُّ اِلٰى بَعْضِ اَزْوَاجِهٖ حَدِيْثًا ۚ فَلَمَّا نَبَّاَتْ بِهٖ وَاَظْهَرَهُ اللّٰهُ عَلَيْهِ عَرَّفَ بَعْضَهٗ وَاَعْرَضَ عَنْۢ بَعْضٍ ۚ فَلَمَّا نَبَّاَهَا بِهٖ قَالَتْ مَنْ اَنْۢبَاَكَ هٰذَا ۭ قَالَ نَبَّاَنِيَ الْعَلِيْمُ الْخَبِيْرُ Ǽ۝

And (remember) when the Prophet told one of his wives something in secret. So, when she disclosed it (to another wife), and Allah made it known to him, he told (the disclosing wife) part of it, and avoided another part. So when he informed her about it, she said, :Who told you about this? He said, :I was told of it by the All-Knowing, the All-Aware.

Surah tehreem ayat number 3

Their are two main points in this ayat

Number one ALLAH Almighty have him self said the sayings of the Holy Rasool as hadees

Number two and Allah made it known to him, he told (the disclosing wife) part of it, and avoided another part. where is this news from ALLAH in quran ?

brother either accept that theis is any other form of wahi as well aur show me that news from quran

My sixth question and proof from Quran

مَا قَطَعْتُمْ مِّنْ لِّيْنَةٍ اَوْ تَرَكْتُمُوْهَا قَاۗىِٕمَةً عَلٰٓي اُصُوْلِهَا فَبِاِذْنِ اللّٰهِ وَلِيُخْزِيَ الْفٰسِقِيْنَ Ĉ۝

Whatever palm-trees you have cut down, or have left them standing on their roots, it was with Allah‘s permission, and so that He might disgrace the transgressors.

surah hashar ayat number 5

Here in this ayat ALLAH Almighty says that the cuting of the trees was from the permision of ALLAH show me that permision in quran aur accept that their is another form of wahi as well

my seventh question and proof from the quran

فَاِنْ خِفْتُمْ فَرِجَالًا اَوْ رُكْبَانًا ۚ فَاِذَآ اَمِنْتُمْ فَاذْكُرُوا اللّٰهَ كَمَا عَلَّمَكُمْ مَّا لَمْ تَكُوْنُوْا تَعْلَمُوْنَ ٢٣٩؁

But if you are in fear, then (pray) on foot or riding. But when you are in peace, recite Allah‘s name as He has taught you what you did not know.

surah baqrya ayat number 239

Ab see ALLAH almighty have said he has taught u to offer namaz show me where is that way in quran aur accept that their is another wahi other then quran

my eigth question and proof from quran

سَيَقُوْلُ الْمُخَلَّفُوْنَ اِذَا انْــطَلَقْتُمْ اِلٰى مَغَانِمَ لِتَاْخُذُوْهَا ذَرُوْنَا نَتَّبِعْكُمْ ۚ يُرِيْدُوْنَ اَنْ يُّبَدِّلُوْا كَلٰمَ اللّٰهِ ۭ قُلْ لَّنْ تَتَّبِعُوْنَا كَذٰلِكُمْ قَالَ اللّٰهُ مِنْ قَبْلُ ۚ فَسَيَقُوْلُوْنَ بَلْ تَحْسُدُوْنَنَا ۭ بَلْ كَانُوْا لَا يَفْقَهُوْنَ اِلَّا قَلِيْلًا 15؀

Those who remained behind will say, when you will proceed to the spoils (of war) to receive them, :Let us follow you. They wish to change the words of Allah. Say, :You shall not follow us. Allah had said like this beforehand. Then they will say, :No, but you are jealous of us. On the contrary, they do not understand (the reality) but a little.

Surah fateh ayat number 15

They wish to change the words of Allah. Say, :You shall not follow us. Allah had said like this beforehand

ab show me this before hand saying of ALLAH rabulizat in quran kareem aur accept that their is another form of wahi as well and that is Hadees Rasool

my ninth question and proof from quran

وَلَوْلَا فَضْلُ اللّٰهِ عَلَيْكَ وَرَحْمَتُهٗ لَهَمَّتْ طَّاۗىِٕفَةٌ مِّنْھُمْ اَنْ يُّضِلُّوْكَ ۭوَمَا يُضِلُّوْنَ اِلَّآ اَنْفُسَھُمْ وَمَا يَضُرُّوْنَكَ مِنْ شَيْءٍ ۭ وَاَنْزَلَ اللّٰهُ عَلَيْكَ الْكِتٰبَ وَالْحِكْمَةَ وَعَلَّمَكَ مَا لَمْ تَكُنْ تَعْلَمُ ۭ وَكَانَ فَضْلُ اللّٰهِ عَلَيْكَ عَظِيْمًا ١١٣؁

If the grace of Allah and His mercy had not been with you, a group from them had resolved to mislead you, while they mislead none but themselves; and they can do you no harm. Allah has revealed to you the Book and the wisdom, and has taught you what you did not know. The grace of Allah on you has always been great.

Surah nisa ayat number 113

Allah has revealed to you the Book and the wisdom

brother here in this ayat ALLAH says that he has revealed book and wisdom my question is that book is quran and what is this wisdom ?

PROOFS OF OTHER WAHI THEN QURAN

وَمَا كَانَ لِبَشَرٍ اَنْ يُّكَلِّمَهُ اللّٰهُ اِلَّا وَحْيًا اَوْ مِنْ وَّرَاۗئِ حِجَابٍ اَوْ يُرْسِلَ رَسُوْلًا فَيُوْحِيَ بِاِذْنِهٖ مَا يَشَاۗءُ ۭ اِنَّهٗ عَلِيٌّ حَكِيْمٌ 51؀

It is not (possible) for a human being that Allah speaks to him, except by way of revelation, or from behind a curtain, or that He sends a messenger, and he reveals, with His permission, what He wills. Surely, He is All-High, All-Wise.

surah shora ayat number 51

in this ayat mubarka ALLAh Almighty have shown that there are three ways of wahi

number one direct wahi

number two from behind a curtain,

number three He sends a messenger,

ab let us see as from quran that how was quran revealed

قُلْ مَنْ كَانَ عَدُوًّا لِّجِبْرِيْلَ فَاِنَّهٗ نَزَّلَهٗ عَلٰي قَلْبِكَ بِاِذْنِ اللّٰهِ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ وَھُدًى وَّبُشْرٰى لِلْمُؤْمِنِيْنَ 97؀

Say, if someone is an enemy to Jibra‘il (Gabriel) (it can by no means degrade him for) it is he who has brought it (the Qur‘an) down upon your heart by the permission of Allah, confirming what has been before it, and a guidance and good tidings to the believers.

Surah baqra ayat number 97

and the other ayat which says

نَزَلَ بِهِ الرُّوْحُ الْاَمِيْنُ ١٩٣؀ۙ
عَلٰي قَلْبِكَ لِتَكُوْنَ مِنَ الْمُنْذِرِيْنَ ١٩٤؀ۙ

The Trusted Spirit has brought it down upon your heart, so that you become one of the warners

surah shora ayat number 193 and 194

now this fact is crystal clear that quran have been revealed from third type of wahi that is through a messenger now u my deares brother show me where were the first two methods of wahi used?

Hope so this is more then enough

Ikram Muhammadi

WAH DATUL WAJOOD AND ISTIWA ALAL ARSH

wahdatul-wujood, i.e. that all in existence isAllah, and that everything we see is only aspects of the Essence ofAllaah.In Hasan Ul Lughat farsi to urdu (this is english translation) page 941 the definition isAccording to sufis to percieve all existence is Wajood of ALLAH Muhyiddin Ibn Arabi the authority to sufis he writes about wahdatul wujood in his book FUSOOS AL HUKAM[red]“So the person with complete understanding is he whosees every object of worship to be a manifestation ofthe truth contained therein, for which it is worshipped.Therefore they all call it a god, along with its particularname, whether it is a rock, or a tree, or an animal, or aperson, or a star, or an angel.”


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Ibn 'Arabee declares their idol-worship to be correct since everythingwhich they worship is only the Lord appearing in the form of a human, a treeor a stone.


he goes beyond and said regarding Harun aleh salamLack of power was in fact the armour of Harun which saved him from the people of the Calf by mastery over the Calf as Musa had mastery over it. This is a wisdom from Allah which is manifest in existence that He should be worshipped in every formfusus al hukam page 194

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ALLAH should be worshipped in every form??!!!!Another place in Fusoos al Hukam page 92 he saidmeaningYou are a slave and you are RABB(ALLAH)to whomever you are a slave in respect of. And you are a RABB (ALLAH) and you are a slave to whoever possesses the covenant in speech. scanned image

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One more sufi elder on Wahda tul wujoodKHAWAJA GHULAM FAREED After agreeing that Wahda tul wujood is Haq, the question arises when all in existence is ALLAH, then why idol worshipping is Haram? The answer to this is that idol is not ALLAH and its not separate from ALLAH, example the hand of zaid is not zaid but its not separate from zaid.Muqabees al majalis urf isharaat e fareedi page 218

Refutation of Ibn e arabi from scholars

I will INSHALLAH now quote scholars regarding ibn e arabi, then i will quote Quran and sunnah.Hafiz ibn e Hajar asqalani said I asked our Shaykh Siraaj ad-Deen al-Balqeenee about ibn al-Arabee and he promptly replied that he was a kaafir.Leesan ul meezan 4/318 (copied from tanbeeh al ghani auther muhaddis al baq'ee student of ibn e hajar asqalani)online refrence

http://www.resaltalislam.com/UserFrontEnd/ReadLibrary/DisplayIndexes.aspx?View=Page&NodeID=3015&PageID=98&SectionID=0&BookID=46&MarkIndex=9&0

Hafiz dahabi said in tarjuma of ibn e arabi saidأهل الوحدة .ah lul wahdah (wah da tulwajood)“if his words are not kufr then there is no kufr in the world.” (then he quoted)it says evil shaykh kazzab, no way near to haq (such,truth) ….(then he quoted)ibn e daqeeq said I have heard shayk az ud din about ibn al arabi al taai he said he was an evil shaykh, a liar….Online refrence of seeyar ul ailaam ul nabala the book fusoos al hukam

http://www.islamweb.net/newlibrary/display_book.php?idfrom=5945&idto=5945&bk_no=60&ID=5790


Shams ud din Muhammad al aizree

said about the book of ibn e arabi(Scholars say)the whole book is on kufrsame tanbeeh al ghani (auther muhaddis al baqiee student of ibn e hajar asqalani)page 152Abu hiyan undalsi said in his tafseer of Quran under surah maidah ayah 17

And from the deviants who are on ittehaad and wahdat (wahdat al wujhood) example (hussain bin mansoor) al hallaj, shozi, ibn e ahlli ibn e arabi who lived in damishq, ibn e faraz and their followers, example ibn e sibieen and his student tistaree, the one who lived in marsiya ibn e matraf and who was killed in gharnatah al safaraa, ibn al balaaj and the one who lived in lawrqa abul hasan and we saw them on this Mal’oon MadhabOnline refrence of this tafseer

http://altafseer.com/Tafasir.asp?tMadhNo=0&tTafsirNo=19&tSoraNo=5&tAyahNo=17&tDisplay=yes&Page=8&Size=1&LanguageId=1


IBN E HAJAR ASQALANI RAHIMULLAH

in his book fath ul bari rights against Wahdatul wajoodIbn e hajar asqalani said: The meaning of Tawheed of Allah SWT is to take shahaddah that he is One only, and some ghali sufis name it as The Tawheed of folks. 2 Groups have fabricated 2 things in the commentary of Tawheed, One of them is the Tafseer of Mutazilies that has been passed away, and the second one is from ghali Sufis........(then he said after quoting some deviant sufis)some of them went beyond the limits and leave the kuffar behind, then some of them went beyond the limits and said the meaning of tauheed is wahdatulwajood.

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This is clear Alhumdulillah that aqeedah of wahda tul wajood the the creed of deviants according to ibn e hajar asqalani


Mubahila between Hafiz ibn e hajar asqalani Rahimullah and follower of ibn e arabi wahdat al wajoodi(ibn e amen)
imam sakhawi quoted this in his book Al jawahir al daar fe tarjuma ibn e hajar asqalaniThe rival of ibn e hajar asqalani (ibn al ameen) said YA ALLAH if ibn e arabi was on Gumrahee may Curse be on meIbn e hajar asqalani saidif ibn e arabi was on hidayah May curse be on to me after Mubahila ibn al amen (follower of ibn e arabi wahdatul wajudi) died while he was blind. And this muhalia held in the month of Ramadanthis is also in al balaad ul mubeen 2/198and tanbeeh ul ghani of muhaddis burhan ul din al baaqiee page 136 and 137

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Hafiz Dahabee said regarding ibn e arabi in his book meezan ul aitedaalin short it sayssahib e kitab fusoos al hukam kazzab,he (ibn e arabi) is auther of books on tasawwuf and falsafa and he was from ahlul wahdah (wahda tulwajood) and said ashiya al munikrah.

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Our stance about ibn e arabiwe say like

If Mohieddin returned from his articles before death then he is not kafir

Proofs from the Qur’aan and Hadith tabieen and
MuhaddiseenFirst of All i would like to quote from the book Asal us sunnah wal aiteqaad ud din. imam abu Muhammad abdul Rahman abi hatim al razi said.I asked my father (abu hatim al razi) and Abu zur'a (Al Razi Ra) about madahib of ahlus sunnah on asool ul deen and on which creed they have seen the Ullemas of all CITIESand what is your creed. They said We have seen ullema of Hijaz, Iraq, Misar, Sham and Yemen on this Madhab. (then they mentioned some madhahib and 1 of them is)7. Allah is over his Throne bila kaif, and he is not with his creation (with his zaat) (then he said) His knowledge is everywhere, There is nothing like Him, and He is the All-Hearer, the All-SeerScan

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Allah says: “The Most Gracious (Allah) rose over (Istawaa) the (Mighty) Throne (in amanner that suits His Majesty).” (Qur’an 20:5)According to this verse, we understand that Allah is over His Throne. other places in the Qur’an where Allah mentioned that He is over His Throne:7:5410:325:5932:4Ibn e kaseer said under surah 7 ayah 54(and then He rose over (Istawa) the Throne) the people had several conflicting opinions over its meaning. However, we follow the way that our righteous predecessors took in this regard, such as Malik, Al-Awza`i, Ath-Thawri, Al-Layth bin Sa`d, Ash-Shafi`i, Ahmad, Ishaq bin Rahwayh and the rest of the scholars of Islam, in past and present times. Surely, we accept the apparent meaning of, Al-Istawa, without discussing its true essence, equating it (with the attributes of the creation), or altering or denying it (in any way or form). We also believe that the meaning that comes to those who equate Allah with the creation is to be rejected, for nothing is similar to Allah, (There is nothing like Him, and He is the All-Hearer, the All-Seer.) [42:11]Indeed, we assert and affirm what the Imams said, such as Nu`aym bin Hammad Al-Khuza'i, the teacher of Imam Al-Bukhari, who said, "Whoever likens Allah with His creation, will have committed Kufr. Whoever denies what Allah has described Himself with, will have committed Kufr. Certainly, there is no resemblance (of Allah with the creation) in what Allah and His Messenger have described Him with. Whoever attests to Allah's attributes that the plain Ayat and authentic Hadiths have mentioned, in the manner that suits Allah's majesty, all the while rejecting all shortcomings from Him, will have taken the path of guidance.''(end of saying)

The Prophet صلى الله عليه وسلم said
“Narrated Abu Huraira: I heard Allah's Apostle saying, "Before Allah created the creations, He wrote a Book (wherein He has written): My Mercy has preceded my Anger." and that (Book) is written with Him over the Throne." .”(Sahih BUKHARI Book #93, Hadith #643)Abul – Aaliyah (90H) said:“Istawaa to the heaven (sky) means to elevate”(BUKHARI)The Taabe’I Mujaahid (101 H) said:“Istawaa (on the throne) means that Allah is elevated over the throne.”(BUKHARI)

Reported by Sufyaan Ibn Uyaynah “I was at Rabii’ah Ibn Abi Abdir – Rahmaan’s place and someone asked him: ‘Ar-Rahmaan (Allah) is Istawaa over the Throne. How was He Istawaa?’ So, he replied: ‘Al – Istawaa is not an unknown (word), but how did He Istawaa, this cannot be understood (by our limited mind),believing in it is obligatory, and questioning regarding it is an innovation (Bid’ah).”Mukhtasar al uluw by imam dahabee 132

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Reported by Bishr Ibn Umar (207 H):

I heard more than one among the Muffassir saying: ‘Ar – Rahmaan (Allah) is Istawaa over the Throne- means that He is elevated over the Throne.”sharah asool ul aiteqaad ah lus sunnah wal jamah raqam 662

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Al – Awzaaii (157 H) said:“We were saying (this) and the Taabeiin were in great number:‘Allah is over His Throne, and we believe (have faith/Imaan) in His attributes which have been mentioned in the Sunnah.”(kitab ul asma wal siffat of BAIHAQI No 865)scanned page of asma wal siffat of imam behqi

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Ibn e abdul barr in his sharah of mottah at tamheed said

and in this is an evidence that Allaah is over (fee) the heaven, over (alaa) Throne, above (fawqa) the seven heavens, as is said by the Jama'ah, and this is their proof against the Mu'tazila and the Jahmiyyah in their saying that Allaah is in every place, not over the Throne. And the evidence for what the People of truth say on that is His saying: 'The Most Merciful rose over the Throne'(20:5) 'Then He rose over the Throne...' (32:4) 'Then He rose over the heaven when it was smoke' (41:11) 'Then they would surely have sought out a way to (ilaa) the Lord of the Throne' (17:42) 'To Him ascend all goodly words...'(35:10) 'So when His Lord appeared to the mountain, He made it to collapse to dust' (7:143)'Do you feel secure that he who is over (fee) the heaven will not cause the earth to sink on you?' (67:16) 'Glorify the name of your Lord Most High' (87:1) At tamheed volume 7 kitab ul dua

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Imam abu Hanifah Rahimullah said:

Verily Allah is not on earth but he is in heaven, then a person said ALLAH says He (ALLAH) is with you. He (abu hanifah RA ) replied its like when you write anyone i am with you but you are not with him.(with your zaat)Al asma wal siffat 2/170Quran says in Surah hadeed ayah 4He it is Who created the heavens and the earth in six Days and then rose (Istawa) over the Throne. He knows what goes into the earth and what comes forth from it, and what descends from the heaven and what ascends thereto. And He is with you wheresoever you may be. And Allah is the All-Seer of what you do ibn e kaseer saidmeaning, He is watching over you and witnessing your deeds wherever you may be, on land or at sea, during the night or the day, at home or in open areas or deserts. All of that is the same before His knowledge and all of it is under His sight and hearing. He hears your speech and sees where you are. He knows your secrets and your public statements


AT TABRI said (under same ayah)He knows You where ever you are, He knows your deeds... and He is above seven heavens over his thorne.

http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=1&tSoraNo=57&tAyahNo=4&tDisplay=yes&Page=2&Size=1&LanguageId=1Zahhaaq bin mazahim al hilali al khurasaani (106 h) said:He(ALLAH) is on ARSH and His knowledge is with (people) wherever they are.At tabri volume 28 page 10 (with hasan chain)


Allah says

“They (the angels) fear their Lord above them, and they do what they are commanded.” (Qur’an 16:50)“And He is the Irresistible, (supreme) above His slaves …” (Qur’an 6:18)“Do you feel secure that He, Who is over the heaven (Allah), will not cause the earth to sink with you, and then it should quake? Or do you feel secure that He, who is over the heaven (Allah), will not send against you a violent whirlwind? Then you shall know how (terrible) has been My Warning.” (Qur’an 67:16-17)At-Tabari (310H) said in tafsir of this ayah:“Or do you feel secure that He, Who is above the heavens – He is Allah – will not send against you a violent whirlwind.”

http://www.islamweb.net/newlibrary/display_book.php?bk_no=50&ID=4945&idfrom=4878&idto=4896&bookid=50&startno=8

The Prophet صلى الله عليه وسلم said :“The merciful will be shown mercy by Ar-Rahmaan (Allah). Have mercy on those who are on earth, so that the One who is above the heaven will have mercy on you.”(TIRMIZI 1847)


Reported by Mu’aawiyah ibnul – Hakam
...I had a maid-servant who tended goats by the side of Uhud and Jawwaniya. One day I happened to pass that way and found that a wolf had carried a goat from her flock. I am after all a man from the posterity of Adam. I felt sorry as they (human beings) feel sorry. So I slapped her. I came to the Messenger of Allah (may peace be upon him) and felt (this act of mine) as something grievous I said: Messenger of Allah, should I not grant her freedom? He (the Holy Prophet) said: Bring her to me. So I brought her to him. He said to her: Where is Allah? She said: (fe as sama). He said: Who am I? She said: Thou art the Messenger of Allah. He said: Grant her freedom, she is a believing woman. (sahih muslim Book #004, Hadith #1094)From this Hadith, we understand that the Prophet considered her answer that Allah is above the heaven as a proof that she is a believer.Abu Sa’iid Ad – Daarmi (280H) said:

“In this Hadith of the Messenger of Allah, there is proof that if a person does not know that Allah is above the heaven without being on the earth, he is not a Mu’min (believer).”(AR-RAD AL-JAHMIYYAH pg 39)scan pages

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With regards to the ascent itself, the Mi’raaj (ascent) of our Prophet صلى الله عليه وسلم to the seventh heaven where Allah talked to him directly clearly shows that Allah is high up above the heavens.During the Mi’raaj, while returning, Prophet met Mousaa Alehsalam on the sixth heaven, and Mousaa Alehsalam told him:“Return to your Rab (Allah), and ask Him to reduce (the number of prayers) for your Ummah.” (BUKHARI 12047)Had Allah been everywhere, there would have been no necessity for the Prophet صلى الله عليه وسلم to ascend to the seventh heaven again to ask Allah to reduce the number of prayers.ab saeed darami said:“If Allah was everywhere like they pretend, Israa, Buraaq and Mi’raaj (all these) would have been meaningless.”(AR-RAD ALAL-JAHMIYYAH Pg 57)

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In the Qur’aan and the authentic sunnah, Allah and His Messenger ??? ???? ???? ???? let us know that creatures and all created things ascend towards Allah. This is another proof that Allah is High Up.“To Him ascend (all) the goodly words.” (Qur’an 35:10)Prophet Peace be upon him said:“Nothing ascends towards Allah except what is good (good actions)” Sahih Bukhari hadees no: 6878Reported by Abdullah Ibnus – Saa’ib:“Allah’s Messenger was praying 4 rakaahs of prayer after zawaal (midday), before zuhr, and he said:‘Certainly This is a time when the doors of heaven are open and I like that during this time a good action of mine goes up (to Allah).”(TIRMIZI 1440)Ad darami quoted THESE AYAHS in his book AR RAD AL JAHMIYAH PAGE 54

“All praises and thanks be to Allah, Who has sent down to His slave (Muhammad) the Book (the Qur’an).” (Qur’an 18:1)
AL E IMRAN AYAH 3. It is He Who has sent down the Book to you with truth, confirming what came before it. And He sent down the Tawrah and the Injil,) SURAH FUSSILAT ayah 1. Ha Mim.)(2. A revelation from the Most Gracious, the Most Merciful.) Surah qadar ayah 1 Surah dukhan ayah 2surah noor ayah 1and then he (Ad – Daarmi) (280 H) said “All these are proofs that Allah has descended it (Al Quran) from Him from the heaven.” Scan page

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Allah says:


“O Eesaa! I will take you and raise you to Myself.” (Qur’an 3:55)The Prophet صلى الله عليه وسلم said:“Each night when one-third of the night remains, our Rab descends to the heaven (sky) of Dunyaa and He says: (calling upon)‘Whoever calls upon Me, I will answer him. Whoever asks Me, I will give him. Whoever seeks forgiveness from Me, I will forgive him.” (BUKHARI 1077)Ibn Abi Zamaniin said:“This Hadith shows clearly that Allah is above His Throne, above the heaven, not on earth.” (USOUL - US - SUNNAH Pg 113)this is refrence from ijtima al jusush by ibn e qayyam al joziyah

http://english.islamweb.net/newlibrary/display_book.php?bk_no=116&ID=1&idfrom=1&idto=187&bookid=116&startno=58

Talking concerning Aqueedah of the Ahlus–Sunnah, Ibn Abi Zamaniin said:“Allah is separated from His creatures. He is veiled from them by veils.”(USOUL – US – SUNNAH Pg 106)online refrence

http://www.taimiah.org/Display.asp?t=book73&f=asol00047.htm&pid=2


Allah says


“And Fir’aun (Pharaoh) said: ‘Oh Haaman! Build me a tower that I may arrive at the ways – The ways of the heavens, and I may look upon the Ilaah (God) of Mousa; But verily, I think him to be a liar.” (Qur’an 40:36-37)Imam abu saeed darami said regarding this ayah“In this verse there is a clear statement (declaration) and an obvious indication that Moosaa was preaching to Fir-awn that Allah is over the heavens. This is why he ordered the building of the monument and he wanted to know Him.”(AR – RAD ALAL – JAHMIYYAH Pg 38)

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tabri said under this ayah“(Fir-awn) said: ‘I think that Moosaa is a liar in what he is saying and he is pretending that he has a Rab above the heaven who sent him to us.”


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Reported by Usaamah ibn Zayd
“When the Messenger of Allah was extremely ill, I went to Madinah accompanied by some people. I entered the Messenger of Allah’s place, he was quiet and he was no longer talking. He raised his two hands towards the heaven and then he bent them towards me. (By this) I came to know that he was supplicating (asking du’aa) for me.”(AHMAD 20760)Ibn Abdil Bar (463 H) said in tamheed sharah mawttah MalikAnd also from the proofs that Allaah is over the Throne , above the seven heavens is that the Believers in Tawheed (muwahhideen), all of them, arabs and non-arabs, when a matter concerns them, or a difficulty befalls them, they raise their faces to the heaven, and direct their raised hands to the heaven, seeking succour from Allaah, their Lord. And this is common amongst the general masses as well as the elite (khaasa)....And the Prophet (sallallaahu `alaihi wasallam) said to the slave girl whose master wished to free her if she was a believer, so the Messenger (sallallaahu `alaihi wasallam) tested her asking her, 'where is Allaah?' So she pointed to the heaven. Then he asked, 'who am I?' So she said, 'you are the Messenger of Allaah'. So he said, 'set her free for she is a believer.' So it sufficed the Messenger of Allaah (sallallaahu `alaihi wasallam) from her, her raising her face to the heaven and was content with that, not requiring anything else. Scanned pages

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Reported by Ibn Umar that when the Prophet died, Abu Bakr Radhiallah anho said“Oh people, if Muhammad was your ilaah whom you worshiped, then, (know that) your ilaah is already dead. And if your Ilaah Who is over the heavens is your Ilaah, then, He is not dead.”(IBN ABI SHAYBAH 7/427)Reported by Zakwaan“When Aaishah was near her death, Ibn Abbaas asked permission to visit her, and then he said to her:Among the wives of the Messenger of Allah صلى الله عليه وسلم , he loved you the most, and he did not love except which is good …… Allah Ta’laa has sent proof of your innocence through jibreal from above the seven heavens.”AHMAD vol 1/276 haDEES 2366

Ibn Abbaas said:


“When Allah talked to Mousaa, the call was (from) above the heavens, and Allah was over the heavens.”scan page from KHALQ – AF – AALIL IBAAD radd al jahmiya by imam bukhari page 19

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Suyuti also quoted this in durr e mansoor from ibn e abi hatimthe chain of this athar is in Tafseer of ibn e abi hatim volume 9 page 2974

Ayyoub As Sakhtiyaani said concerning
the Mu’tazilah:The thing on which they revolve is that they say that there is no one over the heavensScan mukhtasar al uluw by imam dahabee page 132

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Reported by Abu Mutwii’ Al – Baalkhi “I asked Imaam Abu Haniifah (150 H) concerning one who says:‘I don’t know if my Rab is over the heavens or on the earth.’He replied:‘He has committed kufr (disbelief) because Allah is saying: Ar Rahmaan is elevated over the throne, and His Throne is above His heavens.”(MUKHTASWAR – UL – ULU’ Pg 136, AWN – UL – MA’BOUD 9/76)scan from mukhtasar al uluw by dahabee

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Sulaymaan Ibn Bilaal At – Taymi (172 H) said:

If I am questionned about where Allah is, I will say that He is over the heavens.”
Sharah asool ul aiteqaad ahlus sunnah page 401scan page

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Fatwa of Imam abhu hanifah RAThose who denied that God Almighty is (fe as sama) has disbelievedmukhtasar al uluw by dahabee page 137scan

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Ibn Khuzaymah (311 H) said:


in his book Kitab ut Toheed Page 257“Glorify the Name of your Lord, the Most High.” (Qur’an 87:1)“Al – A’laa is understood in language that He is higher than everything and He is above everything.”

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Ayyoub As – Sakhtiyaani (131 H) said concerning


the Mu’tazilah“The thing on which they revolve is that they say that there is no one over the heavens.”(SIYAR ul ailam ul nabala volume 6 page 24)

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Abdur Rahmaan Ibn Mahdi (198 H) said:

“The Jahmiyyah wanted to deny that Allah talked to Moosaa and that Allah is Istawaa over the throne. My opinion (concerning them) is that they should be asked to do Tawbah (repentance). If they do Tawbah (it is good). Or else they should be beheaded.”SIYAR ul ailam ul nabala by dahabee vol 9 page 199)

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Qutaybah Ibn Sa’iid (240 H) said


“This is the saying of the Imaams of Islam, and (Aqeedah) of Ahl – us – Sunnah - wal – Jamaa’ah: We know that our Rab is above the seventh heaven over His Throne.”SIYAR ul ailaam ul nabala vol 11 page 20)

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Al – Muzani (246 H) said

“Nobody’s Tawheed is valid until he acknowledges that Allah Ta’aalaa is over (His) Throne, along with His attributes (Swifaat).”SIYAR ul ailaam ul nabala vol 12 page 494Scan

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Abu Bakr Al – Baaqillani (403 H) said:

“If they ask: ‘Do you say that He (Allah) is everywhere?’We reply: ‘We seek refuge (from such a word). But He is elevated over His throne in the manner He has informed (us) in His Book: scan

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after quoting him dahabee said in next page SIYAR ul ailam ul nabala vol 17 page 558I say this manhaj is the way of salaf....

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Muhammad Ibn Mus’ab (228 H) said:

“(Oh Allah) I testify that You are above the throne, above the seven heavens. Not like the infidels, who are the enemies of Allah, sayAs siffaat by imam darqutni raqam 61online refrence

http://www.islamweb.net/hadith/display_hbook.php?indexstartno=0&hflag=&pid=129718&bk_no=535&startno=66


Reported by Ali Ibnul Hassan


“I asked Abdullah Ibnul Mubaarak (181 H):‘How must we know our Rab?So he replied:“ above the seventh heaven, above His Throne, separated from His creatures. We do not say like the Jahmiyyah who say that He is here on earth.”Scan page from as sunnah by abdullah bin ahmad bin hamble Rahimullah page 111

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one more scan of as sunnah of abdullah bin ahmad
bin hambleraqam 216
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some people quote ayat ul qursi


AL BAQRAH AYAH 255 His Kursi extends over the heavens and the earthAnd in this tafseer people quote ibn e abbas RAThe meaning of Kursi is Knowledge of ALLAH.1st of all this is not sabit from Abdullah bin abbas RA. Abdullah bin abbas RA himself said "Kursi is the footstool, and no one is able to give due consideration to [Allah's] Throne.'' Al-Hakim recorded this Hadith in his Mustadrak from Ibn `Abbas, who did not relate it to the Prophet . Al-Hakim said, "It is Sahih according to the criteria of the Two Sahihs, and they (Al-Bukhari and Muslim) did not record it.'' In addition, Ad-Dahhak said that Ibn `Abbas said, "If the seven heavens and the seven earths were flattened and laid side by side, they would add up to the size of a ring in a desert, compared to the Kursi.''Same tafseer ibn e kaseer under same ayahSaddi saidKursi is in front of arshHasan basri said Kursi is arash(then ibn e kaseer said) والصحيح أن الكرسي غير العرش، والعرش أكبر منه،True is this that Kursi is different and Arsh is different And its bigger, as evidenced by athar and akhbaar(END)Abu bakkar al jazairi said IN HIS TAFSEER{ كرسيّة }: الكرسي: موضع القدمين، ولا يعلم كنهه إلا الله تعالىKursi refers to Qadamain (footstool) and no one have knowledge except ALLAH(meaning we can’t do tashbeeh of kursi we have to believe bila kaif wala tashbeeh)(END)Imam razi quoted some opinions 1st one is from ibn e abbas Radhiallahanho thatروي عن سعيد بن جبير عن ابن عباس رضي الله تعالى عنهما أنه قال: موضع القدمين،Narrated from saeed bin jubayr From ibn e Abbas Radhiallahanho that he said footstool

2ndly Ibn e Abbas RA himself said AS I quoted
“When Allah talked to Mousaa, the call was (from) above the heavens, and Allah was over the heavens.”scan page from KHALQ – AF – AALIL IBAAD radd al jahmiya by imam bukhari page 19

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Suyuti also quoted this in durr e mansoor from ibn e abi hatimthe chain of this athar is in Tafseer of ibn e abi hatim volume 9 page 2974

3rdly after quoting the qol of Ibne abbas RA where he said it means Knowledge.abu abdullah Muhammad bin ishaq BIN yAHYA BIN mundah saidلم یتابع علیھhe did not followed him and saidوروى عن أبي موسى الأشعريأن الكرسي موضع القدمینIts Narrated from abu moosa ashari that kursi reffers to qadmain.
AL RADD AL JAHMIYA LIL IBN E MUNDAH 8-16

Some quote sharah of nawawi
Imam Malik bin Anas (rah) waghera interpreted it by saying : ["your Lord descends"] means "His mercy, command, and angels descend," just as it is said, "The sultan did such-and-such," when his followers did it at his command.( تنزل رحمته وأمره وملائكته كما يقال : فعل السلطان كذا إذا فعله أتباعه بأمره) The second is that it is a ''metaphor' (الاستعارة )' signifying [Allah's] concern for those making supplication, by answering them and kindness toward them (Sahih Muslim bi Sharh al-Nawawi, Volume No. 6, Page No.31, Published by Dar ul Fikr, Beirut, Lebanon).ReplyFirst of all Darqutni Narrated from Waleed bin Muslim THAT I have asked Malik, Thawri, Ozaai and Lais bin saad Rahim hamullah about Siffat of ALLAH They said, leave them like how they are. أمروها كما جاءت بلا كيف (meaning we can not say anything ALLAH knows only)Darqutni quoted in As siffaat, Ajaree in As Shariyah page 314 and Behqi in Al aiteqaad page 118, and ibn e abdul barr in his sharah of Mottah At tamheed 7/149scanned page from as siffat by darqutn

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Ibn e abdul Barr in his sharah of Mawttah proved under same hadith descend of ALLAH. And proved ALLAH is above his Thorne (bila kaif wa la tashbeeh) Scan pages already Providedthis is statement of ibn e abdul barr under this hadees of nuzooland in this is an evidence that Allaah is over the heaven, over Throne, above the seven heavens, as is said by the Jama'ah, and this is their proof against the Mu'tazila and the Jahmiyyah in their saying that Allaah is in every place, not over the Throne. And the evidence for what the People of truth say on that is His saying: 'The Most Merciful rose over the Throne'(20:5) 'Then He rose over the Throne...' (32:4) 'Then He rose over the heaven when it was smoke' (41:11) 'Then they would surely have sought out a way to (ilaa) the Lord of the Throne' (17:42) 'To Him ascend all goodly words...'(35:10) 'So when His Lord appeared to the mountain, He made it to collapse to dust' (7:143)'Do you feel secure that he who is over (fee) the heaven will not cause the earth to sink on you?' (67:16) 'Glorify the name of your Lord Most High' (87:1) At tamheed volume 7 kitab ul dua (scanned already given)Note according to muqallideen Ibn e abdul barr was muqallid of Imam Malik and he gave the evidences of people of truth. What do muqallideen mean his own imam was not in people of truth??

I already proved from imam Malik himself he believed in them bila kaif wa la tashbeehThis is other proof from imam malik (UMME SALMA AND IBN E UNIYAH)imam Malik said concerning the attribute of istiwaa:"Al-Istiwaa is known, and how is unknown, and to have imaan (faith) in it is obligatory, and to question it is an innovation".scan from asool ul aiteqaad PAGE 398 AND 399

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one more refrence from Imam Malik

Imam Malik saidAllah is Above the heaven, and His knowledge is in every place, nothing is hidden from Him." scan from as sunnah by abdullah bin ahmad bin humble

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imam Ibn e Khuzaima in his book Kitab ut toheed


made the ChapterChapter that ALLAH Azzawajal is (fe as sama) over the heavenscan

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Ibn e khuzaimah Again saidChapter in the evidence that saying ALLAH is over heaven is the part of eemanscan

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Imam Hakim (sahib e Mustadrak)said in his book Muarifat al aloom al hadees page 84I herad Muhammad bin saleh bin hani he said i heard Abu bakkar Muhammad bin Ishaq bin khuzaimah Whoever disacknowledges that Allaah is above His 'Arsh, above His seven heavens, and that He is separated from His creatures, is a Kafir, (unbeliever). Such person must be ordered to repent and disavow his belief, or else he must be beheaded and thrown on a garbage dump so that neither Ahlul-Qiblah [The Muslims in general.] nor Ahludth-dthimmah [Christian or Jewish subjects of a Muslim country] be annoyed by the foul odor of his carcass." scan

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Some may Quote ibn e hajar asqalani RA
Ibn Hajar’s comments from Fathul Bari:Some say that the ''Literal meaning is meant in true sense'': these are the Mushabbiha and Allah is exalted above what they say.Another quote from ibn e hajar Some have taken them as they have come, believing in them without specificity, declaring Allah to be transcendent above modality(kayfiyya) and likeness to creation (tashbih): these are the vast majority of the Salaf. That position is reported by Bayhaqi and others from the Four Imams, Sufyan ibn `Uyayna, Sufyan al-Thawri, Hammad ibn Salama, Hammad ibn Zayd, al-Awza`i, al-Layth, and others.REPLY

Here ibn e hajar asqalani RAHIMULLAH is talking about Mushabbiha who do tashbeeh

Salaf and tabieen and we believe bila kaif wa la tasheebh. Like Quran says for there is nothing like Him whatsoever

IBN E HAJAR ASQALANI RAHIMULLAH Himself said
when we say: "Allah is above the Throne" (Allah `ala al-`arsh), it does not mean that He is touching it or that He is located on it or bounded by a certain side of the Throne. Rather, it is a report which is transmitted as is, and so we repeat it while at the same time negating any modality for there is nothing like Him whatsoeveronline refrence of fath ul bari

http://www.islamweb.net/newlibrary/display_book.php?bk_no=52&ID=4028&idfrom=13490&idto=13851&bookid=52&startno=49

Infact Ibn e hajar asqalani Rahimullah was strongly against wah datul wajoodIbn e hajar asqalani said: The meaning of Tawheed of Allah SWT is to take shahaddah that he is One only, and some ghali sufis name it as The Tawheed of folks. 2 Groups have fabricated 2 things in the commentary of Tawheed, One of them is the Tafseer of Mutazilies that has been passed away, and the second one is from ghali Sufis........(then he said after quoting some deviant sufis)some of them went beyond the limits and leave the kuffar behind,] then some of them went beyond the limits and said the meaning of tauheed is wahdatulwajood. Fath ul bari kitab ul toheed chapter 1Scanned pages already given beforeThis is clear Alhumdulillah that aqeedah of wahda tul wajood the the creed of deviants according to ibn e hajar asqalani

ibn Batta Al Akburi (b.304H - d.387) said in his book
أجمع المسلمون من الصحابة والتابعين وجميع أهل العلم من المؤمنين أن الله تبارك وتعالى على عرشه فوق سمواته بائن من خلقه وعلمه محيط بجميع خلقهولا يأبى ذلك ولا ينكره إلا من انتحل مذاهب الحلولية وهم قوم زاغت قلوبهم واستهوتهم الشياطين فمرقوا من الدين وقالوا : إن الله ذاته لا يخلو منه مكان". It is the consensus of the Muslims from the sahabah and the tabi’een and all people of Ilm that Allah (swt) is over his throne above the heavens, distant from his creation but his knowledge surrounds all his creation. No one denied that nor rejected it, except those who followed the school of hululiyyah (those who embodied Allah), and they are people whose heart is blind and the shaytan follows them and they come out of the deen and they say, ‘there is no place in the earth that does not contain the zaat of Allah.’”[Al Ibana ‘an Shari’atu Firqatun Najiyah – chapter of “Allah above his throne, distance from his creation” v3 p136]

[Imaam al-Bukhaaree narrates from] Muhammad bin Yusuf al-Firyaabee (d. 212H) [that he] said:

Whoever says Allaah is not above His Throne is a kaafir and whoever claims that Allaah did not speak to Moses is a kaafir.


Khalq Af'aal il-Ibaad" of Imaam al-Bukhaaree (p. 15).

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And Muhammad bin Yusuf is the Shaykh of al-Bukhaaree, and he was from ash-Shaam Reply

I Think this is enough there are many other evidences. there is not a single verse of Quran and not a single hadith which talk about wahda tul wajood.and there is not a single salaf scholar and tabieen who have creed like wahda tul wajood.infact scholars rejected this false creed.

AN article from

Asim Bhai ( Islam defebder orkut profile )

Khatam e Nabuwat

This is our new research for the muslims may this help them in problems theyare facing nd may ALLAH help us all

Khatam e Nabuwat

I will try my leavel best to prove this aqeda of khatam e nabuwat from the words of almight that is Quran kareem and the words of Holy Rasool that is Hadees Rasool let us start from Quran

Let us see what Quran says about khatam e nabuwat

مَا كَانَ مُحَـمَّـدٌ اَبَآ اَحَدٍ مِّنْ رِّجَالِكُمْ وَلٰكِنْ رَّسُوْلَ اللّٰهِ وَخَاتَمَ النَّـبِيّٖنَ ۭ وَكَانَ اللّٰهُ بِكُلِّ شَيْءٍ عَلِــيْمًا

(لوگو) تمہارے مردوں میں کسی کے باپ محمد (صلی اللہ علیہ وسلم) نہیں (١) لیکن اللہ تعالیٰ کے رسول ہیں اور تمام نبیوں کے ختم کرنے والے ہیں (٢) اور اللہ تعالیٰ ہر چیز کو (خوب) جانتا ہےـ

MuHammad is not a father of any of your men, but he is a messenger of Allah and the last of the prophets. And Allah has the Knowledge of every thing.

Surah ahzab ayat number 40

This ayat clearly shows that Rasool kareem was the last among the messengers and as well as he was the last prophet he was the last messenger because every messenger is also a Prophet so this ayat clearly shows that he was the last messenger as well as the last prophet as well let us see the tafseer of this ayat now and the best tafseer of quran is the tafseer of Raool kareem because Quran it self says

فَاِنَّمَا يَسَّرْنٰهُ بِلِسَانِكَ لِتُبَشِّرَ بِهِ الْمُتَّقِيْنَ وَتُنْذِرَ بِهٖ قَوْمًا لُّدًّا 97؀

ہم نے اس قرآن کو تیری زبان میں بہت ہی آسان کر دیا ہے (١) کہ تو اس کے ذریعہ سے پرہیزگاروں کو خوشخبری دے اور جھگڑالو (٢) کو ڈرا دے۔

So We have made it (the Qur‘an) easy through your tongue, so that you give with it the good news to the God-fearing, and warn with it an obstinate people.

Surah maryam ayat number 97

So let se first see the ahadees in tafseer of this ayat let us start from sahi bukhari

Proof From Ahadees on Khatam e nabuwat

حَدَّثَنِي زُهَيْرُ بْنُ حَرْبٍ وَإِسْحَقُ بْنُ إِبْرَاهِيمَ وَابْنُ أَبِي عُمَرَ وَاللَّفْظُ لِزُهَيْرٍ قَالَ إِسْحَقُ أَخْبَرَنَا و قَالَ الْآخَرَانِ حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ عَنْ الزُّهْرِيِّ سَمِعَ مُحَمَّدَ بْنَ جُبَيْرِ بْنِ مُطْعِمٍ عَنْ أَبِيهِ أَنَّ النَّبِيَّ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ أَنَا مُحَمَّدٌ وَأَنَا أَحْمَدُ وَأَنَا الْمَاحِي الَّذِي يُمْحَی بِيَ الْکُفْرُ وَأَنَا الْحَاشِرُ الَّذِي يُحْشَرُ النَّاسُ عَلَی عَقِبِي وَأَنَا الْعَاقِبُ وَالْعَاقِبُ الَّذِي لَيْسَ بَعْدَهُ نَبِيٌّ

زہیر بن حرب، اسحق بن ابراہیم، ابن ابی عمرو زہیر اسحاق سفیان بن عیینہ، زہری، حضرت محمد بن جیبر رضی اللہ تعالیٰ عنہ بن مطعم اپنے باپ سے روایت کرتے ہیں کہ نبی صلی اللہ علیہ وسلم نے فرمایا میں محمد ہوں اور میں احمد بھی ہوں اور میں ماحی بھی ہوں یعنی اللہ میری وجہ سے کفر کو مٹائے گا اور میں حاشر ہوں سب لوگوں کو میرے پاؤں پر جمع کیا جائے گا اور میں عاقب ہوں اور عاقب وہ ہے کہ جس کے بعد کوئی اور نبی نہیں۔

Sahi bukhari kitab fazail quran hadees number 6990,3286,4550,6100,6101,2952

Sahi Muslim Fazail quran 6099,3286,4550,6100,6101

I think no one shuld have any doubt now on this hadees because it is present more then 10 times in the two most authentic books of ahadees I think I have no need to give authentication of ahadees of sahi muslim nd sahi bukhari because is per umat muslima ka itefaq hai k it doesn’t contain any weak narration let us check some other ahadees from Sahi muslim in this regard now

حَدَّثَنَا يَحْيَی بْنُ أَيُّوبَ وَقُتَيْبَةُ بْنُ سَعِيدٍ وَعَلِيُّ بْنُ حُجْرٍ قَالُوا حَدَّثَنَا إِسْمَعِيلُ وَهُوَ ابْنُ جَعْفَرٍ عَنْ الْعَلَائِ عَنْ أَبِيهِ عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ فُضِّلْتُ عَلَی الْأَنْبِيَائِ بِسِتٍّ أُعْطِيتُ جَوَامِعَ الْکَلِمِ وَنُصِرْتُ بِالرُّعْبِ وَأُحِلَّتْ لِيَ الْغَنَائِمُ وَجُعِلَتْ لِيَ الْأَرْضُ طَهُورًا وَمَسْجِدًا وَأُرْسِلْتُ إِلَی الْخَلْقِ کَافَّةً وَخُتِمَ بِيَ النَّبِيُّونَ

یحیی بن ایوب، قتیبہ بن سعید، علی بن حجر، اسمعیل ابن جعفر، علاء، حضرت ابوہریرہ رضی اللہ تعالیٰ عنہ روایت کرتے ہیں کہ رسول اللہ صلی اللہ علیہ وآلہ وسلم نے فرمایا کہ مجھے چھ وجوہ سے انبیاء کرام علیہ السلام پر فضیلت دی گئی ہے مجھے جوامع الکلم عطا فرمائے گئے، رعب کے ذریعے میری مدد کی گئی، میرے لئے مال غنیمت کو حلال کردیا گیا اور میرے لئے تمام روئے زمین پاک کرنے والی اور نماز کی جگہ بنا دی گئی اور مجھے تمام مخلوق کی طرف بھیجا گیا اور مجھ پر نبوت ختم کر دی گئی۔

Sahi muslim kitab ul masajid 1162

حَدَّثَنِي إِسْحَقُ بْنُ مَنْصُورٍ حَدَّثَنَا عِيسَی بْنُ الْمُنْذِرِ الْحِمْصِيُّ حَدَّثَنَا مُحَمَّدُ بْنُ حَرْبٍ حَدَّثَنَا الزُّبَيْدِيُّ عَنْ الزُّهْرِيِّ عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ وَأَبِي عَبْدِ اللَّهِ الْأَغَرِّ مَوْلَی الْجُهَنِيِّينَ وَکَانَ مِنْ أَصْحَابِ أَبِي هُرَيْرَةَ أَنَّهُمَا سَمِعَا أَبَا هُرَيْرَةَ يَقُولُا صَلَاةٌ فِي مَسْجِدِ رَسُولِ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ أَفْضَلُ مِنْ أَلْفِ صَلَاةٍ فِيمَا سِوَاهُ مِنْ الْمَسَاجِدِ إِلَّا الْمَسْجِدَ الْحَرَامَ فَإِنَّ رَسُولَ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ آخِرُ الْأَنْبِيَائِ وَإِنَّ مَسْجِدَهُ آخِرُ الْمَسَاجِدِ قَالَ أَبُو سَلَمَةَ وَأَبُو عَبْدِ اللَّهِ لَمْ نَشُکَّ أَنَّ أَبَا هُرَيْرَةَ کَانَ يَقُولُ عَنْ حَدِيثِ رَسُولِ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ فَمَنَعَنَا ذَلِکَ أَنْ نَسْتَثْبِتَ أَبَا هُرَيْرَةَ عَنْ ذَلِکَ الْحَدِيثِ حَتَّی إِذَا تُوُفِّيَ أَبُو هُرَيْرَةَ تَذَاکَرْنَا ذَلِکَ وَتَلَاوَمْنَا أَنْ لَا نَکُونَ کَلَّمْنَا أَبَا هُرَيْرَةَ فِي ذَلِکَ حَتَّی يُسْنِدَهُ إِلَی رَسُولِ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ إِنْ کَانَ سَمِعَهُ مِنْهُ فَبَيْنَا نَحْنُ عَلَی ذَلِکَ جَالَسَنَا عَبْدُ اللَّهِ بْنُ إِبْرَاهِيمَ بْنِ قَارِظٍ فَذَکَرْنَا ذَلِکَ الْحَدِيثَ وَالَّذِي فَرَّطْنَا فِيهِ مِنْ نَصِّ أَبِي هُرَيْرَةَ عَنْهُ فَقَالَ لَنَا عَبْدُ اللَّهِ بْنُ إِبْرَاهِيمَ أَشْهَدُ أَنِّي سَمِعْتُ أَبَا هُرَيْرَةَ يَقُولُ قَالَ رَسُولُ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ فَإِنِّي آخِرُ الْأَنْبِيَائِ وَإِنَّ مَسْجِدِي آخِرُ الْمَسَاجِدِ

اسحاق بن منصور، عیسی بن منذر، محمد بن حرب، حضرت ابوسلمہ رضی اللہ تعالیٰ عنہا بن عبدالرحمن اور حضرت ابوعبد اللہ اغر، حضرت ابوہریرہ رضی اللہ تعالیٰ عنہ کے ساتھیوں میں سے ہیں سے روایت ہے کہ انہوں نے حضرت ابوہریرہ رضی اللہ تعالیٰ عنہ سے سنا وہ فرماتے ہیں کہ رسول اللہ صلی اللہ علیہ وآلہ وسلم کی مسجد میں نماز پڑھنا مسجد حرام کے علاوہ باقی تمام مساجد میں ایک ہزار نمازیں پڑھنے سے زیادہ فضیلت رکھتا ہے کیونکہ رسول اللہ صلی اللہ علیہ وآلہ وسلم تمام انبیاء علیہ السلام میں آخری نبی صلی اللہ علیہ وآلہ وسلم ہیں اور آپ صلی اللہ علیہ وآلہ وسلم کی مسجد آخری مسجد ہے۔ حضرت ابوسلمہ اور حضرت ابوعبد اللہ کہتے ہیں کہ ہم اس میں کوئی شک نہیں کرتے کہ حضرت ابوہریرہ رضی اللہ تعالیٰ عنہ نے یہ بات رسول اللہ صلی اللہ علیہ وآلہ وسلم کی حدیث کی حیثیت سے فرمائی تھی اور ہم اس حدیث کے بارے میں حضرت ابوہریرہ رضی اللہ تعالیٰ عنہ سے یقینی طور پر معلوم نہ کر سکے یہاں کہ جب حضرت ابوہریرہ رضی اللہ تعالیٰ عنہ وفات پاگئے تو ہم اس کو یاد کرنے لگے اور افسوس کرنے لگے کہ اس حدیث کے بارے میں ہم حضرت ابوہریرہ رضی اللہ تعالیٰ عنہ سے بات نہیں کر سکے آگے ہم بات کر لیتے تو حضرت ابوہریرہ رضی اللہ تعالیٰ عنہ ہمیں رسول اللہ صلی اللہ علیہ وآلہ وسلم سے یہ حدیث نقل کر کے سنا دیتے ہم اس سلسلہ میں یہ بات کر رہے تھے کہ حضرت عبد اللہ بن ابراہیم بن قارظ ہمارے ساتھ آکر بیٹھ گئے تو ہم نے اس حدیث کے بارے میں ان سے ذکر کیا جو ہم نے حضرت ابوہریرہ رضی اللہ تعالیٰ عنہ سے معلوم کرنی تھی تو حضرت عبد اللہ بن ابراہیم بن قارظ نے ہم سے فرمایا کہ میں گواہی دیتا ہوں کہ میں نے حضرت ابوہریرہ رضی اللہ تعالیٰ عنہ سے سنا وہ فرماتے تھے کہ رسول اللہ صلی اللہ علیہ وآلہ وسلم نے فرمایا کہ میں انبیاء علیہ السلام میں آخری نبی ہوں اور میری مسجد مساجد میں آخری مسجد ہے۔

Sahi mulsim kitab ul hajj hadees number 3370

حَدَّثَنَا يَحْيَی بْنُ يَحْيَی التَّمِيمِيُّ وَأَبُو جَعْفَرٍ مُحَمَّدُ بْنُ الصَّبَّاحِ وَعُبَيْدُ اللَّهِ الْقَوَارِيرِيُّ وَسُرَيْجُ بْنُ يُونُسَ کُلُّهُمْ عَنْ يُوسُفَ بْنِ الْمَاجِشُونِ وَاللَّفْظُ لِابْنِ الصَّبَّاحِ حَدَّثَنَا يُوسُفُ أَبُو سَلَمَةَ الْمَاجِشُونُ حَدَّثَنَا مُحَمَّدُ بْنُ الْمُنْکَدِرِ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ عَنْ عَامِرِ بْنِ سَعْدِ بْنِ أَبِي وَقَّاصٍ عَنْ أَبِيهِ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ لِعَلِيٍّ أَنْتَ مِنِّي بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَی إِلَّا أَنَّهُ لَا نَبِيَّ بَعْدِي قَالَ سَعِيدٌ فَأَحْبَبْتُ أَنْ أُشَافِهَ بِهَا سَعْدًا فَلَقِيتُ سَعْدًا فَحَدَّثْتُهُ بِمَا حَدَّثَنِي عَامِرٌ فَقَالَ أَنَا سَمِعْتُهُ فَقُلْتُ آنْتَ سَمِعْتَهُ فَوَضَعَ إِصْبَعَيْهِ عَلَی أُذُنَيْهِ فَقَالَ نَعَمْ وَإِلَّا فَاسْتَکَّتَا

یحیی بن یحیی تمیمی، ابوجعفر محمد بن صباح عبید اللہ قواریری سریج بن یونس یونس بن ماجشون ابن صابھ یوسف ابوسلمہ ماجشون محمد بن منکدر سعید بن مسیب حضرت عامر بن سعد بن ابی وقاص رضی اللہ تعالیٰ عنہ اپنے باپ سے روایت کرتے ہوئے فرماتے ہیں کہ رسول اللہ صلی اللہ علیہ سلم نے حضرت علی رضی اللہ تعالیٰ عنہ سے فرمایا (اے علی) تم میرے لئے اس طرح ہو کہ جس طرح ہارون علیہ السلام حضرت موسٰی علیہ السلام کے لئے تھے، سوائے اس کے کہ میرے بعد کوئی نبی نہیں ہے، حضرت سعید کہتے ہیں کہ میں نے چاہا کہ میں خود یہ حدیث حضرت سعد رضی اللہ تعالیٰ عنہ سے سنوں تو میں نے حضرت سعد رضی اللہ تعالیٰ عنہ سے ملاقات کی میں نے ان کو وہ حدیث بیان کی کہ جو حضرت عامر رضی اللہ تعالیٰ عنہ نے مجھ سے بیان کی تھی تو حضرت سعد رضی اللہ تعالیٰ عنہ کہنے لگے کہ میں نے یہ حدیث سنی ہے، تو میں نے کہا کیا آپ نے یہ حدیث سنی ہے؟ تو حضرت سعد رضی اللہ تعالیٰ عنہ نے اپنی انگلیاں اپنے کانوں پر رکھیں اور کہنے لگے ہاں! میں نے یہ حدیث سنی ہے اور اگر میں نے یہ حدیث سنی نہ ہو تو میرے یہ دونوں کان بہرے ہو جائیں۔

Sahi muslim kitab un manaaqib 6211

The above hadees is mutwatir and it is present in more then 50 ahadees books all together one cant gnore this hadees all the above ahadees were from sahi muslim nd sahi bukhari so need to give authentication of above ahadees but if any one have any doubt on any of the above hadees I can also provide you with the authentication of the above hadees the ahadees which are below are not from sahi bukhari nd sahi muslim so one can doubt tht are they weak aur strong so let us check these ahadees now the first hadees is given below

أَخْبَرَنَا سُوَيْدُ بْنُ نَصْرٍ أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ الْمُبَارَکِ أَخْبَرَنَا أَبُو حَيَّانَ التَّيْمِيُّ عَنْ أَبِي زُرْعَةَ بْنِ عَمْرِو بْنِ جَرِيرٍ عَنْ أَبِي هُرَيْرَةَ قَالَ أُتِيَ رَسُولُ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ بِلَحْمٍ فَرُفِعَ إِلَيْهِ الذِّرَاعُ فَأَکَلَهُ وَکَانَتْ تُعْجِبُهُ فَنَهَسَ مِنْهَا نَهْسَةً ثُمَّ قَالَ أَنَا سَيِّدُ النَّاسِ يَوْمَ الْقِيَامَةِ هَلْ تَدْرُونَ لِمَ ذَاکَ يَجْمَعُ اللَّهُ النَّاسَ الْأَوَّلِينَ وَالْآخِرِينَ فِي صَعِيدٍ وَاحِدٍ فَيُسْمِعُهُمْ الدَّاعِي وَيَنْفُذُهُمْ الْبَصَرُ وَتَدْنُو الشَّمْسُ مِنْهُمْ فَبَلَغَ النَّاسُ مِنْ الْغَمِّ وَالْکَرْبِ مَا لَا يُطِيقُونَ وَلَا يَحْتَمِلُونَ فَيَقُولُ النَّاسُ بَعْضُهُمْ لِبَعْضٍ أَلَا تَرَوْنَ مَا قَدْ بَلَغَکُمْ أَلَا تَنْظُرُونَ مَنْ يَشْفَعُ لَکُمْ إِلَی رَبِّکُمْ فَيَقُولُ النَّاسُ بَعْضُهُمْ لِبَعْضٍ عَلَيْکُمْ بِآدَمَ فَيَأْتُونَ آدَمَ فَيَقُولُونَ أَنْتَ أَبُو الْبَشَرِ خَلَقَکَ اللَّهُ بِيَدِهِ وَنَفَخَ فِيکَ مِنْ رُوحِهِ وَأَمَرَ الْمَلَائِکَةَ فَسَجَدُوا لَکَ اشْفَعْ لَنَا إِلَی رَبِّکَ أَلَا تَرَی مَا نَحْنُ فِيهِ أَلَا تَرَی مَا قَدْ بَلَغَنَا فَيَقُولُ لَهُمْ آدَمُ إِنَّ رَبِّي قَدْ غَضِبَ الْيَوْمَ غَضَبًا لَمْ يَغْضَبْ قَبْلَهُ وَلَنْ يَغْضَبَ بَعْدَهُ مِثْلَهُ وَإِنَّهُ قَدْ نَهَانِي عَنْ الشَّجَرَةِ فَعَصَيْتُ نَفْسِي نَفْسِي نَفْسِي اذْهَبُوا إِلَی غَيْرِي اذْهَبُوا إِلَی نُوحٍ فَيَأْتُونَ نُوحًا فَيَقُولُونَ يَا نُوحُ أَنْتَ أَوَّلُ الرُّسُلِ إِلَی أَهْلِ الْأَرْضِ وَقَدْ سَمَّاکَ اللَّهُ عَبْدًا شَکُورًا اشْفَعْ لَنَا إِلَی رَبِّکَ أَلَا تَرَی إِلَی مَا نَحْنُ فِيهِ أَلَا تَرَی مَا قَدْ بَلَغَنَا فَيَقُولُ لَهُمْ نُوحٌ إِنَّ رَبِّي قَدْ غَضِبَ الْيَوْمَ غَضَبًا لَمْ يَغْضَبْ قَبْلَهُ مِثْلَهُ وَلَنْ يَغْضَبَ بَعْدَهُ مِثْلَهُ وَإِنَّهُ قَدْ کَانَ لِي دَعْوَةٌ دَعَوْتُهَا عَلَی قَوْمِي نَفْسِي نَفْسِي نَفْسِي اذْهَبُوا إِلَی غَيْرِي اذْهَبُوا إِلَی إِبْرَاهِيمَ فَيَأْتُونَ إِبْرَاهِيمَ فَيَقُولُونَ يَا إِبْرَاهِيمُ أَنْتَ نَبِيُّ اللَّهِ وَخَلِيلُهُ مِنْ أَهْلِ الْأَرْضِ اشْفَعْ لَنَا إِلَی رَبِّکَ أَلَا تَرَی مَا نَحْنُ فِيهِ فَيَقُولُ إِنَّ رَبِّي قَدْ غَضِبَ الْيَوْمَ غَضَبًا لَمْ يَغْضَبْ قَبْلَهُ مِثْلَهُ وَلَنْ يَغْضَبَ بَعْدَهُ مِثْلَهُ وَإِنِّي قَدْ کَذَبْتُ ثَلَاثَ کَذِبَاتٍ فَذَکَرَهُنَّ أَبُو حَيَّانَ فِي الْحَدِيثِ نَفْسِي نَفْسِي نَفْسِي اذْهَبُوا إِلَی غَيْرِي اذْهَبُوا إِلَی مُوسَی فَيَأْتُونَ مُوسَی فَيَقُولُونَ يَا مُوسَی أَنْتَ رَسُولُ اللَّهِ فَضَّلَکَ اللَّهُ بِرِسَالَتِهِ وَبِکَلَامِهِ عَلَی الْبَشَرِ اشْفَعْ لَنَا إِلَی رَبِّکَ أَلَا تَرَی مَا نَحْنُ فِيهِ فَيَقُولُ إِنَّ رَبِّي قَدْ غَضِبَ الْيَوْمَ غَضَبًا لَمْ يَغْضَبْ قَبْلَهُ مِثْلَهُ وَلَنْ يَغْضَبَ بَعْدَهُ مِثْلَهُ وَإِنِّي قَدْ قَتَلْتُ نَفْسًا لَمْ أُومَرْ بِقَتْلِهَا نَفْسِي نَفْسِي نَفْسِي اذْهَبُوا إِلَی غَيْرِي اذْهَبُوا إِلَی عِيسَی فَيَأْتُونَ عِيسَی فَيَقُولُونَ يَا عِيسَی أَنْتَ رَسُولُ اللَّهِ وَکَلِمَتُهُ أَلْقَاهَا إِلَی مَرْيَمَ وَرُوحٌ مِنْهُ وَکَلَّمْتَ النَّاسَ فِي الْمَهْدِ اشْفَعْ لَنَا إِلَی رَبِّکَ أَلَا تَرَی مَا نَحْنُ فِيهِ فَيَقُولُ عِيسَی إِنَّ رَبِّي قَدْ غَضِبَ الْيَوْمَ غَضَبًا لَمْ يَغْضَبْ قَبْلَهُ مِثْلَهُ وَلَنْ يَغْضَبَ بَعْدَهُ مِثْلَهُ وَلَمْ يَذْکُرْ ذَنْبًا نَفْسِي نَفْسِي نَفْسِي اذْهَبُوا إِلَی غَيْرِي اذْهَبُوا إِلَی مُحَمَّدٍ قَالَ فَيَأْتُونَ مُحَمَّدًا فَيَقُولُونَ يَا مُحَمَّدُ أَنْتَ رَسُولُ اللَّهِ وَخَاتَمُ الْأَنْبِيَائِ وَقَدْ غُفِرَ لَکَ مَا تَقَدَّمَ مِنْ ذَنْبِکَ وَمَا تَأَخَّرَ اشْفَعْ لَنَا إِلَی رَبِّکَ أَلَا تَرَی مَا نَحْنُ فِيهِ فَأَنْطَلِقُ فَآتِي تَحْتَ الْعَرْشِ فَأَخِرُّ سَاجِدًا لِرَبِّي ثُمَّ يَفْتَحُ اللَّهُ عَلَيَّ مِنْ مَحَامِدِهِ وَحُسْنِ الثَّنَائِ عَلَيْهِ شَيْئًا لَمْ يَفْتَحْهُ عَلَی أَحَدٍ قَبْلِي ثُمَّ يُقَالَ يَا مُحَمَّدُ ارْفَعْ رَأْسَکَ سَلْ تُعْطَهْ وَاشْفَعْ تُشَفَّعْ فَأَرْفَعُ رَأْسِي فَأَقُولُ يَا رَبِّ أُمَّتِي يَا رَبِّ أُمَّتِي يَا رَبِّ أُمَّتِي فَيَقُولُ يَا مُحَمَّدُ أَدْخِلْ مِنْ أُمَّتِکَ مَنْ لَا حِسَابَ عَلَيْهِ مِنْ الْبَابِ الْأَيْمَنِ مِنْ أَبْوَابِ الْجَنَّةِ وَهُمْ شُرَکَائُ النَّاسِ فِيمَا سِوَی ذَلِکَ مِنْ الْأَبْوَابِ ثُمَّ قَالَ وَالَّذِي نَفْسِي بِيَدِهِ مَا بَيْنَ الْمِصْرَاعَيْنِ مِنْ مَصَارِيعِ الْجَنَّةِ کَمَا بَيْنَ مَکَّةَ وَهَجَرَ وَکَمَا بَيْنَ مَکَّةَ وَبُصْرَی وَفِي الْبَاب عَنْ أَبِي بَکْرٍ الصِّدِّيقِ وَأَنَسٍ وَعُقْبَةَ بْنِ عَامِرٍ وَأَبِي سَعِيدٍ قَالَ أَبُو عِيسَی هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ وَأَبُو حَيَّانَ التَّيْمِيُّ اسْمُهُ يَحْيَی بْنُ سَعِيدِ بْنِ حَيَّانَ کُوفِيٌّ وَهُوَ ثِقَةٌ وَأَبُو زُرْعَةَ بْنُ عَمْرِو بْنِ جَرِيرٍ اسْمُهُ هَرِمٌ

سوید، عبد اللہ بن مبارک، ابوحیان تیمی، ابوزرعة بن عمرو، حضرت ابوہریرہ رضی اللہ عنہ سے روایت ہے کہ رسول اللہ صلی اللہ علیہ وآلہ وسلم کی خدمت میں دستی کا گوشت پیش کیا گیا تو آپ نے اسے کھایا چونکہ آپ سے پسند کرتے تھے لہذا آپ صلی اللہ علیہ وآلہ وسلم نے اسے دانتوں سے نوچ نوچ کر کھایا پھر فرمایا قیامت کے دن تمام لوگوں کا سردار ہوں تم جانتے ہو کیوں اس طرح کہ قیامت کے دن اللہ تعالی تمام لوگوں کو ایک ہی میدان میں اس طرح اکٹھا کرے گا کہ انہیں ایک شخص اپنی آواز سنا سکے گا اور وہ انہیں دیکھ سکے سورج اس دن لوگوں سے قریب ہوگا لوگ اس قدر غم و کرب میں مبتلا ہوں گے کہ اس کے متحمل نہیں ہو سکیں گے چنانچہ آپس میں ایک دوسرے سے کہیں گے کیا تم لوگ دیکھتے نہیں کہ ہم لوگ کس قدر مصبتی میں گرفتار ہیں کیا تم لوگ کسی شفاعت کرنے والے کو تلاش نہیں کرتے اس پر کچھ لوگ کہیں گے کہ آدم کو تلاش کیا جائے چنانچہ ان سے کہا جائے گا کہ آپ ابولبشر ہیں اللہ نے آپ کو اپنے ہاتھوں سے بنایا آپ میں اپنی روح پھونکی اور پھر فرشتوں کو حکم دیا اور انہوں نے آپ کو سجدہ کیا لہذا آج آپ اپنے رب سے ہماری شفاعت کیجئے کیا آپ ہماری حالت نہیں دیکھ رہے کیا آپ ہماری حالت نہیں دیکھ رہے کیا آپ ہماری مصیبت کا اندازہ نہیں کر رہے آدم فرمائیں گے کہ میرے رب نے آج ایسا غضب فرمایا جیسا اس سے پہلے کبھی نہیں فرمایا تھا اور نہ ہی اس کے بعد فرمائے گا مجھے اس نے درخت کے قریب جانے سے منع فرمایا پس مجھ سے عدولی ہوگئی لہذا میں شفاعت نہیں کر سکتا مجھے اپنی فکر ہے تین مرتبہ فرمایا تم لوگ کسی اور کی طرف جاؤ ہاں نوح کے پاس جاؤ پھر نوح کے پاس آئیں گے اور عرض کریں گے اے نوح آپ اہل زمین کی طرف پہلے رسول ہیں اللہ تعالی نے آپ کا نام شکر گزار بندہ رکھا آپ اپنے رب کی بارگاہ میں ہماری سفارش فرمائیں آپ دیکھتے نہیں ہم کس قدر مصیبت میں گرفتار ہیں کیا آپ ہماری حالت اور مصیبت کا اندازہ نہیں کر رہے حضرت نوح فرمائیں گے کہ میرے رب نے آج وہ غضب فرمایا جو نہ اس سے پہلے فرمایا اور نہ ہی اس کے بعد فرمائے گا مجھے ایک دعا دی گئی تھی میں نے اپنی قوم کے لئے ہلاکت کی دعا مانگ کر اس موقع کو ضائع کر دیا مجھے اپنے نفس کی فکر ہے تم کسی اور کے پاس جاؤ پھر وہ ابراہیم کے پاس جائیں گے اور عرض کریں گے اے ابراہیم علیہ السلام آپ اللہ کے نبی اور زمین والوں میں سے آپ اللہ کے خلیل ہیں آپ اپنے رب کی بارگاہ میں ہماری سفارش فرمائیں آپ دیکھتے نہیں کہ ہم کس مصیبت میں مبتلا ہیں حضرت ابراہیم فرمائیں گے آج میرے رب نے وہ غضب فرمایا جو نہ اس سے پہلے فرمایا اور نہ اس کے بعد فرمائے گا میں نے تین مرتبہ ظاہری واقعہ کے خلاف بات کی میں تمہاری شفاعت نہیں کر سکتا مجھے اپنی فکر ہے تم لوگ کسی اور کو تلاش کرو موسی کے پاس جاؤ وہ حضرت موسی کے پاس جائیں گے اور کہیں گے اے موسی آپ اللہ کے رسول ہیں اللہ تعالی نے آپ کو رسالت اور ہم کلام ہونے کے شرف سے نوازا آج آپ ہماری شفاعت کیجئے کیا آپ نہیں دیکھ رہے کہ ہم کس تکلیف و کرب میں مبتلا ہیں موسی فرمائیں گے میرے رب نے آج وہ غصہ فرمایا جیسا نہ تو اس سے پہلے فرمایا اور نہ ہی بعد میں فرمائے گا میں نے ایک نفس کو قتل کیا حالانکہ مجھے قتل کا حکم نہ تھا لہذا میں سفارش نہیں کر سکتا مجھے اپنی فکر ہے تم کسی اور کے پاس جاؤ تم لوگ عیسی کے پاس جاؤ پس وہ عیسی کے پاس آئیں گے اور عرض کریں گے اے عیسی آپ اللہ کے رسول ہیں اور اس کے کلیم ہیں جسے اللہ تعالی نے مریم تک پہنچایا تھا اور اللہ کی طرف سے ایک جان ہیں پھر آپ نے گود میں ہونے کے باوجود لوگوں سے بات کی ہماری مصیبت کا اندازہ کیجئے اور ہماری سفاعت کیجئے حضرت عیسی علیہ السلام فرمائیں گے آج کے دن میرے رب نے ایسا غضب فرمایا جیسا نہ تو اس سے پہلے فرمایا اور نہ اس کے بعد فرمائے گا آپ اپنی کسی خطا کا ذکر نہیں کریں گے ہر ایک کو اپنی اپنی فکر ہے تم کسی اور کے پاس جاؤ تم حضرت محمد صلی اللہ علیہ وسلم کی خدمت میں جاؤ پس وہ حضور کی خدمت میں حاضر ہوں گے اور عرض کریں گے اے محمد آپ اللہ کے رسول ہیں آخری نبی ہیں آپ کے اگلے پچھلے تمام گناہ معاف کر دئیے گئے آپ اللہ رب العزت سے ہماری شفاعت کیجئے ہم بری مصبیبت میں مبتلا ہیں چنانچہ میں چلوں گا اور عرش کے نیچے آ کر سجدہ ریز ہو جاؤں گا پھر اللہ تعالی میرے زبان اور دل سے اپنی حمد و ثنا اور تعظیم عطا کیا جائے گا شفاعت کرو قبول کی جائےگی پھر میں اپنا سر اٹھاؤں گا اور عرض کروں گا اے رب میں اپنی امت کی نجات اور فلاح کا طلب گار ہوں اللہ تعالی فرمائیں گے اے محمد آپ کی امت میں سے جن لوگوں پر حساب کتاب نہیں جنت کے دائیں جانب کے دروازے سے داخل کر دیجئے اور وہ لوگ دوسرے دروازوں سے بھی داخل ہونے کے مجاز ہوں گے پھر آپ نے فرمایا قسم ہے اس پروردگار کی جس کے قبضہ قدرت میں میری جان ہے جنت کے دروازوں کا فاصلہ اتنا ہے جتنا مکہ مکرمہ اور ہجر تا مکہ مکرمہ اور بصری کے درمیان کا فاصلہ اس باب میں حضرت ابوبکر انس عقبہ بن عامر اور ابوسعید سے بھی احادیث منقول ہیں یہ حدیث حسن صحیح ہے

Sunan tirmizi qayamat ka bayan hadees number 2532

تحقيق الألباني :

صحيح تخريج الطحاوية ( 198 ) ، ظلال الجنة ( 811 )

Nasir ud dil albani classify the above hadees is sahi and it is also present in zalal ul jannad nd tahavi shareef let us now check our self the authenticity of this hadees our self

The first narrator of this hadees is

أبي هريرة

He is sahabi nd all the sahaba are adil according to usool hadees so no tadeel required the person narrating this hadees from him is

الاسم : أبو زرعة بن عمرو بن جرير

He is the narrator of all these books

روى له : خ م د ت س ق ( البخاري - مسلم - أبو داود - الترمذي - النسائي - ابن ماجه )

رتبته عند ابن حجر : ثقة

Hafiz ibn e hajar classify him as siqa

و قال عثمان بن سعيد الدارمى ، عن يحيى بن معين : ثقة .

و قال ابن خراش : صدوق ثقة

Imam yahya bin mueen says he is siqa ibn e kharash also classify him as siqa

The person narrating this hadees from him is

الاسم : يحيى بن سعيد بن حيان

روى له : خ م د ت س ق ( البخاري - مسلم - أبو داود - الترمذي - النسائي - ابن ماجه )

Narrator of all the saha satta

رتبته عند ابن حجر : ثقة عابد

رتبته عند الذهبي : إمام ثبت

Hafiz ibn e hajar classify him as siqa same is his classification in the eye of imam zehbi indeed he says him imam nd siqa

و قال إسحاق بن منصور ، عن يحيى بن معين : ثقة .

Yahya bin mueen says he was siqa

و قال أحمد بن عبد الله العجلى : ثقة صالح ، مبرز ، صاحب سنة .

Ahmed bin Abdullah says he was siqa

و قال أبو حاتم : صالح .

Abu hathim says he was saleh

و ذكره ابن حبان فى كتاب " الثقات " و قال : مات سنة خمس و أربعين و مئة

Ibn e habban classify him as siqa

The person narrating this hadees from him is

الاسم : عبد الله بن المبارك

روى له : خ م د ت س ق ( البخاري - مسلم - أبو داود - الترمذي - النسائي - ابن ماجه )

He is also the narrator of all the saha satta

رتبته عند ابن حجر : ثقة ثبت فقيه عالم جواد مجاهد ، جمعت فيه خصال الخير

رتبته عند الذهبي : شيخ خراسان

I think u people might have understand his tadeel from this only he was imam of muhadaseen and a teacher of many muhadaseen nd he is siqa bil itefaq

The person narrating this hadees from him is

الاسم : سويد بن نصر بن سويد المروزى

روى له : ت س ( الترمذي - النسائي )

رتبته عند ابن حجر : ثقة

Ibne hajar classify him as siqa

رتبته عند الذهبي : ثقة

Imam zehbi classify him as siqa

قال النسائى : ثقة

Imam nisae says he was siqa

.

و ذكره ابن حبان فى كتاب " الثقات

Same is his classification in the eye of ibn e habban

Ab we have checked all the narrators of this hadees is well nd this hadees is also sahi according to usool hadees janab alli"so no one vant ignore aur say this hadess zaef as well

حَدَّثَنَا مُحَمَّدُ بْنُ إِسْمَعِيلَ حَدَّثَنَا مُحَمَّدُ بْنِ سِنَانٍ حَدَّثَنَا سَلِيمُ بْنُ حَيَّانَ بَصْرِيٌّ حَدَّثَنَا سَعِيدُ بْنُ مِينَائَ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ قَالَ النَّبِيُّ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّمَا مَثَلِي وَمَثَلُ الْأَنْبِيَائِ قَبْلِي کَرَجُلٍ بَنَی دَارًا فَأَکْمَلَهَا وَأَحْسَنَهَا إِلَّا مَوْضِعَ لَبِنَةٍ فَجَعَلَ النَّاسُ يَدْخُلُونَهَا وَيَتَعَجَّبُونَ مِنْهَا وَيَقُولُونَ لَوْلَا مَوْضِعُ اللَّبِنَةِ وَفِي الْبَاب عَنْ أُبَيِّ بْنِ کَعْبٍ وَأَبِي هُرَيْرَةَ قَالَ أَبُو عِيسَی هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ غَرِيبٌ مِنْ هَذَا الْوَجْهِ

محمد بن اسماعیل، محمد بن سنان، سلیم بن حیان، سعید بن میناء، حضرت جابر بن عبد اللہ رضی اللہ عنہ سے روایت ہے کہ رسول اللہ صلی اللہ علیہ وآلہ وسلم نے فرمایا میری اور دوسرے انبیاء کی مثال اس شخص کی سی ہے جس نے ایک گھر بنایا اور اسے اچھی طرح مکمل کر کے اس کی تزئین و آرائش کی لیکن ایک اینٹ کی جگہ چھوڑ دی۔ چنانچہ لوگ اس میں داخل ہوتے اور تعجب کرتے ہوئے کہتے کہ کاش یہ جگہ خالی نہ ہوتی۔ اس باب میں حضرت ابوہریرہ اور ابی بن کعب رضی اللہ عنہما سے بھی روایت ہے۔ یہ حدیث اس سند سے حسن صحیح غریب ہے۔ (اینٹ سے مراد نبی اکرم صلی اللہ علیہ وآلہ وسلم ہیں جیسے کہ صحیحین کی روایت میں بھی ہے کہ آپ صلی اللہ علیہ وآلہ وسلم نے فرمایا وہ اینٹ میں ہی ہوں۔ مجھ سے ہی وہ عمارت مکمل ہوئی اور انبیاء کا خاتمہ ہوا۔ چنانچہ میں ہی وہ نبی ہوں اور میں ہی آخری نبی ہوں)

Sunan tirmizi misalon ka bayan 2977

تحقيق الألباني :

صحيح فقه السيرة ( 141 )

Albani said that this rivayat is sahi

جابر بن عبد الله

He is sahabi and all the sahaba are adil

The person narrating from him is

الاسم : سعيد بن ميناء المكى ، و يقال المدنى ، أبو الوليد ، مولى البخترى بن أبى ذباب ( أخو سليمان بن مينا )

روى له : خ م د ت ق ( البخاري - مسلم - أبو داود - الترمذي - ابن ماجه )

رتبته عند ابن حجر : ثقة

Hafiz ibn e hajjar says he is siqa

رتبته عند الذهبي : ثقة

Imam zehbi he is siqa

قال عبد الله بن أحمد بن حنبل ، عن أبيه ، و إسحاق بن منصور ، عن يحيى بن معين

، و أبو حاتم : ثقة .

Abu hathim says he is siqa

و ذكره ابن حبان فى كتاب " الثقات " .

Ibn e habban says he is siqa

The person narrating this hadees from him is

الاسم : سليم بن حيان بن بسطام الهذلى البصرى

روى له : خ م د ت س ق ( البخاري - مسلم - أبو داود - الترمذي - النسائي - ابن ماجه )

رتبته عند ابن حجر : ثقة

Hafiz ibn e hajar says he is siqa

رتبته عند الذهبي : صدوق

Imam zehbi says he is sadooq

و النسائى : ثقة .

Imam nisae says he was siqa

و ذكره ابن حبان فى كتاب " الثقات " .

Ibn e habban says him as siqa

The person narrating from him is

لاسم : محمد بن سنان الباهلى ، أبو بكر البصرى ، المعروف بالعوقى)

روى له : خ د ت ق ( البخاري - أبو داود - الترمذي - ابن ماجه )

رتبته عند ابن حجر : ثقة ثبت

Ibne hajar said said he is siqa sabt

رتبته عند الذهبي : قال أبو حاتم : صدوق

Imam zehbi says sadooq

قال إبراهيم بن عبد الله بن الجنيد ، عن يحيى بن معين : ثقة .

Yahya bin mueen says he is siqa

و قال أبو حاتم : صدوق .

Abu hathim says he is siqa

The person who is narrating this hadees from him is

الاسم : محمد بن إسماعيل بن إبراهيم بن المغيرة الجعفى مولاهم ، أبو عبد الله بن أبى الحسن البخارى الحافظ ( صاحب " الصحيح "

Yeh imam bukhari hain janab I don’t think k in k bare main kuch kehne k zarurat hai

So this hadees also gone sahi according to usool hadees nd ilm e rijal so this hadees is also sahi and no one can refuse the above mention hadees

Let us see the next hadees now

حَدَّثَنَا الْحَسَنُ بْنُ مُحَمَّدٍ الزَّعْفَرَانِيُّ حَدَّثَنَا عَفَّانُ بْنُ مُسْلِمٍ حَدَّثَنَا عَبْدُ الْوَاحِدِ يَعْنِي ابْنَ زيَادٍ حَدَّثَنَا الْمُخْتَارُ بْنُ فُلْفُلٍ حَدَّثَنَا أَنَسُ بْنُ مَالِکٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّ الرِّسَالَةَ وَالنُّبُوَّةَ قَدْ انْقَطَعَتْ فَلَا رَسُولَ بَعْدِي وَلَا نَبِيَّ قَالَ فَشَقَّ ذَلِکَ عَلَی النَّاسِ فَقَالَ لَکِنْ الْمُبَشِّرَاتُ قَالُوا يَا رَسُولَ اللَّهِ وَمَا الْمُبَشِّرَاتُ قَالَ رُؤْيَا الْمُسْلِمِ وَهِيَ جُزْئٌ مِنْ أَجْزَائِ النُّبُوَّةِ وَفِي الْبَاب عَنْ أَبِي هُرَيْرَةَ وَحُذَيْفَةَ بْنِ أَسِيدٍ وَابْنِ عَبَّاسٍ وَأُمِّ کُرْزٍ وَأَبِي أَسِيدٍ قَالَ هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ غَرِيبٌ مِنْ هَذَا الْوَجْهِ مِنْ حَدِيثِ الْمُخْتَارِ بْنِ فُلْفُلٍ

حسن بن محمد زعفرانی، عفان بن مسلم، عبدالواحد، مختار بن فلفل، حضرت انس بن مالک رضی اللہ عنہ سے روایت ہے کہ رسول اللہ صلی اللہ علیہ وآلہ وسلم نے فرمایا رسالت اور نبوت منقطع ہوگئی ہیں اور اب میرے بعد کوئی نبی یا رسول نہیں آئے گا راوی کہتے ہیں کہ یہ بات لوگوں کے لئے باعث رنج ہوئی تو آپ نے فرمایا لیکن بشارتیں صحابہ کرام نے عرض کیا یا رسول اللہ صلی اللہ علیہ وآلہ وسلم بشارتیں کیا ہیں آپ صلی اللہ علیہ وآلہ وسلم نے فرمایا مسلمان کا خواب اور یہ نبوت کا ایک حصہ ہے اس باب میں حضرت ابوہریرہ حذیفہ بن اسید ابن عباس اور ام کرز سے احادیث منقول ہیں یہ حدیث اس سند سے صحیح غریب ہے یعنی مختار بن فلفل کی روایت سے

Sunan tirmizi kitab ur roya 2361

The above mention hadees is also present in musnad ahmed

The first narrator of this hadees is

أَنَسُ بْنُ مَالِکٍ

He is a sahabi nd all the sahaba are adil

The person narrating this hadees from him is

الاسم : مختار بن فلفل القرشى المخزومى الكوفى

رتبته عند الذهبي : ثقة

Imam zehbi says he is siqa

و قال غيره عن أحمد بن حنبل : ثقة

Imam ahmed bin hanbal says he is siqa

He is siqa many other muhadaseen says him as siqa

The person narrating this hadees from him is

الاسم : عبد الواحد بن زياد العبدى مولاهم

روى له : خ م د ت س ق ( البخاري - مسلم - أبو داود - الترمذي - النسائي - ابن ماجه )

رتبته عند ابن حجر : ثقة ، فى حديثه عن الأعمش وحده مقال

Ibne hajar says he si siqa

رتبته عند الذهبي : قال النسائى : ليس به بأس

Imam zehbi says we don’t found any harm in him

و قال محمد بن سعد : كان يعرف بالثقفى ، و هو مولى لعبد القيس ، و كان ثقة كثير الحديث

He is siqa nd kaseer ul hadees

.

و قال أبو زرعة ، و أبو حاتم : ثقة .

Abu hathim says he is siqa

و قال النسائى : ليس به بأس

Imam nisae says we don’t found any harm in him

The person narrating this hadees from him is

الاسم : عفان بن مسلم بن عبد الله الباهلى

روى له : خ م د ت س ق ( البخاري - مسلم - أبو داود - الترمذي - النسائي - ابن ماجه )

رتبته عند ابن حجر : ثقة ثبت ، و ربما وهم ، قال ابن معين : أنكرناه فى صفر سنة تسع عشرة

رتبته عند الذهبي : الحافظ ، و كان ثبت فى أحكام الجرح و التعديل

He is amongst muhadaseen nd he is siqa sabt nd imam in the eye of all

The person narrating this hadees from him is

الاسم : الحسن بن محمد بن الصباح الزعفرانى ، أبو على البغدادى ( صاحب الشافعى )

روى له : خ د ت س ق ( البخاري - أبو داود - الترمذي - النسائي - ابن ماجه )

رتبته عند ابن حجر : ثقة

Ibne hajar says he is siqa

رتبته عند الذهبي : وثقه النسائى

Imam zehbi says he is siqa

Imam nisae says he is siqa

Let me quote some other ahadees in front of u all which shows tht Rasool kareem was khatim ul anbia

علی بن محمد، عبدالرحمن محاربی، اسماعیل بن رافع ابی رافع، ابی زرعہ شیبانی، یحییٰ بن ابی عمرو حضرت ابوامامہ رضی اللہ تعالیٰ عنہ سے روایت ہے کہ آنحضرت صلی اللہ علیہ وآلہ وسلم نے ہم کو خطبہ سنایا تو بڑا خطبہ آپ کا دجال سے متعلق تھا آپ نے دجال کا حال ہم سے بیان کیا اور ہم کو اس سے ڈرایا تو فرمایا کوئی فتنہ جب سے اللہ تعالی نے آدم کی اولاد کو پیدا کیا زمین دجال کے فتنے سے بڑھ کر نہیں ہوا اور اللہ تعالی نے کوئی نبی ایسا نہیں بھیجا جس نے اپنی امت کو دجال سے نہ ڈرایا ہو۔ اور میں تمام انبیاء کے آخر میں ہوں اور تم آخر میں ہو سب امتوں سے اور دجال تمہی لوگوں میں ضرور پیدا ہوگا پھر اگر وہ نکلے اور میں تم میں موجود ہوں تو میں ہر مسلمان کی طرف سے حجت کروں گا۔

Ibne maja kitab ul fitan hadees number 4078

There is another hadees from sunan tirmizi this may help u further in understanding this concept

حَدَّثَنَا سَلَمَةُ بْنُ شَبِيبٍ حَدَّثَنَا الْمُقْرِئُ عَنْ حَيْوَةَ بْنِ شُرَيْحٍ عَنْ بَکْرِ بْنِ عَمْرٍو عَنْ مِشْرَحِ بْنِ هَاعَانَ عَنْ عُقْبَةَ بْنِ عَامِرٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ لَوْ کَانَ بَعْدِي نَبِيٌّ لَکَانَ عُمَرَ بْنَ الْخَطَّابِ قَالَ هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ لَا نَعْرِفُهُ إِلَّا مِنْ حَدِيثِ مِشْرَحِ بْنِ هَاعَانَ

سلمہ بن شبیب، مقری، حیوة بن شریح، بکر بن عمرو، مشرح بن ہاعان، حضرت عقبہ بن عامر سے روایت ہے کہ رسول اللہ صلی اللہ علیہ وآلہ وسلم نے ارشاد فرمایا اگر میرے بعد کوئی نبی ہوتا تو عمر بن خطاب ہوتے یہ حدیث حسن غریب ہے ہم اس حدیث کو صرف مشرح بن ہاعان کی روایت سے جانتے ہیں۔

Sunan tirmizi kitab ul manaqib hadees number 3825

We have also checked this hadees as well now so now no can not refuse this hadees as well all these ahadees tell us that now no Nabi aur Rasool will come we should give a thought tht is this why ALLAH almighty hav stoped sending messengers there should be sum logic behind this when I was thinking on this line I saw these ayats of quran kareem which clear all my doubts tht y there is no need of any Nabi aur Rasool let us see those ayats now

Why there is no need of a messenger left now

حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُ وَالدَّمُ وَلَحْمُ الْخِنْزِيْرِ وَمَآ اُهِلَّ لِغَيْرِ اللّٰهِ بِهٖ وَالْمُنْخَنِقَةُ وَالْمَوْقُوْذَةُ وَالْمُتَرَدِّيَةُ وَالنَّطِيْحَةُ وَمَآ اَ كَلَ السَّبُعُ اِلَّا مَا ذَكَّيْتُمْ ۣ وَمَا ذُبِحَ عَلَي النُّصُبِ وَاَنْ تَسْـتَقْسِمُوْا بِالْاَزْلَامِ ۭذٰلِكُمْ فِسْقٌ ۭ اَلْيَوْمَ يَىِٕسَ الَّذِيْنَ كَفَرُوْا مِنْ دِيْنِكُمْ فَلَا تَخْشَوْهُمْ وَاخْشَوْنِ ۭ اَلْيَوْمَ اَ كْمَلْتُ لَكُمْ دِيْنَكُمْ وَاَتْمَمْتُ عَلَيْكُمْ نِعْمَتِيْ وَرَضِيْتُ لَكُمُ الْاِسْلَامَ دِيْنًا ۭ فَمَنِ اضْطُرَّ فِيْ مَخْمَصَةٍ غَيْرَ مُتَجَانِفٍ لِّاِثْمٍ ۙ فَاِنَّ اللّٰهَ غَفُوْرٌ رَّحِيْمٌ Ǽ۝

تم پر حرام کیا گیا مردار اور خون اور خنزیر کا گوشت اور جس پر اللہ کے سوا دوسرے کا نام پکارا گیا ہو، (۱) اور جو گلا گھٹنے سے مرا ہو، (۲) اور جو کسی ضرب سے مر گیا ہو، (۳) جو اونچی جگہ سے گر کر مرا ہو (٤) جو کسی کے سینگ مارنے سے مرا ہو (۵)، اور جسے درندوں نے پھاڑ کھایا ہو، (٦)لیکن اسے تم ذبح کر ڈالو تو حرام نہیں، (۷) اور جو آستانوں پر ذبح کیا گیا ہو، (۸) اور یہ بھی کہ قرعہ کے تیروں کے ذریعے فال گیری ہو، (۹) یہ سب بدترین گناہ ہیں، آج کفار دین سے ناآمید ہو گئے، خبردار ان سے نہ ڈرنا اور مجھ سے ڈرتے رہنا، آج میں نے تمہارے لئے دین کو کامل کر دیا اور تم پر اپنا نام بھرپور کر دیا اور تمہارے لئے اسلام کے دین ہونے پر رضا مند ہوگیا۔ پس جو شخص شدت کی بھوک میں بیقرار ہو جائے بشرطیکہ کسی گناہ کی طرف اس کا میلان نہ ہو تو یقیناً اللہ تعالیٰ معاف کرنے والا ہے اور بہت بڑا مہربان ہے (۱۰)۔

Surah maida ayat number 4

Now when we see this ayat we came to know that islam is a complete religion now no amendment is required then why ALLAh will sent a messenger because Almight have always sent messenger because people have done fabrication in the deen they got. So it was necessary to send a messenger so he can puify the deen again and if some addition is required do tht as well but now as ALLAh have said that deen islam is completed so there is no need of any addition one can say ALLAh will send messenger to remove fabrication from deen islam but if he says so then what will be his answer to these words of Almighty ALLAH

اِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَاِنَّا لَهٗ لَحٰفِظُوْنَ Ḍ۝

ہم نے اَپ اتاری ہے یہ نصیحت اور ہم آپ اس کے نگہبان ہیں ۸

Surah hijar ayat number 9

So there is no need to sent any messenger as ALLAh almighty have taken this responsibility in his hands let us see this ayat as well

هُوَ الَّذِيْٓ اَرْسَلَ رَسُوْلَهٗ بِالْهُدٰي وَدِيْنِ الْحَقِّ لِيُظْهِرَهٗ عَلَي الدِّيْنِ كُلِّهٖ ۙ وَلَوْ كَرِهَ الْمُشْرِكُوْنَ 33؀

اسی نے بھیجا اپنے رسول کو ہدایت اور سچا دین دے کر تاکہ اس کو غلبہ دے ہر دین پر اور پڑے برا مانیں مشرک ف٢

Surah tooba ayat number 33

هُوَ الَّذِيْٓ اَرْسَلَ رَسُوْلَهٗ بِالْهُدٰى وَدِيْنِ الْحَقِّ لِيُظْهِرَهٗ عَلَي الدِّيْنِ كُلِّهٖ ۭ وَكَفٰى بِاللّٰهِ شَهِيْدًا 28؀ۭ

وہی ہے جس نے بھیجا اپنا رسول سیدھی راہ پر اور سچے دین پر ف ٦ تاکہ اوپر رکھے اس کو ہر دین سے ف٧ اور کافی ہے اللہ حق ثابت کرنے والا ف ٨

Surah fateh ayat number 28

هُوَ الَّذِيْٓ اَرْسَلَ رَسُوْلَهٗ بِالْهُدٰى وَدِيْنِ الْحَقِّ لِيُظْهِرَهٗ عَلَي الدِّيْنِ كُلِّهٖ ۙ وَلَوْ كَرِهَ الْمُشْرِكُوْنَ Ḍ۝ۧ

وہی ہے جس نے بھیجا اپنا رسول راہ کی سوجھ دے کر اور سچا دین کہ اس کو اوپر کرے سب دینوں سے اور پڑے برا مانیں شرک کرنے والے ف٧

Surah saf ayat number 9

The above ayat shows that ALLAh have given islam ghalba on all the adian do y a new religion will cum aur a new messenger will come I am unable to understand this as well

Then a misconception is created in people minds that a huge amount of time has pass away so people have added many biddats in the deen so it was necessary that a prophit comes and correct all the additions its sound good until you go through this hadees

حَدَّثَنَا سُلَيْمَانُ بْنُ دَاوُدَ الْمَهْرِيُّ أَخْبَرَنَا ابْنُ وَهْبٍ أَخْبَرَنِي سَعِيدُ بْنُ أَبِي أَيُّوبَ عَنْ شَرَاحِيلَ بْنِ يَزِيدَ الْمُعَافِرِيِّ عَنْ أَبِي عَلْقَمَةَ عَنْ أَبِي هُرَيْرَةَ فِيمَا أَعْلَمُ عَنْ رَسُولِ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِنَّ اللَّهَ يَبْعَثُ لِهَذِهِ الْأُمَّةِ عَلَی رَأْسِ کُلِّ مِائَةِ سَنَةٍ مَنْ يُجَدِّدُ لَهَا دِينَهَا قَالَ أَبُو دَاوُد رَوَاهُ عَبْدُ الرَّحْمَنِ بْنُ شُرَيْحٍ الْإِسْکَنْدَرَانِيُّ لَمْ يَجُزْ بِهِ شَرَاحِيلَ

سلیمان بن داود المھری، ابن وھب، سعید بن ابی ایوب، شرجیل بن یزید، ابی علقمہ حضرت ابوہریرہ رضی اللہ تعالی عنہ فرماتے ہیں کہ میں اپنے علم کے مطابق کہتا ہوں کہ نبی کریم صلی اللہ علیہ وآلہ وسلم نے فرمایا کہ بیشک اللہ تعالی ہر سو سال کے پورا ہونے پر اس امت کی (رہنمائی) کے لیے ایک آدمی بھیجتے ہیں جو اس امت کے لیے اس کے دین کی تجدید کرتا ہے۔ امام ابوداؤد فرماتے ہیں کہ اس حدیث کو عبدالرحمن نے ابن شریح الاسکندرانی کے حوالہ سے بیان کیا ہے اور اس میں شراحیل بن یزید المعافری سے آگے سند نہیں بیان کی ہے۔

Abu dawood hadees number 4234

تحقيق الألباني :

صحيح ، الصحيحة ( 599 ) // صحيح الجامع الصغير ( 1874 ) //

This is also a sahi hadees if any want doubts that there is a problem in this hadees kindly point out that this hadees shows that ALLAh Rabulizat will sent people from this ummah to remove the additions and all the other problems in every century there is no need left for a messenger now kindly give a look to the other hadees in this regard presented below

وَيُذِيقَ بَعْضَهُمْ بَأْسَ بَعْضٍ وَإِنَّهُ قِيلَ لِي إِذَا قَضَيْتُ قَضَائً فَلَا مَرَدَّ لَهُ وَإِنِّي لَنْ أُسَلِّطَ عَلَی أُمَّتِکَ جُوعًا فَيُهْلِکَهُمْ فِيهِ وَلَنْ أَجْمَعَ عَلَيْهِمْ مِنْ بَيْنَ أَقْطَارِهَا حَتَّی يُفْنِيَ بَعْضُهُمْ بَعْضًا وَيَقْتُلَ بَعْضُهُمْ بَعْضًا وَإِذَا وُضِعَ السَّيْفُ فِي أُمَّتِي فَلَنْ يُرْفَعَ عَنْهُمْ إِلَی يَوْمِ الْقِيَامَةِ وَإِنَّ مِمَّا أَتَخَوَّفُ عَلَی أُمَّتِي أَئِمَّةً مُضِلِّينَ وَسَتَعْبُدُ قَبَائِلُ مِنْ أُمَّتِي الْأَوْثَانَ وَسَتَلْحَقُ قَبَائِلُ مِنْ أُمَّتِي بِالْمُشْرِکِينَ وَإِنَّ بَيْنَ يَدَيْ السَّاعَةِ دَجَّالِينَ کَذَّابِينَ قَرِيبًا مِنْ ثَلَاثِينَ کُلُّهُمْ يَزْعُمُ أَنَّهُ نَبِيٌّ وَلَنْ تَزَالَ طَائِفَةٌ مِنْ أُمَّتِي عَلَی الْحَقِّ مَنْصُورِينَ لَا يَضُرُّهُمْ مَنْ خَالَفَهُمْ حَتَّی يَأْتِيَ أَمْرُ اللَّهِ عَزَّ وَجَلَّ قَالَ أَبُو الْحَسَنِ لَمَّا فَرَغَ أَبُو عَبْدِ اللَّهِ مِنْ هَذَا الْحَدِيثِ قَالَ مَا أَهْوَلَه

ہشام بن عمار، محمد بن شعیب بن شابور، سعیدبن بشیر، قتادہ، ابوقلابہ، عبد اللہ بن زید، ابواسماء، رسول صلی اللہ علیہ وآلہ وسلم کے آزاد کردہ غلام حضرت ثوبان رضی اللہ تعالیٰ عنہ سے روایت ہے کہ رسول صلی اللہ علیہ وآلہ وسلم نے ارشاد فرمایا زمین میرے لئے سمیٹ دی گئی یہاں تک کہ میں نے زمین کے مشرق و مغرب کو دیکھ لیا اور مجھے دونوں خزانے (یا سرخ) اور سفید یعنی سونا اور چاندی دیئے گئے (روم کا سکہ سونے کا اور ایران کا چاندی کا ہوتا تھا) اور مجھے کہا گیا کہ تمہاری (امت کی) سلطنت وہی تک ہوگی جہاں تک تمہارے لئے زمین سمیٹی گئی اور میں نے اللہ سے تین دعائیں مانگیں اول یہ کہ میری امت پر قحط نہ آئے کہ جس سے اکثر امت ہلاک ہو جائے دوم یہ کہ میری امت فرقوں اور گروہوں میں نہ بٹے اور (سوم یہ کہ) ان کی طاقت ایک دوسرے کے خلاف استعمال نہ ہو (یعنی باہم کشت و قتال نہ کریں) مجھے ارشاد ہوا کہ جب میں (اللہ تعالی) کوئی فیصلہ کرلیتا ہوں تو کوئی اسے رد نہیں کر سکتا میں تمہاری امت پر ایسا قحط ہرگز مسلط نہ کروں گا جس میں سب یا (اکثر) ہلاکت کا شکار ہو جائیں اور میں تمہاری امت پر اطراف و اکناف ارض سے تمام دشمن اکٹھے نہ ہونے دوں گا یہاں تک کہ یہ آپس میں نہ لڑیں اور ایک دوسرے کو قتل کریں اور جب میری امت میں تلوار چلے گی تو قیامت تک رکے گی نہیں اور مجھے اپنی امت کے متعلق سب سے زیادہ خوف گمراہ کرنے والے حکمرانوں سے ہے اور عنقریب میری امت کے کچھ قبیلے بتوں کی پرستش کرنے لگیں گے اور (بت پرستی میں) مشرکوں سے جا ملیں گے اور قیامت کے قریب تقریبا جھوٹے اور دجال ہوں گے ان میں سے ہر ایک دعوی کرے گا کہ وہ نبی ہے اور میری امت میں ایک طبقہ مسلسل حق پر قائم رہے گا ان کی مدد ہوتی رہے گی (منجانب اللہ) کہ ان کے مخالف ان کا نقصان نہ کر سکیں گے (کہ بالکل ہی ختم کر دیں عارضی شکست اس کے منافی نہیں) یہاں تک کہ قیامت آجائے امام ابوالحسن (تلمیذ ابن ماجہ فرماتے ہیں کہ جب امام ابن ماجہ اس حدیث کو بیان کر کے فارغ ہوئے تو فرمایا یہ حدیث کتنی ہولناک ہے

Ibne maja kitab ul fitan hadees number 3953

Kindly look this part of this hadees very carefully

اور میری امت میں ایک طبقہ مسلسل حق پر قائم رہے گا ان کی مدد ہوتی رہے گی (منجانب اللہ) کہ ان کے مخالف ان کا نقصان نہ کر سکیں گے (کہ بالکل ہی ختم کر دیں عارضی شکست اس کے منافی نہیں) یہاں تک کہ قیامت آجائے

It means till qayamat there will be people who will be on the right path and on that deen which Rasool kareem taught us which clearly shows that islam will remain pure till qayamat and there is no need of any messenger to renew it aur remove the addition from this deen which is for the complete humainity and it is complete itself as well

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Shia prespective about khatam- e- nabuwat

I also wanted to add the shia prespective in this regard so I requested haq mil gaya(orkut profile) bro to help me in this regard and he presented me with this wonderfully written article I m haighy thankful to him for his support

Hazrat Ali (as) said:
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.إِلَى أَنْ بَعَثَ اللهُ سُبْحَانَهُ مُحَمَّداً رَسُولَ الله صَلَّى الله عَلَيْهِ وَآلِهِ لِإَِنْجَازِ عِدَتِهِ (56) وَإِتَمامِ نُبُوَّتِهِ، مَأْخُوذاً عَلَى النَّبِيِّينَ مِيثَاقُهُ، مَشْهُورَةً سِمَاتُهُ (57) ، كَرِيماً مِيلادُهُ
.In this way ages passed by and times rolled on fathers passed away while sons took their places till Allah deputised Muhammmad (peace be upon him and his progeny) as His Prophet in fulfilment of His promise and in completion of His Prophethood.
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Source: Nehjul Balagah, Vol no 1, pg no 30, Sermon no 1.
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Online link: http://www.maaref-foundation.com/english/library/hadith/nahj-ul-balaghah/sermons/001.htm

Now I would like to cite one of the most famous Hadith that is a big proof of Khatm-e-Nabuwat....
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It is known as Hadees-e-Manzilat which goes as:
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أنت من بمنزلة هارون من موسى إلا أنه لا نبي بعدي
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Prophet [s] said to Ali: ''You are to me as Harun was to Musa, except there is no Prophet after me''
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There are plenty of sources for it both Shia and Sunni. However, this thread is specifically for Shias therefore, I would only cite Shia sources for it..
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There is a long tradition from Imam Ali Raza (Alaihas Salaam), so I would like to cite only a part of it:
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وامـا الرابعة : فاخراجه (صلى اللّه عليه وآله ) الناس من مسجده ما خلا العترة حتى تكلم الناس في ذلـك وتـكـلم العباس , فقال : يا رسول اللّه , تركت عليا واخرجتنا وآلـه ): مـا انـا تـركـته واخرجتكم , ولكن اللّه تركه واخرجكم وفي هذاتبيان قوله لعلي (عليه السلام ): انت مني بمنزلة هارون من موسى .
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(The fourth point) Prohpet (Sallallu Alaihi Wa Alihi Was Sallam) excluded every one from Masjid apart from his Etrat. Due to which, people said some negative things about it. Abbas (uncle of Prohpet) said: O Prohpet of Allah! Why have u excluded and removed us from Masjid. However, you have not done the same with your Etrat (Ahle Bayt). The Prohpet answered that I haven't excluded and removed you. It is Allah that has done so. (Then Prohpet said) said to Ali (Alahis Salaam): ''You are to me as Harun was to Musa, except there is no Prophet after me''
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Source: Al Amali by Sheikh Sudooq (ar), Pg no 615-619, Hadees no 843.
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Online link: http://al-shia.org/html/ara/books/lib-hadis/amali_sadooq/amalis27.htm#link89

Now Coming to the chain mentioned above:
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حدثنا الشيخ الجليل أبو جعفر محمد بن علي بن الحسين بن موسى ابن بابويه القمي رحمه الله ، قال : حدثنا علي بن الحسين بن شاذويه المؤدب وجعفر بن محمد بن مسرور رضي الله عنهما ، قالا : حدثنا محمد بن عبد الله بن جعفر الحميري ، عن أبيه ، عن الريان بن الصلت ، قال : حضر الرضا عليه السلام
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1.Sheikh Suduq Abu Jafar:
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Sheikh Tusi (ar) said:
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جليل القدر ، يكنى أبا جعفر ، كان جليلا ، حافظا للأحاديث ، بصيرا بالرجال ، ناقدا للاخبار ، لم ير في القميين مثله في حفظه وكثرة علمه
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Sheikh Suduq was a person of great respect, with the kunyat of Abu Jafar, he was highly praised, Hafidh of many hadiths, he had good knowledge about the narrators. I 've seen no one from Qum like him in terms of memory and bulk of knowledge.
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Source: Al Fehrist, pg no 237, narrator no 710.
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Note: I don't want to give detail about Sheikh Suduq (ar) because everyone knows that he is a Shining star of Maktab-e-Ahle Bayt(as)
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2.Ali ibne Hussain ibne Shazoia:
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Allama Maqani (ar) said:
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ذكر الجليل شخصاً مترضياً أو مترحماً عليه فإنه يكشف عن حسن ذلك الشخص بل جلالته
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(Sheikh Sudooq) has mentioned him with utter respect, and said Razi Allah and Rahimallah that means that the person was good (reliable in narrating) rather a person with great respect.
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Source: Miqbaas ul Hidayah, Vol no 2, pg no 23.
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3. Muhammad ibne Abdullah ibne Jafar:
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Sheikh Najjashi (ar) said about him:
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قال النجاشي: محمد بن عبد الله بن جعفر بن الحسين بن جامع بن مالك الحميري أبو جعفر القمي ، كان ثقة
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Najjashi (ar) said that Muhammad ibne Abdullah ibne Jafar ibne Hussain ibne Jama'e ibne Malik Al Humayri Abu Jafar Al Qummi was thiqa.
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Source: Rijal by Najjashi, pg no 219, narrator 573. Now Coming to the chain mentioned above:
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حدثنا الشيخ الجليل أبو جعفر محمد بن علي بن الحسين بن موسى ابن بابويه القمي رحمه الله ، قال : حدثنا علي بن الحسين بن شاذويه المؤدب وجعفر بن محمد بن مسرور رضي الله عنهما ، قالا : حدثنا محمد بن عبد الله بن جعفر الحميري ، عن أبيه ، عن الريان بن الصلت ، قال : حضر الرضا عليه السلام
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1.Sheikh Suduq Abu Jafar:
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Sheikh Tusi (ar) said:
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جليل القدر ، يكنى أبا جعفر ، كان جليلا ، حافظا للأحاديث ، بصيرا بالرجال ، ناقدا للاخبار ، لم ير في القميين مثله في حفظه وكثرة علمه
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Sheikh Suduq was a person of great respect, with the kunyat of Abu Jafar, he was highly praised, Hafidh of many hadiths, he had good knowledge about the narrators. I 've seen no one from Qum like him in terms of memory and bulk of knowledge.
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Source: Al Fehrist, pg no 237, narrator no 710.
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Note: I don't want to give detail about Sheikh Suduq (ar) because everyone knows that he is a Shining star of Maktab-e-Ahle Bayt(as)
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2.Ali ibne Hussain ibne Shazoia:
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Allama Maqani (ar) said:
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ذكر الجليل شخصاً مترضياً أو مترحماً عليه فإنه يكشف عن حسن ذلك الشخص بل جلالته
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(Sheikh Sudooq) has mentioned him with utter respect, and said Razi Allah and Rahimallah that means that the person was good (reliable in narrating) rather a person with great respect.
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Source: Miqbaas ul Hidayah, Vol no 2, pg no 23.
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3. Muhammad ibne Abdullah ibne Jafar:
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Sheikh Najjashi (ar) said about him:
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قال النجاشي: محمد بن عبد الله بن جعفر بن الحسين بن جامع بن مالك الحميري أبو جعفر القمي ، كان ثقة
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Najjashi (ar) said that Muhammad ibne Abdullah ibne Jafar ibne Hussain ibne Jama'e ibne Malik Al Humayri Abu Jafar Al Qummi was thiqa.
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Source: Rijal by Najjashi, pg no 219, narrator 573.

4:Abdullah ibne Jafar Al Humyri:
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Sheikh Tusi (ar) said:
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قال الشيخ " عبد الله بن جعفر الحميري ، قمي ، ثقة
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Abdullah ibne Jafar Al Humyri Al Qummi is thiqa.
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Source: Rijal by Sheikh Tusi (ar), pg no 400, narrator no 5857.
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5.Riyan ibne Sallat:
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Allama ibne Daud (ar) said:
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623 - الريان بن الصلت الاشعري القمي أبو علي ضا، دى (جخ ست) كان ثقة صدوقا خراسانيا.
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Al Riyan ibne Sallat Al Ashari Al Qummi Abu Ali Raza is thiqa and truthful from Khurasaan.
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Source: Rijal Ibne Daud, Pg no 95, Narrator no 623.
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Comments: This chain is Sahih as per standard of Shias
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Note: There are ample of Shia chains for this narration, and it is Mutawatir according to both Shias and Sunnis. However, I only cited one chain to support my claim. If anyone wants online references for the Rijal quotes then I would give them on request. Moreover, if anyone wants all chains to be posted then I can do it too. 4:Abdullah ibne Jafar Al Humyri:
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Sheikh Tusi (ar) said:
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قال الشيخ " عبد الله بن جعفر الحميري ، قمي ، ثقة
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Abdullah ibne Jafar Al Humyri Al Qummi is thiqa.
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Source: Rijal by Sheikh Tusi (ar), pg no 400, narrator no 5857.
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5.Riyan ibne Sallat:
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Allama ibne Daud (ar) said:
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623 - الريان بن الصلت الاشعري القمي أبو علي ضا، دى (جخ ست) كان ثقة صدوقا خراسانيا.
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Al Riyan ibne Sallat Al Ashari Al Qummi Abu Ali Raza is thiqa and truthful from Khurasaan.
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Source: Rijal Ibne Daud, Pg no 95, Narrator no 623.
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Comments: This chain is Sahih as per standard of Shias
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Note: There are ample of Shia chains for this narration, and it is Mutawatir according to both Shias and Sunnis. However, I only cited one chain to support my claim. If anyone wants online references for the Rijal quotes then I would give them on request. Moreover, if anyone wants all chains to be posted then I can do it too.

Imam Sajjad (Alahis Salaam) said:
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صل على محمد خاتم النبيين ، وسيد المرسلين ، وأهل بيته الطيبين الطاهرين
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O God,
bless Muhammad,
the Seal of the prophets and lord of the emissaries,
and the folk of his house,
the good, the pure.
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Source: Sahifa-e-Kamila, Dua no 17.
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Online link: http://www.duas.org/sajjadiya/s17.htm
Maula Ali (as) said:
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بِأَبِي أَنْتَ وأُمِّي يَا رَسُولَ اللهِ، لَقَدِ انْقَطَعَ بِمَوْتِكَ مَا لَمْ يَنْقَطِعْ بِمَوْتِ غَيْرِكَ مِنَ النُّبُوَّةِ وَالْإِنْبَاءِ وأَخْبَارِ السَّماءِ، خَصَصْتَ حَتَّى صِرْتَ مُسَلِّياً عَمَّنْ سِوَاكَ،
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May my father and my mother shed their lives for you. O' Messenger of Allah! With your death the process of prophethood revelation and heavenly messages has stopped which had not stopped at the death of others (prophets).
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Source[1]: Nehjul Balagah, Vol no 1, pg no 238, Sermon no 235.
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Online link: http://www.maaref-foundation.com/english/library/hadith/nahj-ul-balaghah/sermons/235.htm#p236
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Source[2]: Behar ul Anwaar by Allama Baqar Majlisi, Vol no 22, pg 542
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Online link: http://aqaed.com/ahlulbait/books/behar22/a55.html

here is another tradition from Imam Hasan (as):
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وروي عن الحسن بن علي بن أبي طالب ( عليهم السلام ) قال : " جاء نفر إلى رسول الله فقالوا : يا محمد إنك الذي تزعم أنك رسول الله ، وأنك الذي يوحى إليك كما أوحى الله إلى موسى بن عمران ؟ فسكت النبي ساعة ثم قال : أنا سيد ولد آدم ولا فخر ، وأنا خاتم النبيين ، وإمام المتقين ، ورسول رب العالمين "
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It is narrated from Hasan ibne Ali ibne Abi Talib (as) that a group of people came to Rasool Allah (Sallallahu Alaihi Wa alihi Was Sallam) and they said: O Muhammad you claim that you are the Prohpet of Allah, and you received the revelationg like Allah used to sent to Musa ibne Imran (as). (After listening them) Prohpet (Sallallahu Alaihi Wa alihi Was Sallam) kept silent for a while and then said: "I am the greatest among the children of Adam (as), I am the seal of Prohpet, I am the Imam of God fearing people and I am the Prohpet from the Lord of universe.
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Source: Tafseer-e-Behrani, Vol no 2, pg no 41.

5370 روى على بن الحكم، عن ابان الاحمرى، عن ابى بصير يحيى بن ابى القاسم الاسدى عن ابى جعفر عليه السلام قال: (لما حضرت النبى صلى الله عليه واله الوفاة نزل جبرئيل عليه السلام فقال: يا رسول الله هل لك في الرجوع إلى الدينا؟ فقال: لا قد بلغت رسالات ربى، فأعادها عليه، فقال: لا بل الرفيق الاعلى(2)، ثم قال النبى صلى الله عليه واله والمسلمون حوله مجتموعون: ايها الناس انه لانبى بعدى ولا سنة بعد سنتى، فمن ادعى بعد ذلك فدعواه وبدعته في النار فاقتلوه ومن اتبعه فانه في النار،
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(Chain) Imam Baqar (as) said that when the time of death of Nabi (Sallallahu Alaihi Wa alihi Was Sallam) came close then Jibrael (as) descended and asked: "O Prophet of Allah (Sallallahu Alaihi Wa alihi Was Sallam) ! Do you have the desire go to this world again?" Prophet (Sallallahu Alaihi Wa alihi Was Sallam) replied: "No! I have conveyed the message of my Lord to them." Jibrael (as) then asked the same thing on which Prohpet (Sallallahu Alaihi Wa alihi Was Sallam) replied: "No! I have the desire to meet my Lord." After that Prohpet (Sallallahu Alaihi Wa alihi Was Sallam) said whilst many muslims were there: "O People! Verily there is no Prohpet after me, After my Sunnah there will be no Sunnah. Therefore, if anyone claims this (Prohpethood), and declares my Sunnat as innovation then he will go to hell. O People! Kill that person (that commits this crime), and anyone that followes him will also go to hell."
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Source: Man La Yahzar Ul Faqih, Vol no 4, pg no 163, tradition no 5370.
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Online link: http://al-shia.org/html/ara/books/lib-hadis/faqih-4/a63.htm

Imam Sadiq (as) said
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فكل نبي جاء بعد المسيح أخذ بشريعته ومنهاجه حتى جاء محمد ( صلى الله عليه وآله ) فجاء بالقرآن وبشريعته ومنهاجه ، فحلاله حلال إلى يوم القيامة وحرامه حرام إلى يوم القيامة
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Any Nabi (as) that came after Jesus (as), they all took the laws (Shariat) and Manhaj from Essa (as). However, when Muhammad (Sallallahu Alaihi Wa alihi Was Sallam) came then Quran (the book), Shari'at and Manhaj was given to him. Therefore, any thing that is permissible in it is permissible till Qayamat, and anything that is not permissible is not allowed till Qayamat.
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Source: Al Kafi, Vol no 2, pg no 17, Baab Shari'ah, tradition no 2.
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Online link: http://al-shia.org/html/ara/books/lib-hadis/al-kafi-2/01.htm#02
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Allama Majlisi (ar) declared it "Mu'ath'thaq" (authenticated) in Miratul Uqool, Vol no 7, pg no 98.
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Allama Behbudi (ar) declared it "Sahih" in Sahih Al Kafi, Vol no 1, pg no 67.
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Comments: se Imam Sadiq (as) didn't mention any Nabi that would continue the Shari'at of Muhammad (Sallallahu Alaihi Wa alihi Was Sallam). Moreover, the phrase any thing that is permissible in it is permissible till Qayamat, and anything that is not permissible is not allowed till Qayamat also shows that there will be no Prohpet after Muhammad (Sallallahu Alaihi Wa alihi Was Sallam).

This is the short piece of research carried out by me to prove Khatme Nabuwat in the light of Aqwaal-e-Masoomeen(as) specifically because we all know the Ayats of Quran speaking about it. Moreover, I didn't cite the work of scholars of Maktab-e-Ahle bayt (As) because this thing is unanimous among Shias, so there is no need to cite it.
If anyone wants the saying of scholars then I can do that for them, but saying of Masoomeen(as) itself leaves no room to disdain this critical belief...

I think I have covered all the aspects of this issue and there should not be any problem left now the above article proves that Rasool kareem was the last among the Rasools and as well as the Anbia and he was the seal of messenger if any one now claims that he is a messenger of Almighty Allah is a kazab and dajal according to this hadees of Rasool kareem

حَدَّثَنَا مَحْمُودُ بْنُ غَيْلَانَ حَدَّثَنَا عَبْدُ الرَّزَّاقِ أَخْبَرَنَا مَعْمَرٌ عَنْ هَمَّامِ بْنِ مُنَبِّهٍ عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ لَا تَقُومُ السَّاعَةُ حَتَّی يَنْبَعِثَ دَجَّالُونَ کَذَّابُونَ قَرِيبٌ مِنْ ثَلَاثِينَ کُلُّهُمْ يَزْعُمُ أَنَّهُ رَسُولُ اللَّهِ قَالَ أَبُو عِيسَی وَفِي الْبَاب عَنْ جَابِرِ بْنِ سَمُرَةَ وَابْنِ عُمَرَ وَهَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ

محمود بن غیلان، عبدالرزاق، معمر، ہمام بن منبہ، حضرت ابوہریرہ رضی اللہ عنہ سے روایت ہے کہ رسول اللہ صلی اللہ علیہ وآلہ وسلم نے فرمایا قیامت اس وقت تک نہیں آئے گی جب تک تیس کے قریب جھوٹے دجال نبوت کے دعویدار بن کر ظاہر نہیں ہوں گے اس باب میں حضرت جابر بن سمرہ اور ابن عمر سے بھی احادیث منقول ہیں یہ حدیث حسن صحیح ہے

Sunan tirmizi kitab ul fitan hadees number 2304

May ALLAH Rabulizat show all of us the right path nd protect all of us from these dajals and kazabs

An Article from

Abu Abdullah