The hadith which the non Ahmadi Muslims quote against the truthfulness of Mirza Ghulam Ahmadas is:
مَا قَبَضَ اللَّهُ نَبِيًّا إِلاَّ فِي الْمَوْضِعِ الَّذِي يُحِبُّ أَنْ يُدْفَنَ فِيهِ
Abu Bakrra stated: ” “Allah does not take (the life of ) a Prophet except at the location in which He wants him to be buried.'(Jami’ at Tirmidhi Hadith #1018)
Firstly the hadith of Ibn Maja is not authentic. One of the narrators Hussain Bin Abdullah who has been called daeef by Imam Ahmad bin Khalil and by many other scholars. Shaikh Albani called this narration dhaeef as well. Imam Bukhari, Ahmad Ibn Hanbal, Ali Ibn al Madni, and Nasai have all abandoned him. Imam Bukhari(rh) said he is a heretic:
تركه احمد بن حنبل و علي ابن المدينى و النّسائي و قال البخاري انه كان يتهم بازندقه
(Allama Sanadi Bar Ibn Maja Page 256 Footnote)
Imam Ibn Hajr al Asqalani also stated that his narrations were also not acceptable.It is also stated in regards to Abdul Rahman, another narrator, that he is dhaeef in Tahzeeb al Tahzeeb Volume 6, Page 146. Furthermore, the hadith itself has a gap in its narration. This shows that this hadith has many problems in it.
The narration of Kanzul Ummal is also weak and it mentions that the line of narration is itself incomplete.
As for the narration of Tirmidhi, Mullah Ali Qari also called the narration of Tirmidhi strange and weak because of the narrator Abdur Rahman bin ABi Bakr al Mulaiki
رواه الترمزي و قال غريب و في اسناده عبد الرحمان بن ابي بكرا المليكي نضعف
(Mirqat Volume 5, Page 466 Commentary)
Right after the narration of Tirmidhi, it is written that its narrator Abdur Rahman bin Abi Bakar Mulaiki is weak. In Tahzeeb al-Tahzeeb, it is also written that he is weak. Then there is another narratior named Abu Muawiya who is also weak.
Now the non Ahmadis try to state that since Ahmadas was not buried where he died, he cannot be a true prophet. Now its interesting that the scholars of the non Ahmadis themselves do not use this as a requirement of a true prophet.
Some present the narration of Shamail-e-Muhammadiyya. Zubair Ali Zai, their own scholar, has said that the sanad of that hadith is also dhaeef.
The second narration of Shamail-e-Muhammadiyya makes it clear that this is only for the Prophet Muhammad (sa). It is narrated:
قَالُوا: يَا صَاحِبَ رَسُولِ اللهِ صلى الله عليه وسلم، أَيُدْفَنُ رَسُولُ اللهِ صلى الله عليه وسلم؟ قَالَ: نَعَمْ، قَالُوا: أَينَ؟ قَالَ: فِي الْمكَانِ الَّذِي قَبَضَ اللَّهُ فِيهِ رُوحَهُ، فَإِنَّ اللَّهَ لَمْ يَقْبِضْ رُوحَهُ إِلا فِي مَكَانٍ طَيِّبٍ
hey inquired: ‘Where?’ He replied: ‘At the spot where Allah had taken his ruh. Verily’Allah Ta’aala has not taken his ruh but at a venerated place’. (Ash Shamail al Muhammadiyah #397)
Hazrat Mulla Ali Qari speaks about this hadith in Mirkatul Makafih, which is the sharah of Mishkatul Masabih. It is under the book
He states that in regards to Isaas, when he fulfills his lifetime, he will do hajj and he would die between Mecca and Medina. After that his body would be taken to Medina and he would be buried there. This shows that it is not a must to be buried there.
Ashraf Ali Thanvi, the mujadid of Deobandis also states in regards to this incident that Abu Bakr(ra) heard that Allah takes the soul of the Prophet where the Prophet wants to be buried. He then states that it is not a must that he is buried where he dies, rather it just shows that the Prophet wanted to be buried there, however it is not a must.
The non Ahmadi Muslims are not aware of the statements of their own scholars. It is also a fact that not all prophets were buried where they died. For example it is stated in regards to Hazrat Yusufas in the non Ahmadi Book Stories of the Prophets by Ibn Kathir:
Joseph (pbuh), at the moment of his death, asked his brothers to bury him beside his forefathers if they were to leave Egypt. So when Joseph (pbuh) passed away, he was mummified and placed ina coffin until such a time as he could be taken out of Egypt and buried beside his forefathers, as he had requested. It was said that he died at the age of one hundred ten. (Stories of Prophets Page 91)
Attached is the Arabic:
About Hazrat Yaqub (as) it is well known that he (as) died in Egypt and was buried in Kinan. It is written in the book Rahmatulil Alameen by Muhammad Sulaiman Mansanpuri:
Wasn’t Isa(as) suppose to buried with the Prophet Muhammad(saw)?
Firstly its clear that Isa(As) has died according to the Quran but this answer will be given according to your beliefs.Secondly a lot of anti Ahmadis have claimed this is in tirmidhi but it is nowhere there.
If you assume that Jesus (as) would physically come from the skies and then passes away you would have to dig the grave of Nabi(Saw) which is haram. So this already proves we cannot bury the latter day messiah in the same burial place since we cannot dig that place up.
Secondly it would mean till Jesus(as) has died you would not be able to tell whether he is that real messiah or not because to find out you would have to see him being buried in that burial spot. Till he’s not buried you cannot give him bayah. You can only give him bayah once he dies and is buried, only if buried in the place of Holy Prophet(saw).
A Hadith of Musnad Ahmad states one who dies without accepting the imam of the age dies a death of ignorance so anyone who dies between the coming of the messiah until he is buried, dies a death of ignorance according to you because he cannot do bayah until Isa(As) died (All what you would have to face if you take this hadith literally)
Basically no one can accept the latter day messiah till he is buried.Now lets see this beautiful vision of Ayesha(ra):
وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ، أَنَّ عَائِشَةَ، زَوْجَ النَّبِيِّ صلى الله عليه وسلم قَالَتْ رَأَيْتُ ثَلاَثَةَ أَقْمَارٍ سَقَطْنَ فِي حُجْرَتِي فَقَصَصْتُ رُؤْيَاىَ عَلَى أَبِي بَكْرٍ الصِّدِّيقِ قَالَتْ فَلَمَّا تُوُفِّيَ رَسُولُ اللَّهِ صلى الله عليه وسلم وَدُفِنَ فِي بَيْتِهَا قَالَ لَهَا أَبُو بَكْرٍ هَذَا أَحَدُ أَقْمَارِكِ وَهُوَ خَيْرُهَا .
Yahya related to me from Malik from Yahya ibn Said that A’isha, the wife of the Prophet, may Allah bless him and grant him peace, said, “I saw three moons fall into my room, and I related my vision to Abu Bakr as-Siddiq. Then, when the Messenger of Allah died, may Allah bless him and grant him peace, and was buried in my house, Abu Bakr said to me, ‘This is one of your moons, and he is the best of them.’ ” (Muwatta Malik, : Book 16, Hadith 30)
Nabi(saw) Abu Bakr(ra) and Umar(ra) were buried in the pavilion of Aisha(ra) as per her vision.
Only three people are mentioned no fourth. If the latter day messiah(as) was to physically be buried there as well, his name would be here
I am the first person whose grave shall be opened [on the day of resurrection]. Then Abu Bakr and then ‘Umar.” (Tirmidhi, Abwabul-Manaqib, Manaqibu ‘Umar)
If Jesus was physically buried with Nabi(saw) his name would have been in this narration also, but clearly it is not mentioned. The true meaning of this hadith is metaphorical and clearly shows us that both the tasks of the latter day Messiah(as) (Who according to ahadith would also be the one who would revive the faith when it ascends to the highest start in the sky, and would be the second coming of Muhammad(Saw) as well) and his master Muhammad(Saw) would be the same and that the messiah would support him in spreading Islam.