Roman Arab Exposed
page-template-default,page,page-id-19717,bridge-core-1.0.6,do-etfw,ajax_fade,page_not_loaded,,side_area_uncovered_from_content,qode-theme-ver-18.2,qode-theme-bridge,disabled_footer_top,qode_header_in_grid,wpb-js-composer js-comp-ver-6.0.5,vc_responsive

Roman Arab Exposed

The first point is this person is deceiving many. He blocked me on twitter and now makes a thread so I cannot respond. How sad is that? He knows his lies will be exposed which is why he is doing this. If he had the courage to deconstruct the Ahmadi viewpoint, why the need to block me?

It’s extremely sad that to defend his false beliefs, he has called Hadhrat Ibn Abbas(ra) a liar since he calls this narration false. He also claims its inauthentic but this is another lie . The narration is completely authentic and all sahaba accepted this. There is not a single narration of any companion saying otherwise. Hadhrat Imam Bukhari(ra) also accepted this. The chain comes from Hadhrat Ibn Abi Talha, which most ulama said is the most authentic.

Hadhrat Imam Suyutirh has stated:


وقد روي عن ابن عباس في التفسير ما لا يحصى كثرة، وفيه روايات وطرق مختلفة، فمن جيدها طريق علي بن أبي طلحة الهاشمي


Meaning that, there are a large number of commentaries attributed to Hadhrat Ibn Abbas, and these include different narrations and manners. The best certified among these is the one narrated by Ali bin Abi Talhah (al-Itqaan fi uloomil-Qur’an by Jalal-ud-Din al-Suyuti, Page 880, by Imam Suyuti)


Hadhrat Imam Ahmad Ibn Hanbalrh gained knowledge of a copy of a commentary narrated by Ali bin Abi Talha. Then he desired and wished that someone would travel to Egypt to study this volume.


Hadhrat Ibn Hajrrh stated:


وهذه النسخة كانت عند أبي صالح كاتب الليث، رواها معاوية بن صالح، عن علي بن أبي طلحة، عن ابن عباس. وهي عند البخاري عن أبي صالح، وقد اعتمد عليها في صحيحه كثيرا فيما يعلّقه عن ابن عباس


Meaning, “Abu Salih, a writer in al-Lais, had this copy which was narrated by Ali bin Abi Talhah, folloed by Ibn Abbas. This narration reached Imam Bukhari through Abu Salih and Imam Bukhari had so much confidence in this narration, that he included it, without any further certificate, in his book Sahih Bukhari” (al-Itqaan fi uloomil-Qur’an by Jalal-ud-Din al-Suyuti, Page 880, by Imam Suyuti)

Ibn Abi Talha makes the narration completely authentic. Ibn Hajar also accepted it so did many others. Do you claim that no one said he’s a pious man and a good narrator?

Mutawaffika over here only means death. Try changing its meaning and see what you do to the ayah. It will be completely ruined and make no sense. Tafsir al Tabari mentions:

وقال آخرون معنى ذلك إنـي متوفـيك وفـاة موت. ذكر من قال ذلك حدثنـي الـمثنى، قال ثنا عبد الله بن صالـح، قال ثنـي معاوية، عن علـيّ، عن ابن عبـاس، قوله { إِنّي مُتَوَفِّيكَ } يقول إنـي مـميتك.

This is the only view from a sahabi and this is the one you reject. Then why do you dare to claim that you’re salafi?


There are differences on this belief within the ulama. You liar its not authentic to Imam Al Hassan al Basri! You are continuously lying. This was not directly narrated from Hassan al Basri.


Some took it to mean sleep and then raise to the skies however the companions all believed it meant death. The scholars were confused on the Qur’an showing Isa(as)’s death and then the ahadith mentioning his coming, so they changed the meaning of what the Qur’an was saying. If you change the meaning of death you will ruin the ayah.


The minaret was not even there during the time of the Prophet(saw). The prophecy was metaphorical.

Another lie, no Ahmadi Muslim denies that this means the seal of the Prophets. Now you’re trying to use the same argument as  Mohammed Hijab who has ran away, which is extremely weak for many reasons.


These tweets further show you’re ignorant of our beliefs. Whether the word is khatam or khatim, it supports the Ahmadiyya viewpoint. Khatam is ism alah and khatim is ism fa’il. Khatam means seal and khatim means one who seals. We accept both of these meanings as the Prophet(sa) was the one who placed the seal of authentication on all previous prophets and proved their truth. Khatam may also mean last but it would not be applied with a literal meaning here rather it would mean that the law of the Prophet(sa) brought an end to all previous laws since the Prophet (saw) did not finish any prophet. Khatim would mean one who finishes or ends.


Hazrat Alira is called khatam-ul-Auliya
, the chief of the friends of Allah, meaning the chief of the saints (Tafsir saifi, Surah Al Ahzab)


Imam Suyuti was called Khatam-ul-Muhaddithin, the cheif of the specialists in Ahadith (Title page of Tafsi Itqan)


Hazrat Shah Waliyyullah Dehlavi is also called Khatam-ul-Muhaddithin (Ujalah Nafiah By Shah Abdul Aziz)


Every human is called khatam-ul-Mukhulqat al-Jismaniyyah meaning the chief of all creatures (Tafsir Kabir, Volume 6, Page 22)


Ibn Hajar-al-Asqalani was called Khatam-ul-Huffaz, the chief of the memorizers (Title page of Tabaqat-ul-Mudallisin)


Hazrat Isaas was called Khatam-ul-Asfiya-ul-A’immah, the chief of the chosen leaders (Baqiyyatul-Mutaqaddimin, Page 184)



You also ignored the following narrations:



قولوا خاتم النبيين، ولا تقولوا لا نبي بعده

“Say he is the Seal of the Prophets, But do not say that there is no no prophet after him”(Durr-e-Manthoor, Under 33:40)


Hazrat Ayeshara did not go against the hadith of the Holy Prophetsaw. In reality, she showed the people the true meaning of the ayah of the Qur’an. She showed us that we should not misinterpret “There are no prophets after me” and knew that if this hadith is taken out of context it can ruin the ummah. She showed us that we should not interpret this hadith in a way where it goes against the Holy Qur’an. This shows us that there is no prophet after me only refers to a law bearing prophet coming against the teachings of the Holy Prophetsaw as well. There is another incident of Hazrat Ali which is as follows:

وأخرج ابن الأنباري في المصاحف عن أبي عبد الرحمن السلمي قال: كنت اقرىء الحسن والحسين، فمر بي علي بن أبي طالب رضي الله عنه وأنا اقرئهما فقال لي: اقرئهما وخاتم النبيين بفتح التاء


Abu Abdur Rahman narrates that he used to teach Hazrat Hasan and Hussain. Once Hazrat Ali bin Abu Talib passed nearby him while he was teaching them, so he said to him “Teach them Khataman Nabiyeen with a fatha on the ta” (Durr-e-Manthoor, Under 33:40)


Ibn al Jawzi awaited the latter day Messiah as a prophet so do not misinterpret his view. You yourself await a prophet. It would only mean last law bearing.


This hadith has to be looked into within its context. The Holy Prophetsaw was speaking with Hazrat Alira, while leaving him for a specific task and stated “You are unto me as Aaronas was to Mosesas“. This hadith mentions Mosesas and Aaronas because there was an incident when Mosesas went too the Mount of Tur and he did not leave the area in the absence of a leader, and lefft his brother Aaronas who was a prophet, in charge during his absense to take care of the people. Now lets say the Holy Prophetsaw had not said this, and left Alirain charge of his people, what would occur? It is obvious that there would be a misconception which would be created and people would think that perhaps the Holy Prophet Muhammadsaw has left Alira behind as a prophet by using the name of Mosesas and Aaronas. Therefore, to remove this misconception, the Holy Prophetsaw said “La Nabiyya Ba’di” that you are not a prophet in my absense using the word ba’d in the context of Zarf Zaman. The word ba’di in this context clearly means temporary, rather than permanent absence, of Holy Prophetsaw from Medina. Therefore, the meaning here is “in my temporary absense”. The word here can only refer to being beisde as Harunas did not live longer than Mosesas and was his helper. The Holy Prophetsaw made it clear, that there is no prophet during his absense to watch over the people. To assume that “after me” refers to “after my death” in this context, would make the comparison flawed since Aaronas was a prophet during the time of Mosesas, but did not survive and died before Mosesas.


Hazrat Mirza Tahir Ahmadrh States:


” There is another Hadith that our opponents frequently quote to support their position. The Hadith reads: “Saeed Bin Al Musayyab reports on the authority of Aamir Bin Sa’ad Bin Abi Waqqas who reports on the authority of his father (Allah be pleased with them): The Holy Prophet (peace and blessings of Allah be on him) said to Ali: ‘You are to me what Aaron was to Moses, except there is no prophet after me.’ Another ve rsion of the Hadith Al Sahi Bukhari reads: ’ . . . ..except that you are not a prophet.’ Still another version quoted by Masnad Ahmad Bin Hanbal reads: ’ …But do not become a prophet.’ (1. Bukhari: Kitab Al Fazail – Chapter Fazail, Ali Bin Abi Talib; 2. Muslim: Kitab Al Fazail; 3. Masnad Ahmad 331/l).


As the story goes, the Holy Prophet (peace and blessings of Allah be on him) was leaving for an expedition and appointed Hazrat Ali to act as Amir in Medina during his absence. Hazrat Ali was a great warrior and had accompanied the Holy Prophet (peace and blessings of Allah be on him) in all prior expeditions. For him to be left behind was very painful. He felt he would be deprived of the privilege of Jehad and that people may think the Holy Prophet (peace and blessings of Allah be on him) was displeased with him. So Hazrat Ali submitted to the Holy Prophet (peace and blessings of Allah be on him) “0 prophet of Allah, am I going to be left behind as Amir over women and children?” It was a subtle way of evoking the Holy Prophets (peace and blessings of Allah be on him) love for him. Thereupon, the Holy Prophet (peace and blessings of Allah be on him) answered: ‘0 Ali, why do you express this grief? This event has given you the same position in relation to me, as Aaron held in relation to Moses in his absence. You are to me what Aaron was to Moses. The difference is that you are not a prophet.’ This Hadith has been reported in different ways in Bukhari. The meaning is essentially the same.


Now, the present day Ulema would insist that in this Hadith the word ‘Ba’adee’ does not mean anything but the fact that there is no prophet after the Holy Prophet (peace and blessings of Allah be on him). It has no relevance to the temporary absence of Holy Prophet (peace and blessings of Allah be on him) from Medina.


Hazrat Shah Waliullah Mohaddes Dehlavi, universally acknowledged as the Mujaddid (reformer) of the 12th century and very well known to Muslims of the sub-continent and who is held in high esteem by these people, writes in Quratul Aineen Fi Tafseel Alshaikhain pg. 602: “It must be clearly understood that the object of this Hadith is to highlight the appointment of Hazrat Ali (Allah be pleased with him) to act in the place of the Holy Prophet (peace and blessings of Allah be on him) when he was to be absent from Medina during his expedition to Tabuk. Also, to highlight Hazrat Ali’s resemblance to Hazrat Haroon (peace be on him) when Hazrat Musa (peace be on him) had journeyed to the Mount. It is to be noted that the word ‘Ba’adee’ (after me) here means ‘Ghairi’ (beside me). It does not mean after me in time.


As we read in the Holy Quran “Fa Maeen Yahdehe Mim Ba’adillah” “Who, then, will guide him other than Allah?“ (Ch. 45, v . 24). Here the word ‘Ba’adee’ has not been used in the sense of ‘after me’ as Hazrat Haroon (peace be on him) did not outlive Hazrat Musa (peace be on him) while Hazrat Ali (may Allah be pleased with him) lived after the Holy Prophet (peace and blessings of Allah be on him) to make this exception of ‘Ba’adee’ meaning ‘after me’ was therefore not appropriate.” What a powerful argument! Using the Holy Quran, Hazrat Shah Waliullah has put forth irrefutable evidence of use of ‘Ba’adee’ to mean ‘beside me’. Such arguments can only be put forth by righteous people who are enlightened with divine wisdom. They carry out a deep scrutiny and thorough investigation of the Hadith with singular love and devotion. These devout lovers of the Holy Prophet (peace and blessings of Allah be on him) made genuine efforts to find out the real motive and meaning of his sayings. It was, in fact, the result of this devoted pursuit that Hazrat Shah Waliullah succeeded in adducing the arguments he put forth above.” (True meaning of Khatme Nabuwat, Pages 24-25)

I swear by Allah Hadhrat Ahmad(as) passed away on his bed and was truthful. May the Curse of Allah be on those who lie and mock his prophets ameen!