Our Messenger's ummah is last of the ummahs; no ummah is to come after this ummah. It implies no Messenger will come after our Messenger (saw). Let us analyze Quranic verses to shed light on this fact.
“Muhammad (saw) is not the father of [any] one of your men, but [he is] the Messenger of Allah and last of the prophets. And ever is Allah , of all things, Knowing” (al-ahzab-40).
This verse clearly states that our Nabi (saw) is last of the ‘Nabis’.
Another verse reflects that our Nabi (saw) is also last of the Messengers (Rasool/Rusul). Al-imran-81 states that " And when Allah took the covenant of the 'Nabis', [saying], "Whatever I give you of Book and wisdom, afterward there comes to you a messenger (Rasool) confirming what is with you, you [must] believe in him and support him...".
From this above quoted verse, a few points are evident: i. whenever one or more Nabis (as) are sent to a nation, a 'Rasool' is essentially sent after such 'Nabis'; ii. it means that the last prophet has to be a 'Rasool' or a Rasool and Nabi combined; but the last prophet cannot be a Nabi alone; iii. The Nabis are given only a part of the Book which is given completely to the 'Rasool' of whose ummah such Nabis belong to (that is why the Rasool testifies that is revealed to all Nabis belonging to his ummah). (for details plz see my article “ Difference between Resalat and Nabuwwat”).
Another verse reflects that our Nabi (saw) is also last of the Messengers (Rasool/Rusul). Al-imran-81 states that " And when Allah took the covenant of the 'Nabis', [saying], "Whatever I give you of Book and wisdom, afterward there comes to you a messenger (Rasool) confirming what is with you, you [must] believe in him and support him...".
From this above quoted verse, a few points are evident: i. whenever one or more Nabis (as) are sent to a nation, a 'Rasool' is essentially sent after such 'Nabis'; ii. it means that the last prophet has to be a 'Rasool' or a Rasool and Nabi combined; but the last prophet cannot be a Nabi alone; iii. The Nabis are given only a part of the Book which is given completely to the 'Rasool' of whose ummah such Nabis belong to (that is why the Rasool testifies that is revealed to all Nabis belonging to his ummah). (for details plz see my article “ Difference between Resalat and Nabuwwat”).
From this foregoin discussion, we may infer that our Nabi (saw) is not only the last of the ‘Nabis’, he is also last of the Messengers (Rusul), because he is the last 'Rasool' to whom whole Book (i.e. Words of Allah) has been revealed.
A 'Rasool' is sent to an ummah which may consist of more than one nations; whereas a 'Nabi' is sent to a nation only (except those 'Nabis' who are'Rasool' also). In Quran, sending of a 'Nabi' is described always with reference to a nation; whereas sending of a 'Rasool' is described with reference to an ummah (al-nahl-36; al-muminoon-44,52;Ghafer-5).
A Rasool may be sent in ummah of a previous Rasool, but when he reveals his resalat and constitutes a new ummah, he no longer remains an 'ummati'; because an 'ummati' has to follow all aspects of 'resalat' of his Rasool, but a Rasool having his own different resalat can't follow all aspects of another Rasool's resalat. Therefore every Rasool ceases to be ummati of another Rasool. A Rasool is he who establishes a separate ummah; there can be no Rasool without his separate ummah, and no ummah without his Rasool. (al-nahl-36; al-muminun-44, 52; al-ghafir-5).
A 'Rasool' is sent to an ummah which may consist of more than one nations; whereas a 'Nabi' is sent to a nation only (except those 'Nabis' who are'Rasool' also). In Quran, sending of a 'Nabi' is described always with reference to a nation; whereas sending of a 'Rasool' is described with reference to an ummah (al-nahl-36; al-muminoon-44,52;Ghafer-5).
A Rasool may be sent in ummah of a previous Rasool, but when he reveals his resalat and constitutes a new ummah, he no longer remains an 'ummati'; because an 'ummati' has to follow all aspects of 'resalat' of his Rasool, but a Rasool having his own different resalat can't follow all aspects of another Rasool's resalat. Therefore every Rasool ceases to be ummati of another Rasool. A Rasool is he who establishes a separate ummah; there can be no Rasool without his separate ummah, and no ummah without his Rasool. (al-nahl-36; al-muminun-44, 52; al-ghafir-5).
According to Quran, our Nabi’s ummah is last of ummahs. Quran, stating about non-believers among our Nabi’s (saw) ummah, in Sura al-araf says:
“But the ones who deny Our verses and are arrogant toward them - those are the companions of the Fire; they will abide therein eternally (36).
“[Allah] will say, "Enter among ummahs which had passed on before you of jinn and mankind into the Fire” (al-araf- 38).
These verses tell that when non-believers from among our Nabi’s (saw) ummah would be thrown in the hell, they would be directed to enter into hell fire alongwith the ummahs passing before them; it means those non-believers among our Nabi’s ummah belong to the last ummah. If there would be any ummah after our Nabi’s ummah, those non-believers would not be thrown into hell fire alongwith previous ummahs alone; they would be thrown alongwith previous as well as latter ummah’s non-believers.
From this discussion, we may infer that our Rasool's (saw) ummah is the last of ummahs; it means our Rasool (SAW) is the last of the 'Messengers/Rusul', because an ummah is always established by a 'Rasool'; and a Rasool always establishes an ummah. Our 'Nabi' (saw) is not only last ‘Nabi’ but also last ‘Rasool’.
We may conclude that our Nabi (saw) is the last of 'Nabis' and Messengers; his ummah is the last of ummahs; therefore he has been given complete ‘Deen/ guidance’ for the whole mankind to come. Threrfore there is no room for any other ‘Deen’ or prophet to come in this world for the guidance of mankind.
Qadyanis don’t believe in this conclusion. Quran has given crystal clear warning to Qadyanis. Quran states:
“How shall Allah Guide those who rejected Faith after they accepted it and after they bore witness that the Messenger was true and that Clear Signs had come unto them? but Allah guides not a people unjust” (al-imran-86).
This verse sates about non-belivers who reject faith after accepting it, and after believing in truthfulness of our Messenger (saw). Such non-believers have been called 'unjust' in this verse. It may be noted that this verse is not about ‘munafqeen’, because ‘munafqeen’ are those people who never believed in truthfulness of our Nabi (saw), but this verse states about people who believe our Messenger (saw) is a true Messenger. Qadyanis cannot argue that this verse is about Muslims who don’t believe in Qadyaniat. We Muslims never have faith in Mirza Qadyani (in qadyani's view we never accept faith) but this verse is about people who first accept faith and then reject it. These are qadyanis who first accept faith by believing in our Nabi (saw) and then reject it by believing in Mirza. This verse is also not about any future so called messenger ( coming after our Nabi (saw), because past tense (shahidu) has been used in this verse, which means the concerned ‘Rasool’ of which witness was given has already come. In short, this verse is about qadyanis and other people like them. It is a warning to Qadyanis and other people like them that such people are never shown right path as long as they do not rectify their faith.
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