Intro
In terms of 7:35 (7:36 in the Kadiani Koran), this is a new argument developed by the 3rd Khalifa and his era. It is missing from MGA’s books, and Muhammad Ali’s books. However, we did find it in “Invitation to Ahmadiyya” (1926)(see page 56) written by the 2nd Qadiani-Ahmadi Khalifa and his team.
In June of 2025, official Ahmadi Mullahs argued that 7:35 (7:36 in the Kadiani Koran) keeps the door open for prophethood at all time on the True Islam Uk Urdu stream vs. Bro Imtiaz. Qadiani’s also presented 22:75 (22:76 in the Kadiani Koran) as an argument for the continuation of prophethood, however, MGA never used this verse either as an argument for the continuation of prophethood.
In 1917, in Maulvi Muhammad Ali‘s famous English commentary on the Quran, he totally avoided 7:35 and left it without commentary.
In 1988, Ahmadis also used 7:35 to argue that prophethood will never end (via the 5-volume commentary by Malik Ghulam Farid). They also claim that MGA was mentioned in 48:29 of the Quran. They also use 2:4, as they argue that prophethood will not end. It should be noted that the word Rasul is used here in 7:35, and Adam (as) was not a Rasul, nor was he ever mentioned as a prophet by Allah, nevertheless, in this specific verse of the Quran, Allah is simply telling the sons of Adam (as) to be ready to accept the messengers that Allah will send. Ahmadi’s believe that Nabi=Rasul. In the short commentary, also by Malik Ghulam Farid, there is a note with “O Children of Adam”, the notes specifies that these “children of Adam” were in the time of Muhammad (saw) and to the generations that are yet to be born and not to the people who lived in the distant past and came immediately after Adam (as).
It seems that on 3-12-1996, Mirza Tahir Ahmad had some type of discussion with an Arab-Egyptian on the famous Ahmadiyya program, “Liqaa Ma’al Arab”. The famous translator from the Odeh family is also in this video. Nevertheless, Mirza Tahir Ahmad argued that per 7:35, prophethood was wide open.
In Sep-2025, Ansar Raza debated a Shia person, #ShamsuddinShigri seems to be hosting this debate. In his opening statement, Ansar Raza used 1:6, 4:69 and 7:35 as his main arguments that prophethood has not end and never ends. At 19:03, Ansar Raza added 3:81 (3:82 in the Kadiani Koran) and alleged that Mirza Ghulam Ahmad is inferred herein as that “Musadaq-Rasul” (See the clip on Tiktok and Twitter). Again, Ansar Raza says that per 3:81 (3:82 in the Kadiani Koran), a Rasul will come who will authenticate (tasdiq) the Kitab and Rasul which was given to a previous Nabi (Ansar Raza was indirectly referring to MGA). At 21:41, Ansar Raza says it is lazmi (mandatory) that a “Musadaq-Rasul” was to appear after Muhammad (Saw) and it is lazmi (mandatory) for Muslims to accept him (see my article on Ahmadiyya Takfir). In conclusion, Ansar Raza argued that 3:81 (3:82 in the Kadiani Koran) includes Eisa (as) and Mirza Ghulam Ahmad only as the “Musadaq-Rasuls”. However, in reality, Muslims believe that only Muhammad (Saw) is the “Musadaq-Rasul” as mentioned in 3:81 (3:82 in the Kadiani Koran). This is why Muhammad led the Prophets in prayer during the night of Isra’ when they gathered in Bayt Al-Maqdis (Jerusalem)(See Ibn Kathir).
In 2026 (Mar-29), Bro Imtiaz debated Azim Saifi and 7:35 of the Quran was presented by Saifi as his main argument that prophets can never stop coming in Islam.
In 2026 (Mar-25), on an “Ask Islam” live stream, Ansar Raza presented 3:81 (3:82 in the Kadiani Koran) of the Quran and says that this verse proves that a new prophet will come in the future. Ansar Raza also presents 4:69 (4:70 in the Kadiani Koran) and 7:35 (7:36 in the Kadiani Koran). Ansar Raza says these 3 verses prove that after Muhammad (saw) a prophet will come. Ansar Raza even says that it is mandatory (fard) that Muslim’s must accept a new prophet after Muhammad (saw)(See the clip on twitter, TikTok and at 25:28). Ansar Raza says Ahmadi’s believe in a new prophet (MGA) and this is per the Quran and hadith (See the clip on TikTok, Twitter and 7:07). Ansar Raza says that the Quran says 1 nabi will come and the hadith says “Nabi-Ullah” 4 times and there is another hadith which says that there is NO Prophet between Muhammad (Saw) and Eisa (as)(the messiah).
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1903
Albadar volume 2 number 4 dated 13 Feb 1903 page 28
See also Urdu Malfuzat-4, pages 196 and 333 for additional refs
Translation
Surat Al-Araf
r.r
Imheprebston othePomrie lesschilorexebetponhim
It is a collection that every researcher now hates. (Noor-ul-Quran No. 2, Ruhani Khazain Vol. 9, Page 428)
O chldrenof Adam,i#fthere come to you messergers from among you, erecuting pon you sions- fhen whoever fearsAlh and doesrighteous
deds-therewilibenofearconcerning them norwilthey grieve
In order to become pious, itis necessary that after one has become mature in abandoning serious matters such as adultery, theft, violation of rights, hypocrisy, arrogance, contempt, and stinginess, one should abstain from low morals and instead develop good morals, treat people with kindness, good nature, and compassion, and show true loyalty and sincerity to God Almighty. One should seek a place of praiseworthy service. A person is called pious by these things, and those who are the sum of these things are the real pious (fie, i each of these qualities is present in someone individually, they will not be called pious unless they have excellent morals as a whole). And for such people, there is no fear for them, nor do they grieve. And after that, what do they need? Allah Almighty becomes their guardian, as He says: “And He takes care of the righteous” (Al-A’raf: 197). It has been mentioned in the Hadith Sharif that Allah Almighty becomes their hand, with which they grasp, becomes their eye, with which they see, becomes their ear, with which they hear, becomes their foot, with which they walk. And in another Hadith,it is stated that whoever shows enmity to My guardian, I say to him: “Bé prepared to face Me.”In one place, it has been said: “When someone Iif a person attacks a saint of God, God Almighty willounce on him like a lioness who snatches a cub from her, and she wil himinanger.A-Bact,Nlolume 2 Nurber4 Dated 13 February 1904,Page (28) pounce on
Who is more unijust than he who invents a lieagains Alah or deries Hisigns? Thosewilceive their portion of the Scripture unti, when Our messengers come to hem, taking their souls, they say, “Where are those you used to invoke besides
Alah?” They say,”They have gone astray from us,” and they testfy againsthemselves that they were disbelevers
Alah Almighty says that the one who vents lle against Alah is themost nfdeloflthe disbelevers, asHe says: And who is more
unjust thanhe who invents alie agains Alah or denies His signs? (AH-An’am: 2) That is, the two greatest dsbelievers are one God.
203
Interpretation of the Promised Messiah (Volume 4)
Scan
Transliteration
Tafseer Hazrat Masih Ma’ood ‘alayhis salaam 204 Surah Al-A’raaf ka majmoo’ah hai jis se ab har yak muhaqqiq nafrat karta jaata hai.
(Noor-ul-Qur’an Number 2, Ruhani Khazain Jild 9, safah 428)
Yaa Bani Aadam, imma ya’tiyannakum rusulun minkum yaqussoona ‘alaykum aayaatee famani ittaqaa wa aslaḥa falaa khawfun ‘alayhim wa laa hum yaḥzanoon.
Wa laa hum muttaqi ban’nay ke waaste yeh zaroori hai ke ba‘d is ke ke moti baaton jaise zinaa, chori, talaf-e-huqooq, riyaa, ‘ujb, hiqaarat, bukhl ke tark mein pakka ho to akhlaaq-e-razeelah se parheiz karke un ke bil-muqabil akhlaaq-e-fazeelah mein taraqqi kare, logon se murawwatt, khush-ikhlaqi, hamdardi se paish aaye aur Khuda Ta‘ala ke saath sachcha wafa aur sidq dikhlaave. Khidmaat ke maqam-e-mahmood talaash kare.
In baaton se insaan muttaqi kehlata hai aur jo log in baaton ke jaami‘ hotay hain wahi asal muttaqi hotay hain (ya‘ni agar ek ek khulq farda farda kisi mein ho to use muttaqi nahin kahein ge jab tak bi-haisiyat-e-majmoo‘i akhlaaq-e-fazeelah us mein na hon) aur aisay hi shakhsun ke liye laa khawfun ‘alayhim wa laa hum yaḥzanoon hai. Aur is ke ba‘d unko kya chahiye ke Allah Ta‘ala aisun ka mutawalli ho jaata hai jaise ke woh farmata hai: wa huwa yatawallas-saaliheen (Al-A’raaf: 197).
Hadees shareef mein aaya hai ke Allah Ta‘ala un ke haath ho jaata hai jis se woh pakarte hain, un ki aankh ho jaata hai jis se woh dekhte hain, un ke kaan ho jaata hai jin se woh sunte hain, un ke paon ho jaata hai jin se woh chalte hain. Aur ek aur hadees mein hai ke: jo mere wali ki dushmani karta hai main us se kehta hoon ke mere muqaablay ke liye tayyar raho. Ek jagah farmaya hai ke jab koi Khuda ke wali par hamla karta hai to Khuda Ta‘ala us par aisay jhapat kar aata hai jaise ek sheerni se koi bacha us ka chheenay to woh ghazab se jhapat’ti hai.
(Al-Badr Jild 2 Number 4 Morikha 13 February 1903, safah 28)
Faman azlamu mimman iftara ‘alal-laahi kadhiban aw kadh-dhaba bi-aayaatih; ulaaa’ika yanaalu-hum naseebuhum minal-kitaabi hattaaa izaa jaaa’at-hum rusuluna yatawaffawnahum, qaalooo ayna maa kuntum tad’oona min doonil-laah; qaaloo dalloo ‘annaa wa shahidoo ‘alaaa anfusihim annahum kaanoo kaafireen.
Allah Ta‘ala farmata hai ke Khuda par iftiraa karne wala sab kaafiron se barh kar kaafir hai. Jaise ke farmata hai:
wa man azlamu mimman iftaraa ‘alal-laahi kadhiban aw kadh-dhaba bi-aayaatih (Al-An‘aam: 22)
Yaani badtar kafir wohi hai jo ek Khuda…
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1926
https://files.alislam.cloud/pdf/Invitation-to-Ahmadiyyat.pdf
In “Invitation to Ahmadiyya” (1926)(see page 56) written by the 2nd Qadiani-Ahmadi Khalifa and his team, they used 7:35 (7:36 in the Kadiani Koran) to argue that prophethood will never end.
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1950’s
from the famous Ahmadiyya pocketbook
Proofs of Prophethood Continuing
Fourth Verse:
یٰبَنِیۡۤ اٰدَمَ اِمَّا یَاۡتِیَنَّکُمۡ رُسُلٌ مِّنۡکُمۡ یَقُصُّوۡنَ عَلَیۡکُمۡ اٰیٰتِیۡ ۙ فَمَنِ اتَّقٰی وَاَصۡلَحَ فَلَا خَوۡفٌ عَلَیۡہِمۡ وَلَا ہُمۡ یَحۡزَنُوۡنَ
O children of Adam (mankind!) Messengers will certainly come to you from among yourselves who will rehearse My Signs unto you, then whoso shall fear God and do good deeds, on them shall come no fear nor shall they grieve. (7:36)
اِمَّا یَاۡتِیَنَّکُمۡ (imma yatiyanakum) is translated as “will certainly come” because it is mudari‘ muakkadah bi nun thaiīlah (imperfect tense emphasized with a heavy nun letter). It is used for future tense with particular emphasis on a future era. As can be seen from Kitab al-Sarf by Hafiz Abdul Rahman Amratsari. He writes:
Nun Taqid: This preposition comes at the end of an imperfect verb. It requires the lam of the imperfect verb to have a fatha symbol. This nun has a fatha on it and denotes emphasis particularly on a future time. For example, لیفعلن (laya’alanna – he will certainly do it). This is referred to as mudari‘ muakkadah bi lam taqid wa nun thaiīlah (imperfect tense emphasised with an emphatic lam and nun.
He then wrote in the footnote:
“It is often accompanied with a lam with a fatha. However at times اِمَّا (imma) is also used. For example: امَّا یَبْلُغَنَّ (imma yablughanna – You will certainly convey)
Additionally, refer to Tafsir Baidawi vol 2 p. 282 under the verse 43:42:
فَإِمَّا نَذۡهَبَنَّ بِكَ فَإِنَّا مِنۡهُم مُّنتَقِمُونَ
“The ما (ma) is extra emphasis and is taking the place of ل (lam) which is inducing the emphatic Nun.
Hence, since the the imperfect verb یَاۡتِیَ (Yati – will come) has a emphatic nun at the end of it and has امّا (imma) in the beginning, its meaning is “Messengers will certainly come.” (more than one messenger)
Note: This verse was revealed to the Holy Prophet (sa) and all of mankind are addressed in it. It does not say that “We said this in the past.” Additionally, many verses start with “O children of Adam” before this verse. In each instance of these, the Holy Prophet (sa) has been and those who come in later eras are addressed. For example:
یٰبَنِیۡۤ اٰدَمَ خُذُوۡا زِیۡنَتَکُمۡ عِنۡدَ کُلِّ مَسۡجِدٍ
O children of Adam! look to your adornment at every time and place of worship (7:32)
- Imam Jaladul Din Sayuti writes:
فَاِنَّہ خطابٌ لِاَھْلِ ذٰلِکَ الزَّمَانِ وَ لِکُلِّ مَنْ بَعْدَہھُمْ
“This is address is for this age and all those whoever comes after.”
- Tafsir Husaini (Also known as Tafsir Qadiri states regarding 7:36:
“This address is towards Arab idolaters. In truth, the address is common [for all].
- Imam Fakhuruddin Razi (rh) comments:
… وإنَّما قالَ: ”رُسُلٌ“ – وإنْ كانَ خِطابًا لِلرَّسُولِ عَلَيْهِ الصَّلاةُ والسَّلامُ وهو خاتَمُ الأنْبِياءِ عَلَيْهِ وعَلَيْهِمُ السَّلامُ …
وأمّا قَوْلُهُ: ﴿يَقُصُّونَ عَلَيْكم آياتِي﴾ فَقِيلَ: تِلْكَ الآياتُ هي القُرْآنُ…
ثُمَّ قَسَّمَ تَعالى حالَ الأُمَّةِ فَقالَ: ﴿فَمَنِ اتَّقى وأصْلَحَ﴾…
He [Allah] has used the word “messengers” even though the addressee is the Messenger (peace and blessings of Allah be upon him) and he is the Khatam of the prophets (peace be upon him and upon them)…
As for the words “they will rehearse My Signs” this refers to the verses of the Holy Quran.
Then Allah divided the state of the Ummah [into two] “So whosoever shall fear God and do good deeds.”
Non-Ahmadi [Objection]: The word Masjid in 7:32 refers to the places of worship of other religions. It is not being used to refer to Islamic mosques.
Answer: The context of the verse only mentions Muslims. No other people are referred to. All the instructions are given are for Muslims. The two verses that come before 7:36 are:
قُلۡ اِنَّمَا حَرَّمَ رَبِّیَ الۡفَوَاحِشَ مَا ظَہَرَ مِنۡہَا وَمَا بَطَنَ وَالۡاِثۡمَ وَالۡبَغۡیَ بِغَیۡرِ الۡحَقِّ وَاَنۡ تُشۡرِکُوۡا بِاللّٰہِ مَا لَمۡ یُنَزِّلۡ بِہٖ سُلۡطٰنًا وَّاَنۡ تَقُوۡلُوۡا عَلَی اللّٰہِ مَا لَا تَعۡلَمُوۡنَ ﴿۳۴﴾ وَلِکُلِّ اُمَّۃٍ اَجَلٌ ۚ فَاِذَا جَآءَ اَجَلُہُمۡ لَا یَسۡتَاۡخِرُوۡنَ سَاعَۃً وَّلَا یَسۡتَقۡدِمُوۡنَ ﴿۳۵﴾ یٰبَنِیۡۤ اٰدَمَ اِمَّا یَاۡتِیَنَّکُمۡ رُسُلٌ مِّنۡکُمۡ یَقُصُّوۡنَ عَلَیۡکُمۡ اٰیٰتِیۡ ۙ فَمَنِ اتَّقٰی وَاَصۡلَحَ فَلَا خَوۡفٌ عَلَیۡہِمۡ وَلَا ہُمۡ یَحۡزَنُوۡنَ ﴿۳۶﴾
The translation of these verses is being provided from Tafsir Husaini:
“O Muhammad, say! Your lord has not ….”
It is apparent that by saying قل (qul) the addressee is the Holy Prophet (sa). And through him the message is being given to all people is:
اِمَّا یَاۡتِیَنَّکُمۡ رُسُلٌ مِّنۡکُمۡ
Surely Messengers will come to you from among you.
As for your assertion that “masjid” refers to the places of worship of Ashab Kahf (Christians), this is an attempt to create confusion. The verse is not guiding us to enter churches in our best clothing. Rather it is specifically speaking to those going for salat at the Holy Kaaba and other Islamic mosques.
- Accordingly, below is an explanation from Tafsir Husaini regarding the words:
خُذُوۡا زِیۡنَتَکُمۡ عِنۡدَ کُلِّ مَسۡجِدٍ
(look to your adornment at every time and place of worship,)
“Some commentators state that this is addressed to the general. While most commentators say that this is particular to the Muslims. It was [revealed] because the men and women of the tribe of Thaqeef and some other groups of Arabs would circuit the Kaaba nude. They thought that by taking off their clothes was symbolic of being exonerated from their sins. While the tribe of Aamir would refrain from eating meat during the sacred days. They would be content upon eating small amounts of food. They deemed this as being submissiveness and a show of respecting the Kaaba. The Muslims said, this sort of reverence and honour is suitable and appropriate. But then Allah forbade them and instructed, take your cloths because they are your beauty and to every masjid which you circuit or which you pray in.”
- Imam Razi (rh) comments on this verse:
قالَ ابْنُ عَبّاسٍ: «إنَّ أهْلَ الجاهِلِيَّةِ مِن قَبائِلِ العَرَبِ كانُوا يَطُوفُونَ بِالبَيْتِ عُراةً: الرِّجالُ بِالنَّهارِ، والنِّساءُ بِاللَّيْلِ، وكانُوا إذا وصَلُوا إلى مَسْجِدِ مِنًى، طَرَحُوا ثِيابَهم وأتَوُا المَسْجِدَ عُراةً. وقالُوا: لا نَطُوفُ في ثِيابٍ أصَبْنا فِيها الذُّنُوبَ ۔۔۔ فَقالَ المُسْلِمُونَ: يا رَسُولَ اللَّهِ، فَنَحْنُ أحَقُّ أنَّ نَفْعَلَ ذَلِكَ، فَأنْزَلَ اللَّهُ تَعالى هَذِهِ الآيَةَ، أيْ: ”البَسُوا ثِيابَكم وكُلُوا اللَّحْمَ
Ibn Abbas (ra) states that Arab tribes would curcuit the Kaaba naked due to their ignorance. Men would do so in the day, and women would at night. When they arrived near Mashid Manna, they would take off their cloths and enter the mosque naked. They would say we will never do the circuits with these cloths which we used while sinning. When the Muslims asked the Holy Prophet (sa) about this, Allah sent down this verse commanding them to wear their clothes and eat their meat.”
- Tafsir Baidawi states:
Hence it is proven that the Masjid mentioned here does not refer to Christian churches. Rather it refers to Allah’s Kaaba and other mosques Muslims go to. Additionally, the verses are not narrating an incident from the time of Adam. Rather Muslims are being addressed.
Non-Ahmadi Objection: The word Rasul covers prophets, messengers and muhaddaths. Just as Mirza sahib has said.
Answer: The Promised Messiah (as) had a particular vocabulary. According to him, the word Muhaddath is synonymous with a dependent non-legislative prophet. In this way, if the word rasul includes someone who has attained a non-legislative prophethood then the possibility of prophethood still remains.
Non-Ahmadi Objection: The word rasul includes both legislative and non-legislative prophethoods. If this is true than the verse would mean that a legislative prophet can come as well.
Answer: Not at all. In fact the verse means the exact opposite. The messengers that are promised to come now will all be non-legislative prophets and their mandate is only to rehearse Allah’s signs (7:36). I.e. they will only teach the previously revealed verses of the Holy Quran. Please see the explanation given by Imam Razi (rh) below:
“As for the words “they will rehearse My Signs” this refers to the verses of the Holy Quran.”
Additionally, we are told that the purpose of these promised messengers will be to enculate taqwa and reform as Allah says,
فَمَنِ اتَّقٰی وَاَصۡلَحَ
Those who have taqwa and reform themselves will have security. Not others. This is why Tafsir Baidawi states:
Meaning, “The words یٰبَنِیۡۤ اٰدَمَ اِمَّا یَاۡتِیَنَّکُمۡ رُسُلٌ مِّنۡکُمۡ prove that the coming of messengers permissible after the Holy Prophet (sa). Although it is not necessary that they come.”
In any case, the possibilty of prophethood being open has been accepted.
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1996
https://ahmadiyyafactcheckblog.com/2025/07/31/mirza-tahir-ahmad-vs-an-arab-on-liqaa-maal-arab-from-march-12-1996-if-muhammad-mustafa-is-not-the-last-prophet-prove-it-from-the-quran-challenge-the-qadiani-caliph/
It seems that on 3-12-1996, Mirza Tahir Ahmad had some type of discussion with an Arab-Egyptian on the famous Ahmadiyya program, “Liqaa Ma’al Arab”. The famous translator from the Odeh family is also in this video. Nevertheless, Mirza Tahir Ahmad argued that per 7:35, prophethood was wide open.
At 23:10, Mirza Tahir Ahmad says that per 7:35 of the Quran (7:36 in the Kadiani Koran), propehthood is wide open. At 24:12, Mirza Tahir Ahmad says that Khatam only means the last of the law-bearing prophets. Mirza Tahir Ahmad argued that per 7:35 of the Quran (7:36 in the Kadiani Koran) and 4:69 (4:70 in the Kadiani Koran), subordinate prophets can come.
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2025
Sep
In Sep-2025, Ansar Raza debated a Shia person, #ShamsuddinShigri seems to be hosting this debate. In his opening statement, Ansar Raza used 1:6, 4:69 and 7:35 as his main arguments that prophethood has not end and never ends. At 19:03, Ansar Raza added 3:81 (3:82 in the Kadiani Koran) and alleged that Mirza Ghulam Ahmad is inferred herein as that “Musadaq-Rasul” (See the clip on Tiktok and Twitter). Again, Ansar Raza says that per 3:81 (3:82 in the Kadiani Koran), a Rasul will come who will authenticate (tasdiq) the Kitab and Rasul which was given to a previous Nabi (Ansar Raza was indirectly referring to MGA). At 21:41, Ansar Raza says it is lazmi (mandatory) that a “Musadaq-Rasul” was to appear after Muhammad (Saw) and it is lazmi (mandatory) for Muslims to accept him (see my article on Ahmadiyya Takfir). In conclusion, Ansar Raza argued that 3:81 (3:82 in the Kadiani Koran) includes Eisa (as) and Mirza Ghulam Ahmad only as the “Musadaq-Rasuls”. However, in reality, Muslims believe that only Muhammad (Saw) is the “Musadaq-Rasul” as mentioned in 3:81 (3:82 in the Kadiani Koran). This is why Muhammad led the Prophets in prayer during the night of Isra’ when they gathered in Bayt Al-Maqdis (Jerusalem)(See Ibn Kathir).
Furthermore, Ansar Raza’s arguments seem to be at odds with the official Ahmadiyya position as stated in the 5-volume English Commentary of the Quran (1988) by Malik Ghulam Farid, which told the world that this verse is considered to apply to other Prophets in general and to the Holy Prophet in particular. Both applications are correct. However, Ansar Raza said that it only includes Eisa (as) and Mirza Ghulam Ahmad. It should be noted that in the “short commentary” by Malik Ghulam Farid, it is stated that the expression Mithaqun-Nabiyyin may either signify the covenant of the Prophets with God or the covenant which God took from the people through their Prophets. The expression has been used here in the latter sense because another reading of the expression as supported by Ubayy bin Ka‘b and ‘Abdullah bin Mas‘ud is Mithaqalladhina ’utul-Kitab meaning, the covenant of those who were given the Book (Muhit). This rendering is also supported by the words that follow, i.e. and then there comes to you a Messenger fulfilling that which is with you, because it was to the people and not to their Prophets that the Messengers of God came.
In this debate, the Shia debater told Ansar Raza that all of the verses that Qadiani’s present are 1:6, 4:69 and 7:35 are abrogated by 33:40. To this, Ansar Raza said that the Quran has contradictions in it.
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2026
Mar-25
https://ahmadiyyafactcheckblog.com/2026/04/06/in-2026-ansar-raza-says-that-mga-is-the-last-prophet-in-time/
https://www.youtube.com/live/SG8FMN5oWsY?si=UWqcvTZpqFB0-xQD
In 2026 (Mar-25), on an “Ask Islam” live stream, Ansar Raza presented 3:81 (3:82 in the Kadiani Koran) of the Quran and says that this verse proves that a new prophet will come in the future. Ansar Raza also presents 4:69 (4:70 in the Kadiani Koran) and 7:35 (7:36 in the Kadiani Koran). Ansar Raza says these 3 verses prove that after Muhammad (saw) a prophet will come. Ansar Raza even says that it is mandatory (fard) that Muslim’s must accept a new prophet after Muhammad (saw)(See the clip on twitter, TikTok and at 25:28). Ansar Raza says Ahmadi’s believe in a new prophet (MGA) and this is per the Quran and hadith (See the clip on TikTok, Twitter and 7:07). Ansar Raza says that the Quran says 1 nabi will come and the hadith says “Nabi-Ullah” 4 times and there is another hadith which says that there is NO Prophet between Muhammad (Saw) and Eisa (as)(the messiah).
______________________________________________________________________________________________The Quotation
“””O Children of Adam, if there come to you messengers from among you relating to you my verses, then whoever fears Allah and reforms – there will be no fear concerning them, nor will they grieve””” (7:35)
_______________________________________________________________________________________________ The History of Chapter 7 and Context
Chapter 7 was totally revealed at Mecca, and very early on in the prophetic career of Muhammad (saw) (see the official 5-volume commentary of the Quran by Ahmadis, see page 763), this verse was given to promote the messengership of Muhammad (saw). At the time this verse was revealed, Muhammad (saw) hadn’t been told that he was the FINAL Prophet in the bloodline of prophets and messengers. In fact, Chapter 33 was revealed roughly 10 years after 7:35.
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Lahori-Ahmadi’s
The Lahore Ahmadiyya Movement Blog » Blog Archive » Qadiani basis of Prophethood after Muhammad PBUH, a Refutation.
7:35. O children of Adam, if messengers come to you from among you relating to you My messages, then whoever guards against evil and acts aright — they shall have no fear, nor shall they grieve. [Muhammad Ali, as quoted in Islamic Review, p. 7].
_____________________________________________________________________________________________Links and Related Essays
Click to access islamicreview_195901.pdf
What is “Tiryaq ul Qulub” by Mirza Ghulam Ahmad (1899-1902)?
Mirza Ghulam Ahmad on 7:35 of the Quran (7:36 in the Kadiani Koran)
In 1884, Mirza Ghulam Ahmad claimed that the Quran 48:29 was also revealed to him
https://ahmadiyyafactcheckblog.com/?s=48%3A29
https://ahmadiyyafactcheckblog.com/2016/11/14/what-is-maseel-e-maseeh-the-like-of-the-messiah/
https://ahmadiyyafactcheckblog.com/2016/10/27/sir-syeds-view-on-esa-as/
http://www.aaiil.org/text/articles/reviewofreligions/raw/reviewreligionsenglish1908.pdf
Ahmadiyya leadership began twisting the Quranic verse in 2:4 in 1915
The Qadiani branch of Ahmadi’s published an english translation and commentary of the Quran in 1915
https://wikiislam.net/wiki/Dunya_and_akhira_word_count_in_the_Qur%27an
English w/ 5 Vol. Commentary – Holy Qur`an Online 3.6 (alislam.org)
Who is Malik Ghulam Farid? – ahmadiyyafactcheckblog
Who is Maulvi Muhammad Ali in the history of Ahmadiyya? – ahmadiyyafactcheckblog
Nabi vs. Rasul in Ahmadiyya Kufree theory – ahmadiyyafactcheckblog
The Ahmadiyya Movement and 22:75 (22:76 in the Kadiani Koran) – ahmadiyyafactcheckblog
The Ahmadiyya Movement and 22:75 (22:76 in the Kadiani Koran)
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