Muhammad is the messenger of Allah

Compiled by : Ali Hussain Dhuniya

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Allah said Muhammad (وسلم عليه هللا صلى) is the Messenger of Allâh.- In Quran Al Fath 48 Verse 29

Allah Said in Quran Surah Al Ahzab 33 Verse 40 that “Muhammad is the Messenger of Allâh and the last (end) of the Prophets.”

Similarly, Prophet Muhammad peace be upon him himself said in an authentic sunnah Sahih al-Bukhari 3535 & Jami` at-Tirmidhi(sahih) 2219 that “I am the last of the Prophets, there is no Prophet after me”

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The Ahmadiyya (Qādiyānī) group outwardly display Islam by praying, fasting, and spreading their misguided daʿwah. But they do not believe in their hearts that Prophet Muhammad ﷺ is the final Messenger.

They claim that the Shahādah (Lā ilāha illa Allāh, Muhammadur Rasūlullāh) does not include “last and final Messenger.” However, the Qur’an and Sunnah confirm that Prophet Muhammad ﷺ is the seal of the Prophets.

This belief — that there is a prophet after him — is major kufr and major shirk, and such people are kāfir by the consensus of Muslims.

They often quote a saying from ʿĀʾishah (radiyallāhu ʿanhā) that “don’t say there is no prophet after the Prophet Muhammad ﷺ” — but this hadith is very weak and fabricated. Scholars agree it is not authentic.

Even if it were taken as it is (though it is false), it would only mean that ʿĪsā عليه السلام will come as a follower of the Prophet Muhammad ﷺ, and not as a new Prophet with a new Shariah.

ʿĀʾishah never denied that the Prophet ﷺ is the final Prophet.

The Qādiyānī (Ahmadiyyah) Sect: Affirming the Shahādah Yet Considered Disbelievers

The followers of Mirza Ghulam Ahmad (Qādiyānīs) recite the shahādah with their tongues and claim to follow Islam. However, they believe in a prophet after Muhammad ﷺ — in direct contradiction to the Qur’an and consensus of the Muslims.

Although they say:

“Lā ilāha illa Allah, Muhammadur Rasūl Allah,”

they deny that Muhammad ﷺ is the final Messenger, and claim their leader, Mirza Ghulam Ahmad, is a prophet. Therefore, the entire Muslim ummah — past and present — agrees that the Qādiyānīs are kuffār and mushrikūn despite their verbal affirmation of the shahādah.

Allah says:

"Muhammad is not the father of any of your men, but he is the Messenger of Allah and the Seal of the Prophets..."
 — Surah Al-Ahzāb (33:40). In another Qiraat(recitation) is final or last

Muhammad (صلى الله عليه وسلم) is not the father of any of your men, but he is the Messenger of Allâh and the last (end) of the Prophets. And Allâh is Ever All-Aware of everything. — Al-Hilali & Khan Translation

Also, The prophet Muhammad said, …There will be no prophet after me.. Source: Sahih al-Bukhari 3455

The prophet also said: Narrated Abu Huraira:

Allah's Messenger (ﷺ) said, "My similitude in comparison with the other prophets before me, is that of a man who has built a house nicely and beautifully, except for a place of one brick in a corner. The people go about it and wonder at its beauty, but say: 'Would that this brick be put in its place!' So I am that brick, and I am the last of the Prophets." - source: Sahih al-Bukhari 3535

Clarifying the Fabrication Attributed to ʿĀ’ishah (رضي الله عنها) Regarding the Phrase “No Prophet After Him”

Question: Qadiani(a kafir sect who believe that Mirza Ghulam Qadiyani is a prophet & prophet

Muhammad is not the last prophet.

They quote the hadith to confuse & raise doubt among laymen muslims, that "Mother Ayesha (peace be upon her)

“Say that He (MUHAMMAD (peace be upon him)) is the Seal of the Prophets But do not say that there is no Prophet

after him” (Takmilah Majma’ul-Bihar, Page 85, Durri Manthur Volume 5, Under Ayat 33:40) tafsir by

Jalaluddin Suyuti. Is this authentic?

First: The Narration Attributed to ʿĀ’ishah (رضي الله عنها) Is Not Authentic

The statement that has been falsely attributed to ʿĀ’ishah (may Allah be pleased with her), as quoted by As-Suyūṭī in Ad-Durr al-Manthūr, is not authentic and cannot be traced back to her. This report was transmitted by Ibn Abī Shaybah, who narrated from Ḥusayn ibn Muḥammad, who said:

“Jarīr ibn Hāzim narrated to us that ʿĀ’ishah said: ‘Say: The last of all Prophets, and do not say: There is no prophet after him.’”

This narration is well known to be weak, even among beginners in the science of ḥadīth. This is because its chain of narration is disconnected (munqaṭiʿ) — Jarīr ibn Hāzim could not have heard from ʿĀ’ishah (may Allah be pleased with her), as he did not live during her lifetime.

The inauthenticity of this narration is well known even to the very beginners in the sciences of Hadeeth. This is because they are aware that the chain of narrators for this statement is interrupted and is not from 'Aa'ishah, because Jareer ibn Hazem did not hear directly from 'Aa'ishah. As a matter of fact, he did not even live during her time, as there were decades between the death of 'Aa'ishah  may  Allaah  be  pleased  with  her and the birth of Jareer ibn Hazem. 'Aa'ishah, may Allaah be pleased with her, died on the year 58 or 57 of Hijrah, and the one who allegedly narrated from her (Jareer) died on the year 170 of Hijrah!! He was born in the late 80s of Hijrah. Some mentioned that he was born five years before the death of the Companions Anas ibn Maalik,  may  Allaah  be  pleased  with  him. It is known that Anas  may  Allaah  be  pleased  with  him died in the year 91 or 92 of Hijrah.

Second: Hypothetically Assuming the Narration Were Authentic

Even if, for the sake of argument, we assumed that the narration attributed to ʿĀ’ishah (رضي الله عنها) were authentic, its meaning would not contradict the finality of the Prophethood of Muḥammad ﷺ. Rather, the intended meaning would be to avoid generalization when denying prophethood after him without context.

That is, the phrase “do not say: There is no prophet after him” could refer to the fact that ʿĪsā ibn Maryam (عليه السلام) — who is already a Prophet — will descend again near the end of time. His return, however, will be as a follower of the Sharīʿah of Muḥammad ﷺ and not with a new message or as a new prophet to mankind. Therefore, the statement “the last of all prophets” remains intact in meaning and context.

To support this interpretation, it is noteworthy that As-Suyūṭī, right after quoting the statement attributed to ʿĀ’ishah, followed it by mentioning the statement of al-Mughīrah ibn Shuʿbah (رضي الله عنه), also reported by Ibn Abī Shaybah. A man said in his presence:

“Muḥammad is the last of all Prophets, and there will be no prophet after him.”

Al-Mughīrah responded:

“It would have sufficed if you had said: ‘The last of all Prophets,’ because we have been informed that ʿĪsā (peace be upon him) will return. When he comes, he will have been sent before him (Muḥammad ﷺ) and will also return after him.”

This clarifies that the only exception in the return of a prophet after Muḥammad ﷺ is ʿĪsā (عليه السلام), and that return is not a renewal of prophethood but a fulfillment of divine decree without violating the finality of the Prophet ﷺ’s message.

✅ Conclusion

The narration from ʿĀ’ishah (رضي الله عنها) about avoiding the phrase “no prophet after him” is:

• Not authentic, and its chain is broken and rejected.
  
• Even if accepted hypothetically, it does not contradict the finality of Prophethood, due to the known exception of ʿĪsā ibn Maryam (عليه السلام), who will return but not as a new prophet.
  

Therefore, the claim that this narration supports the idea of continued prophethood or weakens the finality of the Prophet Muḥammad ﷺ is baseless, both textually and contextually.

This proves that believing in the finality of prophethood is essential, and affirmation of the shahādah without belief in its meaning and requirements is invalid.

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 The Prophet ﷺ warned about false claimants to prophethood. The hadith is as follows:

“There will appear thirty liars, each of them claiming to be a prophet.”
 (Sahih al-Bukhari, Hadith 3440; Sahih Muslim, Hadith 2338)

✅ Reference:

• Sahih al-Bukhari: Book of Prophets, Hadith 3440
  
• Sahih Muslim: Book of Faith, Hadith 2338
  

This hadith emphasizes the importance of holding firmly to the final Prophethood of Muhammad ﷺ and being cautious of anyone claiming prophethood after him.

In Arab culture, sometimes specific numbers were used to show a lot

For example:

Saying “thirty liars will come” does not necessarily mean exactly thirty; it means main ones are thirty (30) and signifies a large number of people who will falsely claim prophethood.

Just like in English we  say “I’ve told you a hundred times” to mean many times, not  one hundred counts exactly, but it means a lot.

Scholars of hadith and linguistics explain that Arabs sometimes used numbers to convey magnitude or significance, rather than precise specific counting numbers.

The Prophet ﷺ said: “This Ummah will split into seventy-three sects; all of them will be in the Fire except one.” They asked: “Which one, O Messenger of Allah?” He replied: “That which is upon what I and my Companions are upon.” 

Some people wonder, since in reality today there appear to be more than 73 sects, does this contradict the ḥadīth? The scholars explained that there is no contradiction, because the number 73 refers to the foundational groups, while each of these has sub-branches.

For example, Sufism is a main branch, and under it fall Barelwī, Deobandī, Naqshbandī, Chishtī, etc. Similarly, Shīʿah is a main branch, and under it fall Rāfiḍah, Zaydiyyah, Ismāʿīliyyah , while Khawārij has sub-groups and so on.

Thus, the ḥadīth refers to the root sects, and the offshoots are considered extensions of those roots. Furthermore, the scholars clarified that the severity of deviation differs: some sects fell into major shirk and kufr (such as the extreme Shīʿah, Sufis, Qādiyānīs, Khawarij, Ikhwani and others), while others remain within Islam but upon innovation (such as certain Ashʿarī or Māturīdī groups). Therefore, the ḥadīth is perfectly accurate: there are 73 foundational divisions, and all except one are threatened with the Fire — that saved one is Ahl al-Sunnah wa’l-Jamāʿah, those who adhere to the Qur’ān and Sunnah upon the understanding of the Ṣaḥābah.

Allamah Shaykh Salih Al-Fawzan said:

The Seventy-Three Sects

Allamah Imām al-Barbahārī (rahimahullāh, died 329 AH) stated: “Know that Allah’s Messenger (salallāhu ‘alaihi wasallam) said: “My ummah will divide into 73 sects, all of them will be in the Fire except for one…”

This narration is authentic when its various chains and wordings are gathered together. The scholars have reported it and established its authenticity – and the reality of the ummah [through the ages] further proves its truthfulness^[1].

The Messenger (salallāhu ‘alaihi wasallam) stated that this ummah (of Muslims) would divide into 73 sects – and these are the foundations of the sects, there are of course more sects than 73, but these 73 constitute the foundations of all of them. All of them will end up in the Fire except for one. So the one sect is upon that which the Messenger (salallāhu ‘alaihi wasallam) and his Companions (radiyallāhu ‘anhum) were upon – it is the sect saved (Arabic: nājiyah), saved from the Fire. For this reason, it is referred to as the Saved Sect (Firqat an-Nājiyah) and they are referred to as Ahlus-Sunnah wal-Jamā’ah. And all those besides them are the opposers, those threatened with the Fire.

From them are those who will enter the Fire due to their unbelief, others due to their sins and others due to their disobedience – those who enter the Fire are not all the same. So it is not to be understood from this narration that all of the sects who enter the Fire are upon unbelief.

✅ Conclusion: The hadith emphasizes that many false claimants will appear, and the number thirty doesn't mean actual thirty, only it means the main thirty liar, and shows a lot as we discussed earlier above. Source: https://youtu.be/HXZh81OTxLE?si=MCt5NGHDqbhWyAgQ (Ustaad shamshi discussion with the lady) - timing 44:30 onwards

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The Meaning of “Muhammad is the Messenger of Allaah” – Shaykh ibn Uthaymeen

Meaning of the Shahadah: Muhammad Rasoolullaah

1. Testimony of Faith
   

• Declaring with the tongue and believing in the heart that Muhammad bin ‘Abdullaah al-Quraishi al-Hashimi is the Messenger of Allaah for all creation (humankind and jinn).
  
• Supported by Qur’anic verses:
  

• Surah Al-A’raaf 7:158: Prophet Muhammad ﷺ is sent to all people; belief in him is required.
  
• Surah Al-Furqaan 25:1: Qur’an sent as guidance and warning to mankind and jinn.
  

2. Requirements of Belief
    Belief in Muhammad ﷺ as Allaah’s Messenger entails:
   

• Accepting and believing whatever he informed.
  
• Following his commands.
  
• Avoiding what he prohibited.
  
• Worshipping Allaah only in the manner he prescribed.
  

3. Clarifying the Prophet’s Status
   

• Muhammad ﷺ is a slave of Allaah, not divine or worshipped.
  
• He has no independent or dependent power to benefit or harm anyone.
  
• Qur’anic references emphasize his servitude and role as a warner and bringer of glad tidings:
  

• Surah Al-An’aam 6:50
  
• Surah Al-Jinn 72:21-22
  
• Surah Al-A’raaf 7:188
  

4. Ultimate Understanding
   

• Worship belongs to Allaah alone; no one from creation, including the Prophet ﷺ, shares this right.
  
• The Prophet’s rightful status is that of Allaah’s chosen Messenger and servant, deserving obedience and respect, but not worship.
  

Paraphrased slightly

Source: Understanding Worship – Fiqh ul-‘Ibadah by Shaykh Ibn Uthaymeen, translated by Dr. Saleh as Saleh.

https://abdurrahman.org/2015/02/15/the-meaning-of-muhammad-is-the-messenger-of-allaah-shaykh-ibn-uthaymeen/

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Muhammad peace be upon him was the Wasilah (means) in conveying the message, like all the prophets, but he is not a Wasilah in worship, otherwise that would become major shirk. Allah clearly said, “we worship not but they bring closer to Allah”. This distinction is crucial: the Prophet ﷺ serves as a means to understand, follow, and implement Allah’s commands, but worship is due to Allah alone.

Sadly, there are extreme Sufis nowadays—like Barelvi Sufis, Naqshbandi Sufis, and extreme Rafidah Shias—who worship Allah by seeking help and assistance from the last Prophet ﷺ after his worldly death. They claim that Allah has given the Prophet ﷺ the ability and power to help those in need even after his death, or they argue, “we don’t worship him; Allah is the true helper, provider, and sustainer, everything happens by His will, and the Prophet is still in need of Allah.”

Even with these qualifications, they still ask for help and assistance from Prophet Muhammad ﷺ and other Awliyah (close friends of Allah) after their worldly death. This is major shirk because it mirrors the belief of the disbelievers of Quraysh at the time of the Prophet ﷺ and the people of Noah, who wrongly attributed divine powers to others besides Allah.

These extremists mix concepts like istighatha (seeking help), shafa’ah (intercession), and wasilah (means of closeness) in a confusing way. They ask for help from the Prophet ﷺ and Awliyah, claiming it is Wasilah or Shafa’ah. This is incorrect: Wasilah and Shafa’ah are different from istighatha, and conflating them leads to clear disbelief.

The Prophet ﷺ warned that some people from his Ummah would imitate shirk and worship idols. Some extremists falsely claim that the Hadith says “my whole Ummah or my ummah will never commit shirk”, but in reality, the Prophet ﷺ was addressing his companions. The wording in Bukhari does not say “my Ummah” or “my whole Ummah”, and claiming so is a deliberate distortion.

Thus, Prophet Muhammad ﷺ and the other prophets were Wasilah while they were alive in this worldly life in conveying Allah’s message. After the worldly death of the last Prophet ﷺ, we use his teachings as Wasilah to please Allah, following his commands and guidance. This is the correct understanding, avoiding any form of worship directed at the Prophet ﷺ or other Awliyah, which is major shirk with Allah.

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The Meaning of the Testification: “Muhammad is the Messenger of Allah” By Allāmah Shaykh Saalih al-Fawzan (Translated by Dawud Burbank)

Shaykh Saalih al-Fawzan explains that the testification that Muhammad ﷺ is the Messenger of Allah is not merely verbal. Its true meaning entails:

1. Obeying him in whatever he commanded – following his instructions and implementing his guidance.
   
2. Believing in the truth of whatever he informed – including unseen matters, past events, signs of the Hour, Paradise, and Hell.
   
3. Avoiding whatever he forbade and prohibited – staying away from harmful or sinful actions.
   
4. Worshipping Allah only as legislated by Him – all acts of worship must follow the law revealed through the Prophet ﷺ; innovations or personal additions are invalid.
   

The Shaykh emphasizes that acknowledgment of the Prophet ﷺ must be both inward and outward:

• Saying it with the tongue while denying it in the heart is hypocrisy, as described regarding the hypocrites in Qur’an 63:1-2.
  
• Believing in the heart without testifying with the tongue is insufficient, as seen in the mushrikoon who knew he was a Messenger but refused acknowledgment due to pride, envy, or obstinacy (Qur’an 6:33).
  

A historical example is Abu Talib, who, in his poem, acknowledged the truth of Muhammad ﷺ’s prophethood but refrained from openly embracing Islam due to loyalty to his people:

“And I certainly know that the religion of Muhammad
is the best of the religions of the people.
If it were not for the fear of being rebuked or abused,
He would have found me clearly embracing that.”
(As-Seerah An-Nabawiyyah, Ibn Hishaam 1/201)

Shaykh Salih al-Fawzan further clarifies that true testification requires action:

• Obedience: Allah commands obedience to the Messenger ﷺ (Qur’an 4:64, 4:80, 24:54, 24:56).
  
• Acceptance of his commands and prohibitions: “And whatever the Messenger gives you, then accept it; and whatever he forbids you, then desist” (Qur’an 59:7).
  
• Avoidance of innovations in worship: Any act of worship not legislated by Allah and His Messenger ﷺ is rejected (Bukhari 7350, Muslim 1337).
  

In summary, bearing witness that Muhammad ﷺ is the Messenger of Allah is:

• A heartfelt belief,
  
• A verbal declaration, and
  
• Practical adherence to his commands, prohibitions, and legislated acts of worship.
  

This testification is the foundation of true faith, ensuring Muslims follow the Prophet ﷺ in action, speech, and belief, avoiding hypocrisy or innovation.

Rephrased

Source: https://abdurrahman.org/2016/06/17/the-meaning-of-the-testification-that-muhammad-is-the-messenger-of-allaah-2/  - Sharh(explanation)-ul-Usool-ith-Thalaathah(the three fundamentals principles)

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Allamah Shaykh Salih Fawzan - Rephrased

1. Pillars of the Shahadah

• The first pillar of Islam is composed of two parts:
  

1. Laa ilaaha illaAllaah – None is worthy of worship except Allaah.
   
2. Muhammadan Rasoolullaah – Muhammad is the Messenger of Allaah.
   

• These two are inseparable: sincerity in worship and following the Messenger.
  

2. Proof for the Messenger-ship of Muhammad ﷺ

• The Qur’an states:
  
  
  “There has indeed come to you a Messenger from amongst yourselves; it grieves him that you undergo suffering. He is eager and anxious for your guidance and full of compassion and mercy for the believers.” [9:128]
  
  
• This verse proves both his Messenger-ship and describes his characteristics.
  

3. Characteristics of the Prophet ﷺ

• From your own selves – He was a human, not an angel, so people could relate and understand him.
  
• Grieved by your hardship – He cared deeply for the welfare of his nation.
  
• Eager and anxious for guidance of others – He worked tirelessly to bring people from darkness to light.
  
• Compassionate (Ra’oof) and merciful (Rahim) – Gentle, loving, humble, and kind toward believers; yet stern toward disbelievers and oppressors.
  
• His revealed law was easy and practical, suitable to people’s capabilities.
  
• He avoided putting unnecessary hardship on his followers.
  

4. Guidance from the Prophet’s ﷺ behavior

• He chose the easiest lawful options in actions.
  
• He acted with mercy and gentleness, creating love and unity among believers.
  
• Compassion and mercy were specifically for believers, while firmness applied to disbelievers and hypocrites.
  
• The believers should emulate his compassion toward each other.
  

5. Importance of following his Sunnah

• Believing in him requires:
  

1. Obedience to his commands
   
2. Belief in what he informed
   
3. Avoiding what he prohibited
   
4. Worshipping Allaah only in ways he legislated
   

• Acts of worship outside his legislation are innovations (Bid’ah) and not accepted.
  

✅ Key takeaway: Testifying that Muhammad ﷺ is Allaah’s Messenger is not just a verbal statement; it requires acknowledgment in the heart, verbal testimony, and practical following—including obedience, belief, avoiding prohibitions, and strictly following his Sunnah.

Source: https://abdurrahman.org/2018/05/13/the-proof-for-the-testification-that-muhammad-is-the-messenger-of-allaah/ 

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The Ruling on Saying “Allaah and His Messenger Know Best”

Main Points

1. General Ruling

• The Permanent Committee of Scholars in Saudi Arabia (including Shaykh Ibn Baaz, Shaykh Ghudayyaan, and Shaykh Abdur-Razzaaq ‘Afeefee) ruled:
  

• Saying “Allaah and His Messenger know best” was permissible only during the lifetime of the Prophet ﷺ.
  
• After his death, the correct phrase is “Allaah knows best”, because the Prophet ﷺ is no longer aware of events after his passing.
  

2. Supporting Scholars

• Shaykh Saalih al-Fowzaan, Shaykh Bakr Aboo Zayd, and others confirm that after the Prophet’s ﷺ death, one should say “Allaah knows best”.
  
• This is consistent with the practice of the Companions and early scholars.
  

3. Minority Opinion

• Some scholars, like Shaykh Ibn ‘Uthaymeen, allowed “Allaah and His Messenger know best” in specific contexts:
  

• Only when referring to knowledge given to the Prophet ﷺ by Allaah, not knowledge of the unseen.
  
• Example: rulings on fasting or interpretation of Qur’anic guidance.
  

4. Importance of Correct Usage

• Saying “Allaah and His Messenger know best” today can be problematic due to some Soofee sects wrongly believing the Prophet ﷺ is alive, aware of our affairs, and knows the unseen.
  
• Belief that the Prophet knows the unseen is false and considered shirk.
  
• Following the majority scholarly opinion (“Allaah knows best”) is safer and more accurate.
  

5. Conclusion

• After the Prophet’s ﷺ death, the proper and safest practice is to say “Allaah knows best”.
  
• Scholars’ allowances do not justify adopting practices linked to incorrect beliefs or innovations.
  

✅ Key takeaway: Only Allaah knows the unseen today; the Prophet ﷺ no longer has awareness of events after his passing. Use “Allaah knows best” to remain correct and safe from doctrinal error.

Source: https://www.bakkah.net/en/the-ruling-on-saying-allaah-and-his-messenger-know-best.htm 

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“Explanation of ‘Muḥammad is the Messenger of Allāh’ and Examples of Conforming to His Sunnah” by Al-ʿAllāmah ʿUbayd al-Jābirī:

Meaning of the Testification:

• Saying “Muḥammad is the Messenger of Allāh” means acknowledging and attesting to the final, universal message of the Prophet ﷺ.
  
• Shaykh Muhammad ibn ʿAbd al-Wahhāb outlined four aspects to fulfill this testification properly:
  

1. Obeying the Prophet ﷺ in all his commands.
   
2. Believing and testifying to the truth of everything he informs us of, whether about the past, present, future, worldly matters, or worship.
   
3. Abstaining from all he prohibited.
   
4. Worshiping Allāh as he commanded.
   

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Six Areas of Conformity to the Sunnah

Actions must conform to the Sunnah in these six areas, otherwise they are rejected:

1. Type of Action – Example: For ʾuḍḥiyyah (sacrifice), slaughtering a sheep is accepted; slaughtering a gazelle is not, even if the gazelle is more expensive.
   
2. Reason/Intention – Example: Fasting on Monday for the Sunnah reason is accepted; fasting due to an incorrect belief (like a misdated event) is rejected.
   
3. Method of Performance – Example: Performing prayer with incorrect sequence or steps invalidates it.
   
4. Number/Amount – Example: Praying more or fewer rakaʿāt than prescribed invalidates the prayer.
   
5. Timing – Example: Performing Hajj outside its prescribed dates invalidates it.
   
6. Place – Example: Standing at Muzdalifah instead of ʿArafah during Hajj invalidates it.
   

Key Takeaway

• True testification of the Prophet ﷺ requires following his commands, prohibitions, teachings, and method exactly.
  
• Worship is only valid when it aligns with the Sunnah in type, reason, method, number, timing, and place.
  

Source: https://www.troid.org/explanation-of-muhammad-is-the-messenger-of-allah-and-examples-of-conforming-to-his-sunnah/ 

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Religious Bidʿah and the Shahādah

The statement “Muḥammad is the Messenger of Allāh” requires absolute obedience to the Prophet ﷺ in worship and belief. Introducing religious innovations (bidʿah) opposes this testimony because it implies that the Prophet ﷺ did not fully convey the religion, or that something extra is needed after his perfect message. Allah says:

“This day I have perfected for you your religion, completed My favour upon you, and have chosen for you Islam as your religion.” (Qur’an 5:3)

Thus, every bidʿah undermines the completeness of Islam.

Two Levels of Bidʿah

1. Bidʿah Mukāfirah (Major Innovation)
   

• Innovations that reach the level of major shirk or kufr.
  
• These nullify the Shahādah (Lā ilāha illā Allāh, Muḥammadur Rasūlullāh).
  
• A person who dies upon such innovations without repentance is promised eternal Hellfire.
  

2. Bidʿah Ghayr Mukāfirah (Minor Innovation)
   

• Does not remove a person from Islam, but it endangers their faith.
  
• Such people may be deprived of repentance in this world, unless Allah wills.
  
• In the Hereafter:
  

• They will be turned away from al-Kawthar (the Prophet’s ﷺ basin).
  
• They will be deprived of the Prophet’s ﷺ intercession.
  

• The punishment of innovators can be worse than that of major sinners (zina, murder, disobedience to parents, etc.), as explained by early scholars.
  
• Atbaʿ al-Tābiʿīn said: “Satan loves bidʿah more than sins” because sins are recognized as wrong, while innovations are mistaken for worship.
  

The False Claim of “Bidʿah Ḥasanah”

Some Sufi and other Ahl al-Bidʿah groups claim that there is such a thing as “good innovation.” This is false and contradicts the Prophet’s ﷺ clear statement:

“Every innovation is misguidance, and every misguidance is in the Fire.” 

Classical scholars (like Imām al-Nawawī or ʿUmar ibn al-Khaṭṭāb’s statement “niʿmat al-bidʿah”) only used the term linguistically, referring to reviving Sunnah practices, not introducing acts of worship without basis in the Sharīʿah.

• Misguided leaders twist these words to justify illegitimate practices such as celebrating the Prophet’s ﷺ birthday, innovated dhikr rituals, and shrine worship.
  

Conclusion

• Bidʿah = opposition to the Shahādah.
  
• Major bidʿah (bidʿah mukāfirah) nullifies Islam.
  
• Minor bidʿah does not nullify Islam, but it places the person in severe danger, cutting them off from repentance, intercession, and leading to punishment worse than that of major sins.
  
• The idea of “good innovation” in religion is false and rejected in Islamic law.
  

👉 Therefore, the only safe path is to hold firmly to the Qur’an, the authentic Sunnah, and the understanding of the Ṣaḥābah and scholars of Ahl al-Sunnah, avoiding innovations in all forms.

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Summary:

Qur’an and Sunnah on the Finality of Prophethood

• Allah says: “Muhammad is the Messenger of Allah and the Seal of the Prophets” (Qur’an 33:40).
  
• Prophet Muhammad ﷺ said: “I am the last of the Prophets; there is no Prophet after me” (Sahih al-Bukhari 3535, Jamiʿ at-Tirmidhi 2219).
  

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Refuting the False Claim of Qādiyānīs (Ahmadiyyah)

• Qādiyānīs outwardly claim Islam but deny Muhammad ﷺ as the final Prophet, following Mirza Ghulam Ahmad instead.
  
• Their belief is major kufr and shirk—the Muslim Ummah unanimously declares them disbelievers.
  
• The narration attributed to ʿĀ’ishah (رضي الله عنها) suggesting “do not say there is no Prophet after him” is weak and fabricated.
  
• Even if hypothetically accepted, it only refers to the return of ʿĪsā (عليه السلام) as a follower of Muhammad ﷺ, not as a new Prophet.
  

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Warnings Against False Prophets and Deviant Sects

• Prophet ﷺ foretold: “There will appear thirty liars, each claiming to be a prophet” (Bukhari 3440, Muslim 2338).
  
• The Ummah will split into 73 foundational sects, all in the Fire except one—the Saved Sect (Ahl al-Sunnah wa’l-Jamāʿah), who follow the Qur’an and Sunnah as understood by the Companions.
  
• The number 73 refers to foundational groups, while their branches (e.g., Sufis: Barelwī, Deobandī; Shīʿah: Rāfiḍah, Zaydī) are extensions.
  

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Meaning of the Testification “Muhammad is the Messenger of Allah”

True belief entails:

1. Obeying his commands.
   
2. Believing everything he informed.
   
3. Avoiding what he prohibited.
   
4. Worshiping Allah only in the way he legislated.
   

• Muhammad ﷺ is a Messenger and servant of Allah—not divine, not worshipped.
  
• Seeking his help or that of Awliyā’ after his death is major shirk, as only Allah hears and responds to supplications.
  

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Bidʿah (Religious Innovation) and Its Dangers

• Every bidʿah contradicts the perfection of Islam (Qur’an 5:3).
  
• Bidʿah Mukāfirah (major innovation) = nullifies Islam.
  
• Bidʿah Ghayr Mukāfirah (minor innovation) = does not expel from Islam but deprives from intercession and leads to punishment.
  
• The idea of “bidʿah ḥasanah” (good innovation) is false—the Prophet ﷺ said: “Every innovation is misguidance, and every misguidance is in the Fire” (Ibn Mājah 39, authenticated by al-Albānī).
  

Testifying that “Muhammad is the Messenger of Allah” requires belief in his finality, obedience to his commands, rejection of innovations, and worship of Allah alone. Groups like the Qādiyānīs and extreme Sufis who distort this truth fall into clear misguidance. The safe path is to hold firmly to the Qur’an, Sunnah, and understanding of the Companions, avoiding shirk and bidʿah.

End of Summary

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