The Qadiani Deception Regarding the Belief in the Finality of Prophethood and the Debate on Shadow and Reflective Prophethood

Muslims believe that there are two types of Prophethood:

• Nabi (Prophet)
• Rasool (Messenger)

Nabi

A Nabi is someone who follows the book and Shariah (divine law) of a previous prophet.

Rasool

A Rasool is a prophet who brings a new book and a new Shariah.

Sometimes, Ahmadis (Qadianis) challenge this definition and claim that our distinction between Nabi and Rasool is incorrect. In response, we say:

This very distinction between Nabi and Rasool has been written by Mirza Ghulam Ahmad Qadiani’s son, Mirza Bashir Ahmad MA.

“Approximately 124,000 prophets have appeared in the world, of which only around 315 were Rasool (those who brought a Shariah).”

Belief in the Finality of Prophethood (Khatm-e-Nabuwwat)

We believe that the line of both prophets and messengers ended with Prophet Muhammad ﷺ. No new prophet or messenger can come until the Day of Judgment.

Ahmadi Belief – 3 Types of Prophethood

Ahmadis believe in three types of prophethood:

1. Tashree‘i Nabuwwat (Legislative Prophethood)
   • They say that a prophet who comes with a new Shariah is called a Tashree‘i Nabi.
2. Ghair Tashree‘i Nabuwwat (Non-Legislative Prophethood)
   • They define it as a prophethood without a new Shariah.
3. Zilli Nabuwwat (Shadow Prophethood)
   • They believe that through complete obedience to the Prophet Muhammad ﷺ, a person may attain shadow prophethood (Zilli Nabuwwat).

Ahmadis claim that while the doors to legislative and non-legislative prophethood have been closed, the door to Zilli Nabuwwat remains open till the Day of Judgment. However, they also say that only Mirza Ghulam Ahmad Qadiani received this Zilli Nabuwwat.

Reference: “Kalimatul Fasl”, page 112

A Question for Ahmadis:

When a claim is so specific, the evidence must also be equally specific.
You, the Ahmadis, claim that there is a third type of prophethood (Zilli Nabuwwat), which is an independent type of prophethood.

So our question is:

First, provide us with clear evidence from the Qur’an and Hadith that shows:

• Legislative prophethood is closed
• Non-legislative prophethood is also closed

And most importantly:

Provide us with a clear verse or Hadith that states:

“Legislative and non-legislative prophethood is closed, but the door of shadow (Zilli) prophethood remains open until the Day of Judgment.”

You will never be able to find such a verse or Hadith—not even until the Day of Judgment.

“Produce your evidence, if you are truthful.”
(Qur’an: Surah Al-Baqarah, 2:111)
هَاتُوا بُرْهَانَكُمْ إِن كُنتُمْ صَادِقِينَ

Zilli Nabuwwat (Shadow Prophethood)

Ahmadis say that “Zill” means shadow, and Mirza Ghulam Ahmad became the “shadow” of the Prophet Muhammad ﷺ through perfect obedience—thus becoming a Zilli Nabi.

But this is a deception. In reality, Ahmadis consider Mirza Ghulam Ahmad equal to or even superior to Prophet Muhammad ﷺ (God forbid).

Let’s analyze one of Mirza Qadiani’s own statements about Zill (shadow) and Asl (original):

“Just as you see yourself in a mirror, it cannot be said that there are two of you. Rather, it’s the same one person—even though two are visibly seen. The only difference is between the shadow and the original.”

— “Kishti-e-Nuh”, Ruhani Khazain, Volume 19, Page 16

This is clear blasphemy. According to this logic, if one were to look into the mirror and see the Prophet ﷺ, they would actually be seeing Mirza Ghulam Ahmad. And the reflection (which looks like Mirza) is in fact the Prophet ﷺ (God forbid).

If both are the same, then why all the talk about Zill and Burooz (reflection and shadow)? This is nothing but a trick to deceive people.

Let us now disprove this concept of Zilli and Buroozi prophethood using Mirza’s own writings.

Mirza Ghulam Ahmad’s Concept:

“A prophet or perfect human being is a reflection and shadow of God’s attributes.”

“Divine attributes like Life, Knowledge, Will, Hearing, Seeing, Speech, Power—are all reflected in such a person.”

“This person resembles the divine status in a manner similar to how a mirror reflects the original face.”

This idea blurs the line between Creator and creation, making a human being a manifestation of divine attributes—which is misleading and dangerous.

Belief of Ahl-e-Sunnat wal Jamaat:

The attributes of Allah are eternal and exclusive to Him. No one shares in them.

• Neither the Prophet ﷺ nor any other creation can be called the manifestation of Allah’s attributes in the literal sense.
• Whatever knowledge, power, or life the prophets have is limited, granted by Allah, and created.
• Allah has no shadow, no reflection, and no manifestation.

“There is nothing like unto Him.”
(Qur’an: Surah Ash-Shura, 42:11)
لَيْسَ كَمِثْلِهِ شَيْءٌ

Now let’s see some contradictory writings from Mirza himself:

“The existence of Hazrat Umar رضي الله عنه was, in a shadowy way, the same as that of the Holy Prophet ﷺ.”

— “Ayyam-us-Sulh”, Page 35, Ruhani Khazain, Volume 14, Page 265

“The Caliph is in fact the shadow of the Messenger.”

— Ruhani Khazain, Volume 6, Page 353

If we accept Mirza’s shadow and reflection theory, then we’d have to:

• Consider the Prophet ﷺ as God (God forbid)
• Consider the Rightly Guided Caliphs as Prophets or Messengers (God forbid)

But even Ahmadis do not accept such conclusions.

If, according to your beliefs, the Prophet ﷺ is the “Shadow of God” but not God, and Hazrat Umar and the Caliphs are the “Shadow of the Prophet” but not prophets—then how can Mirza Ghulam Ahmad become a prophet just by claiming to be a shadow of the Prophet ﷺ?

This entire theory of Zilli and Buroozi Prophethood is a fabrication, invented to deceive the public.

Qadiani Criteria for Prophethood vs. Islamic Criteria

Islamic teachings emphasize that a Prophet must be of noble lineage and upright character.

Even the non-Muslim Roman Emperor agreed with this:

When Abu Sufyan رضي الله عنه met the Roman Emperor (Heraclius) during the Prophet’s time, the emperor asked:

“What kind of family does the man claiming prophethood belong to?”

Abu Sufyan replied:
“He belongs to a noble, high-status Qurayshi family.”

Heraclius then said:
“Prophets always arise from noble families.”

— Sahih Bukhari, Hadith #7, Book: How the Revelation Began

But Mirza Ghulam Ahmad’s standards were very different—and misleading.

He wrote:

“A person who is a low-caste janitor (Bhangi), who has been cleaning sewage drains and toilets of noble Muslims for 30–40 years, has also been caught stealing and committing adultery multiple times, has been publicly disgraced, jailed for years, beaten with shoes by village elders, and whose mother, grandmother, and great-grandmother all did such impure work—and they all ate carrion and handled lizards.”

— Mirza Ghulam Ahmad Qadiani, Ruhani Khazain, Volume 11, Page 291

This excerpt not only shows Mirza’s own flawed concept of who is eligible for prophethood, but also how it clashes with Islamic teachings, which demand purity, good character, and noble lineage for anyone to be a prophet.