Refuting Qadiani Claims on the Fourth Hadith About Prophethood

Qadiani individuals raise an objection based on a Hadith concerning the meaning of “Khatam an-Nabiyyin”. They claim that just as Hazrat Abbas (RA) was called “Khatam al-Muhajireen”, even though migration (Hijrah) continues till the Day of Judgment, similarly, “Khatam an-Nabiyyin” does not mean the last Prophet, but rather means the most superior Prophet or the seal of Prophethood.

Let us first examine the Hadith on which this objection is based:

اطمئن یا عم (عباسؓ) فانک خاتم المہاجرین فی الھجرۃ کما انا خاتم النبیین فی النبوۃ۔
Kanz al-Ummal, Page 699, Volume 12, Hadith: 33387

If migration continued after Hazrat Abbas (RA), then Prophethood should also continue after the Prophet ﷺ?

“O uncle! Be at ease, because you are the one who ended the emigrants in migration, just as I am the one who ended the Prophets in Prophethood.”

❖ Responses to This False Reasoning

✅ Context and Background of the Hadith
This Hadith was said at the time when Hazrat Abbas (RA) was migrating from Makkah to Madinah, shortly before the conquest of Makkah. He expressed regret that he had missed the virtue of earlier migration. The Prophet ﷺ comforted him by saying:

طمئن یا عم فانك خاتم المهاجرين في الهجرة كما أنا خاتم النبيين في النبوة
(Al-Mu’jam al-Kabir by Tabarani, Hadith No: 11707)

Explanation:
Hazrat Abbas (RA) was the last companion to migrate from Makkah to Madinah. After that, Makkah was conquered and became Dar al-Islam, so the door to migration from Makkah was closed. Therefore, he was called “Khatam al-Muhajireen” — i.e., the last emigrant from Makkah.

✅ The Legal Nature of Hijrah in Islam
According to Islamic jurisprudence, Hijrah is always from a land of disbelief to a land of Islam. After the conquest of Makkah, it permanently became Dar al-Islam, and the Prophet ﷺ himself said:

حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللَّهِ ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ ، حَدَّثَنَا سُفْيَانُ ، قَالَ : حَدَّثَنِي مَنْصُورٌ ، عَنْ مُجَاهِدٍ ، عَنْ طَاوُسٍ ، عَنْ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا ، قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : لَا هِجْرَةَ بَعْدَ الْفَتْحِ وَلَكِنْ جِهَادٌ وَنِيَّةٌ ، وَإِذَا اسْتُنْفِرْتُمْ فَانْفِرُوا .
(Sahih al-Bukhari, Hadith No: 2783)

Translation:
Ali ibn Abdullah narrated to us, Yahya ibn Sa’id al-Qattan narrated to us, Sufyan narrated to us, who said: Mansur narrated to me from Mujahid, from Tawus, from Ibn Abbas (RA), who said: The Messenger of Allah ﷺ said:
“After the conquest [of Makkah], there is no [obligatory] migration, but [only] Jihad and intention remain. And when you are called to Jihad, then go forth.”

Therefore, no one after Hazrat Abbas (RA) can be considered a migrant (Muhajir) in the legal sense, because Makkah will remain Dar al-Islam until the Day of Judgment. In this regard, Hazrat Abbas (RA) is indeed Khatam al-Muhajireen.

✅ “Khatam an-Nabiyyin” Must Be Understood According to Its Context
The core of the Qadiani argument is that if migration can continue despite someone being called Khatam al-Muhajireen, then Prophethood can also continue despite the Prophet ﷺ being called Khatam an-Nabiyyin.

This is a false analogy, because:

1. “Khatam al-Muhajireen” was said in a specific context — referring to migration from Makkah.
2. “Khatam an-Nabiyyin” is used in an absolute and universal sense in the Qur’an, referring to the complete and final end of all Prophethood.

ما كان محمد أبا أحد من رجالكم ولكن رسول الله وخاتم النبيين وكان الله بكل شيء عليما
(Surah Al-Ahzab: 40)