The hadith in question is following:
The Holy Prophet (SAW) said to Ali Ibn Abi Talibra:
"You are to me as Aaron was to Moses, except that *Laa Nabiyya Ba'adi". (Abu Dawood, Tirmidhi, Mishkat)
The last words are translated as: there is no prophet after me. On the basis of these words it is contended that if it were really possible for anyone to become a prophet, no one could have been more deserving than Hadhrat Ali (ra), who was not only a near relation of but succeeded the Holy Prophet (SAW) as the 4th Khalifa. The words were uttered when the Holy Prophet (SAW) was going to Tabook and appointed Hadhrat Ali (ra) as the Ameer at Medina after him. Hadhrat Ali (ra) was desirous of participating in the battle and did not wish to stay behind. The Holy Prophet (SAW), therefore, reminded Hadhrat Ali (ra) of the importance of his work by referring to Hadhrat Aaron (as) who was appointed Ameer of the Israelites when Moses (as) went to Mount Sinai. Hadhrat Aaron (as) was the brother of Hadhrat Moses (as) and a prophet of God. Hadhrat Ali (ra) was a cousin but not a prophet. The Holy Prophet (SAW) could not be blunt but he must not be misunderstood in such matters. Therefore, he added that he was not leaving a prophet behind him. The word Ba'ad means behind. (see Lane's Lexicon Book I, p. 225)
The context shows that the idea was to tell Ali (ra) that he was being left behind like Hadhrat Aaron (as) but he was not a prophet. The words cannot refer to any remote future. They were used and meant for that particular occasion. The word Ba'ad is often used in this sense. In verse 7:149 of the Quran this word is translated by Pickhall as `after I had left you'. The word Ba'ad is also used in the sense of Ma'a, i.e., with. (Lane's Lexicon Book I, p. 225) In this sense the sentence La Nabiyya Ba'adee would mean that there was no prophet with him.
It is curious to note that in the Shia traditions the words used are Laisa Ma'ee Nabiyyun, i.e., there is no prophet with me (Amalee). In other traditions the words reported are quite clear. The Holy Prophet (SAW) added "except that thou art not a prophet". (Tabaqati Kabeer, Vol. V., p. 15)
There is another tradition which is very clear: "Dost thou not desire to be what Aaron was to Moses except that thou art not a prophet". (Biharul Anwar, Kitabul Manaqib, Vol. 9, Iran) Taking the word Ba'ad to mean after, we can interpret the sentence in another way. If we go into the idiom of language we find that the words are not to be taken in their literal sense.
There is another tradition where the Holy Prophet (SAW) says: "When Chosroe dies there will be no Chosroe after him, and when Kaiser dies there will be no Kaiser after him." (Bukhari, Vol. IV, p. 91, Egypt) This is explained in Faithful Bari, Vol. VI as follows: "No Chosroe will administer the affairs of State as well as this Chosroe has done." Obviously it cannot mean that there will be no king after the Chosroe or Kaiser.
Muhyuddin Ibn Arabi interprets La Nabiyya Ba'adi by saying that there shall be no prophet who will cancel or go against the Islamic law of Hadhrat Muhammad SAW. (Fotoohati Makkiya Vol. I, p. 569; Vol. II, pp. 3, 64, 417)
Imam Muhammad Tahir Gujrati also says the same thing. (Takmala Majmaul Bihar, p. 85) Imam Sha'arani also interprets these words in the same way. (Al-Yawaqeet Wal Jawahir, Vol. II, p. 22)
Nawab Siddique Hasan Khan states the same. (Iqtarabus Sa'a, p. 162)
Hazrat Ayeshara, whose position is well known, says: "Say he is the Seal of the Prophets but do not say that there is no prophet after him". (Takmala Majmaul Bihar, p. 88) Imam Soyooti writes that Mogheera also expressed the same opinion. (Durri Mansoor) The other Hadith brought forward is: Lau Kaana Ba'adi Nabiyyeen Lakaana Umaro.
"If there were a prophet after me, it would have been Umar."
The word Ba'ad as stated earlier also means with', and there is nothing here which should confine its meaning toafter'.
Therefore, the tradition should be translated as: "If there were a prophet with me it would have been Umar." In another tradition, the Holy Prophet (SAW) says: "If I were not raised it would have been you, O Umar." (Mirqat, Vol. V, p. 539) Another saying is: "If I was not raised, Umar would have been raised among you." (, p. 103)
These traditions would only show that Umar (ra) had an aptitude for a prophet, like Hadhrat Muhammad (peace and blessings of God be on him) who brought the Islamic law. Therefore, the Hadith in question would mean that if a prophet were to bring a new law, it could have been Umar (ra). It cannot mean that there can be no prophet after Hadhrat Muhammad (peace and blessings of God be on him).
In another tradition, the Holy Prophet (SAW) clearly implies the opposite. He says: "If Ibrahim (his son) had lived, he would have been a Prophet." (Ibn Maja, Vol. I, p. 237)
He could not say this if it were absolutely impossible for anyone to become a prophet. This shows clearly that the Holy Prophet was clear in mind as to the continuity of prophethood after him. Another tradition points to the same effect when he says: "Abu Bakr is best of men after me except a prophet should appear." (Kanzul Ummal)
The next Hadith in support of this belief is: "I am the last of the Prophets and you are the last of peoples." (Muslim) The meaning of this is explained by another Hadith which runs as follows: "and my mosque is the last mosque." (Muslim, Kitabul Haj Fazlis Salat, p. 531)
It is clear that the Holy Prophet did not mean that there was to be no prophet after him, otherwise we shall have to conclude that he did not want the Muslims to build any other mosques. Obviously, what he means is that the religion brought by him is perfect and no one can cancel or modify it after him. The use of the word Akhir (last) in this sense is quite common in the Arabic language. Imam Soyooti calls Ibn Taimiyya as the last of Mujtahideen (original thinkers and Jurists). (Al-Intibah Wan Nazir, Vol. III, p. 310, Hyderbad) An Arab poet uses the word Akhir (last) in the sense of perfect and unique, in Himasa, Babul Adab.
Testimony of Scholars of Islam:
Hazrat Mullah Ali bin Muhammad Sultan al Qari: For instanct, Hazrat Mullah Ali bin Muhammad al Qari, a higly respected divine of the Hanafi sect whose opinions on the qustion of the finality of the prophethood often been quoted by the anti Ahmadiyyat authors like Maududi stated:
"According to the Ulemma, the words, La Nabiyya ba'adee means that no prophet in teh future shall be raised who shall abrogate the Law of the Holy Prophet (PBUH)"
Al Isha'at Fi Ashrat us Saat: pag 226
Hazrat Shah Wali Ullah:
This opinion was confirmed by teh patron saint of India, the Hakimul Milalt, Hazrat Shah Wali Ullah of Delhi, revered as the Mujaddid of the 12th Century. He said:
"From teh sayings of the Holy Prophet La Nabiyya Ba'adi and La Rasool we come to understand that prophethood that has ceased is the Law-bearing prophethood"
Qiratul 'Ainain Fi Tafadulul Shaikhain: Pg 39
My dear!! I did not ask you to give me a looong debate.. My questions are very simple and straight forward.. go ahead and have a look at them again.. and write with your own BRAIN... DONT COPY PASTE YOUR AHMADIYYA MATERIAL TO ME.. Write me answers by your own..