The entire hadith states:
Anas bin Malik narrated:
حَدَّثَنَا الْحَسَنُ بْنُ مُحَمَّدٍ الزَّعْفَرَانِيُّ، حَدَّثَنَا عَفَّانُ بْنُ مُسْلِمٍ، حَدَّثَنَا عَبْدُ الْوَاحِدِ يَعْنِي ابْنَ زِيَادٍ، حَدَّثَنَا الْمُخْتَارُ بْنُ فُلْفُلٍ، حَدَّثَنَا أَنَسُ بْنُ مَالِكٍ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ” إِنَّ الرِّسَالَةَ وَالنُّبُوَّةَ قَدِ انْقَطَعَتْ فَلاَ رَسُولَ بَعْدِي وَلاَ نَبِيَّ ” . قَالَ فَشَقَّ ذَلِكَ عَلَى النَّاسِ فَقَالَ ” لَكِنِ الْمُبَشِّرَاتُ ” . قَالُوا يَا رَسُولَ اللَّهِ وَمَا الْمُبَشِّرَاتُ قَالَ ” رُؤْيَا الْمُسْلِمِ وَهِيَ جُزْءٌ مِنْ أَجْزَاءِ النُّبُوَّةِ ” . وَفِي الْبَابِ عَنْ أَبِي هُرَيْرَةَ وَحُذَيْفَةَ بْنِ أَسِيدٍ وَابْنِ عَبَّاسٍ وَأُمِّ كُرْزٍ . قَالَ هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ غَرِيبٌ مِنْ هَذَا الْوَجْهِ مِنْ حَدِيثِ الْمُخْتَارِ بْنِ فُلْفُلٍ .
“The Messenger of Allah (s.a.w) said: ‘Indeed Messenger-ship and Prophethood have been terminated, so there shall be no Messenger after me, nor a Prophet.'” He(Anas) said:”The people were concerned about that, so he (s.a.w) said: ‘But there will be Mubash-shirat.’ So they said: ‘O Messenger of Allah! What is Mubash-shirat?’ He said: ‘The Muslim’s dreams, for it is a portion of the portions of Prophethood.'” (Tirmidhi, Vol. 4, Book 8, Hadith 2272)
Firstly this is not an authentic hadith.
“Ibni Qani‘ states that he is a weak narrator. Dar Qutni states that with regards to the authenticity of this narrator, the scholars hold reservations.” (He is speaking about the first narrator named Hasan Bin Muhammad Az Za-farani) (Mizanul Itidal, Volume page 241)
In regards to the second narrator named Affan Bin Muslim, it is stated by Abu Khaithamah:We do not accept this narrator to be genuine.”(Mizanul Itidal, Volume 2 page 203)
About another narrator named Abdul Wahid Bin Ziyad it is stated “This narrator is of no value whatsoever”(Mizanul Itidal, Volume 2 page 157)
It is also stated that “This narrator often commits mistakes in his narrations. Sulaimani has stated that this narrator is among those who have relayed false narrations from Hazrat Anas(Tahzeebut Tahzib, Volume 10 Page 68)
Secondly this hadith supports Ahmadiyyat. It states that apostleship and prophethood have come to an end but Mubashirat remains. Prophethood which is based off Mubashirat is basically non Law bearing prophethood.
Hadhrat Allamah Ibni Hajar Al Asqalani, who has written the most famous and read commentary on Sahih Bukhari, called Fathul Bari has stated:“In this narration, the definite article ‘Al’ is used to indicate aspecific time frame and specifically infers the particular prophethood of the Holy Prophet (sa) himself. The true purport is that after me, the prophethood which was specific to me (i.e., law-bearing prophethood) has come to an end, however, Mubashirat (non-law-bearing prophethood) shall remain.”(Fathul-Bari Sharhul-Bukhari, Kitabut-Ta‘bir, Babul-Mubashirat)
This statement shows that law bearing prophethood has come to an end which Ahmadi’s always preach and believe in. The prophethood of Mubashirat however still remains and will till the end times. The arabic word ruya is not only used for dreams. It can also mean spiritual experiences which a person sees which includes visions and divine revelation.
Allah states: “And We made not the vision which We showed thee but as a trial for men.” (word ruya is used (17:61)
“The heart of the Prophet was not untrue to that which it saw.” (53:12) This verse shows us also that it can refer to spiritual experiences felt by the heart.
Further Ayesha(ra) states: “The commencement of revelation to Allah’s Messenger (sa) was in the form of true dreams(Bukhari)
Also: “True dreams are one portion of the forty-six portions of prophethood” (Bukhari)
This proves that yes Mubashirat will remain till the day of judgement and this is a main characteristic of prophethood.
