— TheMuslimTimes (@TheMuslimTimes2) July 17, 2017
The Truth Message – Part – 3.31:
Continuation of Prophethood promised in the Holy Quran & Hadees-e-Nabwi (saw) & Khatam-e-Nabuwwat
Before we begin to know the proofs pertaining to continuation of prophethood in Qur’an-e-Majeed and Hadees-e-Nabwi (saw) we need to understand the meaning of title ‘Khatam-e-Nabuwwat’ which belonged to the Holy Prophet Muhammad (saw).
Bismillahir Rahmanir Raheem
[In The Name Of Allah, The Most Gracious, The Ever Merciful]
IN Qur’an-e-Majeed the Holy Prophet Mohammad Mustafa (May Peace and Blessings of Allah be upon Him) is called as the Nabi-e-Kareem (Chief of Prophets), Khatamul Ambiya (Leader of the elect), Khatamul Mursileen (Pride of the Prophets), Siraj-ul-Muneer (light-giving lamp), Rahmat-ul-Lil-Alameen (Mercy for all Mankind), coming of Truth (Ch.17:V.82), etc.
HE is sometimes referred to as a prophet, messenger, servant of God (‘abd), announcer (bashir) [Quran 2:120], witness (shahid), bearer of good tidings (mubashhir), warner (nathir) in [Quran 33:46], bearer of good tidings (mubashhir), warner (nathir) again in [Quran 11:3], admonisher (mudhakkir) in [Quran 88:22], one who calls [unto God] (da‘i) in [Quran 12:109], Rasool (messenger), light personified (noor) [Quran 05:16], etc.
AND The Holy Prophet is sometimes addressed by designations deriving from his state at the time of the address: the enwrapped (al-muzzammil) in Quran 73:2 and the shrouded (al-muddaththir) in Quran 74:2, etc.
Most Important of all: As Prophet Muhammad’s prophethood excelled all matters in every term he is called the “Khataman Nabiyyeen” (Seal of Prophets), Masha’Allah, Subhan’Allah, Al’humdulillah.
Many Muslims all over the world mistakenly believe that Ahmadi Muslims do not accept Prophet Muhammad (saw) as Khataman Nabiyyeen… Let me tell you all:
Maseeh-e-Maood & Imam Mahdi Hazrath Mirza Ghulam Ahmad (as) of Qadian believed and accepted Prophet Mohammad (saw) as Khataman Nabiyyeen… And all Ahmadi Muslims also believe Holy Prophet Mohammad (saw) as Khataman Nabiyyeen
Please read detailed references to this point here:
- Mirza Ghulam Ahmad accepted Mohammad (saw) as Khataman Nabiyyeen
- Ahmadi Muslims believe Holy Prophet Mohammad (saw) as Khataman Nabiyyeen
Then why is it so widely famous & disbelieved… shall we discuss?
This topic really needs an explanation from our side and understanding from the other side: If you care to know truth read further… I assure you’ll find no reasons to disagree with the facts, the truth… Insha’Allah
Allah, the almighty calls our beloved Master Muhammad (saw) as Khataman Nabiyeen in this verse:
Maakana Muhammad-un Aba ahadim mir rijali-kum wa laaki’n rasul-Allahi wa Khātaman-nabiyyīn; Wakaanallahu bikulli bi’kulli shay’iin aleem (33:41)
Muhammad is not the father of any of your men, but he is the Messenger of Allah and the Seal of the Prophets; and Allah has full knowledge of all things. (33:41)
[If Allah says so then who are Ahmadi Muslims to reject it? We, Ahmadi Muslims, do believe in every verse of the Qur’an]
Certain Muslims Mullahs mistakenly believe that the expression Seal of the Prophets – Khataman Nabiyyeen – refers to end of prophethood and that Prophet Muhammad was the last prophet in every sense – This interpretation is not correct; it is wrongly translated and terribly misunderstood. Wondering why?
The verse runs as follows: “Muhammad is not the father of any of your men, but he is the Messenger of God and Khataman Nabiyyeen (Seal of Prophets).”
Let me tell you the reason behind this revelation: Allah is here refuting an objection, viz., Muhammad (peace and blessings of God be on him) has no son – who would continue his family. Elsewhere we read in the Quran: “Surely it is thy enemy who shall be childless and without posterity.” (108:4)
These words are said to have been revealed when Al-Aas Ibn Wayel called the Holy Prophet (Peace be upon him) Abtar (having no children or posterity) on the death of his son Al-Qasim (see Jalaluddin’s Commentary under verse 108:4). As an answer to this taunt of the enemies, God declared in the verse under discussion that the line of his physical male descendants is no doubt cut off by the death of his sons but as Hadhrat Muhammad (peace and blessings of God be on him) is a Messenger of God, he possesses devoted followers who shall form a continuous and long line of spiritual descendants to keep his memory and name, and teachings alive for ever till the end of our time.
The followers of a prophet are often described as his spiritual children – Take the example of Jesus: He loved his people so much that he considers all of them to be his children… simple, isn’t it?
The meaning of the word Khataman Nabiyyeen must fit with this context. To say that Hadhrat Muhammad (peace and blessings of God be on him) is the last of the prophets and there shall be no prophet after him does no credit to him. His enemies could at once add an insult by saying that Hadhrat Muhammad (peace and blessings of God be on be him) failed to produce a progeny in the spiritual sense of the word also and thus proved himself (God forbid) barren and abtar in every respect.
Even if we take the phrase Khataman Nabiyyeen to mean the last of the prophets: we must interpret it as meaning that he is the last in the sense that he has attained the highest degree of perfection beyond which it is impossible for anyone to attain. He has exhausted all the degrees of perfection and none can ever excel or supersede him. He is the Head of the prophets, the lead, the supreme… Agreed? Understood?
Now you must think why would I still believe that prophethood continues? Who can come now when the highest degree has already been attained AND it is clearly stated by Allah, the Almighty himself?
Did we miss anything?
Check this part: Prophet Moses (as) had many prophets coming after him including Jesus (as) who followed his Shariah… then do you think Prophet Muhammad (saw) wasn’t great enough to have prophets following his Shariah?
However: Not even a perfect follower of Islam can be called a Nabi (prophet) all upon his own abilities/credits, for that would imply a status equal to the perfect Prophethood of the Holy Prophet Muhammad (saw). But still to be a prophet, he also has to be an ummati (follower) and a prophet at the same time. For if a follower of the Holy Prophet (saw) becomes a Nabi while he remains a follower of the Holy Prophet (saw) all the time, such a prophethood does not in any way detract from the exalted station of the Holy Prophet Muhammad (saw). In fact, where a follower of the Holy Prophet Muhammad (saw) attains, through obedience to him, the rank of prophet, it would bring added lustre to the Master.
And when communion with God reaches a state of perfection in point of its quality, and when there is no impurity left in it, nor any defect, and when it clearly comprises matters concerning the Unknown, only then is it rightly called prophethood. This is the view on which all the Prophets agree.
It is inconceivable that a whole lot of Muslims, about whom it had been said in the Holy Quran:
You are the best people raised for the good of mankind (3:111)
and who had been taught to pray: Guide us in the right path – the path of those on whom Thou hast bestowed Thy blessings. (1:6)
Viz, if all the faithful were to fall short of attaining this exalted rank, and not even one among them was to size up to this station, not only would the Ummah remain imperfect and incomplete, as a community of the blind, but the added disadvantage was that it would have detracted from the spiritual grace and favour of the Holy Prophet (saw).
Moreover, if no follower of the Holy Prophet Muhammad (saw) could ever rise to the rank of prophethood while being his follower, then what of the prayer which the Muslims observe five times every day? Also, had it been possible for anyone to attain to this rank directly, without submission to the Holy Prophet (saw), then Khatm-e-Nubuwwat would have become a meaningless term. So, in order to safeguard against this twofold difficulty, Allah bestowed this rank of perfect and pure and holy Communion with Him on some persons who in their love had completely merged themselves into the Holy Prophet Muhammad (saw) where no dividing curtain remained between the two. The sense and meaning of being ‘followers’ imbued their being to the fullest, even to an extent where their own being remained not their own. Rather, so to say, in the intensity and clearness of their wrapt absorption, the being of the Master, the Holy Prophet Muhammad (saw), was fully reflected in them, while on the other hand, perfect communion with God bestowed on the Prophets was extended to them as well.” [Al-Wasiyyat, Roohaani Khazaa’in vol. 20, p. 311-312 by Mirza Ghulam Ahmad].
It has been made clear to me that the doors of independent prophethood are totally closed after the Seal of the Prophets, on whom be the peace and blessings of Allah. Now no independent prophet, whether old or new, can appear. [Siraj-e-Munir, p. 3, Ruhani Khaza’in, vol. 12, p. 5 by Mirza Ghulam Ahmad]
A poet well composed (in the Urdu language) these lines:
Saaf Dil Ko Kasrat-e-Ejaz Ki Haajat Nahi… Ik Nishaa’n Kaafi Hai Gar Dil Main Ho Khauf-e-Kirdigaar.
Meaning: A pure heart needs not abundance of miracles–One sign is enough if there’s any fear of God left in it.
The Holy Qur’an adds to it in Ch. 22:Vs. 33: The Truth is that whoso honours the sacred signs of Allah – That, indeed, proceeds from the righteousness of hearts.
However, I am giving you abundance of examples with references and I am very much expectant that you’ll believe me if there’s any fear of God left in your heart.
Discussing continuation of Prophethood after Rasool Allah Muhammad (saw): Luckily, the Holy Prophet (PBUH) himself is here to my rescue.
Dear readers, Peace be upon you.
Here, I present evidence in support of the idea from the “Ahadeeth”, sayings of the Prophet himself, recorded by his companions in writing.
I’m pretty sure you know that: Ahadeeth are the second most authentic and authoritative source of information and guidance for Muslims next to the Holy Quran.
1. At the demise of the Prophet’s (pbuh) son, Hazrat Ibrahim, he made an important statement which remains on record to this day:
“An Ibni ‘Abbaasin Qaala Lammaa Maata Ibraheem Ubnu Rasoolillahi Salla Allahu Alaihi Wasallama Sallaa Rasoolullahi Sallallahu Alaihi Wa Sallama Wa Qaala Inna Lahu Murzi’an Fil Jannati Wa Lau ‘Aashala Kaana Siddeeqan Nabiyyaa”
(Ibne Maja vol. 1, Kitaabal Janaiz, p. 237) -(Ibne Maja is one of the Siha Sitta, the most authentic books of Hadeeth.)
It is narrated by hazrath ibn-e-abbaas (r.a.) that when ibrahim, son of the messenger of Allah passed away, the prophet (pbuh) said his funeral prayer and said that there is a nurse for him in paradise and if he had lived he would have been a true prophet.
It is interesting to note that Ibrahim passed away a number of years after the verse about “Khatam-an-Nabiyyeen” was revealed. He died in the year 9 A.H. while the verse was revealed in 5 AH itself.
After four years of knowing through revelation that he was “Khataman Nabiyyeen”, his saying about his son: ‘had he lived, he would certainly have been a prophet’, clearly implies that the prophet himself did not interpret the meaning of “Khatam-an-Nabiyyeen” literally, as “Last of the Prophets”.
What sort of scholars do we have today who go right against the Prophet (saw)’s interpretation!!!
And what sort of believers are we who choose to believe in the Ulema and reject the prophet? Pathetic!
A similar tradition is found in other books of Hadeeth too:
Discussion of the Holy Prophet (Pbuh) with Musailmah and Ibn Sayyad:
“If Ibrahim (his son) had lived, he would have been a Prophet.” (Ibn Maja, Vol. I, p. 237) or ([Ibne Maajah, Kitaab-ul-Jana’iz]); It is mentioned by Ibn Hajr. [Al-Shahaab Ali Al-Baidhaavi, vol.7, p.175]
The Holy Prophet (Peace be upon him) had said these words at the death of his dear son Ibrahim (Mercy of Allah be upon him). Now, if the Holy Prophet (Pbuh) was the last prophet in every sense of the word, and considered himself as such then he could never have uttered these words.
So this shows very clearly that the Holy Prophet was clear in mind as to the continuity of prophethood after him.
The Imams of the Compilation of Ahadith are agreed on the authenticity of this saying of the Holy Prophet (saw) for Imam Shahaab wrote:
As for the authenticity of this Hadith, there is no doubt in it, because it has been included by Ibn Maajah and others, for instance it is mentioned by Ibn Hajr. [Al-Shahaab Ali Al-Baidhaavi, vol.7, p.175]
The renowned Imam of the Ahle Sunnah wal Jama’ah denomination—who was of the Hanafi school of Jurisprudence—Mulla Ali al-Qari, God’s mercy be on him, determined this Hadith to be robust and tripartite in its sources of tradition. He wrote:
Had Ibrahim lived and became a Prophet, and similarly if Hadhrat Umar (may Allah be pleased with him) had become a Prophet, they both would certainly have been the obedient followers (or ummati) of the Holy Prophet (saw), just like Hadhrat Isa, Hadhrat Khizr, and Hadhrat Ilyas, on all of whom may be peace. This scenario does not contradict the Verse of Khaatamun Nabiyyeen because this phrase only means that now, after the Holy Prophet (saw), there can be no such Prophet who may abrogate the Holy Prophet’s Law (Shariah) and who is not one of the Holy Prophet’s ummati (obedient follower). [Mauzu’at-e-Kabeer, p. 69]
So, if all the Ahadith are viewed collectively, in total perspective, then it becomes plainly obvious that after the Holy Prophet (saw), the advent of New Law-bearing Prophets, or Prophets in their own right, is closed.
However, there does exist the possibility of such a Prophet who would be an Ummati Prophet and an obedient follower of the Shariah of the Holy Prophet (saw). It is indeed on the same basis that all the sects of Islam unanimously believe the Promised Messiah, who was to appear, to be the Follower-Prophet in his relation to the Holy Prophet (saw), and affirm that he will be the Holy Prophet’s Ummati Prophet. And this, precisely is also the belief of the Ahmadiyya Muslim Jama‘at.
I shall now deal with few more Hadith (sayings of the Holy Prophet (saw)) on this subject.
The real significance of Hadith “La Nabi Ba’adee”
Hazrath Ayesha (Mercy of Allah be upon her), wife of the beloved Prophet Mohammad, says:
“Say he is the Seal of the Prophets (the perfect of prophets) but do not say that there is no prophet after him”. (Takmala Majmaul Bihar, p. 83, 88) / Imam Soyooti writes that Mogheera also expressed the same opinion. (Durri Mansoor)
That is to say that Hazrat Ayesha was aware that the words of the Holy Prophet (peace and blessings of Allah be on him) would be misconstrued so she made it a point to clarify the meaning of “La Nabi Ba’adee” for the people. Being closest to the Holy Prophet (peace and blessings of Allah be on him), she understood the meaning of ‘La Nabi Ba’adee’ most correctly.
Hadith containing “La Nabi Ba’adee” that has been mentioned before. If we look for their interpretation of these Ahadith we note one Hazrat Mullah Ali Al-Qari (died 1014 A.H.) writing:
“If lbrahim had lived and become a prophet and if Umar had become one too, both of them would have been subordinate prophets and followers of the Holy Prophet (peace and blessings of Allah be on him) even as Jesus, Khizar and Ilyas, their prophethood would not have run counter to the Holy Prophets title ‘Khatamun Nabbiyeen’. This is so because ‘Khatamun Nabbiyeen’ simply implies that after the Holy Prophet (peace and blessings of Allah be on him) there cannot be any prophet who brings a new Shariah and is not from his Ummah and his follower.” (Mauznat- i-Kabeeri page 322 published by Quran Mahal, Karachi – Pakistan).
The other Hadith of the blessed Prophet brought forward is:
“If there were a prophet after me, it would have been Umar.” (Lau Kaana Ba’adi Nabiyyeen Lakaana Umaro.)
A well-known Hadith of the Holy Prophet (sa) is as follows:
Abu Bakrin Afdalu Haazihil Ummati Illaa An Yakoona Nabiyyun. (Kanoozul Haqaaiq Fee Hadeeth Khairul Khalaiq)
Meaning: Abu Bakr is the most exalted person in THIS “Ummah” except if there happens to be a prophet
This leaves open the possibility of advent of prophet(s).
The Prophet of God (pbuh) graphically portrays a vivid picture of the future conditions of his group of followers:
“O Ye Muslims! Prophethood shall remain among you as long as Allah shall will. He will bring about its end and follow it with Khilafat on the precepts of prophethood (Khilaafat ‘Alaa Minhaajin Nabuwwat) for as long as He shall will and then bring about its end. A tyrannical monarchy will then follow and will remain as long as Allah shall will and then come to an end. There will followBy Dictatorial Regimes Of Tyrrany And Oppression, Which Will Be Followed By Non-Democratic Regimes to last as long as Allah shall will and come to an end upon His decree. There will then emerge again Khilafat on precept of Prophethood as in The Pattern Of The Initial Islamic Period. The Holy Prophet said no more” (Masnad Ahmad, vol. 5, p. 404)
One cannot help remaining flabbergasted at the precise nature of the descriptions that the Prophet (pbuh) gave about future events, as if he were in our midst today, seeing what is going on with his Ummah. The prediction that after a long break during which will appear the kings, dictators and other non-democratic “regimes”, there will resume a Khilafat on the pattern of the first “Khilaafat ‘alaa Minhaajin Nabuwwat” clearly indicates that the Prophet (pbuh) not only left open the door for other prophets to come in the future, but knew for certain that this would happen. The fourteen centuries after the Prophet (pbuh) have evinced the fulfillment of all the above conditions, including resumption of Khilafat on the pattern of prophethood (I leave you to decide whether this resumption was genuine or not, based on references). A Hadith of “Mishqaat” includes an insertion in Hadith indicating or clarifying that the reference of the second “prophet-based” Khilafat was indeed to the future advent of the Messiah.
Hazrat Abu Huraira reported that the Prophet (pbuh) referred to the fact that: ‘There would be no prophet between him and the Messiah’: Laisa Bainee Wa Bainahu Nabiyyun, that there is no prophet between Me and Him.
So here we see that the promised Messiah is referred to as a prophet.
There are other examples in support of the continuity verdict, but (for the sake of brevity) I am not including them here.
Dear readers, Peace be upon you:
Now please allow me to present the verdicts and views on the issue of over a dozen personalities of Islam, who represent all time periods starting from contemporaries of Hadhrat Muhammad, peace and blessings of Allah be upon him to today. The opinions they held, are contrary to present mistaken Muslim thoughts who believe that Prophet Mohammad (saw) is the last of Prophets.
Take a look at the following names, and see if any bells ring in your mind regarding their status in the Muslim world in their being great scholars of authority and also, note their respective time periods:
These towering figures in Islam have given their verdict about how Muslims should interpret “Khatam-an-Nabiyyeen” (Seal of the Prophets). All of them believed in the continuation of prophethood after His Holines (saw).
1. First of all, Hazrat Ayesha Al Siddeeqah’s (ra) verdict:
“QOOLOO INNAHU KHATAMUL ANBIYAA’I WA LAA TAQOOLOO LAA NABIYYA BA’DAHU” (Takmilah Majma’ul Bihaar, p. 85) meaning: “Say he is seal of prophets but do NOT say there is no prophet after him”
It appears that she knew that the statement could easily be misconstrued, and to the effect, presented her valued clarification.
2. Our second verdict here is given by the saint Imam Raaghib Al Isfahaani, Rehmatullah Alaih who wrote:
“Prophethood is of two kinds, general and special. The special prophethood, viz: the law-bearing prophethood is now unattainable; but the general prophethood continues to be attainable.” (Bahr al Muheet, vol. 3, p. 28)
3. The founder of the “Qadiriyya” school, Hazrat Sayyed Abdul Qaadir Jilaani (R.A.) wrote:
“These attributes are found in the Holy Prophet in the highest abundance, peace and blessings of Allah be upon him. That is the reason why he is called Khataman Nabiyyeen.” (Tuhfa Mursala Shareef: p. 5)
4. Hazrat Mohiyyuddin Ibni Arabi (Rehmatullah Alaihi) wrote:
“’Isaa Alihis Salaamu Yanzilu Feena Hakaman Min Ghairi Tashree’in Wa Huwa Nabiyyun Bilaa Shakkin” (Fatoohati Makkiyyah, vol. 1, p. 570) meaning “Jesus, may peace be upon him, will descend upon us as a Hakam, without a law and will be a prophet without any doubt.”
Then he writes:
“That prophethood which ended with the advent of the Prophet (pbuh), is only law-bearing prophethood and not the status of prophethood. Thus now there will be no law that cancels the law of the Prophet (pbuh) or that adds to its commandments” (Fatoohaati Makkiyyah, vol. 2, p. 3)
Then he writes:
“Famartafa’atil Nubuwwatu Bil Kulliyyati Lihaaza Qulnaa Inna Ma-Artafa’tu Nubuwwatat Tashree’i Fa Haaza Ma’ani ‘Laa Nabiyya Ba’dahu”
“Thus prophethood has not been totally abolished. This is why we have said that only law-bearing prophethood has been abolished and this is what is the meaning of (the Hadith) ‘there is no prophet after him’ “
5. The great saint, Hazrat Moulana Roomi (Rehmatullah Alaihi) writes:
“Make such plans to perform righteousness in the way of God that you attain prophethood within the Ummat (religious community)”
6. Hazrat Sayyed Abdul Kareem Jilani, the renowned mystic of the 8th century of Hijra wrote:
“Hazrat Muhammad, peace and blessings on him, is the Khataman Nabiyyeen because he attained the highest perfection which no prophet ever did” (Al Insaanul Kaamil: vol. 1, Ch 36. Pg 69)
Clearly, the controversial expression “khataman nabiyyeen” according to him, was not based on the Prophet’s (pbuh) being last.
7. Hazrat Imam Abdul Wahhab She’raani (Alaihir Rehmah) wrote:
“Fa Inna Mutlaqan Nubuwwati Lam Tartafi’ Wa Innamartafa’at Nubuwwatul Tashree’i” (Al Yawaaqeetu Wal Jawaahir: pg 27, argument # 3)
“Thus, without doubt… prophethood has not been abolished and it is only law-bearing prophethood that is abolished”
8. Hazrat Imam Muhammad Tahir, commenting on Hadhrat Ayesha’s (ra) statement: say he is Khataman Nabiyyeen but do not say there is not prophet after him:
“Haza Naazirun Ilaa Nuzooli ‘Isaa Wa Haza Aizan Laa Yunaa Fee Hadeeth La Nabiyya Ba’dee Li Annahu Araada Laa Nabiyya Yansakhu Shar’ahu” (Takmilah Majma’ul Bihaar, pg 85)
“This saying is based on the fact that Jesus is going to descend (as prophet) and it is not against the Hadith ‘there is no prophet after me’ because the Prophet (pbuh) meant ‘there will not be any prophet who would cancel his law.”
9. Hazrat Imam Ali Qaari (Alaihir Rahmah), an Imam of the Hanafi school and a renowned interpreter of Hadeeth, wrote:
“That there is no revelation after the Holy Prophet (pbuh) is false; there is no truth in it. Yes! In the Hadith are the words ‘La Nabiyya Ba’di’ which, according to scholars, means that there will not be such a prophet in the future who brings such a law that abrogates that of the Holy Prophet (pbuh).” (Al Ishaa’at Fil Sharaatis Saa’ah, pg 226)
10. Hazrat Shah Waliullah
Hazrat Shah Waliullah Muhaddith of Delhi (Alaihir Rahmah), the Mujaddid of the 12th century and given the title of “Khatamal Muhadditheen” by some writers was of the following view:
“Khutima Bihin Nabiyyoona Ai Laa Yurjadu Man Ya’muruhullahu Subhaanahu Bittashree’i ‘Alannaasi” (Tafheemati Ilaahiyyah, Tafheem # 53)
“The ending of prophets at the advent of the Holy Prophet means that after him, there can be no such person as would be given a law by the Almighty Allah and sent to the people.”
11. Hazrat Maulvi Abdul Haye of Lucknow writes:
“After the Holy Prophet (pbuh) or during his time, for a prophet to appear is not improbable” (Daafi’ul Wasaawis Fee Athar Ibn Abbaas, New Edition, pg 16)
12. Maulvi Muhammad Qaasim of Nanauta (Rehmatullah Alaih) who was the founder of the Deoband Seminary stated:
“According to the layman, the Messenger of Allah, peace and blessings on him, being Khatam is supposed to have appeared after all the other prophets as a perfect one. But men of understanding and the wise know it very well that being the first or the last, chronologically, does not carry any weight. How could, therefore, the words of the Holy Quran ‘But he is the messenger of Allah and the Seal of Prophets (33.41)’ mean to glorify him? But I know very well that none from among the Muslims would be prepared to agree with the common men” (Tahzeer-ul-Naas: pg 3)
13. Also, among recent scholars, Nawab Siddique Hasan Khan of Bhopal, who was the leader of the Ahle Hadith in India, wrote:
“The Hadith ‘La Wahya Ba’da Mautee’ is baseless, although ‘La Nabiyya Ba’adee’ is quite correct, which, according to people with knowledge, means that ‘there shall be no prophet after me who shall be raised with a new code of Law which shall abrogate my law’.” (Iqtarabus Saa’at: pg 162)
This list is by no means exhaustive but representative and even so, partially.
I shall leave you with a joint statement agreed upon by two scholars, Hazrat Imam Muhammad bin Abdul Baqee and Ibni ‘Asakar, which has impressed me so much with the beauty of their words that I present it to you as a closing statement, and I think what they said could not have been said better.
(as background knowledge, let me mention that one of the meaning of “Khatam” is finger-ring) They said:
“The meanings of KHATAMAN NABIYYEEN are that the Holy Prophet, in his physical and spiritual build, is the most charming and lovable personality, peace be upon him. This is because the glory and the spiritual magnitude of all the prophets is manifested through him and he can be likened to the beautiful ring worn for adornment.”(Zarqani Sharah Mwahabul Luddunia: vol. 3, pg 163 and Sehlul Huda wal Irshad: pg 55)
Peace be upon one who follows guidance.
Regards To Readers, http://www.real-islam.org
The Word Khātam Used To Mean Ring and Seal In Ahadīth as well
In Bukhari, Book of Clothing, the narrations which speak of the rings and seals of the Holy Prophet (saw) refers to them using the Arabic word “Khātam.”
Bara` ibn ‘Azib narrates that the Holy Prophet (sa) forbade us from wearing Khātam (rings) made of gold.
Anas abn Malik relates that the Holy Prophet (sa) desired to send a letter to the leaders of foreign nations. Someone said to him that these people do not accept any letter unless it bears a Khatam (seal). Thereupon the Holy Prophet (saw) had a signet Khatam (ring) made of silver, bearing the words “Muhammad Messenger of Allah.”
The question, therefore, is what is the true meaning of the expression ‘Seal of the Prophets’ in this context?
The meaning of Khatam in this context is a seal (a stamp / a mark) of perfection (see Tajul Aroos, Lisanul Arab, and Qamoos for more information).
Ibn Khaldun says it is wrong to interpret the word Khatam in this verse to mean the last or the end (see Muqaddama Vol. II, p. 54, Paris). He holds that the word Khatam denotes the consummation and completion of a thing, which he further explains by the words, authenticity, perfection and validity. According to him, therefore, Khataman Nabiyyeen would mean the truest and the most perfect of prophets and not the last. So, you see, it naturally refers to his status and place among the prophets.
And now, allow me to explain you that those who believe the Holy Prophet (saw) to be the ‘last prophet’ in every sense, in absolute terms, unconditionally and without exception; and do not admit the possibility of the advent of any prophet of any description whatsoever, after the advent of the Holy Prophet (saw). And while they go on, they inescapably concede the following addition to their aforementioned position: “yes, but with the sole exception of Hadhrat Isa (on whom be peace) who will certainly descend among the followers of Islam, some day.” If one takes issue with them that they had just affirmed that the Holy Prophet (saw) was the “last prophet” in absolute terms and without exception, in the sense that he will not be followed by any prophet of any description whatsoever, then… who gave them the right to propose this exception?
Promise of continuation of Prophethood in the Holy Quran, the mighty book – the word of The Lord:
In Chapter 3, Verse 82 of the Holy Qur’an, it is stated:
And remember the time when Allah took a covenant from the people through the Prophets, saying ‘Whatever I give you of the Book and Wisdom and then there comes to you a Messenger, fulfilling that which is with you, you shall believe in him and help him’. (Ch.3: v.82)
This Covenant was also taken from the Holy Prophet (sa) and the Holy Qur’an states this clearly: And remember when We took from the Prophets their covenant, and from thee, and from Noah, and Abraham, and Moses, and Jesus, son of Mary, and We indeed took from them a solemn covenant. (Ch.33: v.8)
In other words, God is stating that He took this covenant from prophets before Muhammad (saw) & even from Prophet Muhammad (saw) that they accept Messengers from Allah—This clearly indicates that there was a Prophet of God yet to come or this covenant should not have been taken from Prophet Muhammad (sa). Moreover, the essential qualifications of the Prophet yet to come were to be the same as of all the previous Prophets, [thus qualifying him for the title of ‘Prophet’]. In other words, should a Prophet appear after you [O’ Muhammad, Prophet of God] who supports the principles enunciated by you and the teachings which have been founded by you, then that Prophet should not be rejected. In fact, you should advise your people to support such a Prophet. If a prophet gives a covenant (pledges) something to lord then his automatically the responsibility transfers to his followers also. Can someone follow a prophet and yet reject his functions?
According to the Laws of God Almighty stated in the Holy Quran, the door to prophethood in Islam will remain open till the end of this world (7:36). Only Allah has the power to choose prophets (16:3) and prophethood is the highest grace from Him and He bestows it on whomsoever He pleases (62:5).
It is not for man to decide if God should send a prophet or not.
Another way in which the Holy Qur’an deals with the issue of the appearance of a subordinate Prophet after the Holy Prophet Muhammad (sa), is by issuing the following edict in Chapter Al-Nisa where it states:
And whoso obeys Allah and this perfect Messenger shall be among those on whom Allah has bestowed His blessings, i.e. the Prophets, the Truthful, the Martyrs, and the Righteous. And they are an excellent company. (4 [Al-Nisa]:70)
So in simple terms God says that after Prophet Muhammad (sa), those who follow Him [Allah] and His Perfect Messenger [Muhammad (sa)], would be among the people who are the recipients of rewards from Allah. What are these rewards then?
The verse itself answers the question saying:
the first among the rewards of blessings bestowed would be of Prophethood;
the second award would be to be counted amongst the Truthful;
the third degree recipients would be called the Martyrs;
and the fourth position rewardees would be called Righteous.
These are the four spiritual rewards that will be bestowed upon people who obey Allah and His Perfect Messenger, Prophet Mohammad Mustafa (saw).
How clearly Qur’an-e-Kareem confirms the continuation of Prophethood after Mohammad (saw) and here we have few great stupid scholars in Islam who declare that Prophethood has come to an end – Now you dear reader, tell me:
Shall we believe the words of Allah, the almighty, or Mullah, the xyz?
There are many other references in the Holy Qur’an to a Prophet who was to come after the Holy Prophet (sa), in his Ummah, as a Prophet subordinate to the Holy Prophet (sa). However, for the time being, the above two references should suffice… I’ll be presenting many more in coming chapters to prove specific points, please read on.
Conclusively one point is perfectly clear now:
The Holy Quran is the Khatamul Kutub, the Perfect Book (2:3) and is the Complete Law (5:4) –
The Holy prophet Muhammad (saw) is Khataman Nabiyyeen (33:41)
Therefore, only an ummati Prophet can appear in Islam (Ummat which means People).
And as Mohammad (saw) was the last law-bringing prophet so a prophet can only come now from his own Ummat, from among his people – from Muslims – and this prophet will be called an Ummati Nabi – point clear?
No new Law (Shariah) is needed but a true prophet is always a mercy from Allah sent to purify people and guide them back the basics, to Allah. (79:19-20)
Continuation of Prophethood is not only reserved in Qur’an; allow me to present here for my interested Muslim readers few proofs to prove wrong their accepted yet erroneous concept of the finality of prophethood — that Hadhrat Muhammad, peace and blessings of Allah be upon him, the Prophet of Islam is chronologically the last Prophet OR that Prophethood has ended with him.
All the quotations that I have presented are of Muslim scholars and divines who are trusted world-wide. All the views indicate that Prophethood was not abolished with the advent of Hadhrat Muhammad, peace and blessings of Allah be upon him. The purpose of this is to clarify doubts that are in the minds of many readers in the network, the nobility of whose intentions I do not doubt at all.
Let me start with the words of Holy Prophet himself:
“And I swear by the Lord who holds my life in His hands that the son of Mary shall surely appear among you as just arbiter and shall break the cross, annihilate the swine and abolish Jazia” (Sahih Bukhari, Kitab Bad’ul Khalq, Bab Nazooli Isa Bin Maryam)
Wasn’t son of Mary (Jesus) a prophet? And if he was to re-appear won’t he be a prophet again?
And again there’s this saying of Prophet (saw) himself…
Beware; there will be no prophet or messenger between Jesus, the son of Mary, and me. Remember, he shall be my Caliph after me to my people. (Translated from Tabrani al-Ausat was-Sagheer 6. Al-Baqarah, 190)
So we see how Rasool Allah (saw), his Holiness himself is addressing the second coming of Jesus (pbuh) as a prophet; and also as HIS Caliph to His People.
And again there’s this saying of Prophet (saw) himself…
“… Ummah (My people) can never die which has me (Mohammad) at one end, and the Messiah, son of Mary, at the other.” (Ibn Maja, Bab Al-I’atisam Bis-Sunnat)
From this it seems that belief requires two stone walls for safety. He who rejects the Promised Messiah is outside the bounds of safety.
And again there’s this saying of Prophet (saw) himself…
“What will be your condition when the son of Mary will descend among you and he will be your Imam from among yourselves?” (Sahih Bukhari, Kitabul Anbiya, Bab Nazool Isa)
So this Son of Mary (Jesus) is not only the Prophet to come after Muhammad (saw) but he is to be our Imam (leader)
And again there’s this saying of Prophet (saw) himself…
“I give you the glad tidings of Mahdi who will be raised in my Ummah (people) at a time of digression and distress of people. He will fill the earth with equity and justice as it is filled with oppression and violence.” (Musnad Ahmad Bin Hanbal, Vol. 3, p. 37)
Again, in a hadith recorded by Muslim, the Promised Messiah, who was to appear, has been given the appellation “Nabi Ullah” (Prophet of Allah) four times! [Saheeh Muslim, vol. 2, Chapter: Zikr-udDajjaal]
And again there’s this saying of Prophet (saw) himself…
Fa Iza Ra’aitomooho Fa Bayiooho Wa Lau Habwan Alas Salji Fa Innahoo Khalifatullahul Mahdi, i.e.,
“When you hear the advent of Mahdi it is then enjoined on you to enter into his Bait (i.e. to enter into his fold) even if you have to walk on snow by crawling and creeping to reach him.” (Kanzul Ummal; also footnotes to Musnad Ahmad Bin Hanbal, Vol. 6, p. 29-30)
Now if Rasool Allah (saw) himself called the Promised Messiah as Nabi, I wonder what’s wrong with the Muslims of today where they believe that no Nabi can come now and I’m sure if a Nabi now comes they gona reject it, as the people of past – History is bound to repeat itself, isn’t it?
And to confirm that the expected Promised Messiah, the Imam Mahdi and the person in re-advent of Jesus are all One, the Holy Prophet adds:
“There is no Mahdi (reformer) except Isa (Jesus).” (Ibn Maja, Bab Shiddatuz Zaman)
At another place it is recorded this way…
Mahdi and ‘Isa (as) would not be two separate persons. (Ibn-e-Maja, Kitabul Fitan, Babu Shiddatizzamani)
And again there’s this saying of Prophet (saw) himself…
“It is just possible that he who lives of you might meet Jesus the son of Mary who is the Mahdi and a just judge. He will break the cross and kill the swine…” (Masnad Ahmad Bin Hanbal, Vol. 2, p. 411)
And again the Holy Prophet (saw) said…
Remember, whoever meets him should convey my greetings of peace (Salaam) to him. (Translated from Tabrani al-Ausat was-Sagheer 6. Al-Baqarah, 190)
There are traditions in Shia’a Islam contained in the text Biharul Anwar:
‘The Mahdi will have a double name. One will be Ghulam and the other Ahmad and still another Muhammad and he will also be called Isa (Jesus) Masih’. (Biharul Anwar, Vol.13, pp.7-8)
An eminent Muslim divine Hadhrat Shaik Nematullah Wali wrote:
‘He will be both Mahdi of the time and Jesus: I see him blessed with both the attributes. I see both the moon and the sun obscured.’ (Musleh Akhir Zaman)
Before pondering over these traditions of the Holy Prophet, peace be upon him, regarding the advent of the Messiah and Mahdi, it must be kept in view that the Holy Quran as well as the traditions of the Holy Prophet are unanimous in their verdict that Jesus, son of Mary, has died his natural death. Further, the Holy Quran and the traditions of the Holy Prophet both are in unison that the dead never return to life in this transitory world of ours. Hence when it is narrated in the traditions that Jesus son of Mary will come, it should not be taken literally but rather to be understood in the metaphorical sense as has been interpreted by a scholar of great repute and regenerator of his century, Mohyyud Din Ibn Arabi, when he says:
“His descent in later ages will be with a different body” (Tafsir Araisul Bayan, Vol. 1, p. 262)
[13:44] And those who disbelieve say, ‘Thou art not a Messenger.’ Say, ‘Sufficient is Allah as a Witness between me and you, and so is he who possesses knowledge of the Book.’
If you recall the scene when…
One day we (the companions) were sitting with The Holy Prophet (PBUH) this verse (aayat) was revealed.
“He it is Who has raised among the unlettered people a Messenger from among themselves who recites unto them His Signs, and purifies them, and teaches them the Book and Wisdom though before that they were in manifest error; And He will raise him among others of them who have not yet joined them*. He is the Mighty, the Wise.” Surah Al-Jumah 62:3-4
*refers to a, community which had not yet come into existence then, but was sure to appear in the future, to “join” the companions of the Holy Prophet Muhammad, peace and blessings of Allah be upon him. It is important to note that the companions of the Holy Prophet, peace and blessings of Allah be upon him, who were listening to the verse were intrigued and one of them even asked him as to who those lucky ones of the future would be.
I inquired from Mohammad (PBUH):
“Who are the people to whom the words and among others of them who have not yet joined them refer?
Salman (as) a Persian was sitting among us. The Holy Prophet (PBUH) put his hand on Salman (as) and said:
“Lau kaanal imaanu mu’allaqan biththurayya lanaaluhu rajulun min haa’ulaai“
Even If Faith Disappeared From The Earth And Moved Up To The Zenith, A Man From These Will Bring It Back To The Earth (Bukhari).
The Promised Messiah would come from Salman (as), a Persian who was then sitting among them.
Following the footsteps of our master & savior Mohammad (saw) & his point proving the continuation of prophethood after him – even the gifted saints of the past informed about the coming Messiah:
Hazrath Mohyuddin ibn Arabi has stated in his book:
Prophethood will continue among men till the Judgment Day, though a new law is barred.
In a hadees of Muslim, the Messiah who was to come (The re-advent of Jesus, the Promised Messiah) has been described as the Prophet of Allah.
The stand of the Ahl-i-Hadees sect in this matter is that there is a consensus among the Muslims and it is supported by the hadees that the ‘Promised Messiah would be a Prophet’ (Ahl-i-Hadees, 29 November 1966).
Imam Sayuti, Ibn Arabi, and Ibn Hajar have all clearly affirmed that in his second advent, the Messiah would be a prophet. Basing himself on a statement by Imam Sayuti, Nawab Siddique Hasan Khan Sahib wrote:
He who asserts that Hazrath Isa (Jesus), when he comes down will not be a prophet and would be deprived of his prophethood is certainly a disbeliever.
“Isaa Alihis Salaamu Yanzilu Feena Hakaman Min Ghairi Tashree’in Wa Huwa Nabiyyun Bilaa Shakkin” (Fatoohati Makkiyyah, vol. 1, p. 570) which means “Jesus, may peace be upon him, will descend upon us as a Hakam, without a law and will be a prophet without any doubt.”
The well-known Sufi in the Islamic world, Hazrat lmam Abdul Wahab Shairani, who died in 1568 A.H., categorically states in his book Al-Yawaqeet-0-Wal-Jawahir vol. III pg. 35:
“Remember that prophethood has not disappeared. Prophets can appear. The prophethood that has ceased to exist is only that which brings with it a new law.”
As Imam Jalaludin Sayuti has clearly affirmed, in as much as:
Hazrath Isa is a Prophet and a prophet is not deprived of his quality of prophethood either in his lifetime or after his death. (Hujajul Karamah, p.431)
Shaikh Ibn Arabi has said:
There is no difference of opinion on the question that Hazrath Isa is a Prophet and a Messenger and it is agreed that he would appear in the latter days and his prophethood is well established (Futuhat Makkiyyah, Vol.II, p.3).
Shaikh Ibn Hajar wrote:
Hazrath Isa is an honored Prophet. After he comes down he would still be a Prophet and Messenger. (Alfatawa Alhadisiyyak, p.129)
These are only a few out of hundreds of statements made by eminent Muslim divines and righteous people who have interpreted the expression Khataman Nabiyyeen in the same way as the Promised Messiah, peace be upon him, has represented it.
Thus, it is the united stand of a few wise-Muslims that at the time of his second advent the Messiah will still be clothed with the robe of prophethood and that this would not be inconsistent with the verse which describes the Holy Prophet, peace and blessings of Allah be upon him, as Khataman Nabiyyeen
Muhyuddin Ibn Arabi says that:
there shall be no prophet who will cancel or go against the Islamic law of Hadhrat Muhammad (PBUH). (Fotoohati Makkhiya Vol. I, p. 569; Vol. II, pp. 3, 64, 417)
Imam Muhammad Tahir Gujrati also says the same thing. (see 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 Shah Waliullah Dehlavi, universally acknowledged as the Mujaddid (reformer) of the 12th Century and very well known and regarded by the Muslims of the sub-continent and who is quoted as an authority in the ‘white paper’ says:
“The end of prophethood with the Holy Prophet (peace and blessings of Allah be on him) only means that there can now be no prophet for the people who will bring or introduce a new Shariah.” (Tafhimate- ilahiyyah vol. 2 pg. 72-73).
Closer to our own period, there is the proclamation of the founder of Madrasatul Uloom, Deoband, Hazrat Maulvi Muhammad Qasim Naunotawi (who died in 1889). He says in Tahzeer Alnas page 3:
“The general public may conceive that ‘Khatamun Nabbiyeen’ means that the Holy Prophet (peace and blessings of Allah be on him) was the last of the prophets but people of knowledge and understanding know it very well that being the first or last does not necessarily connote excellence.
The words “Wala Kin Rasool Lallahe Wa Khatamun Nabbiyeen” are designed to convey the Holy Prophet’s (peace and blessings of Allah be on him) exalted and unequalled status and this alone is the correct interpretation. Khatamiyyat is not in any way rejected or denied if a prophet appears after the Holy Prophet (peace and blessings of Allah be on him). But if Khatamiyyat is only taken to mean the last prophet, this would be a disparaging interpretation. Such an interpretation would not be acceptable to followers of Islam.” Here the founder of the Deoband Movement clearly states that calling the Holy Prophet (peace and blessings of Allah be on him) the last prophet is a disparaging remark. Yet his followers now claim this to be their fundamental belief.
Let us now turn to another sect called the Brelvis. One of their own leaders, Maulavi Abu Al Hasnat Abdul Haye of Farangimahal, Lucknow, expounding his view on ‘Khatame- Nabbuwat’ writes:
“The advent of a mere prophet after the Holy Prophet (peace and blessings of Allah be on him) or in his lifetime is not an impossibility. To introduce a new law is indeed not permissible.” (Dafiul-Waswas 2nd edition page 16).
The Maulana further asserts that any prophet who would now come would be from the Ummah and follow his Shariah.” (Majmuah Fatwa Maulvi Abdul Haye vol. 1 pg. 17)
Yet certain Muslim Ulema (scholars) of today asserts that there would be no prophet of any kind after the Holy Prophet (peace and blessings of Allah be on him)]!!!
This is not a new case, however…
As I looked for a source to this concept, I was guided to the Holy Quran, chapter 40, Al-Mu’min verses 35 an36:‘Wala Qad Jaa a kum Mutakabbirin Jabbar.” “And Yusuf did come to you before with clear proofs, but you ceased not to be in doubt concerning that which he came to you till, when he died, you said: “Allah will never raise up a Messenger after him.” Thus does Allah adjudge as lost those who transgress, and are doubters, those who dispute concerning the signs of Allah without any authority having come to them. Grievously hateful is this in the sight of Allah and in the sight of those who believe. Thus does Allah seal up the heart of every arrogant, haughty person.”
So the concept of the end of prophethood after the passing away of a prophet is not new.
The above verse of the Holy Quran it dates back to the time when Hazrat Yusuf (peace be on him) passed away. It is not an innovation in the Muslim Ummah. It is a hallmark of the inveterate disbelievers.
Well well well, People! Do you know that Prophethood is of 3 kinds?
Yes! Let’s learn… Types of Nabuwat or Prophethood
Tashreey Nabuwat or Haqiqi Nabuwat (Law-bearing prophethood): This kind of prophethood brings a Prophet with a new Shariah (a book / a law) – These are the law bearing prophets.
Obvious examples are Moses and the Holy Prophet of Islam (pbuh), who brought Torah and the Qur‘an respectively.
Mustaqil Nabuwat or Independent prophethood: They are not law-bearers but only serve the previous Shariah of an earlier law-bearing Prophet. The obvious examples are Hadhrat Da’ood, Jesus Christ (on whom be peace).
Zilli Nabuwat: It merely reflects the prophethood: It is a mere reflection of an earlier law-bearing prophet. Just as the moon reflects the light of the sun and has no independent or separate light of its own, this prophethood is not independent but derives its divine origin through total submission and homage to a previous law-bearing prophet. The relationship of such a prophet with the law-bearing prophet is one of servant and master.
The first two types of prophethoods, namely Haqiqi and Mustaqil Nabuwat, have both now ceased to exist after the advent of the Holy Prophet Hadhrat Muhammad (pbuh). The only type of prophethood which remains is Zilli Nabuwat, one which serves Shariah-i-Muhammadi (Muhammadi Law), as embodied in the Holy Qur‘an.
It has to draw its inspiration and legitimacy from the Holy Prophet Muhammad (pbuh) with whom it retains the relationship of Master and Servant and to whom it remains totally subservient
Let me put down few more strong reasons before you:
We are told to send blessings to the Holy Prophet Mohammad in the form of Darood-e-Shareef, which has the request to seek Allah’s blessings that He may raise prophets from among the faithfuls of Mohammad (saw): That to bless the people of Mohammad in the same way as the people of Abraham were blessed, Which would also mean to raise the prophets from among the righteous of us, as were raised from his [Abraham’s] people.
O God, bless Muhammad and the progeny of Muhammad
as Thou blessed Abraham and the progeny of Abraham
Thou art indeed the Praiseworthy, the Exalted.
O God, prosper Muhammad and the progeny of Muhammad
as Thou did prosper Abraham and the progeny of Abraham
Thou art indeed the Praiseworthy, the Exalted.
Prophethood amongst the followers of the Holy Prophet (pbuh)
Thus it is not possible that a people (Muslims) about whom it is said, You are the best people raised for the good of mankind. (The Holy Qur‘an, 3:111) should have been deprived of attaining this high station.
Because, if not even a single member of Ummat-e-Muhammadiyya (people of Mohammad) could accomplish this high station, it would have led to two conclusions:
Firstly that Ummat-e-Muhammadiyya have remained imperfect, inadequate and spiritually blind.
Second, the other more grave consequences would have followed—the beneficence of the Holy Prophet (pbuh) would have appeared flawed and his Quwwat-e-Qudsiya could be regarded imperfect.
Thus, to avoid these dangers, God Almighty promised perfect, pure and venerated revelations to those who completely lose themselves in the love & obedience of the Holy Prophet (pbuh).
These personify the sense and substance of being an ummati (of his people) and the true meaning of following the Holy Prophet (pbuh) is fully realized in them in such a way that their beings cease to be their own. So much so that in the mirror of their total absorption, the person of the Holy Prophet (pbuh) is fully reflected and along with this they are vouchsafed a personal communion with God like other Prophets (on whom be peace) … This is how some individuals, despite being ummati, have earned the title of ‘Prophet’.
This is what is meant by the statement of the Holy Prophet (pbuh) with reference of the Promised Messiah, that is, He is a Prophet as well as an ummati (a person from my people), call him an Ummati Prophet (a prophet from my people).
Blessed is he who comprehends this point that he may save himself from destruction
O children of Adam! If Messengers come to you from among yourselves, rehearsing My Signs unto you, then whoso shall fear God and do good deeds, on them shall come no fear nor shall they grieve. (Holy Qur’an Chapter 7; Verse 36)
I think I have made my case pretty fairly. I have written this series of articles not with the intention to “show off” that my understanding of the subject is better than any one else’s; it could be worse. I have tried to restrict myself to brief comments, giving most of the length to quotations. The treasure of knowledge given to us by these great scholars is our common heritage.
I expect that readers will try to keep all hatred, malice, dislikes, prejudices and veils of their hearts aside while doing the reading.
Clearly, there is a wealth of information on the subject of continuity of prophethood. The purposes of this series has been to advance scholarship, uncover some less talked-about issues, reduce distance between people opposed to each others’ views and begin a new round of discussion which, I hope, would be free of flames, Insha’Allah.
Peace be upon those who follows guidance.
[Copied from “On finality of Prophethood” by Rasheed A. Khan, Boston, Massachusettes, U.S.A. – Material © 1995-98 Ahmadiyya Muslim Community.]
Now let’s refer to USE OF THE WORD KHATAM:
When a master excels all others in his art, don’t you use the word ‘khatam’ to convey the idea that he has excelled all others in his domain? (Mathnawi, vol. VI, p.8, 1917 ed.)
Maulana Rumi says, when referring to the Holy Prophet (may peace and blessings of Allah be upon him):
He has been raised to the station of Khatam by the grace of God. There can never be his like before him or after.
In one of his sayings, the Holy Prophet (Peace be upon him) calls his uncle, Hadhrat Abbas (May god be pleased with him) as Khatamul Muhajireen (see Kanzul Ommal, Vol. VI, p. 178), but it does not mean that Abbas was the last Muhajir (refugee) of the whole Muslim world.
Similarly, Hadhrat Ali (Mercy of Allah be upon him) is called Khatamul Auliya (see Tafsir Safi under the Quranic verse 33:41). Ibn Khaldun says this phrase is understood to mean that Ali was a perfect saint, not the last one! (see Muqaddama, Vol. II pp. 165-167).
An Arab poet, Hasan bin Wahab, called Abu Tamam (the compiler of Himasa) Khatamush-Shu’ara (see Wafiyatul A’ayan Li Ibn Khallikan, Vol.I, p.123, Cairo) – Obviously Abu Tamam was not the last poet.
The word Khatam, therefore, used in such phrases means ‘the best’ and not ‘the last’.
The context of a verse is a most important factor in determining its true meaning. If we look into the context of the words we are further assured of the same meaning.
He, Rasool Allah (saw) is the greatest, the best, because he has brought a law which is absolutely final and can never be replaced or excelled. Ibn Khaldun also mentions this meaning in his Muqaddama (Vol. II, p. 165, Paris). Ali Bin Muhammad Sultan Al-Qari (Mulla Ali Qari) interprets this phrase in the same sense. He says that it means that there will not come a prophet after Muhammad (peace and blessings of God be on be him) who could cancel his law or who is not a follower of Him (Mauzooat Kabeer, p.69).
Dear readers, Peace be upon you.
According to 72 (out of the total 73) sects of Muslims, the Prophet of Islam Hadhrath Muhammad Mustafa, peace and blessings of Allah be upon him, was the Last of Prophets; however based on the verse of the Holy Quran [33:41] “KHATAMAN NABIYYEEN” actually means SEAL OF THE PROPHETS — this is what is believed by the 73rd sect.
The word “seal” is used to imply his being the greatest of all Prophets rather than “last”.
Examples of the use of the expression Khatam in the connotation of high, eminent, excellent etc. But not meaning the last!
And now, I present here forty references from Islamic/Arabic literature where the word “khatam” has been used to imply “the best” or “the greatest” and not “the last”.
“Last” in any of these cases makes no sense at all. It is a long list intended to quench the thirst of “hair splitters” on the net. Other (normal) people may want to read a few and then skip to the end, or to my next section in which I shall present evidence from the Sayings of the Prophet (pbuh) in favor of my thesis of the continuity of Prophethood. I know few of you are not satisfied with the examples I gave earlier.
1. KHATAM-USH-SHU’ARAA (seal of poets) was used for the poet Abu Tamam (Wafiyatul A’yan, vol. 1, p. 123, Cairo)
2. KHATAM-USH-SHU’ARAA again used for Abul Tayyeb. (Muqaddama Deewanul Mutanabbi, Egyptian p. 4)
3. KHATAM-USH-SHU’ARAA again used for Abul ‘Ala Alme’ry. (ibid, p.4, footnote)
4. KHATAM-USH-SHU’ARAA used again for Shaikh Ali Huzain in India. (Hayati Sa’di, p. 117)
5. KHATAM-USH-SHU’ARAA used for Habeeb Shairaazi in Iran.(Hayati Sa’di, p. 87)
Note here that all five people have been given the above title called KHATAM-USH-SHU’ARAA.
There are many people refered to as such in many other books… How could ‘KHATAM’ be interpreted as “last” then?
– – –
KHATAM-AL-AULIA (seal of saints) used for the greatest saint. (Tazkiratul Auliyaa’, p. 422)
KHATAM-AL-AULIA used for a saint who completes stages of progress. (Fatoohul Ghaib, p. 43)
See this now:
6. KHATAM-AL-AULIYAA (seal of saints) is used for Hazrat Ali (May God be pleased with him). (Tafsir Safi, Chapter AlAhzab)
So no other person can now attain wilaayat, if “seal” meant last now, correct? Well, let’s see more of these then…
7. KHATAM-AL-AULIYAA is used for Imam Shaf’ee. (Al Tuhfatus Sunniyya, p. 45)
8. KHATAM-AL-AULIYAA is also used for Shaikh Ibnul ‘Arabee. (Fatoohati Makkiyyah, on title page)
Getting the point?
– – –
Wow! Se this
9. KHATAM-AL-KARAAM which means ‘seal of remedies’ is used for camphor. (Sharah Deewanul Mutanabbee, p. 304)
Has no medicine then been found or used after camphor if… “seal” means “last” then?
– – –
10. KHATAM-AL-A’IMMAH (seal of religious leaders) used for Imam Muhammad ‘Abdah of Egypt. (Tafseer Alfatehah, p. 148)
Don’t we have any leaders then today?
11. KHATAM-ATUL-MUJAHIDEEN (seal of crusaders) for Al-Sayyad Ahmad Sanosi. (Akhbar AlJami’atul Islamiyyah, Palestine, 27 Muharram, 1352 A.H.)
Didn’t more crusaders come after him?
12. KHATAM-ATUL-ULAMAA-AL-MUHAQQIQEEN (seal of research scholars) used for Ahmad Bin Idrees. (Al’Aqadun Nafees)
So didn’t no more scholars came after A B Idrees? Tell me?
13. KHATAM-ATUL-MUHAQQIQEEN (seal of researchers) for Abul Fazl Aloosi. (on the title page of the Commentary Roohul Ma’aanee)
14. KHATAM-ATUL-MUHAQQIQEEN (seal of researchers) for Al Shaikh Muhammad Najeet. (Al Islam Asr Shi’baan, 1354 A.H.)
15. KHATAM-AL-MUHAQQIQEEN used for Shaikh AlAzhar Saleem Al Bashree. (Al Haraab, p. 372)
16. KHATAM-ATUL-MUHAQQIQEEN used for Imam Siyotee. (Title page of Tafseerul Taqaan)
17. KHATAM-ATUL-MUHAQQIQEEN used for Allaama Sa’duddeen Taftaazaani. (Shara’ Hadeethul Arba’een, p.
People! Please think about this seriously.
18. KHATAM-AL-MUHADDITHEEN (seal of narrators) for Hazrat Shah Waliyyullah of Delhi. (‘Ijaalah Naafi’ah, vol. 1)
19. KHATAM-AL-MUHADDITHEEN (seal of narrators) used for Imam Siyotee. (Hadiyyatul Shee’ah, p. 210)
20. KHATAM-AL-MUHADDITHEEN (seal of narrators) for Al Shaikhul Sadooq. (Kitaab Man Laa Yahdarahul Faqeeh)
21. KHATAM-AL-MUHADDITHEEN used for Maulvi Anwar Shah of Kashmir. (Kitaab Raeesul Ahrar, p. 99)
22. KHATAMAT-AL-HUFFAAZ (seal of custodians) for AlShaikh Shamsuddin. (AlTajreedul Sareeh Muqaddimah, p. 4)
A “Hafiz” is one who has memorized the full Arabic text of the Holy Quran. Now you tell me: Was AlSaikh the last to memorize it? Don’t you know anyone among the living who knows it complete too?
23. KHATAM-ATUL-HUFFAAZ used for Shaikh Muhammad Abdullah. (Al Rasaail Naadirah, p. 30)
24. KHATAM-ATUL-HUFFAAZ used for Ibn Hajrul ‘Asqalaani. (Tabqaatul Madlaseen, title page)
KHATAM-ATUL-FUQAHAA (seal of jurists) used for Al Shaikh Najeet. (Akhbaar Siraatal Mustaqeem Yaafaa, 27 Rajab, 1354 A.H.)
28. KHATAM-AL-MUFASSIREEN (seal of commentators or exegetes) for Shaikh Rasheed Raza. (Al Jaami’atul Islamia, 9 Jamadiy thaani, 1354 A.H.)
29. KHATAM-AL-MUFASSIREEN (seal of commentators) used for Maulvi Muhammad Qaasim. (Israare Quraani, title page)
30. KHATAM-ATUL-FUQAHAA used for Shaikh Abdul Haque. (Tafseerul Akleel, title page)
31. KHATAM-AL-WALAAYAT (seal of sainthood) for best saint. (Muqaddimah Ibne Khuldoon, p. 271)
32. KHATAM-AL-MUHADDITHEEN WAL MUFASSIREEN (seal of narrators and commentators) used for Shah ‘Abdul ‘Azeez. (Hadiyyatul Shi’ah, p. 4)
Did this world not see any narrator or commentator after the said Shah ‘Abdul ‘Azeez?
33. KHATAM-AL-MAKHLOOQAAT AL-JISMAANIYYAH (seal of bodily creatures) used for the human being. (Tafseer Kabeer, vol. 2, p. 22, published in Egypt)
34. KHATAM-AL-HUKKAAM (seal of rulers) used for kings. (Hujjatul Islam, p. 35)
Does our planet have no king today?
35. KHATAM-AL-KAAMILEEN (seal of the perfect) used for the Holy Prophet (pbuh). (Hujjatul Islam, p. 35)
36. KHATAM-AL-MARAATAB (seal of statuses) for status of humanity. (‘Ilmul Kitaab, p. 140)
We humans can get / have the “highest honors, not “last” honors.
37. KHATAM-AL-KAMAALAAT (seal of miracles) for the Holy Prophet (pbuh). (ibid, p. 140)
38. KHATAM-AL-ASFIYAA AL A’IMMAH (seal of mystics of the nation) for Jesus (peace be on him). (Baqiyyatul Mutaqaddimeen, p. 184)
39. KHATAM-AL-AUSIYAA (seal of advisers) for Hazrat Ali (R.A.A.). (Minar Al Hudaa, p. 106)
40. KHATAM-AL-MU’ALLIMEEN (seal of teachers/scholars) used for the Holy Prophet (pbuh). (Alsiraatul Sawee by Allama Muhammad Sabtain)
Now… I’m a teacher myself – aren’t I teaching you so many things that you never knew before? Of course! I’m nothing in comparison to His Holines our master & savior, and most definitely not the best even among current teachers, but most definitely I can confirm one thing that I am still living, even AFTER the Holy Prophet (pbuh). Now if He was ‘The Last of Teachers’ and if teacherhood has ended after him then why is it that we find so many teachers in so many universities around the globe?
Rack your brains, Muslims!
Khatam does not mean the last, it only means “one of the best” or “the only best”… got it?
Please try understanding the point, its not very hard.
The use of the word Khatam (last/best/ultimate) is quite common in the Arabic language. It is sometimes used to mean “the perfect” and “the unique” also.
This list is by no means exhaustive, since I know there are many more instances where the arabic word “Khatam” has been used to commonly refer to the highest status in a quality. I have more references but forty is a decent round figure.
There’s this Hadees-e-Nabwi (saw) to prove that Khatam doesn’t mean last; the prophet had said:
“I am the last of the Prophets and you are the last of peoples.” (Muslim) and
Another Hadith runs as follows:
“INNEE AAKHIRUL ANBIYAAI WA INNA MASJIDEE AAKHIRUL MASAAJID” meaning
“…and my mosque is the last mosque.” (Muslim, Kitabul Haj Fazlis Salat, p. 531)
With these if you believe that there would be no prophet after him… then you should also believe that there would be no living people after those aforementioned. And again: there would never be another mosque build after the mentioned one.
It is clear that the Holy Prophet could never mean that!
Obviously, what he means is He is the best of prophets with the best of peoples and that his mosque is the best. Where best would mean, best than the rest.
There is another tradition where the Holy Prophet (Peace be upon him) 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)
Obviously it cannot mean that there will be no king after the Chosroe or Kaiser but that nobody exactly like their character can be there.
It is clear from the foregoing that the expression Khataman Nabiyyeen means the ‘perfect of prophets’ and does not oppose the appearance of a prophet after the Holy Prophet (Peace be upon him), but one who will not bring any new Shariah (Law) and does not attain prophethood independently but through complete obedience & reference to the Holy Prophet Muhammad (peace and blessings of God be on him). Even recognized Muslim saints of different countries, ages, and clines, and even the Holy Prophet himself, have understood the expression in the like manner.
Exactly! This is what the Muslims today need to understand.
O children of Adam! If Messengers come to you from among yourselves, rehearsing My Signs unto you, then whoso shall fear God and do good deeds, on them shall come no fear nor shall they grieve. (Holy Qur’an Chapter 7; Verse 36)
The Almighty says: ‘Alas for My servants! there comes not a Messenger to them but they mock at him’. (Holy Quran 36:31)
Very Important Point to be Noted:
These who reject the idea of coming of a prophet after Mohammed (Pbuh), themselves also hold the view that Jesus (Peace be upon him) will return. These scholars have deliberately spread this notion among the Muslims in order to prevent them from accepting the claim of The Promised Messiah (Peace be upon him) who has already come. The Holy Qur’an states very clearly that some Prophets were sent by Allah with Laws, some without and many of them were followers of previous Shariahs. As God says in the Quran:
These messengers have We exalted some of them above others; among them there are those to whom Allah spoke; and some of them He exalted in degrees of rank. – (Surah Al-Baqarah 2:254)
Proofs of continuation of Prophethood from the Holy Qur’an in Urdu
Continue reading: The Truth Message – Part – 4
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