Ahmadiyya Movement in Islam
The Finality of Prophethood
S. Abul A'la Maududi
Of all the conspiracies hatched against Islam in modern times, the most
dangerous is a false claim to Prophethood made in the beginning of this
century. This claim has been the main cause of wide spread mental chaos
amongst the Ummah for the last sixty years. Like all other schisms, the
root cause of this mischief is that the Muslims are generally ignorant
of their religion. Had they been truly imbued with its knowledge and developed
a clear understanding of the article of faith relating to the finality
of Prophethood, it would have been well-nigh impossible for any false claimant
to Prophethood to take root and thrive among the people of Islam after
the last ministry of Prophet Muhammad (peace and blessings of Allah be
upon him). At this juncture the most perfect and effective remedy for eradicating
this evil is to educate the maximum number of people in the best possible
manner about true faith in the finality of the Prophethood of Muhammad
(peace be upon him) and stressing the importance and value of this article
of faith in the religion of Islam. It is also imperative that all doubts
and skeptical notions about the final ministry of Prophet Muhammad (peace
be upon him) should be dispelled through reason and logic. This booklet
has been prepared to serve this very purpose. Readers who find it useful
should take a step further and extend their full co-operation in the propagation
of its contents. This booklet ought to reach all literate people and they
having studied it themselves should read it out to the non-literate. It
is hoped that a study of this booklet will not only immunize people who
have not been contaminated with this malady but would also make the truth
manifest to the right-minded persons among those who have received some
of its germs. However, those who have fallen victim to falsehood and are
impervious to all reason--for them, hope and salvation lies only with Allah.
Abul A'la Maududi
In the Name of Allah, the Most Merciful
and the Most Beneficent
February 12, 1962.
Finality of Prophethood
S. Abul A'la Maududi
"O people ! Muhammad has no sons among ye men, but verily,
He is the Apostle of God and the Last in the line of Prophets.
And God is Aware of everything." (Surah
Al Ahzab 33.40)
This verse has been revealed in the fifth Ruku' (para or passage) of
Surah al-Ahzab. In this Ruku' Allah has provided answers to all those objections
raised by the hypocrites, which had given rise to a storm of calumnies,
slander and mischief in respect of the marriage of Holy Prophet Muhammad
(peace be upon him) with Hadrat Zainab (may Allah be pleased with her).
These hypocrites argued that Zainab was the wife of an adopted son of
the Holy Prophet and by this connection she stood in the position of the
Prophet's daughter in-law. Hence, after her divorce from Zaid, the Prophet
had taken his own daughter-in-law as wife.
In order to refute this allegation Allah told clearly in verse 37 that
this marriage had Divine sanction behind it and was made to serve as a
lawful precedent for Muslim men to marry the wives of their adopted sons
after they had been divorced by their husbands. Later in verses 38 and
39, Allah affirmed that no power could hinder the Prophet from discharging
a Divine obligation. The Prophets are ordained to fear God, not the people.
It has been an invariable practice of the Apostles to transmit the Divine
message without any extraneous care and to perform the duties enjoined
upon them by Allah without fear or hesitation. Afterwards a verse was revealed
which extinguished the basis of all objections. In the first place, they
had charged "You have taken your daughter-in-law as wife, in contravention
of your own law that the wife of a son is forbidden to his father."
In refutation of this charge it was affirmed by the Almighty:
"Muhammad had no sons among ye men..."
Thereby making absolutely clear that the man whose divorced wife was taken
into wedlock by the Prophet being not his real son; the act, therefore
did not imply violation of it.
The argument of their second charge ran thus: "Admitted that the adopted
son is not the real one, and on that basis a father might lawfully marry
the divorced spouse of his adopted son, but where was the compulsion for
the Prophet to do so?"
Allah affirmed in answer to this charge:
"But, verily, he is the Apostle of Allah".
The implication is that it was Allah's mandate to the Holy Prophet to wipe
out all prejudices and declare all taboos that pagan custom had unnecessarily
imposed upon the people, as lawful. In this respect the Prophet's action
was unequivocal and left no room for doubt. (see footnote
In order to lay particular emphasis upon this point Allah observes:
"And he is the last in the line of Prophets,"
which means that no messenger nor even a Prophet charged with the mission
of carrying out reforms in the sphere of Law or society which might have
been omitted (God forbid) during the lifetime of Muhammad (PBUH) will ever
succeed him. Since Allah ordained the ministry of Prophet Muhammad (PBUH)
to be final, it was, therefore, imperative that he should accomplish the
task of uprooting this pagan custom.
Later the point has been further emphasized in the revelation (Wa Kan
ul-Allahi Be-kulle Shai-in 'Aleema):
"God is Aware of everything."
The true import of this revelation is that Allah deemed it best to remove
this pagan custom through the agency of Prophet Muhammad (PBUH) and that
Allah only could take cognisance of the harm that the perpetuation of this
infidel custom would have entailed. Allah was well aware that the line
of Prophethood ended in Muhammad (PBUH) whose precedent the whole ummah
would follow, and had he not done away with this custom, there would arise
no man comparable in status to Prophet Muhammad (PBUH) who could accomplish
the task. And suppose a reformer had arisen in later times who would break
this custom, his act would not have constituted a universal or permanent
precedent for Muslims of all ages and all countries to follow. No other
person that follows will embody the Divine sanctity which attaches to the
person of Prophet Muhammad (PBUH). Hence the precedent of no man but Muhammad
has the potential of wiping out the idea of all pagan customs from the
souls of men for all times to come.
The Verdict of the Text of the Qur'an
A group who has raised the heresy of a new prophethood in modern times
explains the meaning of the idea of the "Finality of Prophethood" as the
'Stamp of Prophethood' thereby implying that all prophets who would succeed
Muhammad (PBUH) will bear his stamp and will attain to prophethood by his
seal alone. No one, in other words, who does not bear the seal of Muhammad
(PBUH) will attain the status of Prophethood. But the context in which
"the last in the line of Prophets"
has been revealed in the Holy Qur'an leaves no scope for such speculation.
If indeed the term "last in the line of Prophets" does bear the
meaning intended by this group, then this term is surely out of place in
the context in which it has been revealed. Furthermore, when the term is
charged with this meaning it distorts the whole purpose of the revealed
In this verse God refutes the charge and dispels doubts created by the
mischievous people about the marriage of Prophet Muhammad (PBUH) with Zainab
(may Allah be pleased with her), the divorced wife of the Prophet's adopted
son, Zaid. Does it stand to reason to make a sudden interpolation in this
context of the point that Muhammad (PBUH) was the 'seal of Prophets' and
that Allah had delegated to him the authority of attesting the bonafides
of succeeding prophets ?
This interpretation bears no connection with the context-not the least
even and is contrary to the purpose of Divine argument against the heretics.
If this interpretation were true the non- believers might well have argued:
"There is no hurry in doing away with this custom now. You might safely
leave this task for your successor prophets who will bear your stamp."
According to a second interpretation of the idea of the finality of
Prophethood advanced by this group it is said that the term "Last in
the line of Prophets" means the "exalted Prophet." They further explain
that the line of Apostles will continue, though the excellence of Prophethood
has been culminated in the person of Muhammad (PBUH). This interpretation
is no less defective and harmful than the other one. It hardly bears any
relation to the context and, in fact, conveys a contradictory sense of
the verse. Taking this thread of argument the infidels and hypocrites would
have plausibly pointed out, "Sir, there will be other prophets after you,
howsoever inferior in status compared to you, to fulfil the Divine mission,
why must you take it upon yourself to remove this custom also?"
The Dictionary Meaning of the Word 'Khatam-al-Nabiyyin'
It is evident that the text can bear one meaning and it is that Khatam-al-Nabiyyin
stands for the Finality of Prophethood with a clear implication
that the prophethood has been culminated and finalized in Muhammad (PBUH).
It is not only the context that supports this interpretation but also the
According to Arabic lexicon and the linguistic usage Khatam means
to affix seal; to close, to come to an end; and to carry something to its
Khatama al-'Amala is equivalent to 'Faragha min al-'Almali' which means
'to get over with the task.' 'Khatama al-Ina' bears the meaning 'The vessel
has been closed and sealed so that nothing can go into it, nor can its
contents spill out.'
'Khatam-al-kitab' conveys the meaning 'The letter has been enclosed
and sealed so that it is finally secured.'
'Khatama-'Ala-al-Qalb' means 'The heart has been sealed so that it cannot
perceive anything new nor can it forswear what it has already imbibed.'
'Khitamu-Kulli-Mashrubin' implies 'the final taste that is left in the
mouth when the drink is over.'
Katimatu Kulli Shaiinn 'Aqibatuhu wa Akhiratuhu means "The end in the
case of everything denotes its doom and ultimate finish." Khatm-ul-Shaii
Balagha Akhirahu conveys the sense, "To end a thing means to carry it to
its ultimate limit."
The term Khatam-i-Qur'an is used in the similar sense and the closing
verses of Qur'anic Surahs are referred to as Khawatim. Khatim-ul-Qaum Akhirhuum
means "The last man in the tribe." (Refer to Lisan-ul-'Arab;
Qamus and Aqrab-ul- Muwarid). (see footnote 2,
For this reason all linguists and commentators agree that Khatam-ul-Nabiyyin
means 'The Last in the line of Prophets.' The word Khatam in its dictionary
meaning and linguistic usage does not refer to the post office stamp which
is affixed on the outgoing mail. Its literal meaning is the 'seal' which
is but on the envelope to secure its contents.
The Observations of the Holy Prophet(PBUH) About the Finality of Prophethood
The meaning of the word Khatam that emerges out of the context of the Holy
Qur'an and which is the same as given in all lexicons of the Arabic language
is also affirmed by the observations of the Holy Prophet (peace and blessings
be upon him). We quote some authentic traditions to illustrate the case
The Holy Prophet (PBUH) observed: "The tribe of Israel was guided by
prophets. When a prophet passed away, another prophet succeeded him. But
no prophet will come after me; only caliphs will succeed me." (Bukhari,
The Prophet of Allah (PBUH) affirmed: "The chain of Messengers and Prophets
has come to an end. There shall be no Messenger nor Prophet after me."
(Tirmidhi, Kitab-ur-Rouya Babu Zahab-un- Nubuwwa, Musnad Ahmad, Marwiyat-Anas
The Prophet of God (PBUH) affirmed: "My position in relation to the
prophets who came before me can be explained by the following example:
A man erected a building and adorned this edifice with great beauty,
but he left an empty niche, in the corner where just one brick was missing.
People looked around the building and marvelled at its beauty, but wondered
why a brick was missing from that niche? I am like unto that one missing
brick and I am the last in the line of the Prophets." (Bukhari,
(In other words, with the advent of the Prophet Muhammad (PBUH) the
edifice of Prophethood has been completed and there is no empty niche in
this edifice to provide room for another prophet.)
Four traditions relating to this subject are recorded, in Muslim,
Kitab-ul-Fada'il, Bab-ul-Khatimin-Nabiyyin. The latter tradition contains
the following additional sentence. "So I came and in me the line of
Prophets has ended."
The very same tradition in similar words has been reported in Tirmidhi,
Kitab-ul-Manaqib, Bab-Fadlin Nabi and Kitab-Adab, Bab-ul-Amthal. In Musnad
Abu Dawud Tayalisi this tradition has been incorporated among other
traditions reported by Jabir bin Abdullah; and its last sentence reads,
"It is in me that line of Prophets came to its final end."
Musnad Ahmad contains traditions reported
by Hadrat Ubayyi bin Ka'b, Hadrat Abu Sa'id Khudri and Hadrat Abu Huraira(may
Allah be pleased with them) on the same subject with a slight variation
of words here and there.
The Holy Prophet (PBUH) observed: "God has bestowed upon me six favors
which the former Prophets did not enjoy:
The Holy Prophet (PBUH) observed: "I am Muhammad, I am Ahmad, I am the
effacer and infidelity shall be erased through me; I am the assembler.
People shall be assembled on Doomsday after my time. (In other words Doom
is my only successor.) And I am the last in the sense that no prophet shall
succeed me." (Bukhari and Muslim,
Kitab-ul-Fada'il, Bab: Asmaun-Nabi; Tirmidhi, Kitab-ul- Adab, Bab: Asma-un-Nabi;
Muatta', Kitab-u-Asma in-Nabi, Al- Mustadrak Hakim, Kitab-ut-Tarikh, Bab:
The Prophet of God (PBUH) observed: "God Almighty hath sent unto the
world no apostle who did not warn his people about the appearance of Dajjal(
Anti-Christ, but Dajjal did not appear in their time). I am the last in
the line of Prophets and ye are the last community of believers. Without
doubt,then, Dajjal shall appear from amongst ye".
(Ibn Majah, Kitabul-fitan, bab:Dajjal).
'Abdur Rahman bin Jubair reported: "I heard Abdullah bin 'Amr ibn-'As
narrating that one day the Holy Prophet (PBUH) came out of his house and
joined our company. His manner gave us the impression as if he were leaving
us.' He said, 'I am Muhammad, the unlettered prophet of Allah' and repeated
this statement three times. Then he affirmed: "There will be no prophet
after me'." (Musnad Ahmad, Marwiyat'Abdullah
bin Amr ibn'-As.)
The Holy Prophet (peace and blessings of Allah be upon him) said: "Allah
will send no Apostle after me, but only Mubashshirat. It was said: what
is meant by al-Mubashshirat. He said : Good vision or pious vision".
(Musnad Ahmad, Marwiyat Abu Tufail,
Nasa'i, Abu Dawud) (In other words there is no possibility
of Divine revelation in future. At the most if some one receives an inspiration
from Allah he will receive it in the form of "pious dream."
The Holy Prophet (PBUH) said: "If an Apostle were to succeed me, it
would have been 'Umar bin Khattab." (Tirmidhi,Kitab-ul-
The Holy Prophet (PBUH) told Hadrat 'Ali, "You are related to me as
Aaron was related to Moses(peace be upon him). But no Apostle will come
after me." (Bukhari and Muslim,
Kitab Fada'il as-Sahaba)
This tradition is recorded in Bukhari and Muslim in the account of the
Battle of Tabuk also. Musnad records two traditions narrated by Hadrat
Sa'd bin Abi Waqqas ( may Allah be pleased with him) on this subject. The
last sentence in one of these traditions runs as follows : "Behold there
is no prophethood after me."
Detailed accounts of the traditions incorporated in Abu
Dawud Tayalisi, Imam Ahmad and Muhammad bin Ishaque report that
on the eve of his departure for the battle of Tabuk, the holy Prophet (PBUH)
had resolved to leave Hadrat 'Ali behind him in order to look after the
defense and supervise the affairs of Medina. The hypocrites thereupon began
to spread insinuations and rumours about Hadrat 'Ali. Hadrat 'Ali went
to the Prophet and submitted : 'O Prophet of Allah, are you leaving me
behind among women and children?' On this occasion in order to set his
mind at peace the Holy Prophet (PBUH) observed: "You are related to
me as was Aaron with Moses." In other words "as Hadrat Moses on the
Mount Tur had left Hadrat Aaron behind to look after the tribe of Israel,
so I (Muhammad) leave you behind to look after the defense of Medina."
At the same time apprehending that this comparative allusion to Hadrat
Aaron might later on give rise to heresies, the Holy Prophet (PBUH) immediately
made it clear that "There will be no Prophet after me."
Thauban reports: "The Holy Prophet (PBUH) observed: And there will arise
Thirty imposters in my Ummah and each one of them will pronounce to the
world that he is a prophet, but I am the last in the line of the Prophets
of God and no Apostle will come after me." (Abu
Abu Dawud in 'Kitab-ul-Malahim' has recorded another tradition reported
by Abu Huraira in the same subject. Tirmidhi has also recorded these two
traditions as reported by Hadrat Thauban and Hadrat Abu Huraira. The text
of the second tradition runs thus: "It will come to this that thirty
imposters will arise and each one of them will put forth his claim to be
the Apostle of God."
The Holy Prophet (PBUH) observed: "Among the tribe of Israel who went
before you there indeed were such people who held communion with God, even
though they were not his Prophets. If ever there arose a person from among
my people who would hold communion with God, it would be none else but
'Umar (May Allah be pleased with him)." (Bukhari,
A version of this same tradition in `Muslim' contains Muhaddithuna instead
of Yukallimuna. But then Mukalima and Muhaddith bear identical meaning
i.e., a man enjoys the privilege of holding direct communion with God or
a person who is addressed by the Almighty from the unseen. Thus we conclude
that if there had been any person among the followers of Muhammad who could
hold communion with God without being raised to the dignity of prophethood,
it would have been `Umar.
The Prophet of God (PBUH) said: "No Prophet will come after me and there
will, therefore, be no other community of followers of any new prophet."
(Baihaqi,Kitab-ul Rouya; Tabarani)
The Holy Prophet (PBUH) observed: "I am the last in line of the prophets
of God and my Masjid is the last Masjid (referring the holy Masjid of the
Prophet)." (see footnote 3) (Muslim,
Kitab-ul-Hajj; Bab:Fadl-us-Salat bi Masjidi Mecca wal Medina)
A large number of such traditions of the Holy Prophet (peace and blessings
of Allah be upon him) have been reported by the companions and a great
many compilers have recorded them from authoritative sources. A study of
these traditions shows that the Holy Prophet on several occasions, and
in various ways and in different words made it explicitly clear that he
was the last Prophet of God; That no prophet would follow him and that
the line of prophets had ended in him. Furthermore, those would claim to
be Prophets and Messengers of God after his time would be imposters and
liars. (see footnote 4).
There can be no authentic, creditable and conclusive interpretation
of the words of the Holy Qur'an, Khatam-un- Nabiyyin, than that given by
the Holy Prophet (PBUH) for the credentials of the Holy prophet (PBUH)
need no proof and the authority of his words is unassailable. His words
are authentic and a proof in itself. When the Prophet is explaining a Nass
of the Holy Quran, his explanation is the most authentic and a proof positive.
The question is who else besides the Holy Prophet (PBUH), to whom the
Qur'an was revealed, is better qualified to comprehend its meaning and
to explain its contents to us? And he who advances an alternative explanation,
shall we regard his claims as worthy of our consideration let alone our
The Consensus of the Companions
After the Holy Qur'an and sunnah, the consensus of the companions of the
holy Prophet (PBUH) holds the third position. All authentic historical
traditions reveal that the companions of the prophet (PBUH) had unanimously
waged a war on the claimants to the prophethood and their adherents after
the demise of the Holy Prophet (PBUH).
In this connection the case of Musailama is particularly significant.
This man did not deny that Muhammad (PBUH) was the Prophet of God; he claimed
that God had appointed him as a co- prophet with Muhammad to share his
task. The letter which had addressed to the Holy Prophet just before the
Mussailama's death reads:
"From Musailma the prophet of God to Muhammad the Prophet of Allah (PBUH).
I wish to inform you that I have been appointed as your partner to share
in the burden of prophethood." The historian Tabari has recorded a tradition
which says that the `call to prayers'(Adhan) which Musailama had devised
for his followers included the words, "I testify that Muhammad is the Prophet
Despite Musailama's clear affirmation of the Prophethood of Muhammad
(PBUH), he was declared an apostate and ostracised from the society of
Islam. Not only this but a war was waged on Musailama. History also bears
witness to the fact that the tribe of Hunaifa (Banu Hunaif) had accepted
Musailama's claim to prophethood in good faith. They had been genuinely
led to believe that Muhammad (PBUH) had of his own accord declared Musailama
as his partner in prophethood. A man who had learnt Qur'an in the Holy
City of Medina went to the tribe of Banu Hunaifa and falsely represented
the verses of the Qur'an as having been revealed to Musailama.
Though Banu Hunaifa had been deliberately misinformed, nevertheless
the companions of the Holy Prophet did not recognize them as muslims and
sent an army against them. There is no scope here for taking the view that
the companions had fought against them as rebels and not as apostates.
Islamic Law lays down that in the event of a war against the rebel Muslims,
the prisoners taken in battle shall not be taken into slavery. The law
further requires that even the rebellious Dhimmis, when taken as prisoners
in battle, shall not go into slavery. But when military action was taken
against Musailama and his followers, Hadrat Abu Bakr declared that the
women and children of the enemy would be taken as slaves; and when they
were taken prisoner in battle, they were enslaved. From among these a girl
was given as a slave to Hadrat `Ali. She bore him a son named Muhammad
bin Hanfiya, who is a renowned figure in the history of Islam.
(Al- Badaya wan-Nihaya, Vol. VI, pp. 316 & 325)
This event is a clear proof of the fact that when companions fought
against Musailama, they did not charge him with rebellion. The charge against
him was that he had preferred a claim to prophethood after the line of
Prophets had ended in Muhammad (PBUH) and he had thus misled other people
to affirm faith in his claim of prophethood. The action against Musailama
was taken immediately after the death of the Holy Prophet (PBUH) under
the leadership of Hadrat Abu Bakr Siddique (may God be pleased with him),
and it had the unanimous support of the entire body of the companions.
There can be found no better and explicit example of the consensus of the
companions than this.
The Consensus of all the Ulema of the Ummah
Next in line of authority after the consensus of the Companions stands
the consensus, in matters of religion, of those ulema of the Muslims who
came after the time of Companions (may God be pleased with them). A glance
through the history of Islam from the first century up to the modern times
reveals to us the fact that the ulema of all periods in every Islamic country
of the world are unanimous in their conviction that no new prophet can
be raised after Muhammad (PBUH). They all agree in the belief that anyone
who lays a claim to Prophethood after Muhammad (PBUH) and anyone who puts
faith in such a claim is an apostate and an outcast from the community
The following facts are appended as an illustration of this:
A man in the time of Imam Abu Hanifa (80 A.H.-150 A.H.) laid claim to Prophethood
and said "Let me show you the proofs of my prophethood." The great Imam
thereupon warned the people: "Anyone who asks of this man the credentials
of prophethood, shall become an apostate, for the Prophet of God (PBUH)
has explicitly declared: "No prophet will come after me."
(Manaqib al-Imam-i-Azam Abi Hanifa, Ibn Ahmad al-Makki, Vol. I, p.161,
published in Hyderabad, India, 1321 A.H.)
`Allama Ibn Jarir Tabari (224 A.H.-310 A.H.) in his renowned commentary
of the holy Qur'an gives the following interpretation of the verse, 'walakin
Rasul Allahi wa Khatam-ul Nabiyyin': "He has closed and sealed the prophethood
and the door (of prophethood) shall not open for anyone till the end of
the world." (Vide Commentary of Ibn-i-Jarir,
Vol. 22, p.12)
In his book `Aqida-i-Salfia,
while explaining the beliefs of the pious forbearers and particularly those
of Imam Abu Hanifa, Imam Abu Yusuf and Imam Muhammad, Imam Tahavi (239
A.H.-321 A.H.) writes that Muhammad (PBUH) is a highly venerable servant
of God. He is the chosen Prophet and the favorite Messenger of Allah. He
is the last of the Prophets, Leader of the pious, chief of the Messengers
of Allah and the beloved one of the Lord. After him every claim to Prophethood
is an error manifest and worship of one's evil-self." (Sharah
al-Tahawiya Fil-'Aqidat-ul-Salfia, Dar-ul-Ma'arif, Egypt, pp. 15, 87, 96,
97, 100, 102)
`Allama Ibn Hazm Andulasi (384 A.H.-456 A.H.) writes: "It is certain that
the chain of Divine revelations has come to an end after the death of the
Holy Prophet(PBUH). The proof of this lies in the fact that none but a
prophet can be the recipient of Divine revelations and God has affirmed
that Muhammad has no sons among ye men and he is the Messenger of God and
that He has sealed the office of Prophethood."
(Al-Mohallah, Vol. 1, p.26)
Imam Ghazali (450 A.H-505 A.H.) says `If the right of denying the authority
of consensus be admitted, it will give rise to many absurdities. For example,
if someone says that it is possible for a person to attain the office of
Prophethood after our Apostle Muhammad (PBUH), we shall not hestitate to
pronounce him as an infidel, but in the course of a controversy the man
who wishes to prove that any reluctance in pronoucing such a person as
an apostate is a sin shall have to seek the aid of consensus in support
of his arguments, because reason is no arbiter against the possibilty of
the existance of a `new prophet.' As regards the followers of the `new
prophets' they will not be utterly incapable of making various interpretations
of La Nabiya Ba`di, "There will be no Prophet after me" and Khatam-ul-Nabiyyin,
`Last of the Prophets.' A follower of the `new prophets' might say that
Khatam-ul-Naibiyyin, `Last of the Prophets' bears the meaning "last of
the prominent Messengers." If you argue that "prophets" is a common word,
he would very easily give this term a particular significance with regard
to his own `prophethood.' In respect of `No Prophet will come after him',
such a man would contend that this expression does not say that `No Messengers
will follow him.' There is a difference betwen a Prophet and a Messenger.
The status of a Prophet is higher than that of the Messenger. The fact
is that such absurdities can be indulged in ad infinitum. It is not difficult,
in our view, to make different interpretations of a word. Besides, there
is no ample scope for people to commit blunders ever and beyond these points
in the exposition of these clear words. We cannot even say that those who
make such interpretations are guilty of the denial of clear injunctions.
But to refute those who have but their faith in the false expositions we
shall say that the entire Ummah by a consensus of opinion recognizes that
the words `No Prophet shall come after him' and the context of the traditions
suggests that the Holy Prophet meant that `No Prophet, nor Messenger shall
follow him.' Furthermore, the Ummah is agreed on the point that above words
of the Holy Prophet leave no scope for a different interpretation than
given to it by the consensus of the Ummah and he who would not join the
consensus is no more than a dissident.
(Al-Iqtisad Fil Aiteqad, p.114, Egypt)
[We have quoted here the original Arabic text (in the Urdu Edition)
of the opinion of Imam Ghazali because the deniers of the idea of the Finality
of Prophethood have vehemently challenged the authenticity of this reference.)
Mohy-us-Sunnah Baghawi ( died 510 A.H.) writes in his commentary Ma`lam-al-Tanzil:
"God brought the line of Prophets to an end with him. Hence he is the final
Prophet.......Ibn `Abbas affirms that God(in this verse) has given His
verdict that no Prophet will come after the Prophet Muhammad(PBUH)." (Vol.
3, p. 158)
`Allama Zamakhshri (467 A.H.-538 A.H) writes in his commentary entitled
Kashshaaf, "If you ask how Muhammad can be
the last of the Prophets when Hadrat `Isa (Jesus Christ) will appear towards
the end of the world? I shall reply that the finality of Prophethood of
Muhammad (PBUH) means that no one will be endowed with prophethood after
him. Hadrat 'Isa is among those upon whom prophethood was endowed before
Muhammad(PBUH). Moreover, Hadrat 'Isa will appear as a follower of Muhammad
and he will offer prayers with his face towards the Qiblah of Islam, as
a member of the community of the Muslims." (Vol. 2, p. 215)
Qazi 'Iyad (died 544 A.H.) writes: " He who lays a claim to prophethood,
affirms that a man can attain the office of prophethood or can acquire
the dignity of a prophet through purification of soul, as is alleged by
some philosophers and sufis; similarly a person who does not claim to be
a prophet, but declares that he is the recipient of Divine revelation,
all such persons are apostates and deniers of the prophethood of Muhammad(PBUH),
for Muhammad (PBUH) has conveyed the message of God to us that he is the
final Prophet and no Prophet will come after him. He had also conveyed
to us the Divine message that he has finally sealed the office of Prophethood
and that he has been sent as a Prophet and a Messenger to the whole of
mankind. It is the consensus of the entire Ummah that these words of the
Holy Prophet are clear enough and eloquently speak of the fact that they
can admit of no other interpretation or amendment in their meaning. Hence
there is no doubt that all these sects are outside the pale of Islam not
only from the view-point of the consensus of the Ummah but also on the
ground of these words having been transmitted with utmost authenticity."
(Shifa, Vol. 2, pp. 270- 271)
`Allama Shahrastani (died A.H. 548), in his renowned book, Almilal
wan Nahal, writes: "And similarly who says that a prophet shall
come after Muhammad (PBUH), there are no two opinions that such a man is
an infidel." (Vol. 3, p. 249)
Imam Razi (543 A.H.-606 A.H.), in his work Tafsir
Kabir while explaining the meaning of the verse Khatam-un-Nabiyyin
states: "In this context the term Khatam-un Nabiyyin has been used in the
sense that a Prophet whose ministry is not final may leave some injunctions
or commandments incomplete or unexplained thus providing scope for a succeeding
prophet to complete the task. But the Prophet who will have no successor
is more considerate and provides clear guidlines for his followers, for
he is like a father who knows that after him there will be no guardian
or patron to look after his son."(Vol. 6, p. 581)
Allama Baidawi(died A.H. 685), in his commentary, Anwar-ul-Tanzil, writes:
"In other words he, Muhammed (PBUH), is the last of all Prophets. He is
the one in whom the line of Prophets ends or the one whose advent has sealed
the office of Prophethood. The appearance of Hadrat 'Isa (peace be upon
him) after Prophet Muhammed (PBUH) is not a contradiction of the finality
of Muhammed's Prophethood, because Hadrat Isa will appear as a follower
of the Shariah of Muhammed." (Vol. 4, p. 164)
'Allama Hafiz-ud-Din Al-Nasafi (died A.H.710), in his commentary, Madark-ut-Tanzil,
writes: "And he Muhammad(PBUH) is the one who has brought the line of prophets
to an end...in other words he is the last of all prophets. God shall not
appoint another prophet after him. In respect of Hadrat `Isa(peace be upon
him) it may be stated that he is among those who were appointed Prophets
before the time of Muhammad(PBUH). And when Hadrat `Isa appears again,
he will be a follower of the Shar'iah of Muhammad, and one among faithful."
`Allama `Alau-din Baghdadi (died A.H. 725) in his commentary,
Khazin, writes: "Wa Khatam-un-Nabiyyin,' in other words, God has
ended prophethood in him, Muhammad(PBUH). Henceforth there is no prophethood
after him, nor is there any partner with him in prophethood...Wa Kan Allahu
Bikulle Shaiin `Alima, God is aware that no prophet will come after him."
Allama Ibn Kathir (died A.H. 774) writes in his well- known commentary,
Tafsir Ibne Kaseer, "Hence this verse is a
clear proof of the fact that no prophet will come after Muhammad(PBUH)
and when it is said that no prophet will come after him it is a foregone
conclusion that no messenger will succeed him either, for the office of
a messenger holds prominence over the office of a prophet. Every messenger
is a prophet, but all prophets are not messengers. Any one who lays a claim
to prophethood after Muhammad(PBUH) is a liar, a disruptionist, an imposter,
depraved and a seducer despite his wonderous jugglery and magical feats.
Any one who would make this claim in future till the end of the world belongs
to this class. (Vol. 3, pp. 493-494)
Allama Jalal-Ud-Din Suyuti (died A.H. 911) writes in his commentary entitled
Jalalain, "God is aware of the fact that no
prophet will succeed Muhammad (PBUH) and when Isa (PBUH) will reappear
in the world he will act according to the Shariah of Muhammad (PBUH)."
Allama Ibn Nujaim (died A.H. 970) in his renowned work of the canons of
Fiqh entitled, 'Al-Ashbah wan-Nazair', Kitab-
us-Siyyar:Bab: al-Raddah, writes: "A person who does not regard Muhammad
(PBUH) as the last Prophet of God is not a Muslim, for the finality of
Muhammad's prophethood is one of those fundamental articles of faith which
a Muslim must understand and believe." (p. 179)
Mulla Ali Qari (died A.H. 1016) in his commentary Fiqh
Akbar, writes: "To lay a claim to Prophethood after the ministry
of our Prophet Muhammad (PBUH) is a sheer infidelity by the consensus of
Ummah." (p. 202)
Shaikh Isma'il Haqqi (died 1137 A.H.) while elucidating this verse in his
commentary Ruh-ul-Bayan, writes: "Asim reads the word Khatam with a vowel
stress on the letter ta which means the instrument of stamping and sealing,
just as 'Printer' is the machine which imprints. The connotation of the
word is that the Holy Prophet (PBUH) was the last of all prophets and God
has sealed the office of prophethood through his agency. In Persian the
same meaning will be expressed by the term 'Mohar Paighambran'. The seal
of Prophets i.e., his (Muhammad's) advent sealed the door of prophethood
and the line pf prophets ended in him. Other reciters pronounce the word
Khatim with the vowel point under the letter ta which means to say that
Muhammad (PBUH) was the one who sealed the doors of prophethood. In Persian
the same meaning will be expressed by the term 'Mohar Konindai Paighambran,'
'Sealer of the prophets,' so both ways the word Khatam bears one and the
same meaning........Henceforth the Ulema of the Ummah of Muhammad(PBUH)
will inherit only spiritual eminence from him. The inheritance of Prophethood
is extinct, for Muhammad(PBUH) has sealed the office of Prophethood for
all time to come. The appearance of Hadrat Isa (PBUH) after Muhammad(PBUH)
is not a contradiction of the finality of Muhammad's prophethood. The term
Khatam-un-Nabiyyin makes it clear that no one will be appointed a prophet
Hadrat Isa (PBUH) was appointed Prophet before Muhammad(PBUH) and Isa(PBUH)
will appear as a follower of the Shari'ah of Muhammad(PBUH). He (Isa)(PBUH)
will offer prayers with his face turned towards the Qiblah designated by
Muhammad(PBUH). Hadrat Isa (PBUH) will be one among the faithful of Islam.
He will neither receive any Divine revelation nor will issue new injunctions;
he will act as a follower of Muhammad(PBUH). `Ahl-Sunnat wal Jam'at (the
Sunni sect) believe that no prophet will come after our holy Prophet Muhammad(PBUH)
because God has affirmed: "wa-lakin Rasul Allahi wa Khatam-un-Nabiyyin",
and the Prophet has said: La Nabiya Ba`di (There will be no Prophet after
me.) Henceforth anyone who says that a prophet will succeed Muhammad(PBUH)
will become an apostate, because he has denied a basic article of faith.
Similarly anyone who casts doubt about the finality of Muhammad's prophethood,
will also be declared an infidel, because the foregoing discussion has
distinguished right from wrong. And any claim to prophethood after Muhammad(PBUH)
is absolutely false."
In Fatawa-i-Alamgiri which was compiled by
the eminent scholars of the Indian sub-continent at the command of Aurangzeb
Alamgir, in the 12th century Hijri, it is recorded: "A man who does not
regard Muhammed (PBUH) as the final Prophet of God, is not a Muslim, and
if such a man claims to be a messenger or prophet of God, he shall be proclaimed
an apostate." (Vol. 2, p. 263)
Allama Shoukani (died 1255 A.H.) in his commentary, Fath-ul-Qadeer, writes:
"A majority of people have read the word Khatam with the vowel point under
the letter ta but 'Asim reads the same word with vowel stress on ta. The
first reading means that Muhammed (PBUH) ended the line of Prophets (peace
of Allah be upon them) i.e., in other words the Holy Prophet came last
of all the Prophets. The second reading means that the Holy Prophet was
the seal by which the office of Prophethood was finally closed; and that
his advent lent grace to the group of Allah's Prophets.
These are the expositions of the leading savants, jurists, scholars of
Hadith and commentators of every realm of Islam, from the sub-continent
of India to Morocco and Spain (Andulus) and from Turkey to Yemen. We have
indicated their years of birth and death in each case so that the reader
may realise at first glance that this list includes eminent authorities
of every century of the Islamic History falling between the first and thirteenth
century. We might even have added expositions by the learned doctors of
Islam belonging to the fourteenth century; but we omitted the Ulema of
the 14th century purposely because someone might state that these scholars
had explained the meanings of Khatam-i-Nabuwat as 'the Seal of all Prophets'
to refute the claim of the 'new prophets' of the modern age.
Allama Alusi (died 1270 A.H.) in his commentary, Ruh-ul-Ma'ani,
writes: "The word 'Prophet' is common, but the word 'Messenger' has a particular
significance. Hence when the Holy Prophet (PBUH) is called the 'Seal of
Prophets,' it necessarily follows that he is also the 'Seal of Messengers.'
The implication of the Holy Prophet's position as 'the Last of all Prophets
and Messengers of God' is that by his(PBUH) elevation to the dignity of
Prophethood in this world, the same dignity has henceforth been abolished
and no man can attain that dignity now." (Vol. 22,
"Anyone who claims to be the recipient of Divine revelations as a prophet
after the advent of Prophet Muhammad (PBUH), shall be declared an infidel.
There is no difference of opinion among Muslims on this point." (ibid.,
vol.22, p.38) "The affirmation in the Book of God of Prophet Muhammad (PBUH)
as `the Last of the Prophets' is unequivocal. The Sunnah has clearly explained
this and the Ummah has reached a consensus on it. Hence anyone who lays
a contradictory claim against this position shall be declared an apostate
(ibid., vol.22, p. 39)
It cannot, however, be said that the ulema of the past centuries entertained
feelings of animosity against a later day personality claiming to be a
prophet. These writings also make it clear beyond doubt that from the first
century up to the present-day the entire Muslim world has unanimously taken
the expression Khatam-un-Nabiyyin to mean `the Last of all Prophets.' Muslims
of all periods have been unanimous in the belief that the office of prophethood
has been sealed after the advent of the Holy Prophet(PBUH). There has never
been any difference of opinion among muslims that any person who prefers
a claim to prophethood and those who believe in such a claim to prophethood
are outside the pale of Islam. It is now up to all reasonable persons to
judge that in the face of all this massive evidence- the plain dictionary
meaning of the phrase 'Khatam-un-Nabiyyin' the interpretation of the Quranic
verse in its true perspective, the exposition of the Holy Prophet himself
and the consensus on the finality of prophethood of Muhammad(PBUH) of the
entire body of muslims all over the world from the time of the companions
of the Holy prophet to the present day followers of Islam-what scope is
left for an alternative interpretation and what justification can they
give for opening the door of prophethood for a new claimant. Furthermore,
how can those people be recognized as Muslims who have not only expressed
their opinion in favour of opening the door to prophethood, but they have,
in fact, catapulted a man into the mansion of the Prophets of God and have
become the followers of this trespasser? In this connection three more
points are noteworthy.
Is GOD the Enemy of our Faith?
In the first place, Prophethood is a delicate matter. According to the
Holy Qur'an the idea of Prophethood is such a fundamental article of faith
that one who believes in this idea is a believer and he who disbelieves
is an infidel. If a man does not put his faith in a prophet, he is an apostate;
similarly if he believes in the claim of an imposter to be a prophet, he
becomes an infidel. In such a delicate and important matter Omniscient
God certainly cannot be expected to have made a slip. If there were to
be a Prophet after the time of Muhammad (PBUH), God would have made this
possibility clear in the Holy Qur'an or He would have commanded His Apostle
Muhammad to make a clear declaration of it. The Apostle of God would never
have passed away without having forewarned his people that other Apostles
would succeed him and that his followers must put their faith in the succeeding
Had God and His Messenger (PBUH) any intention of undermining our faith
by hiding from us the possibility of opening the door of Prophethood after
the advent of Muhammad (PBUH) and the coming of a new prophet, thus leaving
us in a quandary that if we did not believe in the ministry of a new prophet
we would apostate from Islam? Further than this, not only were we kept
in the dark by God and His Messenger (PBUH) about all this, but, on the
contrary, they made observations and affirmations which the Ummah for the
last thirteen [now fourteen] hundred years has taken to mean and even today
holds the view that no prophet will come after Muhammad (PBUH). Could God
and His Messenger really temper with our faith? Supposing for a moment
that admittance to the office of Prophethood is open and a new Prophet
does appear, we shall refuse him without fear. For this refutation, God
might call us to account on the Day of Judgement; but we shall place the
whole record of His own affirmations and injunctions before Him and this
evidence will prove that (God-forbid) Allah's Book and the Sunnah of His
Messenger had led us to disbelieve the new prophet and had thus condemned
us to be infidels. We have no fear that after considering this record God
Almighty will consider it fit to punish us for blasphemy against the new
Prophet. But if the door of Prophethood is in fact closed and no Prophet
will arise after Muhammad (PBUH), and despite this fact a person puts his
faith in the claim of a new prophet, that person should think well indeed
as to what record can be presented before God in his defense to avoid the
punishment for blasphemy and to achieve salvation? Such a man should look
through the material of his defense before he is produced in the August
Court of the Almighty. He should compare this material with the record
that we have presented and then judge for himself if the material upon
which he is relying for his defense is worth the trust of a reasonable
man and can he court the risk of facing the charge of blasphemy and be
punished for it with the kind of defense that he has at his disposal?
Do We Need a Prophet Now?
The second point which requires consideration is that Prophethood is not
a quality to be acquired by any person who proves himself worthy of it
by devoting himself to prayers and righteous deeds. Nor is it anything
like a reward given in recognition of good service. Prophethood is an office
and Allah appoints some person to this office to fulfill a special need.
When such a need arises, God appoints a Prophet to fulfill it. Allah does
not send prophets in rapid succession when there is no need or when the
need has been fulfilled. When we refer to the Quran in order to find out
conditions when the Prophets were appointed by Allah, we come to know that
there are only four conditions under which the Prophets have been sent
unto the world.
Firstly there was need for a prophet to be sent unto a certain nation
to which no prophet had been sent before and the message brought by the
Prophet of another nation could not have reached these people.
Secondly, there was need for appointing a prophet because the message
of an earlier Prophet had been forgotten by the people, or the teachings
of the former prophets had been adulterated and hence it had become impossible
to follow the message brought by that Prophet.
Thirdly, the people had not received complete mandate of Allah through
a former prophet. Hence succeeding prophets were sent to fulfill the task
of completing the religion of Allah.
Fourthly, there was need for a second prophet to share the responsibility
of office with the first prophet.
It is obvious that none of the above needs remains to be fulfilled after
the advent of Prophet Muhammad (PBUH).
The Holy Quran says that Prophet Muhammad (PBUH) has been sent as a
bearer of instructions for the whole mankind. The cultural history of the
world bears testimony to the fact that since the advent of the Holy Prophet
(PBUH) up to the present time such conditions have always prevailed in
the world which were conducive to transmitting his message to all nations
at all times. It follows, therefore, that different nations no longer need
different prophets after the time of the Holy Prophet (PBUH). The Holy
Quran and the records of Hadith and the biographical details of the life
of Muhammad (PBUH) stand witness to the fact that the Divine message brought
into this world by the Holy Prophet is extant in its original and pure
form. The Prophet's message has suffered no process of distortion or falsification.
Not a single word has been added to or expunged from the Holy Book which
the Prophet (PBUH) brought unto the world from Almighty Allah, nor can
anyone make additions to or delete anything from it till the Day of Resurrection.
The message which the Holy Prophet (PBUH) conveyed by word and action
has been transmitted to us in such comprehensive, pure and original form
that we feel as if we were living in the environment and period of the
Holy Prophet (PBUH).
In this way the second condition under which prophets are sent unto
the world has also been fulfilled.
Thirdly the Holy Qur'an clearly affirms that God has finally completed
His Divine Mission through the agency of Prophet Muhammad (PBUH). Hence
there is no room for a new prophet to carry the divine mission to completion.
As regards the fourth condition, if a partner were really needed he
would have been appointed in the time of Prophet Muhammad (PBUH) to share
the burden of his ministry. Since no co- prophet was appointed, this condition
also stands fulfilled.
We should, therefore, look around for a fifth condition under which
a new prophet might be needed after Muhammad (PBUH). If a man argues that
people have fallen into depravity, hence there is need for a new prophet
to reform the degenerate people, we shall ask him: when did a prophet ever
come to introduce reforms only that we should need one now to carry out
the work of reformation? A prophet is appointed so that he may be the recipient
of Divine revelation and Divine revelations are made with express purpose
of transmitting a new message or to correct the wrongs that have crept
into an earlier religion.
When the Holy Qur'an and the Sunnah of the Holy Prophet (PBUH) have
been preserved in their original and comprehensive form and when the Divine
mission has been completed by Muhammad (PBUH), all possible need for the
transmission of Divine revelations have now been fulfilled and there is
further need only of reformers to cleanse the evils of mankind, but there
is no room for the prophets.
A New Prophethood is a Curse Rather than a Blessing for the Ummah
The third point which needs consideration is that whenever a prophet is
sent unto a certain people the question of faith and infidelity invariably
arises among these people. The faithful form one Ummah and the disbelievers
automatically form different community. The difference that keeps these
two communities apart is not peripheral or superficial but a basic and
fundamental difference of belief or disbelief in a prophet; and those two
communities can never merge with each other unless people of one side decide
to surrender their faith.
In addition, these two Ummahs obtain guidance and derive their law from
two different sources. One sect follows the law emanating from the Divine
message and Sunnah of the Prophet they believe in; the other community
is fundamentally opposed to the idea of this Prophet being the law-giver.
On this basis, it becomes an impossibility for these two sections to join
in a unified and cohesive society. It will be perfectly clear to a man
who keeps the above facts in view that the Finality of Prophethood is a
great blessing from Allah for the people of Islam. It is due to this that
the Ummah has been able to form a permanent universal brotherhood.
The belief in the finality of Prophethood has secured Muslim society
from the danger of any fundamental dissension which might result in permanent
division in its ranks. Now every man who accepts Muhammad (PBUH) as a divinely
appointed Guide and Leader and also is not inclined to seek instruction
from any other source except the Divine message of the Holy Prophet (PBUH)
is a member of the brotherhood of Islam and on this basis, can join this
brotherhood at any time.
If the office of Prophethood had not been sealed once and for all after
Muhammad (PBUH), the people of Islam could never have forged a cohesive
society; for every new prophet would have shattered the unity of the Ummah.
A reasonable man after a little deliberation will come to the conclusion
that when a prophet has been sent to the whole mankind (not just to a certain
group or nation), and when the Divine message has been completely transmitted
through this Prophet and further when the teachings of the Prophet have
been fully preserved, the office of prophethood should be sealed after
him in order that the whole world may unite in allegiance to this Prophet
and form one brotherhood of the faithful. Only in this way can universal
brotherhood of Islam be secured against needless dissensions which might
have repeatedly erupted on the appearance of every successive prophet.
A prophet may be a shadow or a buruzi prophet; or "a prophet who is
law-giver and the bearer of a Divine book." The appearance of anyone of
the above God-appointed prophets will invariably have the social consequence
of his followers forming one Ummah and his detractors being condemned as
infidels and hence outside the pale of Islam. This division of mankind
is unavoidable when the need for a prophet is inevitable. But in the absence
of such a need, it is utterly impossible to expect that Allah in His Wisdom
and Beneficence will needlessly cause strife among His creatures on the
question of faith and disbelief, thus for ever preventing His creatures
to form one Ummah. Hence what is confirmed by the Qur'an and what is clearly
affirmed to be true by the Sunnah and the consensus of the Ummah, is also
corroborated by reason. Reason demands that the office of prophethood should
remain sealed hereafter for all time to come.
The Reality of `Masih' i.e. "The Incarnation of Jesus Christ"
The propagandists of the new prophethood usually tell the Muslim laity
that the traditions have foretold the arrival of a `Christ incarnate'.
They argue that Christ was a prophet, hence his re-emergence is not contrary
to the concept of the finality of prophethood. The concept of the finality
of prophethood is valid, but, nevertheless the idea of the arrival of `Christ
incarnate' is also tenable.
Further on, they explain that `Christ incarnate' does not refer to the
Christ, son of Mary(PBUH). Christ(PBUH) is dead. The person whose arrival
has been foretold in the tradition is a `man like Christ',`An incarnation
of Jesus. And he is such and such a person who has already arrived. To
follow him is not contrariwise to belief in the Finality of prophethood.'
To expose the fallacy of this case we record here authentic traditions
on this subject with full references to the authoritative works on Hadith.
After going through this collection of Ahadith, the reader can judge for
himself as to how the observations of the Holy Prophet(PBUH) are being
presented today in a form which bears no relation to their original shape
Traditions Relating to the Descent of Christ, Son of Mary
Hadrat Abu Huraira reports that the Prophet (PBUH) of God said: "I swear
by Him Who hath power over my life, the son of Mary shall descend among
ye as a Just ruler. He will break the cross and kill the swine;[see
footnote 5] and he will put an end to war." (Bukhari,
Kitab Ahadith al-Anbiya; Bab: Nuzul 'Isa Ibn Maryam; Muslim, Bab: Bayan
Nuzul 'Isa; Tirmidhi, Abwab-al-Fitan; Bab Fi Nuzul 'Isa; Musnad Ahmad,
Marwiyat Abu Huraira)
In another tradition the word jizya has been substituted for
harb, "war", i.e., he will abolish the jizya on non-believers.
[see footnote 6]
Another tradition reported by Hadrat Abu Huraira says, "The Doomsday
shall not be established before the descent of Jesus, son of Mary,"
and these words are followed by the text as given in the tradition above.
(Bukhari, Kitab-ul-Muzalim: Bab: Kasr-ul-
Salib Ibn Majah, Kitab-ul-Fitan al-Dajjal.)
Hadrat Abu Huraira reports that the Apsotle (PBUH) of Allah observed: "What
will you be like when the son of Mary shall descend among ye and a person
among ye will discharge the office of Imam (leader in Prayers)."[see
footnote 7] (Bukhari,
Kitab Ahadith Anbiya, Bab: Nuzul Isa; Muslim, Nuzul Isa; Musnad Ahmad,
Marwiyat Abu Huraira)
Hadrat Abu Huraira reports the Apsotle (PBUH) of Allah having said: "Christ,
son of Mary, will then kill the swine and remove the Cross. A congregation
for prayer will be held for him. He will distribute such an enormous quantity
of goods that none will be left in need of anything. He will abolish taxes.
He will encamp at Rauha (a place situated at a distance of 35 miles from
Medina) and from there, set out to perform Hajj or Umrah or both."
(The reporter is in doubt as to which of these two had been mentioned by
the Holy Prophet (PBUH). (Musnad Ahmad,
Silsila Marwiyat Abi Huraira; Muslim, Kitab-ul-Hajj; Bab Jawaz-ul- Tamatttu
Hadrat Abu Huraira relates that the Prophet (PBUH) of God after mentioning
the exile of Dajjal said: "The Muslims will be preparing for war with
Dajjal and they will be falling in line in preparation for offering Prayers
and the Takbir will have been said for Prayers when in the meantime Christ
(PBUH), son of Mary, will descend and lead Muslims in Prayer. The enemy
of God, Dajjal, on seeing him will start melting like salt in water. If
Christ (PBUH) would leave Dajjal alone, he would melt and die anyway, but
God will cause Dajjal to be slain at the hand of Christ (PBUH) and Christ
will display his spear strained with the blood of Dajjal to the Muslims."
(Mishkat, Kitab-ul-Fitan, Bab:
al-Malahim, quoted by Muslim)
Hadrat Abu Huraira reports that the Apostle (PBUH) of Allah affirmed: "No
Prophet shall come during the period between me and Jesus (PBUH). And Jesus
shall descend. Recognize him when you see him; he is a man of medium height
and of a rudy, fair complexion. He will be dressed in two pieces of yellow
garment. The hair of his head will appear as if water is trickling out
of them, though his hair would not be wet. He will fight for the cause
of Islam. He will break the Cross into pieces. He will slay the swine.
He will abolish the Jizya on non-believers. In his time God will put an
end to all other faiths except the religion of Islam. And Christ will kill
Dajjal. He will live on this earth for a period of forty years and at the
end of this period he will pass away. The Muslims will offer the funeral
prayers of Christ (PBUH). (Abu Dawud, Kitab-ul-Malahim,
Bab: Khuruj-ul-Dajjal; Musnad Ahmad, Marwiyat Abu Huraira)
Hadrat Jabir bin Abdullah reports that he heard the Prophet (PBUH) as saying:
"Then Christ, son of Mary, will descend. The leader of the Muslims will
say to him, "Come, lead us in Prayer," but he will reply, "No be thou your
own leaders in prayer."[see footnote 8] He will
say this out of respect for the dignity that God has bestowed on the people
of Islam." (Muslim, Bayan Nuzul Isa ibn Maryam;
Musnad Ahmad, Basilsila Marwiyat Jabir bin Abdullah)
In connection with the episode of Ibn Sayyad, Jabir bin Abdullah relates
that Umar bin Khattab (RAA) submitted: "O Apostle of God, allow me to
slay him. In reply the Prophet of God observed, "If indeed this man is
he (referring to Dajjal), then he shall be slain by Christ, son of Mary.
You shall not slay him. But if this man is not he (Dajjal), then you have
no right to kill an individual from amongst those with whom we have guaranteed
protection (Dhimmies)." (Mishkat, Kitab-ul-Fitan,
Bab: Qissa Ibn Sayyad, quoted by Shara al-Sunnah al-Baghawi).
Jabir b. Abdullah relates that while narrating the episode of Dajjal, the
Holy Prophet (PBUH) observed: "At that time Christ, son of Mary, will
suddenly descend among the Muslims. A congregation will be assembled for
prayer and he shall be asked: " O Spirit of God, come forward and lead
(us in Prayer)." But he will say, 'No, your own Imam shall step forward
and act as the leader.' Thus when the Muslims will have offered the morning
Prayer, they will set out to do battle against Dajjal. When that liar will
look on Christ (PBUH), he will start melting like salt in water. Christ
(PBUH) shall advance towards him and slay him. And it will come to pass
that every stone will cry out: 'Spirit of Allah, this Jew is hiding behind
me.' Not a single follower of Dajjal will escape slaughter." (Musnad
Ahmad, Basissila Riwayat Jabir b. Abdullah)
Hadrat an-Nawas b. Sam'an (while relating the story of Dajjal) reports:
"Meantime when Dajjal will be engaged in perpetrating such deeds, God
shall send Christ, son of Mary. Christ (PBUH) will descend near the white
tower in the eastern quarter of Damascus, wearing two pieces of yellow
garment and resting his hands upon the arms of two angels. When he will
bend his head, it would seem that drops of water would fall down from his
head and when he will raise his head it would seem as if pearls would be
trickling in the form of drops. Any infidel who will be within reach of
the air of his breath, and the air of his breath willr each as far as his
eye would see - will not escape death. Later the son of Mary will pursue
Dajjal and will overtake him at the gate of Lydda [see footnote
9] and put him to death." (Muslim,
Dhikr Dajjal; Abu Dawud, Kitab ul-Malahim, Bab: Khuruj; Dajjal; Tirmidhi,
Abwab-ul-Fitan; Bab: Fi Fitna al-Dajjal; Ibn Majah, Kitab ul-Fitna, Bab:
Abdullah b. Amr b. al-As says that the Apostle of God (PBUH) observed:
"Dajjal will arise in my people and will survive for forty (here the
reporter is not certain whether the Prophet mentioned forty days or forty
months or forty years). Then God shall send Christ, son of Mary, unto the
world. He will resemble in appearance with 'Urwa b. Masud (a companion
of the Prophet). Christ will pursue Dajjal and put him to death. Following
this for a period of seven years the state of the world will be such that
a quarrel between two individuals will be unknown." (Muslim,
Hudhaifa b. Usaid al-Ghifari reports that "once the Holy Prophet(PBUUH)
visited us when we were sitting in company and talking to each other. The
holy Prophet(PBUH) enquired: "What are you talking about?" The people said,"we
were talking about the doomsday." The holy Prophet(PBUH) observed :"Doomsday
shall not be established before the appearance of ten signs. He then enumarated
those signs as:
(Muslim, Kitab ul-Fitan wa Ashtrat-us Sa'h:Abu Dawud,
Kitab ul- Malahim, bab: Amarat ul-Sa'h).
Rising of the sun in the West
The descent of Christ son of Mary (PBUH)
Appearance of Yajuj and Majuj
Formation of three huge cavities or landslide on the earth, one in the
Second in the west,
and third in the Arabian Isles,
Finally, a huge conflagration which will arise in Yemen and drive people
towards the plain of Doom."
It is reported by Thauban, the freed slave of the Holy Prophet that the
holy Prophet (PBUH) observed: "God will grant protection from Hell-fire
to two groups from among the people of my Ummah. One group consists of
those who will invade India; the other group will consist of those who
will align themselves with Christ, son of Mary(PBUH)." (Nasa'i,
Kitab ul-jihad; Musnad Ahmad, Bisilsila Riwayat Thauban)
Mujamme b. jaria Ansari reports: "I heard the Holy Prophet(PBUH) as
saying: Christ, son of Mary will slay Dajjal at the gate of Lod(Lydda)."
(Musnad Ahmad, Tirmidhi, Abwab-ul-Fitan).
Abu Umama al-Bahli (mentioning Dajjal in the course of a long tradition)
reports "Exactly when the Imam of the Muslims will step forward to lead
the morning prayers, Christ son of Mary(PBUH) will descend among them.
The Imam will retreat to make room for Christ to lead the prayers. But
Christ patting the Imam in the middle of his shoulders will say "Nay thou
shall act as leader, for this congregation has assembled to follow you
in prayer." Hence the Imam will lead the prayers. When the prayer is over
Christ(PBUH) will command, `Open the Gate.' The gate shall be thrown open.
Dajjal will be present outside the gate with a host of seventy thousand
Jewish troops. As soon as Dajjal catches the sight of Christ (PBUH), he
will say to him," I shall strike you with such force that you will not
survive the blow." Christ (PBUH) will pursue and overtake him at the Eastern
gate of Lod(Lydda). God will cause the jews to be defeated. Earth shall
be filled with muslims as a vessel is filled to the brim with water-the
entire world shall recite the same Kalima and worship shall be offered
to none else except God Almighty." (Ibn Majah,
Kitab-ul-Fitan ; Bab : Fitan Dajjal)
`Uthman b. Abi al-`As reports that he heard the Prophet of God (PBUH) as
saying: "And Christ son of Mary will descend at the time of morniing
prayer. The leader of the muslims will say to him, "O spirit of God, Be
thou our leader in prayer." He will answer "The people of this Ummah are
leaders unto each other." At this, the leader of the muslims shall step
forward and lead the prayers. When the prayer is over, Christ(PBUH) will
take hold of his weapon and advance towards Dajjal. Dajjal, on seeing Christ
shall start melting like lead. Christ (PBUH) will slay him with his weapon.
The companions of Dajjal will be defeated. They will flee away, but will
not find a hiding place anywhere. Even the trees will cry out,"O pious,
this infidel is hiding behind me," and the stones will say, "O pious, this
unbeliever has taken cover behind me." (Musnad
Ahmad, Tabarani, Hakim)
Samura b. Jundub (in a long tradition) ascribes this saying to the Holy
Prophet (PBUH): "Then at morning time Christ, son of Mary, shall descend
among the Muslims. And Allah shall cause Dajjal and his hosts to suffer
a most crushing defeat. Even the walls and roots of the trees will cry
out, "O pious, this infidel is hiding behind me. Come and strike him to
death." (Musnad Ahmad, Hakim)
A tradition related to 'Imarn b. Husain says that the Prophet of God (PBUH)
observed: "There will always be a group of people among my followers
who will keep firm faith in right and they shall overwhelm their opponents
till God issues a decree and Christ son of Mary (PBUH) descends upon earth."
With reference to the episode of Dajjal, Hadrat 'Aisha (may Allah be pleased
with her) reports that "Hadrat 'Isa (PBUH) will descend and slay Dajjal.
After this Hadrat 'Isa (PBUH) shall rule over the earth as a just leader
and a benevolent sovereign for a period of forty years." (Musnad
Safina, the freed slave of the Apostle of God (PBUH) reports (in connection
with the episode of Dajjal) that "Hadrat 'Isa (PBUH) will descend and
God shall put an end to the life of Dajjal near the slope of Afiq"[see
footnote 10]. (Musnad Ahmad)
Hadrat Hudaifa b. Yama relates (with reference to Dajjal), "When the
Muslims will fall in lines to offer prayers, Christ son of Mary (PBUH)
shall descend from heaven before their eyes. He will lead the prayers.
When the prayers are over he will say to the people: "Clear the way bewteen
me and this enemy of God." God will give victory to the Muslims over the
hosts of Dajjal. The Muslims will inflict dire punishment upon the enemy.
Even the trees and stones will cry out, "O Abdullah, O Abdul Rahman, O
Muslim, come, here is a Jew behind me, kill him." In this way God will
cause the Jews to be annihilated and Muslims shall be the victors. They
will break the Cross, slaughter the swine and abolish Jizya (levied on
non-Muslims)." (Mustadrak Hakim - A brief version
of this tradition has been recorded in Muslim. Hafiz Ibn Hajar in Fath-ul-Bari
Vol. VI, p. 450 declares this tradition to be authentic.)
The above are twenty-one traditions which have been transmitted on the
authority of fourteen companions of the Holy Prophet and have been recorded
with correct references in the most authoritative books on Hadith. In addition
to these, there are numerous other traditions relating to the same subject,
but we have not reproduced them here for the sake of brevity. We have taken
as example only those traditions which are sound and authentic as regards
chain of transmission.
The Verdict of these Traditions
Anyone who reads the above traditions will come to the conclusion that
they do not mention the advent of a promised Masih or a like Masih or projection
of Masih. The texts referred to above leave no scope for any man who is
born of human sperm from the womb of a woman to declare "I am that Masih
whose advent was foretold by the Holy Prophet Muhammad (PBUH)." All the
above traditions clearly and definitively proclaim the descent of that
Holy Christ who was born to Mary without the instrumentality of father
two thousand years ago. It is certainly of no avail at this juncture to
open the debate as to whether the Holy Christ is dead or exists alive somewhere
in the world. Supposing he is dead, God has the power to raise him alive[see
footnote 11], otherwise also it is not beyond the Divine
power of God to keep a man alive somewhere in the cosmos for as long as
thousands of years; and to bring the man back to the world at His Will.
At any rate, a believer in the veracity and sanctity of the traditions
will have no doubt that the traditions foretell the advent of 'Christ son
of Mary' and no one else. On the contrary, if a person has no faith in
the traditions, he would not be a believer in the descent of anyone, for
traditions are the only bases of the doctrine of Descent. In view of all
this, it is a strange kind of funny logic to take the doctrine of Descent
derived from the traditions and having torn out the clear reference to
Christ son of Mary, establish a modern day 'Christ incarnate' in place
of Mary's son.
Yet another point which is made equally clear by the traditions is that
Christ son of Mary will not descend in the capacity of a newly appointed
Apostle of God. He will not receive any Divine revelations. He will not
be the bearer of any new message or repository of a fresh mandate from
God, nor will he amend, enlarge or, abridge the Shariah of Muhammad (PBUH),
nor indeed will Christ son of Mary be brought into the world to accomplish
the renewal of faith. Christ son of Mary (PBUH) will not call upon the
people to put their faith in his own prophethood, nor will he found a separate
community of followers[see footnote 12]. He will be
appointed to accomplish a particular task and this will be to root out
the mischief of Dajjal. To serve this purpose, Jesus(PBUH) will descend
in such manner that those Muslims among whom he appears, will have no doubt
at all about his identity as Jesus son of Mary whose advent at a most opportune
time was foretold by the Prophet Muhammad (PBUH). Jesus(PBUH) will join
the community of Muslims and will offer prayers behind the incumbent Imam
of the Muslims[see footnote 13]. He will allow the incumbent
Imam of the Muslims to supersede him so as to make it clear beyond any
shadow of doubt that he has not descended to assert his position as a Prophet
or to carry out the office of Prophethood. There is no doubt that in the
presence of a Prophet among a community of people no other person can assume
the office of an Imam or a leader. Hence when Jesus(PBUH) will become an
individual member of the Fraternity of Islam, this fact will in itself
proclaim to the world that he has not descended to assume the office of
a Prophet. On this basis, therefore, the question of opening the seal of
Prophethood at the second coming of Christ is completely irrelevant.
It might be said (without actually comparing the two situations) that
Jesus's advent will be like the appointment of a former Head of State to
render some State service under the regime of the present Head of State.
It is not too difficult for a man of ordinary common sense to understand
that the appointment of a former Head of State to render some State duty
under the regime of present Head is not a violation of the constitution
of the State. Two cases, however, do violate the State Law. In the first
case, if a former Head of State makes a bid to assume that office once
again. In the second case, if a person refutes the existence of the former
regime of a defunct Head of State, for this would be tantamount to challenging
the validity of the tasks carried out by the former regime. In the absence
of any one of the above two eventualities, the mere appointment of a past
Head of State to a State duty does not change the constitutional position.
The same applies to the second advent of Christ, son of Mary. The seal
of Prophethood is not violated by his second advent. However, if he assumes
the office of Prophethood once more and starts performing the duties of
a Prophet or conversely a man repudiates the sanctity of Christ (PBUH)
as a former Prophet, both these cases constitute a violation of God's law
in respect of the creation of Prophets. The traditions have clearly ruled
out the existence of both these possibilities. On the one hand, the traditions
affirm that no Prophet shall come after Muhammad (PBUH). At the same time,
they foretell the second coming of Christ, son of Mary. This is sufficient
to make it clear that during his second advent in the world, Christ will
not discharge the duties of a Prophet.
In the same manner, his advent will not give rise to a new question
of faith or apostasy among the followers of Islam. Any one who repudiates
the sanctity of Christ as a former Prophet is an apostate. The Holy Prophet
(PBUH) himself affirmed Christ's sanctity as a former Prophet. The followers
of Muhammad (PBUH) therefore, have from the beginning, always believed
in the sanctity of Christ as a former Prophet. This belief will hold good
even at the time of the second advent of Christ. At that time Muslims will
not put faith in the ministry of a new Prophet. They will retain their
belief in the sanctity of Christ as a former Prophet. This position is
neither contrary to faith in the Finality of Prophethood today nor will
it be derogatory to this belief at the time of Christ's second advent in
The last point which is made clear by these other traditions and numerous
others pertains to the fact that Dajjal (for the suppression of whose grave
misdeeds God will send Christ, son of Mary(peace be on him), will arise
among the nation of Jews and that he will impose as 'Masih.'
No one can understand the reality of this fact without studying the
history of the Jews and their religious beliefs. After the death of Hadrat
Sulaiman (PBUH) [i.e. Solomon], the tribe of Israel suffered perpetual
decline until it came to pass that they became slaves of the Babylonian
and Assyrian Empires and their imperial masters dispersed them over the
face of the earth. At that moment in their history the Prophet of the Jews
began to deliver the glad tidings of the arrival of a 'Masih' from God
who will redeem them from disgrace. On the basis of such prophecies the
Jews had long awaited the advent of a 'masih' who would be a king. This
king would fight and win territories. He would gather Jews from all over
the world and assemble them in Palestine. He would create a mighty Jewish
Empire. Contrary to all their eager expectations when the God-appointed
'Masih', Christ son of Mary (PBUH) came without an army to win countries,
the Jews repudiated his Prophethood and determined to put an end to his
life. Since then the Jews all over the world have awaited the rise of a
'Masih Mau'ud,' 'The Promised Messiah,' the glad tidings of whose arrival
had been delivered to them by their Prophets of yore. Their literature
abounds with the wishful dreams of this millennium. The Jews have for centuries
been savoring the imaginary pleasure afforded by the description of this
millennium in Talmud and the works of the Rabbis. The Jewish nation has
cherished the hope that this 'Promised Messiah' would be a great military
and political leader. He will restore to them the country between the rivers
Nile and Euphrates (which the Jews have always coveted as their patrimony).
He will gather Jews from all parts of the world and assemble them once
again in this country.
Today when we look at the affairs of the Middle East in the perspective
of the prophecies of Prophet Muhammad (PBUH), we perceive at once that
the stage has been set for the emergence of the Dajjal who as was foretold
by the Holy Prophet (PBUH) would rise as a 'Promised Messiah' of the Jews.
The Muslim people have been ejected from a large part of Palestine and
in that part a Jewish State named 'Israel' has been set up. Jews from all
over the world are converging at this place. America, Britain and France
have helped to make this Jewish State a formidable military power.
The Jewish scientists and technocrats are developing this country fast
with the massive aid of Jewish capital. The military and technical potential
of Israel poses a grave threat to the neighboring Muslim countries. The
leaders of Israel have never concealed their design of redeeming 'the land
of their patrimony.' The map of the future Jewish State which they have
been publishing for a long time is given on the following page. [Map omitted]
It shows that they wish to include in the Jewish State the whole of Syria,
Lebanon, Jordan, nearly all the area of Iraq besides taking Askandron from
Turkey, Sinai and Delta area from Egypt and Upper Hejaz and Najd areas
from Saudi Arabia. This of course includes the Holy City of Madina also.
In this context, it is quite clear that taking advantage of the critical
conditions created by a World war, the Jews will certainly make a bid to
grab these areas. And at this juncture will arise Dajjal whom the Jews
will deem as their 'Promised Messiah.' The Holy Prophet (PBUH) not only
prophesied the advent of this Dajjal but also had warned the Muslims that
they would suffer colossal hardships and one day will seem like one year
of suffering and calamity. It was for this reason that the Prophet of God
(PBUH) used to pray for protection against the great evil of 'Dajjal Masih'
and he used to enjoin his followers to implore Allah to save them the severity
of these evil times.
It is certain that Allah will not send any 'Christ Incarnate' to combat
with this 'Dajjal Masih.' He will appoint the real Christ, the Christ who
was born of Mary, and whom the Jews had declined to acknowledge as a Prophet
two thousand years ago. He will send the same Christ whom the Jews believed
they had put out of their way by killing him. The place where the real
Christ will descend is not in India, Africa or America. It is in Damascus
that he will appear, because this place will be the actual battle ground
at that time. Look at the map no. 1
[map has to be omitted]
and you will find that Damascus lies at a distance of hardly 50-60 miles
from the orders of Israel. If you recall the text of the traditions we
have cited above, you will find it not too difficult to understand that
Dajjal will penetrate into Syria with 70,000 Jewish troops and will take
position before Damascus. At this moment of crisis, Christ son of Mary
(PBUH) will descend near a white minaret in the Eastern quarter of Damascus.
After the morning prayers, Christ (PBUH) will advance with the Muslims
for fighting against Dajjal. The enemy will retreat before the powerful
assault of Christ son of Mary, and Dajjal will run away towards Israel
by way of the slope of Afiq (Reference to Tradition No. 21). Christ (PBUH)
will pursue Dajjal and destroy him on the airfield of Lydda (Traditions
No. 10-14- 15).
A great slaughter of the Jews will ensue and every one of them will
be annihilated. The nation of Jews will be exterminated (Traditions No.
At the proclamation of truth by Christ, the Christian religion will
become extinct (Traditions No. 1-2-4-6). And the followers of all religions,
their former having renounced allegiances, will amalgamate to form the
one and only brotherhood of Islam. The traditions reveal this fact clearly
beyond any doubt.
In view of the above, the propaganda network that has been set up in
our country in the name of Masih Mau'ud, 'the Promised Messiah', is unquestionably
a false and bogus venture.
One of the funniest aspects of this base movement is that the person
who deems himself the subject of the prophecies of Muhammad (PBUH) has
given this interesting explanation of his identity as 'Christ son of Mary':
"He (God Almighty) named me Mary in the third part of Barahin-i-Ahmadia.
Later, as is evident from Barahin-i--Ahmadia I was reared in the form of
Mary for two years. Then, my body was filled with the soul of Christ just
as the body of Mary was filled with Christ's soul and in a metaphorical
sense I became pregnant with the soul of Christ. At last after a period
of many months (lasting not more than ten months) I was metamorphosed from
Mary into Christ by a Divine revelation which has been recorded at the
end of part four of Barahin-i-Ahmadia. Hence in this way I became the son
of Mary." (Kashti-e-Noah, pp. 87-89).
In other words he became Mary in the first place, then got pregnant,
and lastly from his own abdomen he issued forth as Christ son of Mary.
There was one snag left, however. According to the traditions, Christ son
of Mary, would appear in Damascus, which has been a prominent and famous
place in Syria for several thousand years and still exists by this name
on the map of the world.
This difficulty was explained away by another fanciful statement: "Let
it be known that in respect of the interpretation of the word 'Damascus',
God Almighty has explained to me in a revelation that in this place the
name Damascus has been given to a village whose inhabitants possess the
characteristics of Yazid and are followers of the habits and ideas of the
impure Yazid. This town of Qadian, because of the reason that most of its
residents possess the traits of Yazid in their character, is akin to and
bears certain resemblance to Damascus (marginal note of Izala-i-Auham,
But that was not all. Yet another problem demanded clearance, i.e.,
the traditions had prophesied that Christ would descend near a white pillar.
This problem was finally solved when the new 'Christ' got a white pillar
built for him. The traditions mentioned that the white pillar would be
standing prior to the descent of Christ near it and in Qadian the pillar
was built after the appearance of 'Masih Mau'ud.' But never mind the discrepancy.
Anyone who reads the above interpretations of this 'Masih Mau'ud' with
open eyes will arrive at the conclusion that a clear fraud has been openly
perpetrated by an imposter.
At this point those who deny the finality of Muhammad's Prophethood
(PBUH) demand to know the tradition in which this allegation has been reported.
This query in fact lays bare their ignorance. The Holy Qur'an furnishes
answers to the charges of the mischief-mongers at several points without
actually mentioning the charge. In each case, however, the relevant text
bears unmistakable evidence as to which allegation is being answered. In
the present case also the answer contains the substance of the question.
The use of the conjunctive word "but" at the end of the first sentence
presupposes that part of the question had yet to be dealt with. The second
sentence, therefore, furnishes answer to the remaining part of the question.
The first sentence had revealed to the objectors the answer to their charge
that 'Muhammad had married his daughter- in-law.' However, the second point
of the question "where was the compulsion for the Prophet to do so" still
called for an answer. This answer was provided by the next sentence in
"But verily, Muhammad is the Apostle of God and last in the line
of Prophets of God."
The point may be further explained by taking an illustration
from ordinary conversation. Someone says "Zaid had not risen, but that
Bakr has stood up." Now this conveys the sense that Zaid has not risen,
but the matter does not end there, as it gives rise to the query, "If Zaid
has not risen, who has stood up then?" The subordinate clause of the above
sentence "but Bakr has stood up" supplies an answer to this query. It is
the same in the above case.
We have referred to three lexicons here, yet the elucidation of
this point is not confined to these works alone. All authoritative dictionaries
of the Arabic language interpret the word Khatam in the sense that we have
given to it. But the deniers of the Finality of Prophethood in their endeavor
to make a sneaky assault on the religion of God argue that if we refer
to someone as 'Last of the Poets' or 'Last of the Legists' or 'Last of
the Commentators', we do not necessarily mean that no poet, legist or commentator
will come after them; rather we only mean to say that all excellence of
their act has been concentrated in such men. The actual position, however,
is that when we do use these exaggerated epithets for someone we do not
thereby replace or remove the original meaning of the word 'Last'. It is
preposterous to assume that by its metaphorical use to refer to the excellence
or perfection of a man, the word 'Last' loses its original or real significance
which is 'Final'. Such an assumption can only be accepted by a person who
lacks elementary knowledge of the rules of grammar. There is no grammatical
principle in any language by which the metaphorical meaning of a word may
be taken as its real or original meaning. Besides, the metaphorical meaning
in no case replaces or obliterates the real and basic meaning of the word.
When you tell an Arab 'Ja Khatam ul-Qaum', he will certainly not
take it to mean that 'the perfect or the most excellent man of the tribe
has come.' He will, on the other hand, take it to mean that 'the whole
tribe, even to the last man, has come.'
There is another point to be considered. Such terms as the 'Last
Poet', the Last Legist' or the 'Last Narrator of hadith' are eulogies used
by men for other human beings whom they deem to be perfect and excellent.
Those who use these hyperboles for other men certainly can not say, nor
do they know, that people of such excellence will come in later times or
not. So in human language these appellations are hyperboles, but when God
uses for a person that such and such quality has been culminated in him,
there is no reason to take it in the metaphorical sense in the strain of
human expression. If Allah had pronounced someone as 'Last Poet', he would
have been last poet in the literal sense of the word. If Allah appoints
someone as His 'Last Prophet', there is absolutely no possibility of any
other person attaining to that dignity after that.
God is Omniscient. Man has but limited knowledge. This being so,
how can one construe the human praise of a person as 'Last Poet' or the
last of the jurists in the same sense as God's pronouncement of a person
as the 'Last Prophet'?
Referring to this tradition disbelievers in the Finality of Prophethood
argue that the Holy Prophet (PBUH) called his mosque (Masjid) `the last
mosque' despite the fact that it is not the last mosque, as countless other
mosques have been built after it all over the world. Similarly when the
Holy Prophet (PBUH) observed: `I am the last Prophet,' it did not mean
that the line of prophets had ended, but that Muhammad (PBUH) was the last
as regards his excellence amongst the Prophets of God and Mosque was the
last one in the same sense. Such foolish reasoning is an irrefutable proof
of the fact that these people have lost the faculty of perceiving the true
meaning of the words of God and those of His Prophet(PBUH). Even a cursory
glance through the whole chain of traditions in the context of which this
particular tradition has been recorded makes true import of the words of
the Holy prophet clear to any man. In this context the various traditions
which Imam Muslim has recorded on the authority of Hadrat Abu Huraira,
Hadrat `Abdullah bin `Umar and the mother of the Faithful Hadrat Maimuna
narrate that there are only three mosques in the world to which the greatest
sanctity is attached, and these are sacred above all other mosques. Worship
in these mosques is rewarded with thousandfold blessings in comparisons
to offering prayers in other mosques. It is because of this reason that
it has been declared lawful to undertake a journey to these mosques to
offer prayers therein. No other mosque, save these three, can claim such
sanctity that a person should make a journey to offer worship there leaving
all other mosques. Among the three mosques which bear the greatest sanctity
in Islam, the first one is `Masjid Al-Haram' which was built by Hadrat
Abraham(peace be upon him); the second one is the`Masjid al-Aqsa' which
was erected by Hadrat Sulaiman (peace be upon him); and the third mosque
is `Masjid-i-Nabawi' in the Holy city of Medina which was founded by the
Holy Prophet(PBUH). The observation of the Holy Prophet in regard to `the
last mosque' should be viewed in this context. The words of the Prophet(PBUH)
meant that no Prophet would come after him, hence there would be no fourth
mosque after the last Masjid-i-Nabawi(a mosque of the last Prophet). It
follows, therefore, that no other mosque should bear such sanctity, that
worship in it should be rewarded with more blessings in comparison with
worship in other mosques and further there shall be no fourth mosque towards
which it is lawful or even desirable for people to make a journey in order
to offer prayers.
In contrast to the observations of the Holy Prophet the deniers
of the Finality of Prophethood quote the following words scribed to Hadrat
`Aisha: "Say, indeed, that the Holy Prophet is the Final Apostle of God;
but say not that no prophet will come after him." In the first place it
is an audacity to quote the words of Hadrat `Aisha for contradicting the
explicit command of the Holy Prophet(PBUH). Moreover the very words attributed
to Hadrat `Aisha are not authentic. No authoritative work on Hadith contains
this observation of Hadrat `Aisha nor any notable compiler of traditions
has recorded or referred to it. This tradition is derived from a commentary
entitled Durr-i- Manthur and a compilation of Hadith Known as Takmilah
Majma-ul- Bihar, but its source and credentials are unknown. It is the
height of audacity to put forward a statement of a lady companion in order
to contradict the explicit observations of the Holy Prophet which the eminent
traditionists have transmitted on the most authentic chains of transmission.
The implication of "breaking the Cross" and "killing of the swine"
is that Christianity will become defunct as a religion. The whole edifice
of the Christian religion is based on the belief that God crucified His
only son (i.e. Hadrat Isa (PBUH) on the Cross and caused him to suffer
this 'accursed' death so that he might thus expiate for the sins of man.
Among the followers of God's Prophets, the Christians are unique in having
rejected the entire Shariah of God and retaining this belief only.
The swine has been declared unlawful by all the Prophets, but the
Christians have gone as far as to make it lawful. Hence when Jesus(PBUH)
will proclaim on his appearance, "I am not the son of God; I did not die
on the Cross, nor did I expiate for the sins of anyone," the whole basis
of Christian belief will be demolished. Similarly, the second distinctive
charactertistic of Christianity will vanish when Jesus(PBUH) will say:
"I never declared the swine lawful for my followers nor did I proclaim
them free from the restraints of Divine Law."
In other words this expression means that differences between the
followers of various religions will vanish and the whole mankind will join
the brotherhood of Islam. Consequently, there shall no longer be any war
or cause for imposing religious tax on anyone. This interpretation is supported
by Tradition No. 5 and 15 quoted hereafter.
The implication is that Jesus (PBUH) will not act as the leader of Prayers.
He will offer Prayers behind the already existing Imam of Muslims.
The implication of this observation of Christ (PBUH) is that "Someone
from amongst you should act as your leader."
Please note that Lod (modern Lydda) is situated at a distance of few
miles from Tel Aviv, the capital of the State of Israel in Palestine. The
Jews have built a large air-base at this place.
Afiq known as Fiq in modern times is a city in Syria, situated on
the borderline between Syria and Israel. There is a lake called Tibriya
a few miles toward the west of the city. This lake is the source of river
Jordan. Towards the southwest of this lake, there is a path between the
mountains which descends two thousand feet to the point in the lake of
Tibriya where the river rises. This mountainous path is called the slope
Those who deny this possibility should go through verse 259 of Surah
al- Baqarah, in which God affirms in clear words that He let one of His
creatures lie dead for a hundred years and at the end of this period He
raised the man alive.
The Ulema of Islam have explained this question in detail. 'Allama
Taftazani (722 A.H. - 792 A.H.) in Shara 'Aqaid-i-Nasafi writes: "It is
established that Muhammad (PBUH) is the Final Prophet......If it is said
that according to the Hadith the descent of Christ (PBUH) will take place
after Prophet Muhammad (PBUH) we shall say, "Yes, this fact has been mentioned
in the traditions. But Christ (PBUH) will appear as a follower of Muhammad
(PBUH). The Shariah of Christ stands abrogated. Hence he will neither receive
any Divine revelations, nor will he establish any canon. In all his actions
he will represent Muhammad(PBUH) only."
The same view point has been re-affirmed by 'Allama Alusi in Tafsir
Ruh- al-Ma'ani: Later when Christ (PBUH) appears, he will retain his dignity
as a former Prophet. After all, God will certainly not divest him of this
dignity, but he will not follow his former mandate, because the Shariahs
of all prophets, including that of Christ (PBUH), stand abrogated. Hence
it will be a Divine obligation upon Christ (PBUH) to follow in letter and
spirit the law of Muhammad (PBUH). He will receive no Divine revelation,
nor will he be charged with the duty of giving new religious laws. In all
his deeds, Christ will act as a representative of the Holy Prophet Muhammad
(PBUH) and he will function as a deputy and one among the rulers of the
followers of Muhammad (PBUH).
Imam Razi further elucidates this point like this: The period of
the Prophets extended as far as the advent of Prophet Muhammad (PBUH).
When Muhammad (PBUH) was raised as a Prophet, the era of the advent of
new Prophets came to an end. It is not beyond comprehension that Christ
(PBUH), after his descent, will act as a follower of Muhammad (PBUH).
Although two traditions (No.5 and 21) bear ample evidence that Jesus
(PBUH) will act as leader in the first prayer after his descent, the majority
of the traditions which are comparatively more authentic (vide No. 3,7,9,15,16)
speak of the fact that Jesus(PBUH) will decline to lead the prayers. He
will call upon the incumbent Imam of the Muslims to step forward and lead
the prayers. All scholars of traditions and commentators are agreed on
this latter point.
The Islamic Information and News Network (IINN) is happy
to announce that the Islamic book, Finality of Prophethood, by Syed
Abul A'la Maududi, a renowned scholar from Pakistan, will be made available
electronically. We will insha Allah bring it out in parts due to its length.
That Muhammad (S.A.W.) is the last Messenger and Prophet of Allah is a
simple fact for any Muslim. The book gives a detailed study why. The book
is under copyright by The Islamic Publications Limited, 13-E, Shah Alam
Market, Lahore (Pakistan).
It may be purchased from major Islamic bookstores in the
U.S.A. If you happen to own the book and notice any typographic or other
errors in the computer copy, please notify us by email at: MUSLIMS@ASUACAD.BITNET
The obvious omissions from the book are the two maps which
we could not produce in ASCII format and a few Arabic phrases. The Arabic
phrases however have been transliterated into the text.
January 5, 1994
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