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Finality of Prophethood By S. Abul A'la
Maududi
In the Name of Allah, the Most Merciful and the Most Beneficent
"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: 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 1, below.)
In order to lay particular emphasis upon this point Allah observes: (Khatim
Al-Nabbiyeen)
"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.
footnote 1.
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 the
text.
"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.
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 term
"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 verse.
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 lexicography.
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 ultimate end.
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, below.)
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.
footnote 2.
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'?
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 in point:
- 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, Kitab-ul-Manaqib).
- 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, Kitab-ul-Manaqib).
(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, Babu 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:
(Muslim, Tirmidhi, Ibn Majah)
- 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 bin Malik)
- 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:
Asma-un-Nabi.)
- 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- Manaqib)
- 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
Dawud, Kitab-ul-Fitan)
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,
Kitab-ul-Manaqib)
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 acquiescence?
footnote 3:
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.
footnote 4
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 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 God(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 of
God."
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
of Islam.
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." (p. 471)
- `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." (pp.
471-472)
- Allama Ibn Kathir (died A.H. 774) writes in his well- known
commentary, "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)." (p. 768)
- 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 after Muhammad(PBUH).
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.
- 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, p. 32)
"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)
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.
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 prophets.
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
and content.
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
fil-Hajj wa-al-Qir'an)
- 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)
footnote5
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."
footnote 6
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.
footnote 7
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.
- 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)
footnote 8
The implication of this observation of Christ (PBUH) is that
"Someone from amongst you should act as your leader."
- 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: Fitna al-Dajjal)
- 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,
Dhikr-ul-Dajjal)
footnote 9
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.
- 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:
- Smoke
- Dajjal
- Daabba
- 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 east
- 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."
(Muslim, Kitab ul-Fitan wa Ashtrat-us Sa'h:Abu Dawud, Kitab ul-
Malahim, bab: Amarat ul-Sa'h).
- 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." (Musnad Ahmad)
- 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 Ahmad)
- 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.
footnote 10
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 of
Afiq.
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
world.
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.
9-15-21).
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, pp.
63-73).
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.
footnote 11
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.
footnote 12
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).
footnote 13
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.
©
EsinIslam.Com
More Links About The Final Apostle, Prophet Muhammad
(SAW):
Muhammad The Messenger Of Allah ::
محمّد رسول الله صلى الله عليه
وسلّم --
Biography by a Muslim, Muhammad Hamidullah |
Biography by a non-Muslim, K. Rao |
The Prophet (s.a.w.) as a blessing to mankind |
Description Of The Prophet (s.a.w.) |
Finality of Prophethood |
Last Sermon Of The Prophets (s.a.w.) |
What other scholars say about the Prophet (s.a.w.) and
additional sayings |
The Rightly Guided Caliphs ::
الخلفاء الراشدون رضوان عليهم |
The First Caliph, Abu Bakr (632-634 A.C.)
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The Second Caliph, Umar (634-644 A.C.) |
The Third Caliph, Uthman (644-656 A.C.) |
The Fourth Caliph, Ali (656-661 A.C.)
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Stories Of The Companions ::
قصص الصحابة رضوان الله عليهم
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'Abbaad Ibn Bishr |
‘Abdullah Ibn ‘Abbaas |
‘Abdullah Ibn 'Amr Ibn Al-'Aas |
'Abdullah ibn Hudhafah as-Sahmi |
'Abdullah ibn Jahsh |
'Abdullah Ibn Mas'uud |
'Abdullah Ibn Rawaahah |
'Abdullah Ibn Sailam |
'Abdallah Ibn 'Umar |
'Abdullah ibn Umm Maktum |
'Abdullah Ibn Az-Zubair |
'Abd Ar- Rahman Ibn Abi Bakr |
'Abd Ar-Rahman Ibn 'Awf |
Abu Ad-Dardaa |
Abu Ayuub Al-Ansaariy |
Abu Dhar Al-Ghifaariy |
Abu Jabir Abdallah bin
Amr bin Hiram |
Abu Hurairah |
Abu-l Aas ibn ar-Rabiah |
Abu Muusaa Al-Ash'ariy |
Abu Sufyaan Ibn Al-Haarith |
Abu Ubaydah ibn al-Jarrah |
'Adiyy ibn Hatim |
'Aishah bint Abi Bakr |
Al-'Abbaas Ibn 'Abd Al-Muttalib |
Al-Baraa' Ibn Maalik |
Al-Miqdaad Ibn 'Amr |
'Ammaar Ibn Yaasir |
'Amr Ibn Al -'Aas |
'Amr Ibn Al-Jamuuh |
An-Nuayman ibn Amr |
An-Numan ibn Muqarrin |
Asmaa bint Abu Bakr |
At-Tufail Ibn 'Amr Ad-Dawsiy |
Az-Zubair Ibn Al-'Awaam |
Barakah |
Bilaal Ibn Rabaah |
Fatimah bint Muhammad |
Fayruz ad-Daylami |
Hakim ibn Hazm |
Hamzah Ibn 'Abd Al-Muttalib |
Hudhaifah Ibn Al-Yamaan |
Ikrimah ibn Abi Jahl |
Ja'far Ibn Abi Taalib |
Julaybib |
Habib Ibn Zaid |
Khabbab ibn al-Arat |
Khaalid Ibn Al-Waliid |
Khaalid Ibn Sa'iid |
Khubaib Ibn 'Adiy |
Mi'aadh Ibn Jabal |
Muhammad ibn Maslamah |
Mus'ab Ibn 'Umair |
Nuaym ibn Masud |
Rabiah ibn Kab |
Ramlah bint Abi Sufyan |
Rumaysa bint Milhan |
Qais Ibn Sad Ibn Ubaadah |
Sa'd Ibn Abi Waqqaas |
Sa'd Ibn Mitaadh |
Sa'd Ibn 'Ubaadah |
Sa'iid Ibn Aamir |
Sa'iid ibn Zayd |
Saalim Mawlaa Abi Hudhaifah |
Salamah Ibn Al-Akwa' |
Salmaan Al-Faarisiy |
Suhayb ar-Rumi |
Suhayb Ibn Sinaan |
Suhayl Ibn'Amr |
Talhah Ibn - Ubaid Allah |
Thaabit Ibn Qais |
Thumamah ibn Uthal |
'Ubaadah Ibn As-Saamit |
Ubaiy Ibn Ka'b |
Umair Ibn Sa'd |
Umair Ibn Wahb |
'Umraan Ibn Husain |
Umm Salamah |
Uqbah ibn Aamir |
Usaamah Ibn Zaid |
Usaid Ibn Hudair |
'Utbah Ibn Ghazwaan |
'Uthmaan Ibn Madh'uun |
Zayd al-Khayr |
Zayd Ibn Al-Khattaab |
Zayd Ibn Haarithah |
Zayd Ibn Thaabit |
Muslim Profiles --
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Al Khayyam |
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Dan Fodio |
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Ibn Rushd |
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Ibn Ziyad |
Ibn Zuhr |
Sheikh Abdulfattah Abu-Abdullah Adelabu (Ph. D. Damas)
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