Finality of Prophethood

by Abul A'la Maududi

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Finality of Prophethood

The Islamic Information and News Network (IINN)  is  happy  to
announce  that  the  Islamic book, Finality of Prophethood, by
Syed Abul A'la Maududi, a renowned scholar from Pakistan, will
be made available electronically. We will insha Allah bring it
out in parts due to its length.
 
That Muhammad (S.A.W.) is the last Messenger  and  Prophet  of
Allah  is  a  simple  fact  for  any  Muslim. The book gives a
detailed study why.
 
The book  is  under  copyright  by  The  Islamic  Publications
Limited,  13-E, Shah Alam Market, Lahore (Pakistan). It may be
purchased from major Islamic bookstores in the U.S.A.
 
If you happen to own the book and notice  any  typographic  or
other  errors  in the computer copy, please notify us by email
at:
 
                    MUSLIMS@ASUACAD.BITNET
 
The obvious omissions from the book are the two maps which  we
could  not  produce  in ASCII format and a few Arabic phrases.
The Arabic phrases however have been transliterated  into  the
text.
 
M.I. Zahid
January 5, 1994

 
THE FINALITY OF PROPHETHOOD
by S. Abul A'La Maududi
 
 
FOREWORD
 
Of all the conspiracies hatched against Islam in modern times,
the most dangerous is a false claim to Prophethood made in the
beginning of this century. This claim has been the main  cause
of  wide  spread  mental  chaos amongst the Ummah for the last
sixty years.
 
Like all other schisms, the root cause  of  this  mischief  is
that the Muslims are generally ignorant of their religion. Had
they been truly imbued with  its  knowledge  and  developed  a
clear  understanding  of  the article of faith relating to the
finality  of  Prophethood,  it  would  have   been   well-high
impossible  for any false claimant to Prophethood to take root
and thrive among the people of Islam after the  last  ministry
of  Prophet  Muhammad  (peace  and  blessings of Allah be upon
him).
 
At this juncture the most perfect  and  effective  remedy  for
eradicating  this  evil  is  to  educate the maximum number of
people in the best possible manner about  true  faith  in  the
finality  of  the  Prophethood of Muhammad (peace be upon him)
and stressing the importance and  value  of  this  article  of
faith in the religion of Islam.
 
It  is  also  imperative that all doubts and skeptical notions
about the final ministry of Prophet Muhammad  (peace  be  upon
him)  should  be  dispelled  through  reason  and  logic. This
booklet has been prepared to serve this very purpose.  Readers
who find it useful should take a step further and extend their
full co-operation in the propagation  of  its  contents.  This
booklet  ought  to  reach  all literate people and they having
studied it themselves should read it out to the  non-literate.
It  is  hoped  that  a  study  of  this  booklet will not only
immunize people who  have  not  been  contaminated  with  this
malady   but  would  also  make  the  truth  manifest  to  the
right-minded persons among those who have received some of its
germs.  However, those who have fallen victim to falsehood and
are impervious to all reason--for  them,  hope  and  salvation
lies only with Allah.
 
ABUL A'LA MAUDUDI 
Lahore: February 12, 1962.
 
---------------------------------------------------------------
 
In the Name of Allah, the Most Merciful and the Most Beneficent
 
FINALITY OF PROPHETHOOD
 
by S. ABUL A'LA MAUDUDI
 
 
    "O people ! Muhammad has no sons among ye men, but
    verily, he is the Apostle of God and the last in the
    line of Prophets. And God is Aware of everything."
    (Surah Al Ahzab: 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.
 
[END FOOTNOTES]
--------------------------------------------------------------
 
 
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 1, 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 1. 
 
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'?
 
[END FOOTNOTES]
---------------------------------------------------------------
 
 
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:
 
 1. 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).
    
 2. 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.
 
 3. The Holy Prophet (PBUH) observed: "God has bestowed
    upon me six favors which the former Prophets did not
    enjoy:
 
    (1) I have been endowed with the gift of pithy and
        perfect speech.
    (2) I was granted victory owing to my awe.
    (3) The spoils of war were made lawful unto me.
    (4) The whole earth has been made the place of worship
        for me and it has become the means of purification for me
        also. In other words in my religion, offering of prayers
        is not confined to certain specified places of worship.
        Prayers can be offered at any place over the earth. And
        in case water is not available it is lawful for my people
        to perform ablutions with earth (Tayammum) and to cleanse
        themselves with the soil if water for bathing is scarce.
    (5) I have been sent by Allah to carry His Divine message
        to the whole world.
    (6) And the line of prophets has come to its final end in
        me. (Muslim, Tirmidhi, Ibn Majah)
 
 4. 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)
    
 5. 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.)
    
 6. 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).
    
 7. '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.)
    
 8. 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.")
    
 9. The Holy Prophet (PBUH) said: "If an Apostle were to
    succeed me, it would have been 'Umar bin Khattab."
    (Tirmidhi, Kitab-ul-Manaqib)
    
10. 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."
    
11. 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."
    
12. 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.
    
13. 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)
 
14. 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 1) (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 2)
 
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 1:
 
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 2.
 
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.
 
[END FOOTNOTES]
---------------------------------------------------------------
 
 
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 Musailima 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:
 
 1. 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.)
    
 2. '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)
    
 3. 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)
    
 4. '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)
    
 5. 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)
    (Footnote: 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.)
    
 6. 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)
    
 7. '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)
    
 8. 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)
    
 9. '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)
    
10. 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 guidelines 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)
    
11. 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)
    
12. '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)
    
13. '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)
    
14. 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)
    
15. 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)
    
16. 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)
    
17. 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)
    
18. 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 Allehe 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."
    
19. 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)
    
20. 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.
    
21. (a) 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)
    
    (b) "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
 
 1. 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 1]
    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 2]
    
 2. 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.)
    
 3. 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 3] (Bukhari, Kitab Ahadith Anbiya, Bab: Nuzul
    Isa; Muslim, Nuzul Isa; Musnad Ahmad, Marwiyat Abu
    Huraira)
    
 4. 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)
    
 5. 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)
 
----------
FOOTNOTES:
 
 1. 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."
    
 2. 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.
    
 3. 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.
 
[END FOOTNOTES]
---------------------------------------------------------------
 
 6. 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)
    
 7. 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 1] 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)
    
 8. 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).
    
 9. 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)
 
----------
FOOTNOTES:
 
1. The implication of this observation of Christ (PBUH) is
   that "Someone from amongst you should act as your leader."
 
[END OF FOOTNOTES]
---------------------------------------------------------------
 
10. 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 1]
    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)
    
11. "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)
 
----------
FOOTNOTES:
 
 1. 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.
 
[END FOOTNOTES]
---------------------------------------------------------------
 
12. 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:
 
     1. Smoke
     2. Dajjal
     3. Daabba
     4. Rising of the sun in the West
     5. The descent of Christ son of Mary (PBUH)
     6. Appearance of Yajuj and Majuj
     7. Formation of three huge cavities or landslide on the
        earth, one in the east
     8. Second in the west,
     9. and third in the Arabian Isles,
    10. 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).
 
13. 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)
    
14. 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).
    
15. 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)
    
16. '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 morning 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)
    
17. 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)
    
18. A tradition related to 'Imam 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)
    
19. 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)
    
20. 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 1].
    (Musnad Ahmad)
    
21. 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.
 
---------
FOTENOTE:
 
 1. 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.
 
[END FOOTNOTES]
---------------------------------------------------------------
 
 
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 1], 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 2]. 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 3]. 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.
 
----------
FOOTNOTES:
 
 1. 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.
    
 2. 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).
    
 3. 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.
 
[END FOOTNOTES]
---------------------------------------------------------------

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