Khatme Nabuwwat
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Khatme Nabuwwat "ختم النبوه" or finality of Prophet-hood is an Islamic belief that Prophethood has come to an end after Muhammad. Muslims believe that the line of prophets sent by God ended with the advent of Muhammad, who they believe received the final revelation in the form of Quran.
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[edit] Origins of the term and concept
The term Khatme Nabuwwat (Khatm-"end" and Nabuwwat-"prophethood") is derived from the Quranic phrase Khatamun Nabiyyeen (Seal of the Prophets) in verse 40 of chapter Al-Ahzaab. [1]
Muhammad is not the father of any of your men, but he is the Messenger of Allah, and the seal of the Prophets (Khatamun Nabiyyeen) and Allah has full knowledge of all things.
[edit] Interpretations by different scholars
The most commonly held view about the phrase 'Seal of the Prophets' is that 'seal' means finality and end. [2] [3] Some scholars have translated and interpreted the word 'seal' in terms of honour and superiority. Most scholars accept that both translations are correct.[citation needed]
[edit] Sufi interpretations
Rumi in his famous Mathnawi writes, [4]
He has been raised to the station of Khatam by the grace of God. There can never be his like before him or after. When a master excels all others in his art, don’t you use the word ‘khatam’ to convey the idea that he has excelled all others in his domain?
Ibn Arabi also followed the same line of reasoning in his futuhat. [5] He has argued that the possibility of a subordinate prophet is open according to the verse 33:40. However Ibn Arabi also stated in the Futuhat:
"The Messenger has informed (us) that dreams are one of the parts of Prophethood. Of Prophethood there shall remain for the people only this part, and nothing more than that. In spite of this, the term ‘Prophethood’ shall not be applicable to anything, nor the term ‘Prophet’ be applicable to anyone other than the one endued with a Shari’ah. Thus ‘Prophethood’ has been banned on account of this particular characteristic.” (al-Futuhat al-Makkiya, Vol. 2, p.495)
This clearly shows that Ibn Arabi truly believed in the finality of the Prophet Muhammad's prophethood.
[edit] Non-Sufi interpretations
A majority of Salafi and Sunni scholars have adhered to the view that khatam means last. [6] Ibn Kathir in his commentary states [7]
Hence this verse is a clear proof of the fact that no prophet will come after Muhammad and when it is said that no prophet will come after him it is a foregone conclusion that no messenger will succeed him either.
Muhammed Qasim Nanotwi, the famous founder of Deobandi seminary seems to conform to the sufi idea of finality. [8] He writes,
According to the layman, the Messenger of Allah, peace and blessings on him, being Khatam is supposed to have appeared after all the other prophets. But men of understanding and the wise know it very well that being the first or the last, chronologically, does not carry any weight. How could, therefore, the words of the Holy Quran 'But he is the messenger of Allah and the Seal of Prophets (33.40)' mean to glorify him? But I know very well that none from among the Muslims would be prepared to agree with the common men.
Despite the more philosophical stance taken by Nanotwi, all the Deoband scholars have taken a more simplistic view of this concept. The Barelvi sect of Sunni Islam has criticised the Deoband school of denying the finality of Prophethood on the basis of the writings of their leader. [9]
[edit] Controversies
The concept of the finality of prophethood of Muhammad has caused controversy in recent times. One branch the Ahmadiyya movement, the Ahmadiyya Muslim Community, hold Mirza Ghulam Ahmad to be a prophet subordinate to Muhammad. Ahmed claimed to be the Promised Messiah and Mahdi in 1889 and founded a movement in Qadian, India. His claims resulted in a violent reaction among many Muslims of the India subcontinent. The Salafi and Sunni scholars vehemently opposed him and in subsequent years a movement for the "protection of Khatme Nabuwwat" was founded. [10] This movement, at times violent, [11] is still very active in India, Pakistan, Bangladesh and other countries where Ahmadiyya adherents are present. [12]
[edit] See also
[edit] References
- ^ [1]Translations of the Qur'an, Chapter 33: AL-AHZAB (THE CLANS, THE COALITION,THE COMBINED FORCES)
- ^ The Finality Of Prophethood (index
- ^ Prophet Muhammad
- ^ Mathnawi, vol. VI, p.8, 1917 ed.
- ^ Futuhat-e-Makkiyyah vol. 2, p. 3
- ^ The Consensus of all the Ulema of the Ummah
- ^ Tafsir Ibne Kathir, Vol. 3, pp. 493-494
- ^ Tahzeer-ul-Naas by Qasim Nanutwi, pg 3
- ^ [2]White and Black, Facts of Deobandi-ism. A rejoinder to a series of booklets entitled "Johannesburg to Brailley" By Allamah Kaukab Noorani Okarvi Translated by S.G. Khawajah. Published by Maulana Okarvi Academy Al A'lami, First edition 1991 - South Africa
- ^ [3]Majlise Tahaffuze Khatme Nabuwwat
- ^ Report on the situation of Ahmadi Muslims in Pakistan - Majlis Tahafaz-e-Khatam-e-Nabuwwat
- ^ Persecution of the Ahmadiyya Community in Pakistan: An Analysis Under International Law and International Relations Harvard Human Rights Journal, Vol 16, September 2003
"Violent Dhaka rally against sect", BBC News
"Eight die in Pakistan sect attack", BBC News
"Sect offices closed in Pakistan", BBC News
