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Khatim an-Nabuwwah (Arabic: ختم النبوه), or Seal of Prophethood, is an Islamic belief unique to Prophet Muhammad. However, there is a difference of interpretation within Muslims; orthodox Muslims hold a consensus that this implies that prophethood came to an end after Muhammad, whereas other groups such as Ahmadiyya hold an entirely distinct view. Nonetheless, all Muslims agree upon that Muhammad received the final revelation in the form of the Qur'an for all mankind, for all time.
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The term Khatam an-nabuwwah is derived from the Quranic phrase Khatamun Nabiyyīn “seal of the prophets”. [Quran 33:40]
Muhammad is not the father of any of your men, but he is the Messenger of Allah, and the seal of the Prophets and God has full knowledge of all things.
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." [1]
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.[2]
All classical lexicons say that the word خاتم, which roughly translates to Seal, is a synonym for آخر, which unambiguously means Last. Classical lexicons presenting this are Lisān al-‘Arab, Tāj al-‘Arūs, Al-Mufridāt li-Gharīb al-Qur’ān, Aqrab al-Mawārid, Lane’s English-Arabic Lexicon, Al-Muĥīt, Muĥīt Al-Muĥīt, Al-Ghanī, Al-Wasīt and Al-Qāmūs Al-Muĥīt.[3]
The most commonly held view about the phrase “Seal of the Prophets” is that “seal” means finality and end.[4]
Some scholars have translated and interpreted the word “seal” in terms of honour and superiority, instead of the finality of the prophethood. But the consensus of the Muslim community regards the denial or doubt on finality of prophethood as apostasy.
Views of various school of thoughts among majority of sects have slight difference on the basis of ayat and Hadith. However all are of the same view on the finality of Muhammad as prophet.
Sunnis claims to quote the Hadith of Umar and prophecy as proof of Muhammad being the last prophet, while both Shi‘ī and Sunni Muslims quote the Hadith of position.
Some authentic traditions illustrated by both Shi‘ī and Sunni are below;
"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." [5]
Muhammad 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." [6]
"So I came and in me the line of Prophets has ended." [7][8]
The very same tradition in similar words 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." [9]
Musnad Ahmad contains traditions reported by Hadrat Ubayyi bin Ka'b, Hadrat Abu Sa'id Khudri and Hadrat Abu Huraira on the same subject with a slight variation of words here and there.[10]
Muhammad observed: "God has bestowed upon me six favors which the former Prophets did not enjoy:
Muhammad affirmed: "The chain of Messengers and Prophets has come to an end. There shall be no Messenger nor Prophet after me." [12]
Muhammad 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." [13]
Muhammad 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".[14]
'Abdur Rahman bin Jubair reported: "I heard Abdullah bin 'Amr ibn-'As narrating that one day Muhammad 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'." [15]
Muhammad 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".[16] (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."[17]
Muhammad said: "If an Apostle were to succeed me, it would have been 'Umar bin Khattab." [18]
Muhammad told 'Ali, "You are related to me as Aaron was related to Moses. But no Apostle will come after me."[19]
This tradition is recorded in Bukhari and Muslim in the account of the Battle of Tabuk also. Musnad records two traditions narrated by Sa'd bin Abi Waqqas 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 report that on the eve of his departure for the battle of Tabuk, Muhammad 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 Muhammad 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 Muhammad immediately made it clear that "There will be no Prophet after me." [20]
Thauban reports: "Muhammad 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." [21]
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 Thauban and 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." Muhammad 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)." [22]
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.
Muhammad said: "No Prophet will come after me and there will, therefore, be no other community of followers of any new prophet." [23]
Muhammad 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)." [24]
A large number of such traditions of Muhammad have been reported by the companions and a great many compilers have recorded them from authoritative sources. A study of these traditions shows that Muhammad, 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.[25]
There can be no authentic, creditable and conclusive interpretation of the words of the Qur'an, Khatam-un- Nabiyyin, than that given by Muhammad for the credentials of Muhammad need no proof and the authority of his words is unassailable. His words are authentic and a proof in itself. When Muhammad is explaining a Nass of the Holy Quran, his explanation is the most authentic and a proof positive.[26]
A majority of Sunni scholars have adhered to the view that khatam means last.
Abdullah bin Abbas detailed in his commentary of Quran mentions
"The meaning of Khatam-un-Nabiyeen is that God has concluded the Prophet hood on Muhammad and after him there would be no Prophet or Messenger" [27]
Abu Hanifa the founder of the Sunni Hanafi school of fiqh (Islamic jurisprudence) comments on one of the incident of his life
"Once a guy came to me and claimed that he is messenger of God and give me some time so that I can prove through my logic and reasons that I am Prophet of God, on hearing this I(Abu Hanifa) said that who ever ask for the logic from any one to prove his Prophecy after Muhammad is Kafir (disbeliever) and who ever is giving such explanations is also Kafir (disbeliever)"[28]
The Shī‘ī Imām Ja'far al-Sadiq while discussing the Quranic verse, “For verily We granted the Book to the children of Abraham”, said that:
God vouchsafed to the children of Abraham, Messengers, Prophets and Imams. But what is ironical is that people believe in what God blessed the children of Abraham with and yet they deny this blessing for the progeny of Muhammad.[29]
Imam Razi also known as Fakhruddin Razi or Imam Razi, was a Persian polymath:a Sunni Islamic theologian of the Ash'ari school, Islamic legal scholar of the Shafi'i school, Madrasah professor, and expert in a wide variety of disciplines, including the traditional Islamic fields of Sharia law, Fiqh jurisprudence, Islamic literature, Tafsir exegesis, Kalam theology, Arabic grammar and Muslim history; the Islamic philosophies of ethics and metaphysics; the formal sciences of logic and mathematics says in his Tafseer
"He [Muhummad] is the last Prophet, if another Prophet has to come after the previous one, than an incomplete mission of Laws and teachings is left by the previous one, which is to be completed by the next one. But if no messenger has to come after the previous than he is very generous towards his people and he gives them a complete set of directions and rules(till the end of times), it is just like that father who knows that after him there is no one to take care of his child." [30]
Ibn Kathir in his commentary states
"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".[31]
The twelfth century Islamic philosopher, Raghib Isfahani, says in his Mufradat al-Qur’an:
“Verily Allah the Exalted ended the office of Prophethood (for anyone in future) and made his Shari’ah to abrogate the Shari’ahs of others. In one way he made this Shari’ah perfected, as Allah the Exalted says: ‘Today have I perfected your religion for you and completed My favour upon you’.”(5:5).[32]
He further explainthis epithet in these words:
“And Khatim al-Nabiyyin, for he has ended the Nubuwwa (Prophethood), i.e. with him the Prophethood has come to an end".[33]
Ibn Hajar (February 18, 1372 – February 2, 1448, 852 A.H.), a medieval Shafiite Sunni scholar of Islam who represents the entire realm of the Sunni world in the field of Hadith commented
"Muhammad is the greates of all the Messengers and Prophets and God has concluded the Prophethood on him and completed the Shariyat through him".[34]
View of the founder of Ahmadiyya movement, Mirza Ghulam Ahmad:
The person who was above all, and was a perfect man, and a perfect prophet, and who came with the fullness of blessings, through whom, on account of his spiritual advent and the spiritual resurrection that he brought about, the first judgment manifested itself and a whole universe that was dead was revived, that blessed prophet Khatamul Anbiya, Leader of the elect, Katamul Mursileen, Pride of the Prophets was Muhammad Mustafa, peace and the blessings of Allah by upon him. (Itmamul Hujjah, p.28)
On types of prophethood
Prophethood is of two kinds, general and special. The special prophethood, viz: the law-bearing prophethood is now unattainable; but the general prophethood continues to be attainable.[35]
General Prophethood talks about the Good vision or pious vision to the pious people not in the sense that any other Prophet with revelations in any form is coming.
Hazrat Ayesha is reported as having said:
{{quote| Say he was Khataman Nabiyyeen, but do not say that there will be no prophet after him. (Durre Manshur, Vol. V of Jalaludin Suyuti)} - Note that this Hadeeth refers to the coming of Jesus but is quoted partially by the Qadianis to further their agenda}
Hadith Bukhari and Muslim for the word 'Khatam' to mean 'Seal' in the sense of attestation or certification (i.e. not last):
“Āmīn, is the Seal (Khatam) of the Lord of all the worlds placed on the tongues of believing men.”
Anas abn Malik relates that the Holy Prophetsa desired to send a letter to the leaders of foreign nations. Someone said to him that these people do not accept any letter unless it bears a seal (Khatam). Thereupon the Holy Prophetsa had a signet ring (Khatam) made of silver, bearing the words “Muhammad Messenger of Allah.”
Ahmadis contend that the Qur'an itself clears up the meaning of the term "Khatamun Nabiyeen" in Chapter 4, verse 70: "And whoso obeys Allah and this Messenger of His shall be among those on whom Allah has bestowed His blessings, namely, the Prophets, the Truthful, the Martyrs, and the Righteous. And excellent companions are these." Ahmadis claim that this verse clearly lays down that Prophethood can be obtained still but only by becoming a perfect model of obedience to "Allah and this Messenger". As the word "min" meaning "one of" in Arabic occurs before the word "Nabiyeen", Ahmadis argue that this is a categorical statement in the Qur'an that there shall be at least one from among the followers of Muhammad who would attain this rank of subordinate prophethood-whose prophethood would be obtained only through becoming a mirror of obedience to Muhammad. As Ahmadis believe that Jesus is dead according to the Qur'an and believe that the prophesy of his second coming as a Muslim refers to the coming of one from among the followers of Muhammad in the power and spirit of Jesus, Ahmadis claim that this "second Jesus" has come in the person of Mirza Ghulam Ahmad, founder of the Ahmadiyya community in Islam. This is of course argued against by both Sunni and Shia sects.
Sunnis especially argue that the Qur'an was revealed in seven ahruf, many of which have "Khatam" as "Khatim", meaning last or final. The Ahmadi view is that the seven "ahruf" were only differences in arabic dialect, not meaning. Furthermore, the standardisation of the Qur'an by the 3rd Caliph of Muhammad, Othman, and the destruction of all ahrufs other than that given forth by Muhammad means that any argument based on the ahrufs has been nullified. Additionally, Ahmadiyya understanding of the term Seal of the Prophets also accommodates the concept of "last". Ahmadis believe that Muhammad is the last prophet in the sense that any prophet to come after him must attain the rank of prophethood by following him, as indicated by chapter 4, verse 70. Ahmadis contend that this is truly the meaning of "last" and that the belief that Jesus of 2000 years ago, who had attained his status of prophethood independently of following Muhammad or obedience to him, would come back and revive the faith of the world and that the world would benefit from a prophethood whose origin was in no way linked to the prophet muhammad, would be a blatant contravention of Seal of Prophethood.
Imam Ghazali (450 A.H.-505 A.H.) says [36]
"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, we shall not hesitate to pronounce him as an infidel, but in the course of a controversy the man who wishes to prove that any reluctance in pronouncing 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 possibility of the existence 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 between 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".[37]
Rumi in his famous Mathnawi writes,
"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?[38]
Make such plans to perform righteousness in the way of God that you attain prophethood within the Ummat [religious community].[39]
Ibn Arabi also followed the same line of reasoning in his Futuhat.[40][41] He has argued that the possibility of a Wali is open according to the verse 33:40. 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."[42]
"From the study and contemplation of the Darud we have arrived at the definite conclusion that there shall, from among the Muslims, certainly be persons whose status, in the matter of prophethood, shall advance to the level of prophets, if God pleases. But they shall not be given any book of law".[43]
Further he says
"After the finality of Prophethood (on Muhammad the only thing possible is that of coming of Wali and all the doors to revelations and Prophet hood has been closed, hence who so ever claims to be messenger of God after Prophet Muhammad than he would be only the propagator of his new ideas, it is possible that he would be follower of our religion or not, and if he is sound minded than we should give him death penalty and if he is unsound mind than we should keep our self away".[44]
Imām-i Rabbānī Shaykh Ahmad al-Farūqī al-Sirhindī(1564–1624) an Indian Islamic scholar from Punjab and a prominent member of the Naqshbandī Sufi order says at this subject in one of his letters
"Muhammad is the last of all Prophets and his religion is the conclusion of all previous religions, the book revealed on him is best of all the previous ones, and no religion (or sect)would surpass his religion and his religion would remain till the end of times, when Jesus would resurrected back in the world he would also be following his (Muhammad religion and will live as his follower".[45]
Shah Wali Ullah Muhaddith of Dehli subscribed to the opinion:
The meaning of the Holy Prophet being the Khataman Nabiyeen is that there shall not now appear a person whom God may appoint with a new Law for mankind, that is to say, there shall be no prophet who shall come with a new Law.[46]
There cannot be an independent prophet after the Holy Prophet, peace and blessings of Allah be upon him, who is not his follower and his adherent.[47]
Further he explained his views regarding any one claim to be Muslim but also a messenger
"or any one who says (or have idea) that 'there is no doubt that Muhammad is last Prophet and by this it means that it is not allowed to call someone Prophet or messenger, but the reality of Prophet hood is that if any man is given some directions from God which must be followed by others, or keeps his eyes close of any visible mistakes, and person of such quality is also present in scholars(or Imams)' then that person qualifies to be out of Islam".[48]
Faranghi Mahal, an eminent scholar of the Ahl-e Sunnat also discussed the significance of the expression Khatam an-nubuwwah and on behalf of the Sunni Scholars, he declared:
The divines of the Sunni sects believe in and expound the fact that in the course of the Ministry of the Holy Prophet, peace and blessings of God be upon him, there cannot appear a law bearing prophet and his prophethood extends to the end of days. A prophet who appears during his ministry shall necessarily be the follower of the Law of Muhammad.[49]
Over all there is a complete agreement that none of any scholars or sufis of Sunni or Shia sects (including the one who had differences of opinion on declinations of word Seal or Khatam) of Islam believed in any such person who claimed to be messenger or Prophet after Muhammad, although in history there are many instances where people came with such claims. In fact they objected and opposed such claims.[50]
The concept of the finality of prophethood of Muhammad has caused controversy in recent times. 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 Majlis Tahafuz-e-Khatam-e-Nabuwwat was founded.[51] This movement, at times violent,[52] is still very active in India, Pakistan, Bangladesh and other countries where Ahmadiyya adherents are present.[53]