Finality of Prophethood
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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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