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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-nigh 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.
The Verdict of the
Text of the Qur'an
A group who has raised the heresy of a new prophethood in modern
times explains the meaning of the idea of the "Finality of
Prophethood" as the 'Stamp of Prophethood' thereby implying that all
prophets who would succeed Muhammad (PBUH) will bear his stamp and
will attain to prophethood by his seal alone. No one, in other words,
who does not bear the seal of Muhammad (PBUH) will attain the status
of Prophethood.
But the context in which the term "the last in the line
of Prophets" has been revealed in the Holy Qur'an leaves no
scope for such speculation.
If indeed the term "last in the line of
Prophets" does bear the meaning intended by this group, then
this term is surely out of place in the context in which it has been
revealed. Furthermore, when the term is charged with this meaning it
distorts the whole purpose of the revealed verse. In this verse
God refutes the charge and dispels doubts created by the mischievous
people about the marriage of Prophet Muhammad (PBUH) with Zainab (may
Allah be pleased with her), the divorced wife of the Prophet's adopted
son, Zaid. Does it stand to reason to make a sudden interpolation in
this context of the point that Muhammad (PBUH) was the 'seal of
Prophets' and that Allah had delegated to him the authority of
attesting the bonafides of succeeding prophets ? This
interpretation bears no connection with the context-not the least even
and is contrary to the purpose of Divine argument against the
heretics. If this interpretation were true the non- believers might
well have argued: "There is no hurry in doing away with this custom
now. You might safely leave this task for your successor prophets who
will bear your stamp." According to a second interpretation of
the idea of the finality of Prophethood advanced by this group it is
said that the term "Last in the line of Prophets"
means the "exalted Prophet." They further explain that the line of
Apostles will continue, though the excellence of Prophethood has been
culminated in the person of Muhammad (PBUH). This interpretation is no
less defective and harmful than the other one. It hardly bears any
relation to the context and, in fact, conveys a contradictory sense of
the verse. Taking this thread of argument the infidels and hypocrites
would have plausibly pointed out, "Sir, there will be other prophets
after you, howsoever inferior in status compared to you, to fulfil the
Divine mission, why must you take it upon yourself to remove this
custom also?"
The Dictionary Meaning of the Word
'Khatam-al-Nabiyyin'
It is evident that the text can bear one meaning and it is that
Khatam-al-Nabiyyin stands for the Finality of Prophethood
with a clear implication that the prophethood has been culminated and
finalized in Muhammad (PBUH). It is not only the context that supports
this interpretation but also the lexicography.
According to Arabic lexicon and the linguistic usage
Khatam means to affix seal; to close, to come to an end;
and to carry something to its ultimate end. Khatama al-'Amala is
equivalent to 'Faragha min al-'Almali' which means 'to get over with
the task.' 'Khatama al-Ina' bears the meaning 'The vessel has been
closed and sealed so that nothing can go into it, nor can its contents
spill out.'
'Khatam-al-kitab' conveys the meaning 'The letter has been
enclosed and sealed so that it is finally secured.'
'Khatama-'Ala-al-Qalb' means 'The heart has been sealed so that
it cannot perceive anything new nor can it forswear what it has
already imbibed.'
'Khitamu-Kulli-Mashrubin' implies 'the final taste that is left
in the mouth when the drink is over.'
Katimatu Kulli Shaiinn 'Aqibatuhu wa Akhiratuhu means "The end in
the case of everything denotes its doom and ultimate finish."
Khatm-ul-Shaii Balagha Akhirahu conveys the sense, "To end a thing
means to carry it to its ultimate limit."
The term Khatam-i-Qur'an is used in the similar sense and the
closing verses of Qur'anic Surahs are referred to as Khawatim.
Khatim-ul-Qaum Akhirhuum means "The last man in the tribe." (Refer to
Lisan-ul-'Arab; Qamus and Aqrab-ul- Muwarid). (see footnote 2,
below.)
For this reason all linguists and commentators agree that
Khatam-ul-Nabiyyin means 'The Last in the line of Prophets.' The word
Khatam in its dictionary meaning and linguistic usage does not refer
to the post office stamp which is affixed on the outgoing mail. Its
literal meaning is the 'seal' which is but on the envelope to secure
its contents.
________________ footnote 2.
We have referred to three lexicons here, yet the elucidation of
this point is not confined to these works alone. All authoritative
dictionaries of the Arabic language interpret the word Khatam in the
sense that we have given to it. But the deniers of the Finality of
Prophethood in their endeavor to make a sneaky assault on the religion
of God argue that if we refer to someone as 'Last of the Poets' or
'Last of the Legists' or 'Last of the Commentators', we do not
necessarily mean that no poet, legist or commentator will come after
them; rather we only mean to say that all excellence of their act has
been concentrated in such men. The actual position, however, is that
when we do use these exaggerated epithets for someone we do not
thereby replace or remove the original meaning of the word 'Last'. It
is preposterous to assume that by its metaphorical use to refer to the
excellence or perfection of a man, the word 'Last' loses its original
or real significance which is 'Final'. Such an assumption can only be
accepted by a person who lacks elementary knowledge of the rules of
grammar. There is no grammatical principle in any language by which
the metaphorical meaning of a word may be taken as its real or
original meaning. Besides, the metaphorical meaning in no case
replaces or obliterates the real and basic meaning of the word.
When you tell an Arab 'Ja Khatam ul-Qaum', he will certainly not take
it to mean that 'the perfect or the most excellent man of the tribe
has come.' He will, on the other hand, take it to mean that 'the whole
tribe, even to the last man, has come.' There is another point to
be considered. Such terms as the 'Last Poet', the Last Legist' or the
'Last Narrator of hadith' are eulogies used by men for other human
beings whom they deem to be perfect and excellent. Those who use these
hyperboles for other men certainly can not say, nor do they know, that
people of such excellence will come in later times or not. So in human
language these appellations are hyperboles, but when God uses for a
person that such and such quality has been culminated in him, there is
no reason to take it in the metaphorical sense in the strain of human
expression. If Allah had pronounced someone as 'Last Poet', he would
have been last poet in the literal sense of the word. If Allah
appoints someone as His 'Last Prophet', there is absolutely no
possibility of any other person attaining to that dignity after that.
God is Omniscient. Man has but limited knowledge. This being so,
how can one construe the human praise of a person as 'Last Poet' or
the last of the jurists in the same sense as God's pronouncement of a
person as the 'Last Prophet'?
The Observations of the Holy Prophet(PBUH)
About the Finality of Prophethood
The meaning of the word Khatam that emerges out of the context of
the Holy Qur'an and which is the same as given in all lexicons of the
Arabic language is also affirmed by the observations of the Holy
Prophet(peace and blessings be upon him). We quote some authentic
traditions to illustrate the case in point: - The Holy
Prophet (PBUH) observed: "The tribe of Israel was guided by
prophets. When a prophet passed away, another prophet succeeded him.
But no prophet will come after me; only caliphs will succeed
me." (Bukhari, Kitab-ul-Manaqib).
- The Prophet of God
(PBUH) affirmed: "My position in relation to the prophets who
came before me can be explained by the following example:
A man
erected a building and adorned this edifice with great beauty, but he
left an empty niche, in the corner where just one brick was missing.
People looked around the building and marvelled at its beauty, but
wondered why a brick was missing from that niche?
I am like unto that one missing brick and I am the last in the
line of the Prophets." (Bukhari, Kitab-ul-Manaqib).
(In other words, with the advent of the Prophet Muhammad (PBUH)
the edifice of Prophethood has been completed and there is no empty
niche in this edifice to provide room for another prophet.)
Four traditions relating to this subject are recorded, in Muslim,
Kitab-ul-Fada'il, Babu Khatimin-Nabiyyin. The latter tradition
contains the following additional sentence. "So I came and in me
the line of Prophets has ended."
The very same tradition in similar words has been reported in
Tirmidhi, Kitab-ul-Manaqib, Bab-Fadlin Nabi and Kitab-Adab,
Bab-ul-Amthal.
In Musnad Abu Dawud Tayalisi this tradition has been incorporated
among other traditions reported by Jabir bin Abdullah; and its last
sentence reads, "It is in me that line of Prophets came to its
final end." Musnad Ahmad contains traditions reported by
Hadrat Ubayyi bin Ka'b, Hadrat Abu Sa'id Khudri and Hadrat Abu
Huraira(may Allah be pleased with them) on the same subject with a
slight variation of words here and there.
- The Holy Prophet (PBUH) observed: "God has bestowed
upon me six favors which the former Prophets did not enjoy:
(Muslim, Tirmidhi, Ibn Majah)
- The Prophet of Allah (PBUH) affirmed: "The chain of
Messengers and Prophets has come to an end. There shall be no
Messenger nor Prophet after me." (Tirmidhi, Kitab-ur-Rouya Babu
Zahab-un- Nubuwwa, Musnad Ahmad, Marwiyat-Anas bin Malik)
- The Holy Prophet (PBUH) observed: "I am Muhammad, I am
Ahmad, I am the effacer and infidelity shall be erased through me; I
am the assembler. People shall be assembled on Doomsday after my time.
(In other words Doom is my only successor.) And I am the last in the
sense that no prophet shall succeed me." (Bukhari and Muslim,
Kitab-ul-Fada'il, Bab: Asmaun-Nabi; Tirmidhi, Kitab-ul- Adab, Bab:
Asma-un-Nabi; Muatta', Kitab-u-Asma in-Nabi, Al- Mustadrak Hakim,
Kitab-ut-Tarikh, Bab: Asma-un-Nabi.)
- The Prophet of God (PBUH) observed: "God Almighty hath
sent unto the world no apostle who did not warn his people about the
appearance of Dajjal( Anti-Christ, but Dajjal did not appear in their
time). I am the last in the line of Prophets and ye are the last
community of believers. Without doubt,then, Dajjal shall appear from
amongst ye". (Ibn Majah, Kitabul-fitan, bab:Dajjal).
- 'Abdur Rahman bin Jubair reported: "I heard Abdullah
bin 'Amr ibn-'As narrating that one day the Holy Prophet (PBUH) came
out of his house and joined our company. His manner gave us the
impression as if he were leaving us.' He said, 'I am Muhammad, the
unlettered prophet of Allah' and repeated this statement three times.
Then he affirmed: "There will be no prophet after me'."(Musnad
Ahmad, Marwiyat'Abdullah bin Amr ibn'-As.)
- The Holy Prophet (peace and blessings of Allah be upon him)
said: "Allah will send no Apostle after me, but only
Mubashshirat. It was said: what is meant by al-Mubashshirat. He said
: Good vision or pious vision". (Musnad Ahmad, Marwiyat Abu
Tufail, Nasa'i, Abu Dawud)
(In other words there is no possibility of Divine revelation in
future. At the most if some one receives an inspiration from Allah he
will receive it in the form of "pious dream."
- The Holy Prophet (PBUH) said: "If an Apostle were to
succeed me, it would have been 'Umar bin Khattab."
(Tirmidhi,Kitab-ul- Manaqib)
- The Holy Prophet (PBUH) told Hadrat 'Ali, "You are
related to me as Aaron was related to Moses(peace be upon him). But no
Apostle will come after me." (Bukhari and Muslim, Kitab Fada'il
as-Sahaba)
This tradition is recorded in Bukhari and Muslim in the account of
the Battle of Tabuk also. Musnad records two traditions narrated by
Hadrat Sa'd bin Abi Waqqas ( may Allah be pleased with him) on this
subject. The last sentence in one of these traditions runs as follows
: "Behold there is no prophethood after me." Detailed
accounts of the traditions incorporated in Abu Dawud Tayalisi, Imam
Ahmad and Muhammad bin Ishaque report that on the eve of his departure
for the battle of Tabuk, the holy Prophet (PBUH) had resolved to leave
Hadrat 'Ali behind him in order to look after the defense and
supervise the affairs of Medina. The hypocrites thereupon began to
spread insinuations and rumours about Hadrat 'Ali. Hadrat 'Ali went
to the Prophet and submitted : 'O Prophet of Allah, are you leaving me
behind among women and children?' On this occasion in order to set
his mind at peace the Holy Prophet (PBUH) observed: "You are
related to me as was Aaron with Moses." In other words "as
Hadrat Moses on the Mount Tur had left Hadrat Aaron behind to look
after the tribe of Israel, so I (Muhammad) leave you behind to look
after the defense of Medina." At the same time apprehending that this
comparative allusion to Hadrat Aaron might later on give rise to
heresies, the holy Prophet (PBUH) immediately made it clear that
"There will be no Prophet after me."
- Thauban reports: "The Holy Prophet (PBUH) observed: And
there will arise Thirty imposters in my Ummah and each one of them
will pronounce to the world that he is a prophet, but I am the last in
the line of the Prophets of God and no Apostle will come after
me." (Abu Dawud, Kitab-ul-Fitan)
Abu Dawud in
'Kitab-ul-Malahim' has recorded another tradition reported by Abu
Huraira in the same subject. Tirmidhi has also recorded these two
traditions as reported by Hadrat Thauban and Hadrat Abu Huraira.
The text of the second tradition runs thus: "It will come
to this that thirty imposters will arise and each one of them will put
forth his claim to be the Apostle of God."
- The Holy Prophet (PBUH) observed: "Among the tribe of
Israel who went before you there indeed were such people who held
communion with God, even though they were not his Prophets. If ever
there arose a person from among my people who would hold communion
with God, it would be none else but 'Umar (May Allah be pleased with
him)." (Bukhari, Kitab-ul-Manaqib)
A version of this same tradition in `Muslim' contains Muhaddithuna
instead of Yukallimuna. But then Mukalima and Muhaddith bear
identical meaning i.e., a man enjoys the privilege of holding direct
communion with God or a person who is addressed by the Almighty from
the unseen. Thus we conclude that if there had been any person among
the followers of Muhammad who could hold communion with God without
being raised to the dignity of prophethood, it would have been `Umar.
- The Prophet of God (PBUH) said: "No Prophet will come
after me and there will, therefore, be no other community of followers
of any new prophet." (Baihaqi,Kitab-ul Rouya; Tabarani)
- The Holy Prophet (PBUH) observed: "I am the last in
line of the prophets of God and my Masjid is the last Masjid
(referring the holy Masjid of the Prophet)." (see footnote
3)
(Muslim, Kitab-ul-Hajj; Bab:Fadl-us-Salat bi Masjidi Mecca wal
Medina)
A large number of such traditions of the Holy Prophet
(peace and blessings of Allah be upon him) have been reported by the
companions and a great many compilers have recorded them from
authoritative sources.
A study of these traditions shows that the Holy Prophet on
several occasions, and in various ways and in different words made it
explicitly clear that he was the last Prophet of God; That no prophet
would follow him and that the line of prophets had ended in him.
Furthermore, those would claim to be Prophets and Messengers of God
after his time would be imposters and liars. (see footnote 4).
There can be no authentic, creditable and conclusive
interpretation of the words of the Holy Qur'an, Khatam-un- Nabiyyin,
than that given by the Holy Prophet (PBUH) for the credentials of the
Holy prophet (PBUH) need no proof and the authority of his words is
unassailable. His words are authentic and a proof in itself. When the
Prophet is explaining a Nass of the Holy Quran, his explanation is the
most authentic and a proof positive. The question is who else
besides the Holy Prophet (PBUH), to whom the Qur'an was revealed, is
better qualified to comprehend its meaning and to explain its contents
to us? And he who advances an alternative explanation, shall we
regard his claims as worthy of our consideration let alone our
acquiescence? ________________ footnote 3:
Referring to this tradition disbelievers in the Finality of
Prophethood argue that the Holy Prophet (PBUH) called his mosque
(Masjid) `the last mosque' despite the fact that it is not the last
mosque, as countless other mosques have been built after it all over
the world. Similarly when the Holy Prophet (PBUH) observed: `I am the
last Prophet,' it did not mean that the line of prophets had ended,
but that Muhammad (PBUH) was the last as regards his excellence
amongst the Prophets of God and Mosque was the last one in the same
sense. Such foolish reasoning is an irrefutable proof of the fact
that these people have lost the faculty of perceiving the true meaning
of the words of God and those of His Prophet(PBUH). Even a cursory
glance through the whole chain of traditions in the context of which
this particular tradition has been recorded makes true import of the
words of the Holy prophet clear to any man.
In this context the various traditions which Imam Muslim has
recorded on the authority of Hadrat Abu Huraira, Hadrat `Abdullah bin
`Umar and the mother of the Faithful Hadrat Maimuna narrate that there
are only three mosques in the world to which the greatest sanctity is
attached, and these are sacred above all other mosques. Worship in
these mosques is rewarded with thousandfold blessings in comparisons
to offering prayers in other mosques. It is because of this reason
that it has been declared lawful to undertake a journey to these
mosques to offer prayers therein. No other mosque, save these three,
can claim such sanctity that a person should make a journey to offer
worship there leaving all other mosques. Among the three mosques
which bear the greatest sanctity in Islam, the first one is `Masjid
Al-Haram' which was built by Hadrat Abraham(peace be upon him); the
second one is the`Masjid al-Aqsa' which was erected by Hadrat Sulaiman
(peace be upon him); and the third mosque is `Masjid-i-Nabawi' in the
Holy city of Medina which was founded by the Holy Prophet(PBUH).
The observation of the Holy Prophet in regard to `the last
mosque' should be viewed in this context. The words of the
Prophet(PBUH) meant that no Prophet would come after him, hence there
would be no fourth mosque after the last Masjid-i-Nabawi(a mosque of
the last Prophet). It follows, therefore, that no other mosque should
bear such sanctity, that worship in it should be rewarded with more
blessings in comparison with worship in other mosques and further
there shall be no fourth mosque towards which it is lawful or even
desirable for people to make a journey in order to offer prayers.
________________ footnote 4 In contrast to
the observations of the Holy Prophet the deniers of the Finality of
Prophethood quote the following words scribed to Hadrat `Aisha: "Say,
indeed, that the Holy Prophet is the Final Apostle of God; but say not
that no prophet will come after him."
In the first place it is an audacity to quote the words of Hadrat
`Aisha for contradicting the explicit command of the Holy
Prophet(PBUH). Moreover the very words attributed to Hadrat `Aisha
are not authentic. No authoritative work on Hadith contains this
observation of Hadrat `Aisha nor any notable compiler of traditions
has recorded or referred to it.
This tradition is derived from a commentary entitled Durr-i-
Manthur and a compilation of Hadith Known as Takmilah Majma-ul- Bihar,
but its source and credentials are unknown. It is the height of
audacity to put forward a statement of a lady companion in order to
contradict the explicit observations of the Holy Prophet which the
eminent traditionists have transmitted on the most authentic chains of
transmission.
The Consensus of the Companions
After the Holy Qur'an and sunnah, the consensus of the companions
of the holy Prophet (PBUH) holds the third position. All authentic
historical traditions reveal that the companions of the prophet (PBUH)
had unanimously waged a war on the claimants to the prophethood and
their adherents after the demise of the Holy Prophet (PBUH). In
this connection the case of Musailama is particularly significant.
This man did not deny that Muhammad (PBUH) was the Prophet of God; he
claimed that God had appointed him as a co- prophet with Muhammad to
share his task. The letter which had addressed to the Holy Prophet
just before the Mussailama's death reads: "From Musailma the
prophet of God to Muhammad the Prophet of God(PBUH). I wish to inform
you that I have been appointed as your partner to share in the burden
of prophethood." The historian Tabari has recorded a tradition which
says that the `call to prayers'(Adhan) which Musailama had devised for
his followers included the words, "I testify that Muhammad is the
Prophet of God." Despite Musailama's clear affirmation of the
Prophethood of Muhammad (PBUH), he was declared an apostate and
ostracised from the society of Islam. Not only this but a war was
waged on Musailama. History also bears witness to the fact that the
tribe of Hunaifa (Banu Hunaif) had accepted Musailama's claim to
prophethood in good faith. They had been genuinely led to believe
that Muhammad (PBUH) had of his own accord declared Musailama as his
partner in prophethood. A man who had learnt Qur'an in the Holy City
of Medina went to the tribe of Banu Hunaifa and falsely represented
the verses of the Qur'an as having been revealed to Musailama.
Though Banu Hunaifa had been deliberately misinformed, nevertheless
the companions of the Holy Prophet did not recognize them as muslims
and sent an army against them. There is no scope here for taking the
view that the companions had fought against them as rebels and not as
apostates. Islamic Law lays down that in the event of a war against
the rebel Muslims, the prisoners taken in battle shall not be taken
into slavery. The law further requires that even the rebellious
Dhimmis, when taken as prisoners in battle, shall not go into slavery.
But when military action was taken against Musailama and his
followers, Hadrat Abu Bakr declared that the women and children of the
enemy would be taken as slaves; and when they were taken prisoner in
battle, they were enslaved. From among these a girl was given as a
slave to Hadrat `Ali. She bore him a son named Muhammad bin Hanfiya,
who is a renowned figure in the history of Islam. (Al- Badaya
wan-Nihaya, Vol. VI, pp. 316 & 325) This event is a clear proof of
the fact that when companions fought against Musailama, they did not
charge him with rebellion. The charge against him was that he had
preferred a claim to prophethood after the line of Prophets had ended
in Muhammad (PBUH) and he had thus misled other people to affirm faith
in his claim of prophethood. The action against Musailama was taken
immediately after the death of the Holy Prophet (PBUH) under the
leadership of Hadrat Abu Bakr Siddique (may God be pleased with him),
and it had the unanimous support of the entire body of the companions.
There can be found no better and explicit example of the consensus of
the companions than this.
The Consensus of all the Ulema of the Ummah
Next in line of authority after the consensus of the Companions
stands the consensus, in matters of religion, of those ulema of the
Muslims who came after the time of Companions (may God be pleased with
them). A glance through the history of Islam from the first century
up to the modern times reveals to us the fact that the ulema of all
periods in every Islamic country of the world are unanimous in their
conviction that no new prophet can be raised after Muhammad (PBUH).
They all agree in the belief that anyone who lays a claim to
Prophethood after Muhammad (PBUH) and anyone who puts faith in such a
claim is an apostate and an outcast from the community of Islam.
The following facts are appended as an illustration of this:
- A man in the time of Imam Abu Hanifa (80 A.H.-150 A.H.)
laid claim to Prophethood and said "Let me show you the proofs of my
prophethood." The great Imam thereupon warned the people: "Anyone who
asks of this man the credentials of prophethood, shall become an
apostate, for the Prophet of God (PBUH) has explicitly declared: "No
prophet will come after me." (Manaqib al-Imam-i-Azam Abi Hanifa, Ibn
Ahmad al-Makki, Vol. I, p.161, published in Hyderabad, India, 1321
A.H.)
- `Allama Ibn Jarir Tabari (224 A.H.-310 A.H.) in his renowned
commentary of the holy Qur'an gives the following interpretation of
the verse, 'walakin Rasul Allahi wa Khatam-ul Nabiyyin': "He has
closed and sealed the prophethood and the door (of prophethood) shall
not open for anyone till the end of the world." (Vide Commentary of
Ibn-i-Jarir, Vol. 22, p.12)
- In his book `Aqida-i-Salfia, while explaining the beliefs of
the pious forbearers and particularly those of Imam Abu Hanifa, Imam
Abu Yusuf and Imam Muhammad, Imam Tahavi (239 A.H.-321 A.H.) writes
that Muhammad (PBUH) is a highly venerable servant of God. He is the
chosen Prophet and the favorite Messenger of Allah. He is the last of
the Prophets, Leader of the pious, chief of the Messengers of Allah
and the beloved one of the Lord. After him every claim to Prophethood
is an error manifest and worship of one's evil-self." (Sharah
al-Tahawiya Fil-'Aqidat-ul-Salfia, Dar-ul-Ma'arif, Egypt, pp. 15, 87,
96, 97, 100, 102)
- `Allama Ibn Hazm Andulasi (384 A.H.-456 A.H.) writes: "It is
certain that the chain of Divine revelations has come to an end after
the death of the Holy Prophet(PBUH). The proof of this lies in the
fact that none but a prophet can be the recipient of Divine
revelations and God has affirmed that Muhammad has no sons among ye
men and he is the Messenger of God and that He has sealed the office
of Prophethood." (Al-Mohallah, Vol. 1, p.26)
- Imam Ghazali (450 A.H-505 A.H.) says `If the right of
denying the authority of consensus be admitted, it will give rise to
many absurdities. For example, if someone says that it is possible
for a person to attain the office of Prophethood after our Apostle
Muhammad(PBUH), we shall not hestitate to pronounce him as an infidel,
but in the course of a controversy the man who wishes to prove that
any reluctance in pronoucing such a person as an apostate is a sin
shall have to seek the aid of consensus in support of his arguments,
because reason is no arbiter against the possibilty of the existance
of a `new prophet.' As regards the followers of the `new prophets'
they will not be utterly incapable of making various interpretations
of La Nabiya Ba`di, "There will be no Prophet after me"
and Khatam-ul-Nabiyyin, `Last of the Prophets.' A follower of the
`new prophets' might say that Khatam-ul-Naibiyyin, `Last of the
Prophets' bears the meaning "last of the prominent Messengers." If
you argue that "prophets" is a common word, he would very easily give
this term a particular significance with regard to his own
`prophethood.' In respect of `No Prophet will come after him', such a
man would contend that this expression does not say that `No
Messengers will follow him.' There is a difference betwen a Prophet
and a Messenger. The status of a Prophet is higher than that of the
Messenger. The fact is that such absurdities can be indulged in ad
infinitum. It is not difficult, in our view, to make different
interpretations of a word. Besides, there is no ample scope for
people to commit blunders ever and beyond these points in the
exposition of these clear words. We cannot even say that those who
make such interpretations are guilty of the denial of clear
injunctions. But to refute those who have but their faith in the
false expositions we shall say that the entire Ummah by a consensus of
opinion recognizes that the words `No Prophet shall come after him'
and the context of the traditions suggests that the Holy Prophet meant
that `No Prophet, nor Messenger shall follow him.' Furthermore, the
Ummah is agreed on the point that above words of the Holy Prophet
leave no scope for a different interpretation than given to it by the
consensus of the Ummah and he who would not join the consensus is no
more than a dissident. (Al-Iqtisad Fil Aiteqad, p.114, Egypt)
[We have quoted here the original Arabic text (in the Urdu
Edition) of the opinion of Imam Ghazali because the deniers of the
idea of the Finality of Prophethood have vehemently challenged the
authenticity of this reference.)
- Mohy-us-Sunnah Baghawi ( died 510 A.H.) writes in his
commentary Ma`lam-al-Tanzil: "God brought the line of Prophets to an
end with him. Hence he is the final Prophet.......Ibn `Abbas affirms
that God(in this verse) has given His verdict that no Prophet will
come after the Prophet Muhammad(PBUH)." (Vol. 3, p. 158)
- `Allama Zamakhshri (467 A.H.-538 A.H) writes in his
commentary entitled Kashshaaf, "If you ask how Muhammad can be the
last of the Prophets when Hadrat `Isa (Jesus Christ) will appear
towards the end of the world? I shall reply that the finality of
Prophethood of Muhammad (PBUH) means that no one will be endowed with
prophethood after him. Hadrat 'Isa is among those upon whom
prophethood was endowed before Muhammad(PBUH). Moreover, Hadrat 'Isa
will appear as a follower of Muhammad and he will offer prayers with
his face towards the Qiblah of Islam, as a member of the community of
the Muslims." (Vol. 2, p. 215)
- Qazi 'Iyad (died 544 A.H.) writes: " He who lays a claim to
prophethood, affirms that a man can attain the office of prophethood
or can acquire the dignity of a prophet through purification of soul,
as is alleged by some philosophers and sufis; similarly a person who
does not claim to be a prophet, but declares that he is the recipient
of Divine revelation, all such persons are apostates and deniers of
the prophethood of Muhammad(PBUH), for Muhammad (PBUH) has conveyed
the message of God to us that he is the final Prophet and no Prophet
will come after him. He had also conveyed to us the Divine message
that he has finally sealed the office of Prophethood and that he has
been sent as a Prophet and a Messenger to the whole of mankind. It is
the consensus of the entire Ummah that these words of the Holy Prophet
are clear enough and eloquently speak of the fact that they can admit
of no other interpretation or amendment in their meaning. Hence there
is no doubt that all these sects are outside the pale of Islam not
only from the view-point of the consensus of the Ummah but also on the
ground of these words having been transmitted with utmost
authenticity." (Shifa, Vol. 2, pp. 270- 271)
- `Allama Shahrastani (died A.H. 548), in his renowned book,
Almilal wan Nahal, writes: "And similarly who says that a prophet
shall come after Muhammad (PBUH), there are no two opinions that such
a man is an infidel." (Vol. 3, p. 249)
- Imam Razi (543 A.H.-606 A.H.), in his work Tafsir Kabir
while explaining the meaning of the verse Khatam-un-Nabiyyin states:
"In this context the term Khatam-un Nabiyyin has been used in the
sense that a Prophet whose ministry is not final may leave some
injunctions or commandments incomplete or unexplained thus providing
scope for a succeeding prophet to complete the task. But the Prophet
who will have no successor is more considerate and provides clear
guidlines for his followers, for he is like a father who knows that
after him there will be no guardian or patron to look after his
son."(Vol. 6, p. 581)
- Allama Baidawi(died A.H. 685), in his commentary,
Anwar-ul-Tanzil, writes: "In other words he, Muhammed (PBUH), is the
last of all Prophets. He is the one in whom the line of Prophets ends
or the one whose advent has sealed the office of Prophethood. The
appearance of Hadrat 'Isa (peace be upon him) after Prophet Muhammed
(PBUH) is not a contradiction of the finality of Muhammed's
Prophethood, because Hadrat Isa will appear as a follower of the
Shariah of Muhammed." (Vol. 4, p. 164)
- 'Allama Hafiz-ud-Din Al-Nasafi (died A.H.710), in his
commentary, Madark-ut-Tanzil, writes: "And he Muhammad(PBUH) is the
one who has brought the line of prophets to an end...in other words he
is the last of all prophets. God shall not appoint another prophet
after him. In respect of Hadrat `Isa(peace be upon him) it may be
stated that he is among those who were appointed Prophets before the
time of Muhammad(PBUH). And when Hadrat `Isa appears again, he will be
a follower of the Shar'iah of Muhammad, and one among faithful." (p.
471)
- `Allama `Alau-din Baghdadi (died A.H. 725) in his
commentary, Khazin, writes: "Wa Khatam-un-Nabiyyin,' in other words,
God has ended prophethood in him, Muhammad(PBUH). Henceforth there is
no prophethood after him, nor is there any partner with him in
prophethood...Wa Kan Allahu Bikulle Shaiin `Alima, God is aware that
no prophet will come after him." (pp. 471-472)
- Allama Ibn Kathir (died A.H. 774) writes in his well- known
commentary, "Hence this verse is a clear proof of the fact that no
prophet will come after Muhammad(PBUH) and when it is said that no
prophet will come after him it is a foregone conclusion that no
messenger will succeed him either, for the office of a messenger holds
prominence over the office of a prophet. Every messenger is a prophet,
but all prophets are not messengers. Any one who lays a claim to
prophethood after Muhammad(PBUH) is a liar, a disruptionist, an
imposter, depraved and a seducer despite his wonderous jugglery and
magical feats. Any one who would make this claim in future till the
end of the world belongs to this class. (Vol. 3, pp. 493-494)
- Allama Jalal-Ud-Din Suyuti (died A.H. 911) writes in his
commentary entitled Jalalain, "God is aware of the fact that no
prophet will succeed Muhammad (PBUH) and when Isa (PBUH) will reappear
in the world he will act according to the Shariah of Muhammad (PBUH)."
(p. 768)
- Allama Ibn Nujaim (died A.H. 970) in his renowned work of
the canons of Fiqh entitled, 'Al-Ashbah wan-Nazair', Kitab-
us-Siyyar:Bab: al-Raddah, writes: "A person who does not regard
Muhammad (PBUH) as the last Prophet of God is not a Muslim, for the
finality of Muhammad's prophethood is one of those fundamental
articles of faith which a Muslim must understand and believe." (p.
179)
- Mulla Ali Qari (died A.H. 1016) in his commentary Fiqh
Akbar, writes: "To lay a claim to Prophethood after the ministry of
our Prophet Muhammad (PBUH) is a sheer infidelity by the consensus of
Ummah." (p. 202)
- Shaikh Isma'il Haqqi (died 1137 A.H.) while elucidating this
verse in his commentary Ruh-ul-Bayan, writes: "Asim reads the word
Khatam with a vowel stress on the letter ta which means the instrument
of stamping and sealing, just as 'Printer' is the machine which
imprints. The connotation of the word is that the Holy Prophet (PBUH)
was the last of all prophets and God has sealed the office of
prophethood through his agency. In Persian the same meaning will be
expressed by the term 'Mohar Paighambran'. The seal of Prophets i.e.,
his (Muhammad's) advent sealed the door of prophethood and the line pf
prophets ended in him. Other reciters pronounce the word Khatim with
the vowel point under the letter ta which means to say that Muhammad
(PBUH) was the one who sealed the doors of prophethood. In Persian
the same meaning will be expressed by the term 'Mohar Konindai
Paighambran,' 'Sealer of the prophets,' so both ways the word Khatam
bears one and the same meaning........Henceforth the Ulema of the
Ummah of Muhammad(PBUH) will inherit only spiritual eminence from him.
The inheritance of Prophethood is extinct, for Muhammad(PBUH) has
sealed the office of Prophethood for all time to come. The appearance
of Hadrat Isa (PBUH) after Muhammad(PBUH) is not a contradiction of
the finality of Muhammad's prophethood. The term Khatam-un-Nabiyyin
makes it clear that no one will be appointed a prophet after
Muhammad(PBUH).
Hadrat Isa (PBUH) was appointed Prophet before
Muhammad(PBUH) and Isa(PBUH) will appear as a follower of the Shari'ah
of Muhammad(PBUH). He (Isa)(PBUH) will offer prayers with his face
turned towards the Qiblah designated by Muhammad(PBUH). Hadrat Isa
(PBUH) will be one among the faithful of Islam. He will neither
receive any Divine revelation nor will issue new injunctions; he will
act as a follower of Muhammad(PBUH). `Ahl-Sunnat wal Jam'at (the
Sunni sect) believe that no prophet will come after our holy Prophet
Muhammad(PBUH) because God has affirmed: "wa-lakin Rasul Allahi wa
Khatam-un-Nabiyyin", and the Prophet has said: La Nabiya Ba`di (There
will be no Prophet after me.) Henceforth anyone who says that a
prophet will succeed Muhammad(PBUH) will become an apostate, because
he has denied a basic article of faith. Similarly anyone who casts
doubt about the finality of Muhammad's prophethood, will also be
declared an infidel, because the foregoing discussion has
distinguished right from wrong. And any claim to prophethood after
Muhammad(PBUH) is absolutely false."
- In Fatawa-i-Alamgiri which was compiled by the eminent
scholars of the Indian sub-continent at the command of Aurangzeb
Alamgir, in the 12th century Hijri, it is recorded: "A man who does
not regard Muhammed (PBUH) as the final Prophet of God, is not a
Muslim, and if such a man claims to be a messenger or prophet of God,
he shall be proclaimed an apostate." (Vol. 2, p. 263)
- Allama Shoukani (died 1255 A.H.) in his commentary,
Fath-ul-Qadeer, writes: "A majority of people have read the word
Khatam with the vowel point under the letter ta but 'Asim reads the
same word with vowel stress on ta. The first reading means that
Muhammed (PBUH) ended the line of Prophets (peace of Allah be upon
them) i.e., in other words the Holy Prophet came last of all the
Prophets. The second reading means that the Holy Prophet was the seal
by which the office of Prophethood was finally closed; and that his
advent lent grace to the group of Allah's Prophets.
- Allama Alusi (died 1270 A.H.) in his commentary,
Ruh-ul-Ma'ani, writes: "The word 'Prophet' is common, but the word
'Messenger' has a particular significance. Hence when the Holy Prophet
(PBUH) is called the 'Seal of Prophets,' it necessarily follows that
he is also the 'Seal of Messengers.' The implication of the Holy
Prophet's position as 'the Last of all Prophets and Messengers of God'
is that by his(PBUH) elevation to the dignity of Prophethood in this
world, the same dignity has henceforth been abolished and no man can
attain that dignity now." (Vol. 22, p. 32)
"Anyone who claims to
be the recipient of Divine revelations as a prophet after the advent
of Prophet Muhammad (PBUH), shall be declared an infidel. There is no
difference of opinion among Muslims on this point." (ibid., vol.22,
p.38)
"The affirmation in the Book of God of Prophet Muhammad (PBUH) as
`the Last of the Prophets' is unequivocal. The Sunnah has clearly
explained this and the Ummah has reached a consensus on it. Hence
anyone who lays a contradictory claim against this position shall be
declared an apostate (ibid., vol.22, p. 39)
These are the expositions of the leading savants, jurists,
scholars of Hadith and commentators of every realm of Islam, from the
sub-continent of India to Morocco and Spain (Andulus) and from Turkey
to Yemen. We have indicated their years of birth and death in each
case so that the reader may realise at first glance that this list
includes eminent authorities of every century of the Islamic History
falling between the first and thirteenth century. We might even have
added expositions by the learned doctors of Islam belonging to the
fourteenth century; but we omitted the Ulema of the 14th century
purposely because someone might state that these scholars had
explained the meanings of Khatam-i-Nabuwat as 'the Seal of all
Prophets' to refute the claim of the 'new prophets' of the modern age.
It cannot, however, be said that the ulema of the past centuries
entertained feelings of animosity against a later day personality
claiming to be a prophet. These writings also make it clear beyond
doubt that from the first century up to the present-day the entire
Muslim world has unanimously taken the expression Khatam-un-Nabiyyin
to mean `the Last of all Prophets.' Muslims of all periods have been
unanimous in the belief that the office of prophethood has been sealed
after the advent of the holy Prophet(PBUH). There has never been any
difference of opinion among muslims that any person who prefers a
claim to prophethood and those who believe in such a claim to
prophethood are outside the pale of Islam. It is now up to all
reasonable persons to judge that in the face of all this massive
evidence- the plain dictionary meaning of the phrase
'Khatam-un-Nabiyyin' the interpretation of the Quranic verse in its
true perspective, the exposition of the Holy Prophet himself and the
consensus on the finality of prophethood of Muhammad(PBUH) of the
entire body of muslims all over the world from the time of the
companions of the Holy prophet to the present day followers of
Islam-what scope is left for an alternative interpretation and what
justification can they give for opening the door of prophethood for a
new claimant. Furthermore, how can those people be recognized as
Muslims who have not only expressed their opinion in favour of opening
the door to prophethood, but they have, in fact, catapulted a man into
the mansion of the Prophets of God and have become the followers of
this trespasser? In this connection three more points are noteworthy.
Is GOD the Enemy of our Faith?
In the first place, Prophethood is a delicate matter. According
to the Holy Qur'an the idea of Prophethood is such a fundamental
article of faith that one who believes in this idea is a believer and
he who disbelieves is an infidel. If a man does not put his faith in a
prophet, he is an apostate; similarly if he believes in the claim of
an imposter to be a prophet, he becomes an infidel. In such a delicate
and important matter Omniscient God certainly cannot be expected to
have made a slip. If there were to be a Prophet after the time of
Muhammad (PBUH), God would have made this possibility clear in the
Holy Qur'an or He would have commanded His Apostle Muhammad to make a
clear declaration of it. The Apostle of God would never have passed
away without having forewarned his people that other Apostles would
succeed him and that his followers must put their faith in the
succeeding prophets. Had God and His Messenger (PBUH) any
intention of undermining our faith by hiding from us the possibility
of opening the door of Prophethood after the advent of Muhammad (PBUH)
and the coming of a new prophet, thus leaving us in a quandary that if
we did not believe in the ministry of a new prophet we would apostate
from Islam? Further than this, not only were we kept in the dark by
God and His Messenger (PBUH) about all this, but, on the contrary,
they made observations and affirmations which the Ummah for the last
thirteen [now fourteen] hundred years has taken to mean and even today
holds the view that no prophet will come after Muhammad (PBUH). Could
God and His Messenger really temper with our faith? Supposing for a
moment that admittance to the office of Prophethood is open and a new
Prophet does appear, we shall refuse him without fear. For this
refutation, God might call us to account on the Day of Judgement; but
we shall place the whole record of His own affirmations and
injunctions before Him and this evidence will prove that (God-forbid)
Allah's Book and the Sunnah of His Messenger had led us to disbelieve
the new prophet and had thus condemned us to be infidels. We have no
fear that after considering this record God Almighty will consider it
fit to punish us for blasphemy against the new Prophet. But if the
door of Prophethood is in fact closed and no Prophet will arise after
Muhammad (PBUH), and despite this fact a person puts his faith in the
claim of a new prophet, that person should think well indeed as to
what record can be presented before God in his defense to avoid the
punishment for blasphemy and to achieve salvation? Such a man should
look through the material of his defense before he is produced in the
August Court of the Almighty. He should compare this material with the
record that we have presented and then judge for himself if the
material upon which he is relying for his defense is worth the trust
of a reasonable man and can he court the risk of facing the charge of
blasphemy and be punished for it with the kind of defense that he has
at his disposal?
Do We Need a Prophet Now?
The second point which requires consideration is that Prophethood
is not a quality to be acquired by any person who proves himself
worthy of it by devoting himself to prayers and righteous deeds. Nor
is it anything like a reward given in recognition of good service.
Prophethood is an office and Allah appoints some person to this office
to fulfill a special need. When such a need arises, God appoints a
Prophet to fulfill it. Allah does not send prophets in rapid
succession when there is no need or when the need has been fulfilled.
When we refer to the Quran in order to find out conditions when the
Prophets were appointed by Allah, we come to know that there are only
four conditions under which the Prophets have been sent unto the
world. Firstly there was need for a prophet to be sent unto a
certain nation to which no prophet had been sent before and the
message brought by the Prophet of another nation could not have
reached these people. Secondly, there was need for appointing a
prophet because the message of an earlier Prophet had been forgotten
by the people, or the teachings of the former prophets had been
adulterated and hence it had become impossible to follow the message
brought by that Prophet. Thirdly, the people had not received
complete mandate of Allah through a former prophet. Hence succeeding
prophets were sent to fulfill the task of completing the religion of
Allah. Fourthly, there was need for a second prophet to share the
responsibility of office with the first prophet. It is obvious
that none of the above needs remains to be fulfilled after the advent
of Prophet Muhammad (PBUH). The Holy Quran says that Prophet
Muhammad (PBUH) has been sent as a bearer of instructions for the
whole mankind. The cultural history of the world bears testimony to
the fact that since the advent of the Holy Prophet (PBUH) up to the
present time such conditions have always prevailed in the world which
were conducive to transmitting his message to all nations at all
times. It follows, therefore, that different nations no longer need
different prophets after the time of the Holy Prophet (PBUH). The Holy
Quran and the records of Hadith and the biographical details of the
life of Muhammad (PBUH) stand witness to the fact that the Divine
message brought into this world by the Holy Prophet is extant in its
original and pure form. The Prophet's message has suffered no process
of distortion or falsification. Not a single word has been added to or
expunged from the Holy Book which the Prophet (PBUH) brought unto the
world from Almighty Allah, nor can anyone make additions to or delete
anything from it till the Day of Resurrection. The message which
the Holy Prophet (PBUH) conveyed by word and action has been
transmitted to us in such comprehensive, pure and original form that
we feel as if we were living in the environment and period of the Holy
Prophet (PBUH). In this way the second condition under which
prophets are sent unto the world has also been fulfilled. Thirdly
the Holy Qur'an clearly affirms that God has finally completed His
Divine Mission through the agency of Prophet Muhammad (PBUH). Hence
there is no room for a new prophet to carry the divine mission to
completion. As regards the fourth condition, if a partner were
really needed he would have been appointed in the time of Prophet
Muhammad (PBUH) to share the burden of his ministry. Since no co-
prophet was appointed, this condition also stands fulfilled. We
should, therefore, look around for a fifth condition under which a new
prophet might be needed after Muhammad (PBUH). If a man argues that
people have fallen into depravity, hence there is need for a new
prophet to reform the degenerate people, we shall ask him: when did a
prophet ever come to introduce reforms only that we should need one
now to carry out the work of reformation? A prophet is appointed so
that he may be the recipient of Divine revelation and Divine
revelations are made with express purpose of transmitting a new
message or to correct the wrongs that have crept into an earlier
religion. When the Holy Qur'an and the Sunnah of the Holy Prophet
(PBUH) have been preserved in their original and comprehensive form
and when the Divine mission has been completed by Muhammad (PBUH), all
possible need for the transmission of Divine revelations have now been
fulfilled and there is further need only of reformers to cleanse the
evils of mankind, but there is no room for the prophets.
A New Prophethood is a Curse
Rather than a Blessing for the Ummah
The third point which needs consideration is that whenever a
prophet is sent unto a certain people the question of faith and
infidelity invariably arises among these people. The faithful form one
Ummah and the disbelievers automatically form different community. The
difference that keeps these two communities apart is not peripheral or
superficial but a basic and fundamental difference of belief or
disbelief in a prophet; and those two communities can never merge with
each other unless people of one side decide to surrender their faith.
In addition, these two Ummahs obtain guidance and derive their law
from two different sources. One sect follows the law emanating from
the Divine message and Sunnah of the Prophet they believe in; the
other community is fundamentally opposed to the idea of this Prophet
being the law-giver. On this basis, it becomes an impossibility for
these two sections to join in a unified and cohesive society. It will
be perfectly clear to a man who keeps the above facts in view that the
Finality of Prophethood is a great blessing from Allah for the people
of Islam. It is due to this that the Ummah has been able to form a
permanent universal brotherhood. The belief in the finality of
Prophethood has secured Muslim society from the danger of any
fundamental dissension which might result in permanent division in its
ranks. Now every man who accepts Muhammad (PBUH) as a divinely
appointed Guide and Leader and also is not inclined to seek
instruction from any other source except the Divine message of the
Holy Prophet (PBUH) is a member of the brotherhood of Islam and on
this basis, can join this brotherhood at any time. If the office
of Prophethood had not been sealed once and for all after Muhammad
(PBUH), the people of Islam could never have forged a cohesive
society; for every new prophet would have shattered the unity of the
Ummah. A reasonable man after a little deliberation will come to
the conclusion that when a prophet has been sent to the whole mankind
(not just to a certain group or nation), and when the Divine message
has been completely transmitted through this Prophet and further when
the teachings of the Prophet have been fully preserved, the office of
prophethood should be sealed after him in order that the whole world
may unite in allegiance to this Prophet and form one brotherhood of
the faithful. Only in this way can universal brotherhood of Islam be
secured against needless dissensions which might have repeatedly
erupted on the appearance of every successive prophet. A prophet
may be a shadow or a buruzi prophet; or "a prophet who is law-giver
and the bearer of a Divine book." The appearance of anyone of the
above God-appointed prophets will invariably have the social
consequence of his followers forming one Ummah and his detractors
being condemned as infidels and hence outside the pale of Islam. This
division of mankind is unavoidable when the need for a prophet is
inevitable. But in the absence of such a need, it is utterly
impossible to expect that Allah in His Wisdom and Beneficence will
needlessly cause strife among His creatures on the question of faith
and disbelief, thus for ever preventing His creatures to form one
Ummah.
Hence what is confirmed by the Qur'an and what is clearly
affirmed to be true by the Sunnah and the consensus of the Ummah, is
also corroborated by reason.
Reason demands that the office of prophethood should remain
sealed hereafter for all time to come.
The Reality of `Masih'
i.e. "The Incarnation of Jesus Christ"
The propagandists of the new prophethood usually tell the Muslim
laity that the traditions have foretold the arrival of a `Christ
incarnate'. They argue that Christ was a prophet, hence his
re-emergence is not contrary to the concept of the finality of
prophethood. The concept of the finality of prophethood is valid,
but, nevertheless the idea of the arrival of `Christ incarnate' is
also tenable. Further on, they explain that `Christ incarnate'
does not refer to the Christ, son of Mary(PBUH). Christ(PBUH) is
dead. The person whose arrival has been foretold in the tradition is
a `man like Christ',`An incarnation of Jesus. And he is such and such
a person who has already arrived. To follow him is not contrariwise
to belief in the Finality of prophethood.' To expose the fallacy
of this case we record here authentic traditions on this subject with
full references to the authoritative works on Hadith. After going
through this collection of Ahadith, the reader can judge for himself
as to how the observations of the Holy Prophet(PBUH) are being
presented today in a form which bears no relation to their original
shape and content.
Traditions Relating to the Descent of Christ, Son of Mary
- Hadrat Abu Huraira reports that the Prophet (PBUH) of God said:
"I swear by Him Who hath power over my life, the son of Mary
shall descend among ye as a Just ruler. He will break the cross and
kill the swine;[see footnote 5] and he will put
an end to war." (Bukhari, Kitab Ahadith al-Anbiya; Bab: Nuzul
'Isa Ibn Maryam; Muslim, Bab: Bayan Nuzul 'Isa; Tirmidhi,
Abwab-al-Fitan; Bab Fi Nuzul 'Isa; Musnad Ahmad, Marwiyat Abu Huraira)
In another tradition the word jizya has been
substituted for harb, "war", i.e., he will abolish the
jizya on non-believers. [see footnote 6]
- Another tradition reported by Hadrat Abu Huraira says,
"The Doomsday shall not be established before the descent of
Jesus, son of Mary," and these words are followed by the text
as given in the tradition above. (Bukhari, Kitab-ul-Muzalim: Bab:
Kasr-ul- Salib Ibn Majah, Kitab-ul-Fitan al-Dajjal.)
- Hadrat Abu Huraira reports that the Apsotle (PBUH) of Allah
observed: "What will you be like when the son of Mary shall
descend among ye and a person among ye will discharge the office of
Imam (leader in Prayers)."[see footnote 7] (Bukhari,
Kitab Ahadith Anbiya, Bab: Nuzul Isa; Muslim, Nuzul Isa; Musnad Ahmad,
Marwiyat Abu Huraira)
- Hadrat Abu Huraira reports the Apsotle (PBUH) of Allah having
said: "Christ, son of Mary, will then kill the swine and remove
the Cross. A congregation for prayer will be held for him. He will
distribute such an enormous quantity of goods that none will be left
in need of anything. He will abolish taxes. He will encamp at Rauha (a
place situated at a distance of 35 miles from Medina) and from there,
set out to perform Hajj or Umrah or both." (The reporter is in
doubt as to which of these two had been mentioned by the Holy Prophet
(PBUH). (Musnad Ahmad, Silsila Marwiyat Abi Huraira; Muslim,
Kitab-ul-Hajj; Bab Jawaz-ul- Tamatttu fil-Hajj wa-al-Qir'an)
- Hadrat Abu Huraira relates that the Prophet (PBUH) of God after
mentioning the exile of Dajjal said: "The Muslims will be
preparing for war with Dajjal and they will be falling in line in
preparation for offering Prayers and the Takbir will have been said
for Prayers when in the meantime Christ (PBUH), son of Mary, will
descend and lead Muslims in Prayer. The enemy of God, Dajjal, on
seeing him will start melting like salt in water. If Christ (PBUH)
would leave Dajjal alone, he would melt and die anyway, but God will
cause Dajjal to be slain at the hand of Christ (PBUH) and Christ will
display his spear strained with the blood of Dajjal to the Muslims."
(Mishkat, Kitab-ul-Fitan, Bab: al-Malahim, quoted by Muslim)
________________ footnote5 The implication of
"breaking the Cross" and "killing of the swine" is that Christianity
will become defunct as a religion. The whole edifice of the Christian
religion is based on the belief that God crucified His only son (i.e.
Hadrat Isa (PBUH) on the Cross and caused him to suffer this
'accursed' death so that he might thus expiate for the sins of man.
Among the followers of God's Prophets, the Christians are unique in
having rejected the entire Shariah of God and retaining this belief
only. The swine has been declared unlawful by all the Prophets,
but the Christians have gone as far as to make it lawful. Hence when
Jesus(PBUH) will proclaim on his appearance, "I am not the son of God;
I did not die on the Cross, nor did I expiate for the sins of anyone,"
the whole basis of Christian belief will be demolished. Similarly, the
second distinctive charactertistic of Christianity will vanish when
Jesus(PBUH) will say: "I never declared the swine lawful for my
followers nor did I proclaim them free from the restraints of Divine
Law." ________________ footnote 6 In
other words this expression means that differences between the
followers of various religions will vanish and the whole mankind will
join the brotherhood of Islam. Consequently, there shall no longer be
any war or cause for imposing religious tax on anyone. This
interpretation is supported by Tradition No. 5 and 15 quoted
hereafter.
________________ footnote 7 The implication is
that Jesus(PBUH) will not act as the leader of Prayers. He will offer
Prayers behind the already existing Imam of Muslims.
- Hadrat Abu Huraira reports that the Apostle (PBUH) of Allah
affirmed: "No Prophet shall come during the period between me
and Jesus (PBUH). And Jesus shall descend. Recognize him when you see
him; he is a man of medium height and of a rudy, fair complexion. He
will be dressed in two pieces of yellow garment. The hair of his head
will appear as if water is trickling out of them, though his hair
would not be wet. He will fight for the cause of Islam. He will break
the Cross into pieces. He will slay the swine. He will abolish the
Jizya on non-believers. In his time God will put an end to all other
faiths except the religion of Islam. And Christ will kill Dajjal. He
will live on this earth for a period of forty years and at the end of
this period he will pass away. The Muslims will offer the funeral
prayers of Christ (PBUH). (Abu Dawud, Kitab-ul-Malahim, Bab:
Khuruj-ul-Dajjal; Musnad Ahmad, Marwiyat Abu Huraira)
- Hadrat Jabir bin Abdullah reports that he heard the Prophet
(PBUH) as saying: "Then Christ, son of Mary, will descend. The
leader of the Muslims will say to him, "Come, lead us in Prayer," but
he will reply, "No be thou your own leaders in prayer."[see
footnote 8] He will say this out of respect for the
dignity that God has bestowed on the people of Islam." (Muslim,
Bayan Nuzul Isa ibn Maryam; Musnad Ahmad, Basilsila Marwiyat Jabir bin
Abdullah)
- In connection with the episode of Ibn Sayyad, Jabir bin
Abdullah relates that Umar bin Khattab (RAA) submitted: "O
Apostle of God, allow me to slay him. In reply the Prophet of God
observed, "If indeed this man is he (referring to Dajjal), then he
shall be slain by Christ, son of Mary. You shall not slay him. But if
this man is not he (Dajjal), then you have no right to kill an
individual from amongst those with whom we have guaranteed protection
(Dhimmies)." (Mishkat, Kitab-ul-Fitan, Bab: Qissa Ibn Sayyad,
quoted by Shara al-Sunnah al-Baghawi).
- Jabir b. Abdullah relates that while narrating the episode of
Dajjal, the Holy Prophet (PBUH) observed: "At that time Christ,
son of Mary, will suddenly descend among the Muslims. A congregation
will be assembled for prayer and he shall be asked: " O Spirit of God,
come forward and lead (us in Prayer)." But he will say, 'No, your own
Imam shall step forward and act as the leader.' Thus when the Muslims
will have offered the morning Prayer, they will set out to do battle
against Dajjal. When that liar will look on Christ (PBUH), he will
start melting like salt in water. Christ (PBUH) shall advance towards
him and slay him. And it will come to pass that every stone will cry
out: 'Spirit of Allah, this Jew is hiding behind me.' Not a single
follower of Dajjal will escape slaughter." (Musnad Ahmad,
Basissila Riwayat Jabir b. Abdullah)
________________ footnote 8 The implication of this
observation of Christ (PBUH) is that "Someone from amongst you should
act as your leader."
- Hadrat an-Nawas b. Sam'an (while relating the story of Dajjal)
reports: "Meantime when Dajjal will be engaged in perpetrating
such deeds, God shall send Christ, son of Mary. Christ (PBUH) will
descend near the white tower in the eastern quarter of Damascus,
wearing two pieces of yellow garment and resting his hands upon the
arms of two angels. When he will bend his head, it would seem that
drops of water would fall down from his head and when he will raise
his head it would seem as if pearls would be trickling in the form of
drops. Any infidel who will be within reach of the air of his breath,
and the air of his breath willr each as far as his eye would see -
will not escape death. Later the son of Mary will pursue Dajjal and
will overtake him at the gate of Lydda [see footnote 9]
and put him to death." (Muslim, Dhikr Dajjal; Abu Dawud,
Kitab ul-Malahim, Bab: Khuruj; Dajjal; Tirmidhi, Abwab-ul-Fitan; Bab:
Fi Fitna al-Dajjal; Ibn Majah, Kitab ul-Fitna, Bab: Fitna al-Dajjal)
- Abdullah b. Amr b. al-As says that the Apostle of God (PBUH)
observed: "Dajjal will arise in my people and will survive for
forty (here the reporter is not certain whether the Prophet mentioned
forty days or forty months or forty years). Then God shall send
Christ, son of Mary, unto the world. He will resemble in appearance
with 'Urwa b. Masud (a companion of the Prophet). Christ will pursue
Dajjal and put him to death. Following this for a period of seven
years the state of the world will be such that a quarrel between two
individuals will be unknown." (Muslim, Dhikr-ul-Dajjal)
________________ footnote 9 Please note that Lod
(modern Lydda) is situated at a distance of few miles from Tel Aviv,
the capital of the State of Israel in Palestine. The Jews have built a
large air-base at this place.
- Hudhaifa b. Usaid al-Ghifari reports that "once the Holy
Prophet(PBUUH) visited us when we were sitting in company and talking
to each other. The holy Prophet(PBUH) enquired: "What are you talking
about?" The people said,"we were talking about the doomsday." The holy
Prophet(PBUH) observed :"Doomsday shall not be established before the
appearance of ten signs. He then enumarated those signs as:
- Smoke
- Dajjal
- Daabba
- Rising of the sun in the West
- The descent of Christ son of Mary (PBUH)
- Appearance of Yajuj and Majuj
- Formation of three huge cavities or landslide on
the earth, one in the east
- Second in the west,
- and third in the Arabian Isles,
- Finally, a huge conflagration which will arise in
Yemen and drive people towards the plain of Doom."
(Muslim, Kitab ul-Fitan wa Ashtrat-us Sa'h:Abu Dawud, Kitab ul-
Malahim, bab: Amarat ul-Sa'h).
- It is reported by Thauban, the freed slave of the Holy Prophet
that the holy Prophet (PBUH) observed: "God will grant
protection from Hell-fire to two groups from among the people of my
Ummah. One group consists of those who will invade India; the other
group will consist of those who will align themselves with Christ, son
of Mary(PBUH)."
(Nasa'i,Kitab ul-jihad;Musnad ahmad, Bisilsila Riwayat Thauban)
- Mujamme b. jaria Ansari reports: "I heard the Holy
Prophet(PBUH) as saying: Christ, son of Mary will slay Dajjal at the
gate of Lod(Lydda)." (Musnad Ahmad , Tirmidhi, Abwab-ul-Fitan).
- Abu Umama al-Bahli(mentioning Dajjal in the course of a long
tradition) reports "Exactly when the Imam of the Muslims will
step forward to lead the morning prayers, Christ son of Mary(PBUH)
will descend among them. The Imam will retreat to make room for
Christ to lead the prayers. But Christ patting the Imam in the middle
of his shoulders will say "Nay thou shall act as leader, for this
congregation has assembled to follow you in prayer." Hence the Imam
will lead the prayers. When the prayer is over Christ(PBUH) will
command, `Open the Gate.' The gate shall be thrown open.
Dajjal
will be present outside the gate with a host of seventy thousand
Jewish troops. As soon as Dajjal catches the sight of Christ (PBUH),
he will say to him," I shall strike you with such force that you will
not survive the blow." Christ (PBUH) will pursue and overtake him at
the Eastern gate of Lod(Lydda). God will cause the jews to be
defeated. Earth shall be filled with muslims as a vessel is filled to
the brim with water-the entire world shall recite the same Kalima and
worship shall be offered to none else except God Almighty."
(Ibn Majah,Kitab-ul-Fitan ; Bab : Fitan Dajjal)
- `Uthman b. Abi al-`As reports that he heard the Prophet of God
(PBUH) as saying: "And Christ son of Mary will descend at the
time of morniing prayer. The leader of the muslims will say to him, "O
spirit of God, Be thou our leader in prayer." He will answer "The
people of this Ummah are leaders unto each other." At this, the
leader of the muslims shall step forward and lead the prayers. When
the prayer is over, Christ(PBUH) will take hold of his weapon and
advance towards Dajjal. Dajjal, on seeing Christ shall start melting
like lead. Christ (PBUH) will slay him with his weapon. The
companions of Dajjal will be defeated. They will flee away, but will
not find a hiding place anywhere. Even the trees will cry out,"O
pious, this infidel is hiding behind me," and the stones will say, "O
pious, this unbeliever has taken cover behind me." (Musnad
Ahmad, Tabarani, Hakim)
- Samura b. Jundub (in a long tradition) ascribes this saying to
the Holy Prophet (PBUH): "Then at morning time Christ, son of
Mary, shall descend among the Muslims. And Allah shall cause Dajjal
and his hosts to suffer a most crushing defeat. Even the walls and
roots of the trees will cry out, "O pious, this infidel is hiding
behind me. Come and strike him to death." (Musnad Ahmad, Hakim)
- A tradition related to 'Imarn b. Husain says that the Prophet
of God (PBUH) observed: "There will always be a group of people
among my followers who will keep firm faith in right and they shall
overwhelm their opponents till God issues a decree and Christ son of
Mary (PBUH) descends upon earth." (Musnad Ahmad)
- With reference to the episode of Dajjal, Hadrat 'Aisha (may
Allah be pleased with her) reports that "Hadrat 'Isa (PBUH) will
descend and slay Dajjal. After this Hadrat 'Isa (PBUH) shall rule over
the earth as a just leader and a benevolent sovereign for a period of
forty years." (Musnad Ahmad)
- Safina, the freed slave of the Apostle of God (PBUH) reports
(in connection with the episode of Dajjal) that "Hadrat 'Isa
(PBUH) will descend and God shall put an end to the life of Dajjal
near the slope of Afiq"[see footnote 10]. (Musnad Ahmad)
- Hadrat Hudaifa b. Yama relates (with reference to Dajjal),
"When the Muslims will fall in lines to offer prayers, Christ
son of Mary (PBUH) shall descend from heaven before their eyes. He
will lead the prayers. When the prayers are over he will say to the
people: "Clear the way bewteen me and this enemy of God." God will
give victory to the Muslims over the hosts of Dajjal. The Muslims will
inflict dire punishment upon the enemy. Even the trees and stones will
cry out, "O Abdullah, O Abdul Rahman, O Muslim, come, here is a Jew
behind me, kill him." In this way God will cause the Jews to be
annihilated and Muslims shall be the victors. They will break the
Cross, slaughter the swine and abolish Jizya (levied on
non-Muslims)." (Mustadrak Hakim - A brief version of this
tradition has been recorded in Muslim. Hafiz Ibn Hajar in
Fath-ul-Bari Vol. VI, p. 450 declares this tradition to be authentic.)
The above are twenty-one traditions which have been transmitted
on the authority of fourteen companions of the Holy Prophet and have
been recorded with correct references in the most authoritative books
on Hadith. In addition to these, there are numerous other traditions
relating to the same subject, but we have not reproduced them here for
the sake of brevity. We have taken as example only those traditions
which are sound and authentic as regards chain of transmission.
________________ footnote 10 Afiq known as Fiq in
modern times is a city in Syria, situated on the borderline between
Syria and Israel. There is a lake called Tibriya a few miles toward
the west of the city. This lake is the source of river Jordan.
Towards the southwest of this lake, there is a path between the
mountains which descends two thousand feet to the point in the lake of
Tibriya where the river rises. This mountainous path is called the
slope of Afiq.
The Verdict of these Traditions
Anyone who reads the above traditions will come to the conclusion
that they do not mention the advent of a promised Masih or a like
Masih or projection of Masih. The texts referred to above leave no
scope for any man who is born of human sperm from the womb of a woman
to declare "I am that Masih whose advent was foretold by the Holy
Prophet Muhammad (PBUH)." All the above traditions clearly and
definitively proclaim the descent of that Holy Christ who was born to
Mary without the instrumentality of father two thousand years ago. It
is certainly of no avail at this juncture to open the debate as to
whether the Holy Christ is dead or exists alive somewhere in the
world. Supposing he is dead, God has the power to raise him alive[see
footnote 11], otherwise also it is not beyond the Divine power
of God to keep a man alive somewhere in the cosmos for as long as
thousands of years; and to bring the man back to the world at His
Will. At any rate, a believer in the veracity and sanctity of the
traditions will have no doubt that the traditions foretell the advent
of 'Christ son of Mary' and no one else. On the contrary, if a person
has no faith in the traditions, he would not be a believer in the
descent of anyone, for traditions are the only bases of the doctrine
of Descent. In view of all this, it is a strange kind of funny logic
to take the doctrine of Descent derived from the traditions and having
torn out the clear reference to Christ son of Mary, establish a modern
day 'Christ incarnate' in place of Mary's son.
Yet another point which is made equally clear by the traditions is
that Christ son of Mary will not descend in the capacity of a newly
appointed Apostle of God. He will not receive any Divine revelations.
He will not be the bearer of any new message or repository of a fresh
mandate from God, nor will he amend, enlarge or, abridge the Shariah
of Muhammad (PBUH), nor indeed will Christ son of Mary be brought into
the world to accomplish the renewal of faith. Christ son of Mary
(PBUH) will not call upon the people to put their faith in his own
prophethood, nor will he found a separate community of followers[see
footnote 12]. He will be appointed to accomplish a particular
task and this will be to root out the mischief of Dajjal. To serve
this purpose, Jesus(PBUH) will descend in such manner that those
Muslims among whom he appears, will have no doubt at all about his
identity as Jesus son of Mary whose advent at a most opportune time
was foretold by the Prophet Muhammad (PBUH). Jesus(PBUH) will join
the community of Muslims and will offer prayers behind the incumbent
Imam of the Muslims[see footnote 13]. He will allow the
incumbent Imam of the Muslims to supersede him so as to make it clear
beyond any shadow of doubt that he has not descended to assert his
position as a Prophet or to carry out the office of Prophethood. There
is no doubt that in the presence of a Prophet among a community of
people no other person can assume the office of an Imam or a leader.
Hence when Jesus(PBUH) will become an individual member of the
Fraternity of Islam, this fact will in itself proclaim to the world
that he has not descended to assume the office of a Prophet. On this
basis, therefore, the question of opening the seal of Prophethood at
the second coming of Christ is completely irrelevant.
It might be said (without actually comparing the two situations)
that Jesus's advent will be like the appointment of a former Head of
State to render some State service under the regime of the present
Head of State. It is not too difficult for a man of ordinary common
sense to understand that the appointment of a former Head of State to
render some State duty under the regime of present Head is not a
violation of the constitution of the State. Two cases, however, do
violate the State Law. In the first case, if a former Head of State
makes a bid to assume that office once again. In the second case, if a
person refutes the existence of the former regime of a defunct Head of
State, for this would be tantamount to challenging the validity of the
tasks carried out by the former regime. In the absence of any one of
the above two eventualities, the mere appointment of a past Head of
State to a State duty does not change the constitutional position. The
same applies to the second advent of Christ, son of Mary. The seal of
Prophethood is not violated by his second advent. However, if he
assumes the office of Prophethood once more and starts performing the
duties of a Prophet or conversely a man repudiates the sanctity of
Christ (PBUH) as a former Prophet, both these cases constitute a
violation of God's law in respect of the creation of Prophets. The
traditions have clearly ruled out the existence of both these
possibilities. On the one hand, the traditions affirm that no Prophet
shall come after Muhammad (PBUH). At the same time, they foretell the
second coming of Christ, son of Mary. This is sufficient to make it
clear that during his second advent in the world, Christ will not
discharge the duties of a Prophet.
In the same manner, his advent will not give rise to a new
question of faith or apostasy among the followers of Islam. Any one
who repudiates the sanctity of Christ as a former Prophet is an
apostate. The Holy Prophet (PBUH) himself affirmed Christ's sanctity
as a former Prophet. The followers of Muhammad (PBUH) therefore, have
from the beginning, always believed in the sanctity of Christ as a
former Prophet. This belief will hold good even at the time of the
second advent of Christ. At that time Muslims will not put faith in
the ministry of a new Prophet. They will retain their belief in the
sanctity of Christ as a former Prophet. This position is neither
contrary to faith in the Finality of Prophethood today nor will it be
derogatory to this belief at the time of Christ's second advent in the
world. The last point which is made clear by these other
traditions and numerous others pertains to the fact that Dajjal (for
the suppression of whose grave misdeeds God will send Christ, son of
Mary(peace be on him), will arise among the nation of Jews and that he
will impose as 'Masih.' No one can understand the reality of this
fact without studying the history of the Jews and their religious
beliefs. After the death of Hadrat Sulaiman (PBUH) [i.e. Solomon],
the tribe of Israel suffered perpetual decline until it came to pass
that they became slaves of the Babylonian and Assyrian Empires and
their imperial masters dispersed them over the face of the earth. At
that moment in their history the Prophet of the Jews began to deliver
the glad tidings of the arrival of a 'Masih' from God who will redeem
them from disgrace. On the basis of such prophecies the Jews had long
awaited the advent of a 'masih' who would be a king. This king would
fight and win territories. He would gather Jews from all over the
world and assemble them in Palestine. He would create a mighty Jewish
Empire. Contrary to all their eager expectations when the
God-appointed 'Masih', Christ son of Mary (PBUH) came without an army
to win countries, the Jews repudiated his Prophethood and determined
to put an end to his life. Since then the Jews all over the world have
awaited the rise of a 'Masih Mau'ud,' 'The Promised Messiah,' the glad
tidings of whose arrival had been delivered to them by their Prophets
of yore. Their literature abounds with the wishful dreams of this
millennium. The Jews have for centuries been savoring the imaginary
pleasure afforded by the description of this millennium in Talmud and
the works of the Rabbis. The Jewish nation has cherished the hope that
this 'Promised Messiah' would be a great military and political
leader. He will restore to them the country between the rivers Nile
and Euphrates (which the Jews have always coveted as their patrimony).
He will gather Jews from all parts of the world and assemble them once
again in this country. Today when we look at the affairs of the
Middle East in the perspective of the prophecies of Prophet Muhammad
(PBUH), we perceive at once that the stage has been set for the
emergence of the Dajjal who as was foretold by the Holy Prophet (PBUH)
would rise as a 'Promised Messiah' of the Jews. The Muslim people have
been ejected from a large part of Palestine and in that part a Jewish
State named 'Israel' has been set up. Jews from all over the world are
converging at this place. America, Britain and France have helped to
make this Jewish State a formidable military power. The Jewish
scientists and technocrats are developing this country fast with the
massive aid of Jewish capital. The military and technical potential of
Israel poses a grave threat to the neighboring Muslim countries. The
leaders of Israel have never concealed their design of redeeming 'the
land of their patrimony.' The map of the future Jewish State which
they have been publishing for a long time is given on the following
page. [Map omitted] It shows that they wish to include in the Jewish
State the whole of Syria, Lebanon, Jordan, nearly all the area of Iraq
besides taking Askandron from Turkey, Sinai and Delta area from Egypt
and Upper Hejaz and Najd areas from Saudi Arabia. This of course
includes the Holy City of Madina also. In this context, it is quite
clear that taking advantage of the critical conditions created by a
World war, the Jews will certainly make a bid to grab these areas. And
at this juncture will arise Dajjal whom the Jews will deem as their
'Promised Messiah.' The Holy Prophet (PBUH) not only prophesied the
advent of this Dajjal but also had warned the Muslims that they would
suffer colossal hardships and one day will seem like one year of
suffering and calamity. It was for this reason that the Prophet of God
(PBUH) used to pray for protection against the great evil of 'Dajjal
Masih' and he used to enjoin his followers to implore Allah to save
them the severity of these evil times. It is certain that Allah
will not send any 'Christ Incarnate' to combat with this 'Dajjal
Masih.' He will appoint the real Christ, the Christ who was born of
Mary, and whom the Jews had declined to acknowledge as a Prophet two
thousand years ago. He will send the same Christ whom the Jews
believed they had put out of their way by killing him. The place where
the real Christ will descend is not in India, Africa or America. It is
in Damascus that he will appear, because this place will be the actual
battle ground at that time. Look at the map no. 1 [map
has to be omitted] and you will find that Damascus lies
at a distance of hardly 50-60 miles from the orders of Israel. If you
recall the text of the traditions we have cited above, you will find
it not too difficult to understand that Dajjal will penetrate into
Syria with 70,000 Jewish troops and will take position before
Damascus. At this moment of crisis, Christ son of Mary (PBUH) will
descend near a white minaret in the Eastern quarter of Damascus. After
the morning prayers, Christ (PBUH) will advance with the Muslims for
fighting against Dajjal. The enemy will retreat before the powerful
assault of Christ son of Mary, and Dajjal will run away towards Israel
by way of the slope of Afiq (Reference to Tradition No. 21). Christ
(PBUH) will pursue Dajjal and destroy him on the airfield of Lydda
(Traditions No. 10-14- 15). A great slaughter of the Jews will
ensue and every one of them will be annihilated. The nation of Jews
will be exterminated (Traditions No. 9-15-21). At the
proclamation of truth by Christ, the Christian religion will become
extinct (Traditions No. 1-2-4-6). And the followers of all religions,
their former having renounced allegiances, will amalgamate to form the
one and only brotherhood of Islam. The traditions reveal this fact
clearly beyond any doubt. In view of the above, the propaganda
network that has been set up in our country in the name of Masih
Mau'ud, 'the Promised Messiah', is unquestionably a false and bogus
venture. One of the funniest aspects of this base movement is
that the person who deems himself the subject of the prophecies of
Muhammad (PBUH) has given this interesting explanation of his identity
as 'Christ son of Mary': "He (God Almighty) named me Mary in the
third part of Barahin-i-Ahmadia. Later, as is evident from
Barahin-i--Ahmadia I was reared in the form of Mary for two years.
Then, my body was filled with the soul of Christ just as the body of
Mary was filled with Christ's soul and in a metaphorical sense I
became pregnant with the soul of Christ. At last after a period of
many months (lasting not more than ten months) I was metamorphosed
from Mary into Christ by a Divine revelation which has been recorded
at the end of part four of Barahin-i-Ahmadia. Hence in this way I
became the son of Mary." (Kashti-e-Noah, pp. 87-89). In other
words he became Mary in the first place, then got pregnant, and lastly
from his own abdomen he issued forth as Christ son of Mary. There was
one snag left, however. According to the traditions, Christ son of
Mary, would appear in Damascus, which has been a prominent and famous
place in Syria for several thousand years and still exists by this
name on the map of the world. This difficulty was explained away
by another fanciful statement: "Let it be known that in respect of the
interpretation of the word 'Damascus', God Almighty has explained to
me in a revelation that in this place the name Damascus has been given
to a village whose inhabitants possess the characteristics of Yazid
and are followers of the habits and ideas of the impure Yazid. This
town of Qadian, because of the reason that most of its residents
possess the traits of Yazid in their character, is akin to and bears
certain resemblance to Damascus (marginal note of Izala-i-Auham, pp.
63-73). But that was not all. Yet another problem demanded
clearance, i.e., the traditions had prophesied that Christ would
descend near a white pillar. This problem was finally solved when the
new 'Christ' got a white pillar built for him. The traditions
mentioned that the white pillar would be standing prior to the descent
of Christ near it and in Qadian the pillar was built after the
appearance of 'Masih Mau'ud.' But never mind the discrepancy. Anyone
who reads the above interpretations of this 'Masih Mau'ud' with open
eyes will arrive at the conclusion that a clear fraud has been openly
perpetrated by an imposter.
________________ footnote 11 Those who deny this
possibility should go through verse 259 of Surah al- Baqarah, in which
God affirms in clear words that He let one of His creatures lie dead
for a hundred years and at the end of this period He raised the man
alive. ________________ footnote 12 The
Ulema of Islam have explained this question in detail. 'Allama
Taftazani (722 A.H. - 792 A.H.) in Shara 'Aqaid-i-Nasafi writes: "It
is established that Muhammad (PBUH) is the Final Prophet......If it is
said that according to the Hadith the descent of Christ (PBUH) will
take place after Prophet Muhammad (PBUH) we shall say, "Yes, this fact
has been mentioned in the traditions. But Christ (PBUH) will appear as
a follower of Muhammad (PBUH). The Shariah of Christ stands abrogated.
Hence he will neither receive any Divine revelations, nor will he
establish any canon. In all his actions he will represent
Muhammad(PBUH) only." The same view point has been re-affirmed by
'Allama Alusi in Tafsir Ruh- al-Ma'ani: Later when Christ (PBUH)
appears, he will retain his dignity as a former Prophet. After all,
God will certainly not divest him of this dignity, but he will not
follow his former mandate, because the Shariahs of all prophets,
including that of Christ (PBUH), stand abrogated. Hence it will be a
Divine obligation upon Christ (PBUH) to follow in letter and spirit
the law of Muhammad (PBUH). He will receive no Divine revelation, nor
will he be charged with the duty of giving new religious laws. In all
his deeds, Christ will act as a representative of the Holy Prophet
Muhammad (PBUH) and he will function as a deputy and one among the
rulers of the followers of Muhammad (PBUH). Imam Razi further
elucidates this point like this: The period of the Prophets extended
as far as the advent of Prophet Muhammad (PBUH). When Muhammad (PBUH)
was raised as a Prophet, the era of the advent of new Prophets came to
an end. It is not beyond comprehension that Christ (PBUH), after his
descent, will act as a follower of Muhammad (PBUH).
________________ footnote 13 Although two traditions
(No.5 and 21) bear ample evidence that Jesus (PBUH) will act as leader
in the first prayer after his descent, the majority of the traditions
which are comparatively more authentic (vide No. 3,7,9,15,16) speak of
the fact that Jesus(PBUH) will decline to lead the prayers. He will
call upon the incumbent Imam of the Muslims to step forward and lead
the prayers. All scholars of traditions and commentators are agreed
on this latter point.
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