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
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
"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
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
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.'
'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,
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.
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 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
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-
The Holy Prophet (PBUH) told Hadrat 'Ali,
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
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:
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)."
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
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?
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.
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
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:
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.
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,
`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,
[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.
'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.
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)."
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."
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
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
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
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.
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
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
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
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.
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
on non-believers. [see footnote 6]
Another tradition reported by Hadrat Abu Huraira
"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)
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
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."
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.
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)
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
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."
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
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:
(Muslim, Kitab ul-Fitan wa Ashtrat-us Sa'h:Abu
Dawud, Kitab ul- Malahim, bab: Amarat ul-Sa'h).
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."
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
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
"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.)
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
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
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.
[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.
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.
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).
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.