About the Prophet Muhammad (p.b.u.h)

Supplement 2

There can be no authentic, creditable and conclusive interpretation of the words of the Holy Qur''an, Khatam-un- Nabiyyin, than that given by the Holy Prophet (PBUH) for the credentials of the Holy prophet (PBUH) need no proof and the authority of his words is unassailable. His words are authentic and a proof in itself. When the Prophet is explaining a Nass of the Holy Quran, his explanation is the most authentic and a proof positive.

The question is who else besides the Holy Prophet (PBUH), to whom the Qur''an was revealed, is better qualified to comprehend its meaning and to explain its contents to us? And he who advances an alternative explanation, shall we regard his claims as worthy of our consideration let alone our acquiescence?

footnote 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 theMasjid 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 Badi, "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 Malam-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 Badi (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)