Theological Instructions

LESSON THIRY-FIVE: THE SEAL OF PROPHECY

Introduction

By focusing upon the universality of the religion of Islam, the contingency of the abrogation of Islamic law through the nomination of a new Prophet is denied.

However a dilemma still remains, that a Prophet might come for the application and propagation of Islam, since many of the prophets before had such responsibilities. As with the Prophet Lot (a) who was concurrent to the Prophet Abraham (a), and followed and implemented the same Divine law as he did, which was similar to that of the prophets of the children of Israel (banī Israel). It is for this reason that the topic of the seal of the prophecy of the Prophet of Islam (s) must be discussed separately.

a. The Qur’anic proofs for the seal of prophecy

One of the necessities of the religion of Islam is to believe in the Prophet of Islam being the seal of the prophets, and that after him no Prophet has appeared or will appear on the face of the earth. Those who are not of the Islamic creed also confirm this fact. This matter does not need any proof or argument for its establishment; however it can be verified through the Noble Qur’an and through the widely transmitted traditions (mutawātir).

The Qur’an has mentioned:“Mohammed is not the father of any of your men, but he is the apostle of Allah and the last prophet; and Allah is cognizant of all things.”(al- Ahzāb) This use of this verse for proving that the Prophet of Islam is the seal of all prophets (as) has been criticised by some Islamic antagonists:

One such criticism is that the word seal (khātam) also carries the meaning of a ‘ring’, and that perhaps in the mentioned verse the latter meaning is implied.

The second criticism assumes the meaning of the word ‘seal’, but that the line of prophets alone is terminated and not that of apostles or messengers.

The answer to the first question raised is that the ‘seal’ is the instrument through which a thing is concluded, hence due to this, a ‘ring’ is also given this name because through a ring, letters and documents were stamped and concluded.

The answer to the second criticism raised is that every messenger that has the position of apostle has the station of prophethood aswell. Therefore the termination of the chain of prophets concurrently terminates the chain of messengers. This has been indicated earlier in lesson twenty-one, and that the concept of prophet is more universal than that of messenger.

b. The traditional proofs for the seal of prophecy

The subject concerning the Prophet of Islam being the seal of the prophets has been well established in the traditional texts. The most famous and widely accepted tradition narrated by the Prophet is known as the tradition of manzilat and leaves no doubt upon this issue. This famous and

widely accepted tradition by both the schools of Shi’ites and Sunnites is as follows:

When the Prophet of Islam began his journey from Medina for the battle of Tabūk, he left Imam Ali (a), the commander of the faithful, behind in his place in order to attend to the affairs concerning the Muslims. This saddened Imam Ali as it meant that he would be unable to accumulate the blessings of attending a holy war. Tears appeared in the eyes of the commander of faithful and the Prophet then addressed him:

“Don’t you want to be like Aaron, as he was for Moses as you are to me?”Without any delay the Prophet of Islam continued:

“But with this difference that there will be no Prophet after me.” In another tradition, it has been narrated that:

“O people! There is no Prophet after me and there is no nation after you.” Another tradition states in this regard:

“O people! There will be no Prophet after me and no Sunna after my Sunna.” Similarly in the sermons of the Nahj al- Balaghah (‘the peak of eloquence’), in several supplications of the infallible Imams, this matter has been clearly clarified.

The secret behind the seal of prophecy

As indicated earlier, the wisdom behind dispatching numerous prophets consecutively is that the propagation of the Divine word in the previous eras for all the various lands through one individual was not possible or influential. From another standpoint the complicated sociological issues and appearance of new sociological phenomena, aswell as changes in the law or establishment of new rules, required several prophets.

Furthermore the alterations and corruption of the scriptures throughout the course of time, through the hands of tyrants and ignorant men necessitated rectification of the Divine word and hence prophets were sent consecutively.

Therefore, when the conditions are reached whereby the propagation of the Divine word is influential through one Prophet and his successors, and the rules and the laws are applicable for the present and future and safeguarded from alteration, there is no need for the nomination of a new Prophet.

However the regular sciences lack the ability to be able to discern such conditions, but God the Supreme with all His infinite knowledge, knows best the time for the realisation of these conditions and it is He who declares the seal of prophecy as He has in His final Word.

The sealing of the chain of prophecy does not mean that the bond between man and God or the door of guidance is terminated. Nevertheless whenever God the Supreme feels the need and it is proper, He can bestow knowledge and guidance upon his chosen people. However this bestowal is not in the form of prophetic revelation but this esoteric knowledge has been given to the infallible leaders, according to Shi’ite belief, and God willing in the coming lessons this will be investigated thoroughly.

The answer to a spurious doubt

From the above discussion it has become clear that the reason or the secret behind the seal of prophecy is that:

The Prophet of Islam with the help of his successors and helpers can spread his message all across the world.
The final word of God sent through the Prophet of Islam is preserved and is faultless from any form of alteration.
The law of Islam is applicable and answerable to men of all time until the cessation of this universe.

However it is possible that some might raise a spurious doubt with regards to the latter issue. In the previous era the complication of sociological issues required the disposition of a new law through a new Prophet, and after the demise of the Prophet of Islam new and more complicated sociological phenomena have appeared which surely require new laws.

In order to answer this question one must point out, as has been indicated earlier, that the disposition of a new law due to the sociological developments cannot be determined through the guidance of man’s limited knowledge, because we are unaware of the wisdom and reasons behind the present perpetual law. However we conclude from the arguments established upon the universality of Islam and also from the chain of prophecy being sealed by the Prophet of Islam that there is no need or requirement for a new law.

We do not deny the appearance of new sociological issues, which require new rules and regulations, however in Islamic law these issues have been foresighted, and those who have the authority and are qualified have the right to extract new and applicable rules for the society within the required boundaries. The details of this science can be studied and discussed in detail in the science of jurisprudence and in the wil of Islamic leadership (The Infallible Imam or wali al- faqīh).

Questions

Is there a need for discussing the seal of prophecy after proving the universality and perpetuity of Islam?
How can the seal of prophecy be proven through the Qur’an and the traditions?
What is the criticism raised against the Qur’anic verse which proves the seal of prophecy?
Provide three traditions, which prove the seal of prophecy.
Why was the nomination of prophets terminated with the Prophet of Islam ?
Does the seal of prophecy necessitate the termination of guidance? Why?
Do the present sociological changes require new laws?
How can the present social issues be resolved if the Divine law is unchangeable?