Of all the conspiracies hatched against Islam in modern times,the most dangerous is a false claim to Prophethood made in the beginning of this century
The
Finality of Prophethood
By S.
Abul A'la Maududi
CONTENTS
Foreword - 2
1. Finality of Prophethood - 3
2. The Verdict of the Text of the Qur’an - 5
3. The Dictionary Meaning of the Word
‘Khatam-al-Nabiyyin’ - 6
4. The Observations of the Holy Prophet (S.A.W)
- 8
5. The Consensus of the Companions - 14
6. The Consensus of all the Ulema of the Ummat -
15
7. Is God the Enemy of our Faith? - 22
8. Do we Need A Prophet Now? - 23
9. A New Prophethood is a Curse rather than a
Blessing for the Ummah - 25
10. The Reality of ‘Masih’ i.e., “The
Incarnation of Jesus Christ” - 27
11. Tradition relating to the Descent of Christ,
Son, Of Mary. - 27
12. The Verdict of these Traditions. - 34
1 [next]
Foreword
Of all the conspiracies hatched against Islam in
modern times, the most dangerous is a false claim to Prophethood made in the
beginning of this century. This claim has been the main cause of wide spread
mental chaos amongst the Ummah for the last sixty years. Like all other
schisms, the root cause of this mischief is that the Muslims are generally
ignorant of their religion. Had they been truly imbued with its knowledge and
developed a clear understanding of the article of faith relating to the finality
of Prophethood, it would have been well-nigh impossible for any false claimant
to Prophethood to take root and thrive among the people of Islam after the last
ministry of Prophet Muhammad (peace and blessings of Allah be upon him). At
this juncture the most perfect and effective remedy for eradicating this evil
is to educate the maximum number of people in the best possible manner about
true faith in the finality of the Prophethood of Muhammad (peace be upon him)
and stressing the importance and value of this article of faith in the religion
of Islam. It is also imperative that all doubts and skeptical notions about the
final ministry of Prophet Muhammad (peace be upon him) should be dispelled
through reason and logic. This booklet has been prepared to serve this very
purpose. Readers who find it useful should take a step further and extend their
full cooperation in the propagation of its contents. This booklet ought to
reach all literate people and they having studied it themselves should read it
out to the non-literate. It is hoped that a study of this booklet will not only
immunize people who have not been contaminated with this malady but would also
make the truth manifest to the right-minded persons among those who have
received some of its germs. However, those who have fallen victim to falsehood
and are impervious to all reason--for them, hope and salvation lies only with
Allah.
Abul A'la Maududi, Lahore: February 12, 1962.
2 [next]
In the Name of Allah, the Most Merciful and the
Most Beneficent
1.
Finality of Prophethood
"O people ! Muhammad has no sons among ye
men, but verily, he is the Apostle of God and the last in the line of Prophets.
And God is Aware of everything." (Surah Al Ahzab: 40)
This verse has been revealed in the fifth Ruku'
(para or passage) of Surah al-Ahzab. In this Ruku' Allah has provided answers
to all those objections raised by the hypocrites, which had given rise to a
storm of calumnies, slander and mischief in respect of the marriage of Holy
Prophet Muhammad (peace be upon him) with Hadrat Zainab (may Allah be pleased
with her).
These hypocrites argued that Zainab was the wife
of an adopted son of the Holy Prophet and by this connection she stood in the
position of the Prophet's daughter in-law. Hence, after her divorce from Zaid,
the Prophet had taken his own daughter-in-law as wife.
In order to refute this allegation Allah told
clearly in verse 37 that this marriage had Divine sanction behind it and was
made to serve as a lawful precedent for Muslim men to marry the wives of their
adopted sons after they had been divorced by their husbands. Later in verses 38
and 39, Allah affirmed that no power could hinder the Prophet from discharging
a Divine obligation. The Prophets are ordained to fear God, not the people. It
has been an invariable practice of the Apostles to transmit the Divine message
without any extraneous care and to perform the duties enjoined upon them by
Allah without fear or hesitation. Afterwards a verse was revealed which
extinguished the basis of all objections. In the first place, they had charged
"You have taken your daughter-in-law as wife, in contravention of your own
law that the wife of a son is forbidden to his father."
In refutation of this charge it was affirmed by
the Almighty: "Muhammad had no sons among ye men..." thereby making
absolutely clear that the man whose divorced wife was taken into wedlock by the
Prophet being not his real son; the act, therefore did not imply violation of
it.
The argument of their second charge ran thus:
"Admitted that the adopted son is not the real one, and on that basis a
father might lawfully marry the divorced spouse of his adopted son, but where
was the compulsion for the Prophet to do so?"
3 [next]
Allah affirmed in answer to this charge:
"But, verily, he is the Apostle of Allah". The implication is that it
was Allah's mandate to the Holy Prophet to wipe out all prejudices and declare
all taboos that pagan custom had unnecessarily imposed upon the people, as
lawful. In this respect the Prophet's action was unequivocal and left no room
for doubt. (see footnote 1, below.)
In order to lay particular emphasis upon this
point Allah observes: (Khatim Al-Nabbiyeen) "And he is the last in the line
of Prophets," which means that no messenger nor even a Prophet charged
with the mission of carrying out reforms in the sphere of Law or society which
might have been omitted (God forbid) during the lifetime of Muhammad (PBUH)
will ever succeed him. Since Allah ordained the ministry of Prophet Muhammad
(PBUH) to be final, it was, therefore, imperative that he should accomplish the
task of uprooting this pagan custom.
Later the point has been further emphasized in
the revelation (Wa Kan ul-Allahi Be-kulle Shai-in 'Aleema): "God is Aware
of everything."
The true import of this revelation is that Allah
deemed it best to remove this pagan custom through the agency of Prophet
Muhammad (PBUH) and that Allah only could take cognisance of the harm that the
perpetuation of this infidel custom would have entailed. Allah was well aware
that the line of Prophethood ended in Muhammad (PBUH) whose precedent the whole
ummah would follow, and had he not done away with this custom, there would
arise no man comparable in status to Prophet Muhammad (PBUH) who could
accomplish the task. And suppose a reformer had arisen in later times who would
break this custom, his act would not have constituted a universal or permanent
precedent for Muslims of all ages and all countries to follow. No other person
that follows will embody the Divine sanctity which attaches to the person of
Prophet Muhammad (PBUH). Hence the precedent of no man but Muhammad has the
potential of wiping out the idea of all pagan customs from the souls of men for
all times to come.
Footnote 1.
At this point those who deny the finality of
Muhammad's Prophethood (PBUH) demand to know the tradition in which this
allegation has been reported. This query in fact lays bare their ignorance. The
Holy Qur'an furnishes answers to the charges of the mischief-mongers at several
points without actually mentioning the charge. In each case, however, the
relevant text bears unmistakable evidence as to which allegation is
4 [next]
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.
2. 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 ?
5 [next]
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 nonbelievers 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?"
3. The
Dictionary Meaning of the Word 'Khatam-al- Nabiyyin'
It is evident that the text can bear one meaning
and it is that Khatam-al-Nabiyyin stands for the Finality of Prophethood with a
clear implication that the prophethood has been culminated and finalized in
Muhammad (PBUH). It is not only the context that supports this interpretation
but also the lexicography.
According to Arabic lexicon and the linguistic
usage Khatam means to affix seal; to close, to come to an end; and to carry
something to its ultimate end.
Khatama al-'Amala is equivalent to 'Faragha min
al-'Almali' which means 'to get over with the task.' 'Khatama al-Ina' bears the
meaning 'The vessel has been closed and sealed so that nothing can go into it,
nor can its contents spill out.'
'Khatam-al-kitab' conveys the meaning 'The
letter has been enclosed and sealed so that it is finally secured.'
'Khatama-'Ala-al-Qalb' means 'The heart has been
sealed so that it cannot perceive anything new nor can it forswear what it has
already imbibed.'
'Khitamu-Kulli-Mashrubin' implies 'the final
taste that is left in the mouth when the
6 [next]
drink is over.'
Katimatu Kulli Shaiinn 'Aqibatuhu wa Akhiratuhu
means "The end in the case of everything denotes its doom and ultimate
finish." Khatm-ul-Shaii Balagha Akhirahu conveys the sense, "To end a
thing means to carry it to its ultimate limit."
The term Khatam-i-Qur'an is used in the similar
sense and the closing verses of Qur'anic Surahs are referred to as Khawatim.
Khatim-ul-Qaum Akhirhuum means "The last man in the tribe." (Refer to
Lisan-ul-'Arab; Qamus and Aqrab-ul-Muwarid). (see Footnote 2, below.)
For this reason all linguists and commentators
agree that Khatamul- Nabiyyin means 'The Last in the line of Prophets.' The
word Khatam in its dictionary meaning and linguistic usage does not refer to
the post office stamp which is affixed on the outgoing mail. Its literal
meaning is the 'seal' which is but on the envelope to secure its contents.
Footnote 2.
We have referred to three lexicons here, yet the
elucidation of this point is not confined to these works alone. All
authoritative dictionaries of the Arabic language interpret the word Khatam in
the sense that we have given to it. But the deniers of the Finality of
Prophethood in their endeavor to make a sneaky assault on the religion of God
argue that if we refer to someone as 'Last of the Poets' or 'Last of the
Legists' or 'Last of the Commentators', we do not necessarily mean that no
poet, legist or commentator will come after them; rather we only mean to say
that all excellence of their act has been concentrated in such men. The actual
position, however, is that when we do use these exaggerated epithets for
someone we do not thereby replace or remove the original meaning of the word 'Last'.
It is preposterous to assume that by its metaphorical use to refer to the
excellence or perfection of a man, the word 'Last' loses its original or real
significance which is 'Final'. Such an assumption can only be accepted by a
person who lacks elementary knowledge of the rules of grammar. There is no
grammatical principle in any language by which the metaphorical meaning of a
word may be taken as its real or original meaning. Besides, the metaphorical
meaning in no case replaces or obliterates the real and basic meaning of the
word.
When you tell an Arab 'Ja Khatam ul-Qaum', he
will certainly not take it to mean that
7 [next]
'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 cannot 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'?
4. The
Observations of the Holy Prophet(PBUH) About the Finality of Prophethood
The meaning of the word Khatam that emerges out of the
context of the Holy Qur'an and which is the same as given in all lexicons of
the Arabic language is also affirmed by the observations of the Holy
Prophet(peace and blessings be upon him). We quote some authentic traditions to
illustrate the case in point:
• The Holy Prophet (PBUH) observed: "The
tribe of Israel was guided by prophets. When a prophet passed away, another
prophet succeeded him. But no prophet will come after me; only caliphs will
succeed me." (Bukhari, Kitab-ul-Manaqib).
• The Prophet of God (PBUH) affirmed: "My
position in relation to the prophets who came before me can be explained by the
following example:
A man erected a building and adorned this
edifice with great beauty, but he left an empty niche, in the corner where just
one brick was missing. People looked around the building and marvelled at its
beauty, but wondered why a brick was missing from that niche? I am like unto
that one missing brick and I am the last in the line of the Prophets."
(Bukhari, Kitab-ul-Manaqib).
8 [next]
(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:
• I have been endowed with the gift of pithy and
perfect speech.
• I was granted victory owing to my awe.
• The spoils of war were made lawful unto me.
• The whole earth has been made the place of
worship for me and it has become the means of purification for me also. In
other words in my religion, offering of prayers is not confined to certain
specified places of worship. Prayers can be offered at any place over the
earth. And in case water is not available it is lawful for my people to perform
ablutions with earth(Tayammum) and to cleanse themselves with the soil if water
for bathing is scarce.
• I have been sent by Allah to carry His Divine
message to the whole world.
• And the line of prophets has come to its final
end in me. (Muslim, Tirmidhi, Ibn Majah)
• The Prophet of Allah (PBUH) affirmed:
"The chain of Messengers and Prophets has
9 [next]
come to
an end. There shall be no Messenger nor Prophet after me." (Tirmidhi,
Kitab-ur-Rouya Babu Zahab-un- Nubuwwa, Musnad Ahmad, Marwiyat-Anas bin Malik)
• The Holy Prophet (PBUH) observed: "I am
Muhammad, I am Ahmad, I am the effacer and infidelity shall be erased through
me; I am the assembler. People shall be assembled on Doomsday after my time.
(In other words Doom is my only successor.) And I am the last in the sense that
no prophet shall succeed me." (Bukhari and Muslim, Kitab-ul-Fada'il, Bab:
Asmaun-Nabi; Tirmidhi, Kitab-ul- Adab, Bab: Asma-un-Nabi; Muatta', Kitab-u-Asma
in-Nabi, Al- Mustadrak Hakim, Kitab-ut-Tarikh, Bab: Asma-un-Nabi.)
• The Prophet of God (PBUH) observed: "God
Almighty hath sent unto the world no apostle who did not warn his people about
the appearance of Dajjal( Anti-Christ, but Dajjal did not appear in their
time). I am the last in the line of Prophets and ye are the last community of
believers. Without doubt,then, Dajjal shall appear from amongst ye". (Ibn
Majah, Kitabul-fitan, bab:Dajjal).
• 'Abdur Rahman bin Jubair reported: "I
heard Abdullah bin 'Amr ibn-'As narrating that one day the Holy Prophet (PBUH)
came out of his house and joined our company. His manner gave us the impression
as if he were leaving us.' He said, 'I am Muhammad, the unlettered prophet of
Allah' and repeated this statement three times. Then he affirmed: "There
will be no prophet after me'."(Musnad Ahmad, Marwiyat'Abdullah bin Amr
ibn'-As.)
• The Holy Prophet (peace and blessings of Allah
be upon him) said: "Allah will send no Apostle after me, but only
Mubashshirat. It was said: what is meant by al-Mubashshirat. He said : Good
vision or pious vision". (Musnad Ahmad, Marwiyat Abu Tufail, Nasa'i, Abu
Dawud) (In other words there is no possibility of Divine revelation in future.
At the most if someone receives an inspiration from Allah he will receive it in
the form of "pious dream."
• The Holy Prophet (PBUH) said: "If an
Apostle were to succeed me, it would have been 'Umar bin Khattab."
(Tirmidhi,Kitab-ul-Manaqib)
• The Holy Prophet (PBUH) told Hadrat 'Ali,
"You are related to me as Aaron was related to Moses(peace be upon him).
But no Apostle will come after me." (Bukhari and Muslim, Kitab Fada'il
as-Sahaba) This tradition is recorded in Bukhari and Muslim in the account of
the Battle of Tabuk also. Musnad records two traditions narrated by Hadrat Sa'd
bin Abi Waqqas ( may Allah be pleased with him) on this subject. The last
10 [next]
sentence in one of these traditions runs as
follows : "Behold there is no prophethood after me."
Detailed accounts of the traditions incorporated
in Abu Dawud Tayalisi, Imam Ahmad and Muhammad bin Ishaque report that on the
eve of his departure for the battle of Tabuk, the holy Prophet (PBUH) had
resolved to leave Hadrat 'Ali behind him in order to look after the defense and
supervise the affairs of Medina. The hypocrites thereupon began to spread
insinuations and rumours about Hadrat 'Ali. Hadrat 'Ali went to the Prophet and
submitted : 'O Prophet of Allah, are you leaving me behind among women and
children?' On this occasion in order to set his mind at peace the Holy Prophet
(PBUH) observed: "You are related to me as was Aaron with Moses." In
other words "as Hadrat Moses on the Mount Tur had left Hadrat Aaron behind
to look after the tribe of Israel, so I (Muhammad) leave you behind to look
after the defense of Medina." At the same time apprehending that this comparative
allusion to Hadrat Aaron might later on give rise to heresies, the holy Prophet
(PBUH) immediately made it clear that "There will be no Prophet after
me."
• Thauban reports: "The Holy Prophet (PBUH)
observed: And there will arise Thirty imposters in my Ummah and each one of
them will pronounce to the world that he is a prophet, but I am the last in the
line of the Prophets of God and no Apostle will come after me." (Abu
Dawud, Kitab-ul-Fitan)
Abu Dawud in 'Kitab-ul-Malahim' has recorded
another tradition reported by Abu Huraira in the same subject. Tirmidhi has
also recorded these two traditions as reported by Hadrat Thauban and Hadrat Abu
Huraira. The text of the second tradition runs thus: "It will come to this
that thirty imposters will arise and each one of
them will put forth his claim to be the Apostle of God."
• The Holy Prophet (PBUH) observed: "Among
the tribe of Israel who went before you there indeed were such people who held
communion with God, even though they were not his Prophets. If ever there arose
a person from among my people who would hold communion with God, it would be
none else but 'Umar (May Allah be pleased with him)." (Bukhari,
Kitab-ul-Manaqib)
A version of this same tradition in `Muslim'
contains Muhaddithuna instead of Yukallimuna. But then Mukalima and Muhaddith
bear identical meaning i.e., a man enjoys the privilege of holding direct
communion with God or a person who is addressed
11 [next]
by the Almighty from the unseen. Thus we
conclude that if there had been any person among the followers of Muhammad who
could hold communion with God without being raised to the dignity of
prophethood, it would have been `Umar.
• The Prophet of God (PBUH) said: "No
Prophet will come after me and there will, therefore, be no other community of
followers of any new prophet." (Baihaqi,Kitab-ul Rouya; Tabarani)
• The Holy Prophet (PBUH) observed: "I am
the last in line of the prophets of God and my Masjid is the last Masjid
(referring the holy Masjid of the Prophet)." (see footnote 3) (Muslim,
Kitab-ul-Hajj; Bab:Fadl-us-Salat bi Masjidi Mecca wal Medina)
A large number of such traditions of the Holy
Prophet (peace and blessings of Allah be upon him) have been reported by the
companions and a great many compilers have recorded them from authoritative
sources. A study of these traditions shows that the Holy Prophet on several
occasions, and in various ways and in different words made it explicitly clear
that he was the last Prophet of God; That no prophet would follow him and that
the line of prophets had ended in him. Furthermore, those would claim to be
Prophets and Messengers of God after his time would be imposters and liars.
(see footnote 4).
There can be no authentic, creditable and
conclusive interpretation of the words of the Holy Qur'an, Khatam-un-Nabiyyin,
than that given by the Holy Prophet (PBUH) for the credentials of the Holy
prophet (PBUH) need no proof and the authority of his words is unassailable.
His words are authentic and a proof in itself. When the Prophet is explaining a
Nass of the Holy Quran, his explanation is the most authentic and a proof
positive.
The question is who else besides the Holy
Prophet (PBUH), to whom the Qur'an was revealed, is better qualified to
comprehend its meaning and to explain its contents to us? And he who advances
an alternative explanation, shall we regard his claims as worthy of our
consideration let alone our acquiescence?
Footnote 3:
Referring to this tradition disbelievers in the
Finality of Prophethood argue that the Holy Prophet (PBUH) called his mosque
(Masjid) `the last mosque' despite the fact that it is not the last mosque, as
countless other mosques have been built after it all over the world. Similarly
when the Holy Prophet (PBUH) observed:
12 [next]
`I am the last Prophet,' it did not mean that
the line of prophets had ended, but that Muhammad (PBUH) was the last as
regards his excellence amongst the Prophets of God and Mosque was the last one
in the same sense. Such foolish reasoning is an irrefutable proof of the fact
that these people have lost the faculty of perceiving the true meaning of the
words of God and those of His Prophet(PBUH). Even a cursory glance through the
whole chain of traditions in the context of which this particular tradition has
been recorded makes true import of the words of the Holy prophet clear to any
man. In this context the various traditions which Imam Muslim has recorded on
the authority of Hadrat Abu Huraira, Hadrat `Abdullah bin `Umar and the mother
of the Faithful Hadrat Maimuna narrate that there are only three mosques in the
world to which the greatest sanctity is attached, and these are sacred above
all other mosques. Worship in these mosques is rewarded with thousandfold
blessings in comparisons to offering prayers in other mosques. It is because of
this reason that it has been declared lawful to undertake a journey to these
mosques to offer prayers therein. No other mosque, save these three, can claim
such sanctity that a person should make a journey to offer worship there
leaving all other mosques. Among the three mosques which bear the greatest
sanctity in Islam, the first one is `Masjid Al-Haram' which was built by Hadrat
Abraham(peace be upon him); the second one is the`Masjid al-Aqsa' which was
erected by Hadrat Sulaiman (peace be upon him); and the third mosque is
`Masjid-i-Nabawi' in the Holy city of Medina which was founded by the Holy
Prophet(PBUH). The observation of the Holy Prophet in regard to `the last
mosque' should be viewed in this context. The words of the Prophet(PBUH) meant
that no Prophet would come after him, hence there would be no fourth mosque
after the last Masjid-i-Nabawi(a mosque of the last Prophet). It follows,
therefore, that no other mosque should bear such sanctity, that worship in it should
be rewarded with more blessings in comparison with worship in other mosques and
further there shall be no fourth mosque towards which it is lawful or even
desirable for people to make a journey in order to offer prayers.
Footnote 4
In contrast to the observations of the Holy
Prophet the deniers of the Finality of Prophethood quote the following words
scribed to Hadrat `Aisha: "Say, indeed, that the Holy Prophet is the Final
Apostle of God; but say not that no prophet will come after him." In the
first place it is an audacity to quote the words of Hadrat
`Aisha for contradicting the explicit command of
the Holy Prophet(PBUH). Moreover
13 [next]
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.
5. 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
14 [next]
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.
6. 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
15 [next]
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-ulMa'arif,
Egypt, pp. 15, 87, 96, 97, 100, 102)
• `Allama Ibn Hazm Andulasi (384 A.H.-456 A.H.)
writes: "It is certain that the chain of Divine revelations has come to an
end after the death of the Holy Prophet(PBUH). The proof of this lies in the
fact that none but a prophet can be the recipient of Divine revelations and God
has affirmed that Muhammad has no sons among ye men and he is the Messenger of
God and that He has sealed the office of Prophethood." (Al-Mohallah, Vol.
1, p.26)
• Imam Ghazali (450 A.H-505 A.H.) says `If the
right of denying the authority of consensus be admitted, it will give rise to
many absurdities. For example, if someone says that it is possible for a person
to attain the office of Prophethood after our Apostle Muhammad(PBUH), we shall
not hestitate to pronounce him as an infidel, but in the course of a
controversy the man who wishes to prove that any reluctance in pronoucing such
a person as an apostate is a sin shall have to seek the aid of consensus in
support of his arguments, because reason is no arbiter against the possibilty
of the existance of a `new prophet.' As regards the followers of the `new
prophets' they will not be utterly incapable of making various interpretations
of La Nabiya Ba`di, "There will be no Prophet after me" and
Khatam-ul-Nabiyyin, `Last of the Prophets.' A follower of the `new prophets'
might say that Khatam-ul-Naibiyyin, `Last of the Prophets' bears the
16 [next]
meaning "last of the prominent
Messengers." If you argue that "prophets" is a common word, he
would very easily give this term a particular significance with regard to his
own `prophethood.' In respect of `No Prophet will come after him', such a man
would contend that this expression does not say that `No Messengers will follow
him.' There is a difference betwen a Prophet and a Messenger. The status of a
Prophet is higher than that of the Messenger. The fact is that such absurdities
can be indulged in ad infinitum. It is not difficult, in our view, to make
different interpretations of a word. Besides, there is no ample scope for
people to commit blunders ever and beyond these points in the exposition of
these clear words. We cannot even say that those who make such interpretations
are guilty of the denial of clear injunctions. But to refute those who have but
their faith in the false expositions we shall say that the entire Ummah by a
consensus of opinion recognizes that the words `No Prophet shall come after him'
and the context of the traditions suggests that the Holy Prophet meant that `No
Prophet, nor Messenger shall follow him.' Furthermore, the Ummah is agreed on
the point that above words of the Holy Prophet leave no scope for a different
interpretation than given to it by the consensus of the Ummah and he who would
not join the consensus is no more than a dissident. (Al-Iqtisad Fil Aiteqad,
p.114, Egypt)
[We have quoted here the original Arabic text
(in the Urdu Edition) of the opinion of Imam Ghazali because the deniers of the
idea of the Finality of Prophethood have vehemently challenged the authenticity
of this reference.)
• Mohy-us-Sunnah Baghawi ( died 510 A.H.) writes
in his commentary Ma`lam-al-Tanzil: "God brought the line of Prophets to
an end with him. Hence he is the final Prophet.......Ibn `Abbas affirms that
God(in this verse) has given His verdict that no Prophet will come after the
Prophet Muhammad(PBUH)." (Vol. 3, p. 158)
• `Allama Zamakhshri (467 A.H.-538 A.H) writes
in his commentary entitled Kashshaaf, "If you ask how Muhammad can be the
last of the Prophets when Hadrat `Isa (Jesus Christ) will appear towards the
end of the world? I shall reply that the finality of Prophethood of Muhammad
(PBUH) means that no one will be endowed with prophethood after him. Hadrat
'Isa is among those upon whom prophethood was endowed before Muhammad(PBUH).
Moreover, Hadrat 'Isa will appear as a follower of Muhammad and he will offer
prayers with his face towards the Qiblah of Islam, as a member of the community
of the Muslims." (Vol. 2, p. 215)
• Qazi 'Iyad (died 544 A.H.) writes: " He
who lays a claim to prophethood, affirms that a
17 [next]
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
18 [next]
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-usSiyyar: 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
19 [next]
which
imprints. The connotation of the word is that the Holy Prophet (PBUH) was the
last of all prophets and God has sealed the office of prophethood through his
agency. In Persian the same meaning will be expressed by the term 'Mohar
Paighambran'. The seal of Prophets i.e., his (Muhammad's) advent sealed the
door of prophethood and the line pf prophets ended in him. Other reciters
pronounce the word Khatim with the vowel point under the letter ta which means
to say that Muhammad (PBUH) was the one who sealed the doors of prophethood. In
Persian the same meaning will be expressed by the term 'Mohar Konindai
Paighambran,' 'Sealer of the prophets,' so both ways the word Khatam bears one
and the same meaning........Henceforth the Ulema of the Ummah of Muhammad(PBUH)
will inherit only spiritual eminence from him. The inheritance of Prophethood
is extinct, for Muhammad(PBUH) has sealed the office of Prophethood for all
time to come. The appearance of Hadrat Isa (PBUH) after Muhammad(PBUH) is not a
contradiction of the finality of Muhammad's prophethood. The term
Khatam-un-Nabiyyin makes it clear that no one will be appointed a prophet after
Muhammad(PBUH).
Hadrat Isa (PBUH) was appointed Prophet before
Muhammad(PBUH) and Isa(PBUH) will appear as a follower of the Shari'ah of
Muhammad(PBUH). He (Isa)(PBUH) will offer prayers with his face turned towards
the Qiblah designated by Muhammad(PBUH). Hadrat Isa (PBUH) will be one among
the faithful of Islam. He will neither receive any Divine revelation nor will
issue new injunctions; he will act as a follower of Muhammad(PBUH).
`Ahl-Sunnat wal Jam'at (the Sunni sect) believe
that no prophet will come after our holy Prophet Muhammad(PBUH) because God has
affirmed: "wa-lakin Rasul Allahi wa Khatam-un-Nabiyyin", and the
Prophet has said: La Nabiya Ba`di (There will be no Prophet after me.)
Henceforth anyone who says that a prophet will succeed Muhammad(PBUH) will
become an apostate, because he has denied a basic article of faith. Similarly
anyone who casts doubt about the finality of Muhammad's prophethood, will also
be declared an infidel, because the foregoing discussion has distinguished
right from wrong. And any claim to prophethood after Muhammad(PBUH) is
absolutely false."
• In Fatawa-i-Alamgiri which was compiled by the
eminent scholars of the Indian sub-continent at the command of Aurangzeb
Alamgir, in the 12th century Hijri, it is recorded: "A man who does not
regard Muhammed (PBUH) as the final Prophet of God, is not a Muslim, and if
such a man claims to be a messenger or prophet of God, he shall
20 [next]
be proclaimed an apostate." (Vol. 2, p.
263)
• Allama Shoukani (died 1255 A.H.) in his
commentary, Fath-ul- Qadeer, writes: "A majority of people have read the
word Khatam with the vowel point under the letter ta but 'Asim reads the same
word with vowel stress on ta. The first reading means that Muhammed (PBUH)
ended the line of Prophets (peace of Allah be upon them) i.e., in other words
the Holy Prophet came last of all the Prophets. The second reading means that
the Holy Prophet was the seal by which the office of Prophethood was finally
closed; and that his advent lent grace to the group of Allah's Prophets.
• Allama Alusi (died 1270 A.H.) in his
commentary, Ruh-ul-Ma'ani, writes: "The word 'Prophet' is common, but the
word 'Messenger' has a particular significance. Hence when the Holy Prophet
(PBUH) is called the 'Seal of Prophets,' it necessarily follows that he is also
the 'Seal of Messengers.' The implication of the Holy Prophet's position as
'the Last of all Prophets and Messengers of God' is that by his(PBUH) elevation
to the dignity of Prophethood in this world, the same dignity has henceforth
been abolished and no man can attain that dignity now." (Vol. 22, p. 32)
"Anyone who claims to be the recipient of
Divine revelations as a prophet after the advent of Prophet Muhammad (PBUH),
shall be declared an infidel. There is no difference of opinion among Muslims
on this point." (ibid., vol.22, p.38) "The affirmation in the Book of
God of Prophet Muhammad (PBUH) as `the Last of the Prophets' is unequivocal. The
Sunnah has clearly explained this and the Ummah has reached a consensus on it.
Hence anyone who lays a contradictory claim against this position shall be
declared an apostate (ibid., vol.22, p. 39)
These are the expositions of the leading
savants, jurists, scholars of Hadith and commentators of every realm of Islam,
from the subcontinent of India to Morocco and Spain (Andulus) and from Turkey
to Yemen. We have indicated their years of birth and death in each case so that
the reader may realise at first glance that this list includes eminent
authorities of every century of the Islamic History falling between the first
and thirteenth century. We might even have added expositions by the learned
doctors of Islam belonging to the fourteenth century; but we omitted the Ulema
of the 14th century purposely because someone might state that these scholars
had explained the meanings of Khatam-i-Nabuwat as 'the Seal of all Prophets' to
refute the claim of the 'new prophets' of the modern age.
It cannot, however, be said that the ulema of
the past centuries entertained feelings of
21 [next]
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.
7. 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
22 [next]
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?
8. 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.
23 [next]
Firstly
there was need for a prophet to be sent unto a certain nation to which no prophet
had been sent before and the message brought by the Prophet of another nation
could not have reached these people.
Secondly, there was need for appointing a
prophet because the message of an earlier Prophet had been forgotten by the
people, or the teachings of the former prophets had been adulterated and hence
it had become impossible to follow the message brought by that Prophet.
Thirdly, the people had not received complete
mandate of Allah through a former prophet. Hence succeeding prophets were sent
to fulfill the task of completing the religion of Allah.
Fourthly, there was need for a second prophet to
share the responsibility of office with the first prophet.
It is obvious that none of the above needs
remains to be fulfilled after the advent of Prophet Muhammad (PBUH).
The Holy Quran says that Prophet Muhammad (PBUH)
has been sent as a bearer of instructions for the whole mankind. The cultural
history of the world bears testimony to the fact that since the advent of the
Holy Prophet (PBUH) up to the present time such conditions have always
prevailed in the world which were conducive to transmitting his message to all
nations at all times. It follows, therefore, that different nations no longer
need different prophets after the time of the Holy Prophet (PBUH). The Holy
Quran and the records of Hadith and the biographical details of the life of
Muhammad (PBUH) stand witness to the fact that the Divine message brought into
this world by the Holy Prophet is extant in its original and pure form. The Prophet's
message has suffered no process of distortion or falsification. Not a single
word has been added to or expunged from the Holy Book which the Prophet (PBUH)
brought unto the world from Almighty Allah, nor can anyone make additions to or
delete anything from it till the Day of Resurrection.
The message which the Holy Prophet (PBUH)
conveyed by word and action has been transmitted to us in such comprehensive,
pure and original form that we feel as if we were living in the environment and
period of the Holy Prophet (PBUH).
In this way the second condition under which
prophets are sent unto the world has also been fulfilled.
24 [next]
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.
9. 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
25 [next]
this Prophet being the law-giver. On this basis,
it becomes an impossibility for these two sections to join in a unified and
cohesive society. It will be perfectly clear to a man who keeps the above facts
in view that the Finality of Prophethood is a great blessing from Allah for the
people of Islam. It is due to this that the Ummah has been able to form a
permanent universal brotherhood.
The belief in the finality of Prophethood has
secured Muslim society from the danger of any fundamental dissension which
might result in permanent division in its ranks. Now every man who accepts
Muhammad (PBUH) as a divinely appointed Guide and Leader and also is not
inclined to seek instruction from any other source except the Divine message of
the Holy Prophet (PBUH) is a member of the brotherhood of Islam and on this
basis, can join this brotherhood at any time.
If the office of Prophethood had not been sealed
once and for all after Muhammad (PBUH), the people of Islam could never have
forged a cohesive society; for every new prophet would have shattered the unity
of the Ummah.
A reasonable man after a little deliberation
will come to the conclusion that when a prophet has been sent to the whole
mankind (not just to a certain group or nation), and when the Divine message
has been completely transmitted through this Prophet and further when the
teachings of the Prophet have been fully preserved, the office of prophethood
should be sealed after him in order that the whole world may unite in allegiance
to this Prophet and form one brotherhood of the faithful. Only in this way can
universal brotherhood of Islam be secured against needless dissensions which
might have repeatedly erupted on the appearance of every successive prophet.
A prophet may be a shadow or a buruzi prophet;
or "a prophet who is law-giver and the bearer of a Divine book." The
appearance of anyone of the above God-appointed prophets will invariably have
the social consequence of his followers forming one Ummah and his detractors
being condemned as infidels and hence outside the pale of Islam. This division
of mankind is unavoidable when the need for a prophet is inevitable. But in the
absence of such a need, it is utterly impossible to expect that Allah in His
Wisdom and Beneficence will needlessly cause strife among His creatures on the
question of faith and disbelief, thus forever 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.
26 [next]
10. 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 reemergence
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.
11.
Traditions Relating to the Descent of Christ, Son of Mary
• Hadrat Abu Huraira reports that the Prophet
(PBUH) of God said: "I swear by Him Who hath power over my life, the son
of Mary shall descend among ye as a Just ruler. He will break the cross and
kill the swine;[see footnote 5] and he will put an end to war." (Bukhari,
Kitab Ahadith al-Anbiya; Bab: Nuzul 'Isa Ibn Maryam; Muslim, Bab: Bayan Nuzul
'Isa; Tirmidhi, Abwab-al-Fitan; Bab Fi Nuzul 'Isa; Musnad Ahmad, Marwiyat Abu
Huraira)
In another tradition the word jizya has been
substituted for harb, "war", i.e., he will abolish the jizya on
non-believers. [see footnote 6]
• Another tradition reported by Hadrat Abu
Huraira says, "The Doomsday shall not be established before the descent of
Jesus, son of Mary," and these words are followed by the text as given in
the tradition above. (Bukhari, Kitab-ul-Muzalim: Bab: Kasr-ul-Salib Ibn Majah,
Kitab-ul-Fitan al-Dajjal.)
27 [next]
• Hadrat Abu Huraira reports that the Apsotle
(PBUH) of Allah observed: "What will you be like when the son of Mary
shall descend among ye and a person among ye will discharge the office of Imam
(leader in Prayers)."[see footnote 7] (Bukhari, Kitab Ahadith Anbiya, Bab:
Nuzul Isa; Muslim, Nuzul Isa; Musnad Ahmad, Marwiyat Abu Huraira)
• Hadrat Abu Huraira reports the Apsotle (PBUH)
of Allah having said: "Christ, son of Mary, will then kill the swine and
remove the Cross. A congregation for prayer will be held for him. He will
distribute such an enormous quantity of goods that none will be left in need of
anything. He will abolish taxes. He will encamp at Rauha (a place situated at a
distance of 35 miles from Medina) and from there, set out to perform Hajj or
Umrah or both." (The reporter is in doubt as to which of these two had
been mentioned by the Holy Prophet (PBUH). (Musnad Ahmad, Silsila Marwiyat Abi
Huraira; Muslim, Kitab-ul-Hajj; Bab Jawaz-ul-Tamatttu fil-Hajj wa-al-Qir'an)
• Hadrat Abu Huraira relates that the Prophet
(PBUH) of God after mentioning the exile of Dajjal said: "The Muslims will
be preparing for war with Dajjal and they will be falling in line in
preparation for offering Prayers and the Takbir will have been said for Prayers
when in the meantime Christ (PBUH), son of Mary, will descend and lead Muslims
in Prayer. The enemy of God, Dajjal, on seeing him will start melting like salt
in water. If Christ (PBUH) would leave Dajjal alone, he would melt and die
anyway, but God will cause Dajjal to be slain at the hand of Christ (PBUH) and
Christ will display his spear strained with the blood of Dajjal to the
Muslims." (Mishkat, Kitab-ul-Fitan, Bab: al-Malahim, quoted by Muslim)
footnote5
The implication of "breaking the
Cross" and "killing of the swine" is that Christianity will
become defunct as a religion. The whole edifice of the Christian religion is
based on the belief that God crucified His only son (i.e. Hadrat Isa (PBUH) on
the Cross and caused him to suffer this 'accursed' death so that he might thus
expiate for the sins of man. Among the followers of God's Prophets, the
Christians are unique in having rejected the entire Shariah of God and
retaining this belief only.
The swine has been declared unlawful by all the
Prophets, but the Christians have gone as far as to make it lawful. Hence when
Jesus(PBUH) will proclaim on his appearance, "I am not the son of God; I
did not die on the Cross, nor did I expiate for the sins of anyone," the
whole basis of Christian belief will be demolished. Similarly, the second
distinctive charactertistic of Christianity will vanish when Jesus(PBUH) will
say: "I
28 [next]
never declared the swine lawful for my followers
nor did I proclaim them free from the restraints of Divine Law."
Footnote 6
In other words this expression means that
differences between the followers of various religions will vanish and the
whole mankind will join the brotherhood of Islam. Consequently, there shall no
longer be any war or cause for imposing religious tax on anyone. This
interpretation is supported by Tradition No. 5 and 15 quoted hereafter.
Footnote 7
The implication is that Jesus(PBUH) will not act
as the leader of Prayers. He will offer Prayers behind the already existing Imam
of Muslims.
• Hadrat Abu Huraira reports that the Apostle
(PBUH) of Allah affirmed: "No Prophet shall come during the period between
me and Jesus (PBUH). And Jesus shall descend. Recognize him when you see him;
he is a man of medium height and of a rudy, fair complexion. He will be dressed
in two pieces of yellow garment. The hair of his head will appear as if water
is trickling out of them, though his hair would not be wet. He will fight for
the cause of Islam. He will break the Cross into pieces. He will slay the
swine. He will abolish the Jizya on non-believers. In his time God will put an
end to all other faiths except the religion of Islam. And Christ will kill
Dajjal. He will live on this earth for a period of forty years and at the end
of this period he will pass away. The Muslims will offer the funeral prayers of
Christ (PBUH). (Abu Dawud, Kitab-ul-Malahim, Bab: Khuruj-ul-Dajjal; Musnad
Ahmad, Marwiyat Abu Huraira) • Hadrat Jabir bin Abdullah reports that he heard
the Prophet (PBUH) as saying: "Then Christ, son of Mary, will descend. The
leader of the Muslims will say to him, "Come, lead us in Prayer," but
he will reply, "No be thou your own leaders in prayer."[see footnote
8] He will say this out of respect for the dignity that God has bestowed on the
people of Islam." (Muslim, Bayan Nuzul Isa ibn Maryam; Musnad Ahmad,
Basilsila Marwiyat Jabir bin Abdullah)
• In connection with the episode of Ibn Sayyad,
Jabir bin Abdullah relates that Umar bin Khattab (RAA) submitted: "O
Apostle of God, allow me to slay him. In reply the Prophet of God observed,
"If indeed this man is he (referring to Dajjal), then he shall be slain by
Christ, son of Mary. You shall not slay him. But if this man is not he
(Dajjal), then you have no right to kill an individual from amongst those with
whom we have guaranteed protection (Dhimmies)." (Mishkat, Kitab-ul-Fitan,
Bab: Qissa Ibn Sayyad, quoted by Shara al-Sunnah al-Baghawi).
29 [next]
• Jabir b. Abdullah relates that while narrating
the episode of Dajjal, the Holy Prophet (PBUH) observed: "At that time
Christ, son of Mary, will suddenly descend among the Muslims. A congregation
will be assembled for prayer and he shall be asked: " O Spirit of God,
come forward and lead (us in Prayer)." But he will say, 'No, your own Imam
shall step forward and act as the leader.' Thus when the Muslims will have
offered the morning Prayer, they will set out to do battle against Dajjal. When
that liar will look on Christ (PBUH), he will start melting like salt in water.
Christ (PBUH) shall advance towards him and slay him. And it will come to pass
that every stone will cry out: 'Spirit of Allah, this Jew is hiding behind me.'
Not a single follower of Dajjal will escape slaughter." (Musnad Ahmad,
Basissila Riwayat Jabir b. Abdullah)
Footnote 8
The implication of this observation of Christ
(PBUH) is that "Someone from amongst you should act as your leader."
• Hadrat an-Nawas b. Sam'an (while relating the
story of Dajjal) reports: "Meantime when Dajjal will be engaged in
perpetrating such deeds, God shall send Christ, son of Mary. Christ (PBUH) will
descend near the white tower in the eastern quarter of Damascus, wearing two
pieces of yellow garment and resting his hands upon the arms of two angels.
When he will bend his head, it would seem that drops of water would fall down
from his head and when he will raise his head it would seem as if pearls would
be trickling in the form of drops. Any infidel who will be within reach of the
air of his breath, and the air of his breath willr each as far as his eye would
see -will not escape death. Later the son of Mary will pursue Dajjal and will
overtake him at the gate of Lydda [see footnote 9] and put him to death."
(Muslim, Dhikr Dajjal; Abu Dawud, Kitab ul-Malahim, Bab: Khuruj; Dajjal;
Tirmidhi, Abwab-ul-Fitan; Bab: Fi Fitna al- Dajjal; Ibn Majah, Kitab ul-Fitna,
Bab: Fitna al-Dajjal)
• Abdullah b. Amr b. al-As says that the Apostle
of God (PBUH) observed: "Dajjal will arise in my people and will survive
for forty (here the reporter is not certain whether the Prophet mentioned forty
days or forty months or forty years). Then God shall send Christ, son of Mary,
unto the world. He will resemble in appearance with 'Urwa b. Masud (a companion
of the Prophet). Christ will pursue Dajjal and put him to death. Following this
for a period of seven years the state of the world will be such that a quarrel
between two individuals will be unknown." (Muslim, Dhikr-ul-Dajjal)
30 [next]
Footnote 9
Please note that Lod (modern Lydda) is situated
at a distance of few miles from Tel Aviv, the capital of the State of Israel in
Palestine. The Jews have built a large air-base at this place.
• Hudhaifa b. Usaid al-Ghifari reports that
"once the Holy Prophet(PBUUH) visited us when we were sitting in company
and talking to each other. The holy Prophet(PBUH) enquired: "What are you
talking about?" The people said,"we were talking about the
doomsday." The holy Prophet(PBUH) observed :"Doomsday shall not be
established before the appearance of ten signs. He then enumarated those signs
as:
• Smoke • Dajjal
• Daabba
• Rising of the sun in the West
• The descent of Christ son of Mary (PBUH)
• Appearance of Yajuj and Majuj
• Formation of three huge cavities or landslide
on the earth, one in the east
• Second in the west,
• and third in the Arabian Isles,
• Finally, a huge conflagration which will arise
in Yemen and drive people towards the plain of Doom." (Muslim, Kitab
ul-Fitan wa Ashtrat-us Sa'h:Abu Dawud, Kitab ul-Malahim, bab: Amarat ulSa'h).
• It is reported by Thauban, the freed slave of
the Holy Prophet that the holy Prophet (PBUH) observed: "God will grant
protection from Hell-fire to two groups from among the people of my Ummah. One
group consists of those who will invade India; the other group will consist of
those who will align themselves with Christ, son of Mary(PBUH)."
(Nasa'i,Kitab ul-jihad;Musnad ahmad, Bisilsila Riwayat Thauban)
• Mujamme b. jaria Ansari reports: "I heard
the Holy Prophet(PBUH) as saying: Christ, son of Mary will slay Dajjal at the
gate of Lod (Lydda)." (Musnad Ahmad , Tirmidhi, Abwab-ul-Fitan).
31 [next]
• 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
32 [next]
right and they shall overwhelm their opponents
till God issues a decree and Christ son of Mary (PBUH) descends upon
earth." (Musnad Ahmad)
• With reference to the episode of Dajjal,
Hadrat 'Aisha (may Allah be pleased with her) reports that "Hadrat 'Isa
(PBUH) will descend and slay Dajjal. After this Hadrat 'Isa (PBUH) shall rule
over the earth as a just leader and a benevolent sovereign for a period of
forty years." (Musnad Ahmad)
• Safina, the freed slave of the Apostle of God
(PBUH) reports (in connection with the episode of Dajjal) that "Hadrat
'Isa (PBUH) will descend and God shall put an end to the life of Dajjal near
the slope of Afiq"[see footnote 10]. (Musnad Ahmad)
• Hadrat Hudaifa b. Yama relates (with reference
to Dajjal), "When the Muslims will fall in lines to offer prayers, Christ
son of Mary (PBUH) shall descend from heaven before their eyes. He will lead
the prayers. When the prayers are over he will say to the people: "Clear
the way bewteen me and this enemy of God." God will give victory to the
Muslims over the hosts of Dajjal. The Muslims will inflict dire punishment upon
the enemy. Even the trees and stones will cry out, "O Abdullah, O Abdul
Rahman, O Muslim, come, here is a Jew behind me, kill him." In this way
God will cause the Jews to be annihilated and Muslims shall be the victors.
They will break the Cross, slaughter the swine and abolish Jizya (levied on
non- Muslims)." (Mustadrak Hakim -A brief version of this tradition has
been recorded in Muslim. Hafiz Ibn Hajar in Fath-ul-Bari Vol. VI, p. 450
declares this tradition to be authentic.) The above are twenty-one traditions
which have been transmitted on the authority of fourteen companions of the Holy
Prophet and have been recorded with correct references in the most
authoritative books on Hadith. In addition to these, there are numerous other
traditions relating to the same subject, but we have not reproduced them here
for the sake of brevity. We have taken as example only those traditions which
are sound and authentic as regards chain of transmission.
Footnote 10
Afiq known as Fiq in modern times is a city in
Syria, situated on the borderline between Syria and Israel. There is a lake
called Tibriya a few miles toward the west of the city. This lake is the source
of river Jordan. Towards the southwest of this lake, there is a path between
the mountains which descends two thousand feet to the point in the lake of
Tibriya where the river rises. This mountainous path is called the slope of Afiq.
33 [next]
12. 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
34 [next]
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
35 [next]
hold good even at the time of the second advent
of Christ. At that time Muslims will not put faith in the ministry of a new
Prophet. They will retain their belief in the sanctity of Christ as a former
Prophet. This position is neither contrary to faith in the Finality of
Prophethood today nor will it be derogatory to this belief at the time of
Christ's second advent in the world.
The last point which is made clear by these
other traditions and numerous others pertains to the fact that Dajjal (for the
suppression of whose grave misdeeds God will send Christ, son of Mary(peace be
on him), will arise among the nation of Jews and that he will impose as
'Masih.'
No one can understand the reality of this fact
without studying the history of the Jews and their religious beliefs. After the
death of Hadrat Sulaiman (PBUH) [i.e. Solomon], the tribe of Israel suffered
perpetual decline until it came to pass that they became slaves of the
Babylonian and Assyrian Empires and their imperial masters dispersed them over
the face of the earth. At that moment in their history the Prophet of the Jews began
to deliver the glad tidings of the arrival of a 'Masih' from God who will
redeem them from disgrace. On the basis of such prophecies the Jews had long
awaited the advent of a 'masih' who would be a king. This king would fight and
win territories. He would gather Jews from all over the world and assemble them
in Palestine. He would create a mighty Jewish Empire. Contrary to all their
eager expectations when the God- appointed 'Masih', Christ son of Mary (PBUH)
came without an army to win countries, the Jews repudiated his Prophethood and
determined to put an end to his life. Since then the Jews all over the world
have awaited the rise of a 'Masih Mau'ud,' 'The Promised Messiah,' the glad
tidings of whose arrival had been delivered to them by their Prophets of yore.
Their literature abounds with the wishful dreams of this millennium. The Jews
have for centuries been savoring the imaginary pleasure afforded by the
description of this millennium in Talmud and the works of the Rabbis. The
Jewish nation has cherished the hope that this 'Promised Messiah' would be a
great military and political leader. He will restore to them the country
between the rivers Nile and Euphrates (which the Jews have always coveted as
their patrimony). He will gather Jews from all parts of the world and assemble
them once again in this country.
Today when we look at the affairs of the Middle
East in the perspective of the prophecies of Prophet Muhammad (PBUH), we
perceive at once that the stage has been set for the emergence of the Dajjal
who as was foretold by the Holy Prophet (PBUH) would rise as a 'Promised
Messiah' of the Jews. The Muslim people have been ejected from a large
36 [next]
part of Palestine and in that part a Jewish State
named 'Israel' has been set up. Jews from all over the world are converging at
this place. America, Britain and France have helped to make this Jewish State a
formidable military power.
The Jewish scientists and technocrats are
developing this country fast with the massive aid of Jewish capital. The
military and technical potential of Israel poses a grave threat to the
neighboring Muslim countries. The leaders of Israel have never concealed their
design of redeeming 'the land of their patrimony.' The map of the future Jewish
State which they have been publishing for a long time is given on the following
page. [Map omitted] It shows that they wish to include in the Jewish State the
whole of Syria, Lebanon, Jordan, nearly all the area of Iraq besides taking
Askandron from Turkey, Sinai and Delta area from Egypt and Upper Hejaz and Najd
areas from Saudi Arabia. This of course includes the Holy City of Madina also.
In this context, it is quite clear that taking advantage of the critical
conditions created by a World war, the Jews will certainly make a bid to grab
these areas. And at this juncture will arise Dajjal whom the Jews will deem as
their 'Promised Messiah.' The Holy Prophet (PBUH) not only prophesied the
advent of this Dajjal but also had warned the Muslims that they would suffer colossal
hardships and one day will seem like one year of suffering and calamity. It was
for this reason that the Prophet of God (PBUH) used to pray for protection
against the great evil of 'Dajjal Masih' and he used to enjoin his followers to
implore Allah to save them the severity of these evil times.
It is certain that Allah will not send any
'Christ Incarnate' to combat with this 'Dajjal Masih.' He will appoint the real
Christ, the Christ who was born of Mary, and whom the Jews had declined to
acknowledge as a Prophet two thousand years ago. He will send the same Christ
whom the Jews believed they had put out of their way by killing him. The place
where the real Christ will descend is not in India, Africa or America. It is in
Damascus that he will appear, because this place will be the actual battle
ground at that time. Look at the map no. 1 [map has to be omitted] and you will
find that Damascus lies at a distance of hardly 50-60 miles from the orders of
Israel. If you recall the text of the traditions we have cited above, you will
find it not too difficult to understand that Dajjal will penetrate into Syria
with 70,000 Jewish troops and will take position before Damascus. At this
moment of crisis, Christ son of Mary (PBUH) will descend near a white minaret in
the Eastern quarter of Damascus. After the morning prayers, Christ (PBUH) will
advance with the Muslims for fighting against Dajjal. The enemy will
37 [next]
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
38 [next]
me in a revelation that in this place the name
Damascus has been given to a village whose inhabitants possess the
characteristics of Yazid and are followers of the habits and ideas of the
impure Yazid. This town of Qadian, because of the reason that most of its
residents possess the traits of Yazid in their character, is akin to and bears
certain resemblance to Damascus (marginal note of Izala-i-Auham, pp. 63-73).
But that was not all. Yet another problem
demanded clearance, i.e., the traditions had prophesied that Christ would
descend near a white pillar. This problem was finally solved when the new
'Christ' got a white pillar built for him. The traditions mentioned that the
white pillar would be standing prior to the descent of Christ near it and in
Qadian the pillar was built after the appearance of 'Masih Mau'ud.' But never
mind the discrepancy. Anyone who reads the above interpretations of this 'Masih
Mau'ud' with open eyes will arrive at the conclusion that a clear fraud has
been openly perpetrated by an imposter.
Footnote 11
Those who deny this possibility should go
through verse 259 of Surah al-Baqarah, in which God affirms in clear words that
He let one of His creatures lie dead for a hundred years and at the end of this
period He raised the man alive.
Footnote 12
The Ulema of Islam have explained this question
in detail. 'Allama Taftazani (722 A.H. -792 A.H.) in Shara 'Aqaid-i-Nasafi
writes: "It is established that Muhammad (PBUH) is the Final
Prophet......If it is said that according to the Hadith the descent of Christ
(PBUH) will take place after Prophet Muhammad (PBUH) we shall say, "Yes,
this fact has been mentioned in the traditions. But Christ (PBUH) will appear
as a follower of Muhammad (PBUH). The Shariah of Christ stands abrogated. Hence
he will neither receive any Divine revelations, nor will he establish any
canon. In all his actions he will represent Muhammad(PBUH) only."
The same view point has been re-affirmed by
'Allama Alusi in Tafsir Ruh-al-Ma'ani: Later when Christ (PBUH) appears, he
will retain his dignity as a former Prophet. After all, God will certainly not
divest him of this dignity, but he will not follow his former mandate, because
the Shariahs of all prophets, including that of Christ (PBUH), stand abrogated.
Hence it will be a Divine obligation upon Christ (PBUH) to follow in letter and
spirit the law of Muhammad (PBUH). He will receive no Divine revelation, nor
will
39 [next]
he be charged with the duty of giving new
religious laws. In all his deeds, Christ will act as a representative of the
Holy Prophet Muhammad (PBUH) and he will function as a deputy and one among the
rulers of the followers of Muhammad (PBUH).
Imam Razi further elucidates this point like
this: The period of the Prophets extended as far as the advent of Prophet
Muhammad (PBUH). When Muhammad (PBUH) was raised as a Prophet, the era of the
advent of new Prophets came to an end. It is not beyond comprehension that
Christ (PBUH), after his descent, will act as a follower of Muhammad (PBUH).
Footnote 13
Although two traditions (No.5 and 21) bear ample
evidence that Jesus (PBUH) will act as leader in the first prayer after his
descent, the majority of the traditions which are comparatively more authentic
(vide No. 3,7,9,15,16) speak of the fact that Jesus(PBUH) will decline to lead
the prayers. He will call upon the incumbent Imam of the Muslims to step
forward and lead the prayers. All scholars of traditions and commentators are
agreed on this latter point.
40
COMMENTS