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PAS : KE ARAH PEMERINTAHAN ISLAM YANG ADIL
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salam, i cut n paste tulisan maulana maududi untuk
analisis semua yang berminat tentang tajuk ini. saya
minta maaf kerana artikel ini terlalu panjang. salam
persaudaraan.
The Finality of Prophethood
by
S. Abul A'la Maududi
Foreword
Of all the conspiracies hatched against Islam in
modern times, the most dangerous is a false claim to
Prophethood made in the beginning of this century.
This claim has been the main cause of wide spread
mental chaos amongst the Ummah for the last sixty
years. Like all other schisms, the root cause of this
mischief is that the Muslims are generally ignorant of
their religion. Had they been truly imbued with its
knowledge and developed a clear understanding of the
article of faith relating to the finality of
Prophethood, it would have been well-nigh impossible
for any false claimant to Prophethood to take root and
thrive among the people of Islam after the last
ministry of Prophet Muhammad (peace and blessings of
Allah be upon him). At this juncture the most perfect
and effective remedy for eradicating this evil is to
educate the maximum number of people in the best
possible manner about true faith in the finality of
the Prophethood of Muhammad (peace be upon him) and
stressing the importance and value of this article of
faith in the religion of Islam. It is also imperative
that all doubts and skeptical notions about the final
ministry of Prophet Muhammad (peace be upon him)
should be dispelled through reason and logic. This
booklet has been prepared to serve this very purpose.
Readers who find it useful should take a step further
and extend their full co-operation in the propagation
of its contents. This booklet ought to reach all
literate people and they having studied it themselves
should read it out to the non-literate. It is hoped
that a study of this booklet will not only immunize
people who have not been contaminated with this malady
but would also make the truth manifest to the
right-minded persons among those who have received
some of its germs. However, those who have fallen
victim to falsehood and are impervious to all
reason--for them, hope and salvation lies only with
Allah.
Abul A'la Maududi
Lahore:
February 12, 1962.
-------------------------------------------------------
In the Name of Allah, the Most Merciful and the Most
Beneficent
Finality of Prophethood
by
S. Abul A'la Maududi
"O people ! Muhammad has no sons among ye men, but
verily, he is the Apostle of God and the last in the
line of Prophets. And God is Aware of everything."
(Surah Al Ahzab: 40)
This verse has been revealed in the fifth Ruku' (para
or passage) of Surah al-Ahzab. In this Ruku' Allah has
provided answers to all those objections raised by the
hypocrites, which had given rise to a storm of
calumnies, slander and mischief in respect of the
marriage of Holy Prophet Muhammad (peace be upon him)
with Hadrat Zainab (may Allah be pleased with her).
These hypocrites argued that Zainab was the wife of an
adopted son of the Holy Prophet and by this connection
she stood in the position of the Prophet's daughter
in-law. Hence, after her divorce from Zaid, the
Prophet had taken his own daughter-in-law as wife.
In order to refute this allegation Allah told clearly
in verse 37 that this marriage had Divine sanction
behind it and was made to serve as a lawful precedent
for Muslim men to marry the wives of their adopted
sons after they had been divorced by their husbands.
Later in verses 38 and 39, Allah affirmed that no
power could hinder the Prophet from discharging a
Divine obligation. The Prophets are ordained to fear
God, not the people. It has been an invariable
practice of the Apostles to transmit the Divine
message without any extraneous care and to perform the
duties enjoined upon them by Allah without fear or
hesitation. Afterwards a verse was revealed which
extinguished the basis of all objections. In the first
place, they had charged "You have taken your
daughter-in-law as wife, in contravention of your own
law that the wife of a son is forbidden to his
father."
In refutation of this charge it was affirmed by the
Almighty:
"Muhammad had no sons among ye men..."
thereby making absolutely clear that the man whose
divorced wife was taken into wedlock by the Prophet
being not his real son; the act, therefore did not
imply violation of it.
The argument of their second charge ran thus:
"Admitted that the adopted son is not the real one,
and on that basis a father might lawfully marry the
divorced spouse of his adopted son, but where was the
compulsion for the Prophet to do so?"
Allah affirmed in answer to this charge:
"But, verily, he is the Apostle of Allah".
The implication is that it was Allah's mandate to the
Holy Prophet to wipe out all prejudices and declare
all taboos that pagan custom had unnecessarily imposed
upon the people, as lawful. In this respect the
Prophet's action was unequivocal and left no room for
doubt. (see footnote 1, below.)
In order to lay particular emphasis upon this point
Allah observes: (Khatim Al-Nabbiyeen)
"And he is the last in the line of Prophets,"
which means that no messenger nor even a Prophet
charged with the mission of carrying out reforms in
the sphere of Law or society which might have been
omitted (God forbid) during the lifetime of Muhammad
(PBUH) will ever succeed him. Since Allah ordained the
ministry of Prophet Muhammad (PBUH) to be final, it
was, therefore, imperative that he should accomplish
the task of uprooting this pagan custom.
Later the point has been further emphasized in the
revelation (Wa Kan ul-Allahi Be-kulle Shai-in
'Aleema):
"God is Aware of everything."
The true import of this revelation is that Allah
deemed it best to remove this pagan custom through the
agency of Prophet Muhammad (PBUH) and that Allah only
could take cognisance of the harm that the
perpetuation of this infidel custom would have
entailed. Allah was well aware that the line of
Prophethood ended in Muhammad (PBUH) whose precedent
the whole ummah would follow, and had he not done away
with this custom, there would arise no man comparable
in status to Prophet Muhammad (PBUH) who could
accomplish the task. And suppose a reformer had arisen
in later times who would break this custom, his act
would not have constituted a universal or permanent
precedent for Muslims of all ages and all countries to
follow. No other person that follows will embody the
Divine sanctity which attaches to the person of
Prophet Muhammad (PBUH). Hence the precedent of no man
but Muhammad has the potential of wiping out the idea
of all pagan customs from the souls of men for all
times to come.
________________
footnote 1.
At this point those who deny the finality of
Muhammad's Prophethood (PBUH) demand to know the
tradition in which this allegation has been reported.
This query in fact lays bare their ignorance. The Holy
Qur'an furnishes answers to the charges of the
mischief-mongers at several points without actually
mentioning the charge. In each case, however, the
relevant text bears unmistakable evidence as to which
allegation is being answered. In the present case also
the answer contains the substance of the question. The
use of the conjunctive word "but" at the end of the
first sentence presupposes that part of the question
had yet to be dealt with. The second sentence,
therefore, furnishes answer to the remaining part of
the question. The first sentence had revealed to the
objectors the answer to their charge that 'Muhammad
had married his daughter- in-law.' However, the second
point of the question "where was the compulsion for
the Prophet to do so" still called for an answer. This
answer was provided by the next sentence in the text.
"But verily, Muhammad is the Apostle of God and last
in the line of Prophets of God."
The point may be further explained by taking an
illustration from ordinary conversation. Someone says
"Zaid had not risen, but that Bakr has stood up." Now
this conveys the sense that Zaid has not risen, but
the matter does not end there, as it gives rise to the
query, "If Zaid has not risen, who has stood up then?"
The subordinate clause of the above sentence "but Bakr
has stood up" supplies an answer to this query. It is
the same in the above case.
-------------------------------------------------------
The Verdict of the Text of the Qur'an
A group who has raised the heresy of a new prophethood
in modern times explains the meaning of the idea of
the "Finality of Prophethood" as the 'Stamp of
Prophethood' thereby implying that all prophets who
would succeed Muhammad (PBUH) will bear his stamp and
will attain to prophethood by his seal alone. No one,
in other words, who does not bear the seal of Muhammad
(PBUH) will attain the status of Prophethood. But the
context in which the term
"the last in the line of Prophets"
has been revealed in the Holy Qur'an leaves no scope
for such speculation. If indeed the term
"last in the line of Prophets"
does bear the meaning intended by this group, then
this term is surely out of place in the context in
which it has been revealed. Furthermore, when the term
is charged with this meaning it distorts the whole
purpose of the revealed verse.
In this verse God refutes the charge and dispels
doubts created by the mischievous people about the
marriage of Prophet Muhammad (PBUH) with Zainab (may
Allah be pleased with her), the divorced wife of the
Prophet's adopted son, Zaid. Does it stand to reason
to make a sudden interpolation in this context of the
point that Muhammad (PBUH) was the 'seal of Prophets'
and that Allah had delegated to him the authority of
attesting the bonafides of succeeding prophets ?
This interpretation bears no connection with the
context-not the least even and is contrary to the
purpose of Divine argument against the heretics. If
this interpretation were true the non- believers might
well have argued: "There is no hurry in doing away
with this custom now. You might safely leave this task
for your successor prophets who will bear your stamp."
According to a second interpretation of the idea of
the finality of Prophethood advanced by this group it
is said that the term
"Last in the line of Prophets"
means the "exalted Prophet." They further explain that
the line of Apostles will continue, though the
excellence of Prophethood has been culminated in the
person of Muhammad (PBUH). This interpretation is no
less defective and harmful than the other one. It
hardly bears any relation to the context and, in fact,
conveys a contradictory sense of the verse. Taking
this thread of argument the infidels and hypocrites
would have plausibly pointed out, "Sir, there will be
other prophets after you, howsoever inferior in status
compared to you, to fulfil the Divine mission, why
must you take it upon yourself to remove this custom
also?"
The Dictionary Meaning of the Word
'Khatam-al-Nabiyyin'
It is evident that the text can bear one meaning and
it is that Khatam-al-Nabiyyin stands for the Finality
of Prophethood with a clear implication that the
prophethood has been culminated and finalized in
Muhammad (PBUH). It is not only the context that
supports this interpretation but also the
lexicography.
According to Arabic lexicon and the linguistic usage
Khatam means to affix seal; to close, to come to an
end; and to carry something to its ultimate end.
Khatama al-'Amala is equivalent to 'Faragha min
al-'Almali' which means 'to get over with the task.'
'Khatama al-Ina' bears the meaning 'The vessel has
been closed and sealed so that nothing can go into it,
nor can its contents spill out.'
'Khatam-al-kitab' conveys the meaning 'The letter has
been enclosed and sealed so that it is finally
secured.'
'Khatama-'Ala-al-Qalb' means 'The heart has been
sealed so that it cannot perceive anything new nor can
it forswear what it has already imbibed.'
'Khitamu-Kulli-Mashrubin' implies 'the final taste
that is left in the mouth when the drink is over.'
Katimatu Kulli Shaiinn 'Aqibatuhu wa Akhiratuhu means
"The end in the case of everything denotes its doom
and ultimate finish." Khatm-ul-Shaii Balagha Akhirahu
conveys the sense, "To end a thing means to carry it
to its ultimate limit."
The term Khatam-i-Qur'an is used in the similar sense
and the closing verses of Qur'anic Surahs are referred
to as Khawatim. Khatim-ul-Qaum Akhirhuum means "The
last man in the tribe." (Refer to Lisan-ul-'Arab;
Qamus and Aqrab-ul- Muwarid). (see footnote 2, below.)
For this reason all linguists and commentators agree
that Khatam-ul-Nabiyyin means 'The Last in the line of
Prophets.' The word Khatam in its dictionary meaning
and linguistic usage does not refer to the post office
stamp which is affixed on the outgoing mail. Its
literal meaning is the 'seal' which is but on the
envelope to secure its contents.
________________
footnote 2.
We have referred to three lexicons here, yet the
elucidation of this point is not confined to these
works alone. All authoritative dictionaries of the
Arabic language interpret the word Khatam in the sense
that we have given to it. But the deniers of the
Finality of Prophethood in their endeavor to make a
sneaky assault on the religion of God argue that if we
refer to someone as 'Last of the Poets' or 'Last of
the Legists' or 'Last of the Commentators', we do not
necessarily mean that no poet, legist or commentator
will come after them; rather we only mean to say that
all excellence of their act has been concentrated in
such men. The actual position, however, is that when
we do use these exaggerated epithets for someone we do
not thereby replace or remove the original meaning of
the word 'Last'. It is preposterous to assume that by
its metaphorical use to refer to the excellence or
perfection of a man, the word 'Last' loses its
original or real significance which is 'Final'. Such
an assumption can only be accepted by a person who
lacks elementary knowledge of the rules of grammar.
There is no grammatical principle in any language by
which the metaphorical meaning of a word may be taken
as its real or original meaning. Besides, the
metaphorical meaning in no case replaces or
obliterates the real and basic meaning of the word.
When you tell an Arab 'Ja Khatam ul-Qaum', he will
certainly not take it to mean that 'the perfect or the
most excellent man of the tribe has come.' He will, on
the other hand, take it to mean that 'the whole tribe,
even to the last man, has come.'
There is another point to be considered. Such terms as
the 'Last Poet', the Last Legist' or the 'Last
Narrator of hadith' are eulogies used by men for other
human beings whom they deem to be perfect and
excellent. Those who use these hyperboles for other
men certainly can not say, nor do they know, that
people of such excellence will come in later times or
not. So in human language these appellations are
hyperboles, but when God uses for a person that such
and such quality has been culminated in him, there is
no reason to take it in the metaphorical sense in the
strain of human expression. If Allah had pronounced
someone as 'Last Poet', he would have been last poet
in the literal sense of the word. If Allah appoints
someone as His 'Last Prophet', there is absolutely no
possibility of any other person attaining to that
dignity after that.
God is Omniscient. Man has but limited knowledge. This
being so, how can one construe the human praise of a
person as 'Last Poet' or the last of the jurists in
the same sense as God's pronouncement of a person as
the 'Last Prophet'?
-------------------------------------------------------
The Observations of the Holy Prophet(PBUH) About the
Finality of Prophethood
The meaning of the word Khatam that emerges out of the
context of the Holy Qur'an and which is the same as
given in all lexicons of the Arabic language is also
affirmed by the observations of the Holy Prophet(peace
and blessings be upon him). We quote some authentic
traditions to illustrate the case in point:
The Holy Prophet (PBUH) observed: "The tribe of Israel
was guided by prophets. When a prophet passed away,
another prophet succeeded him. But no prophet will
come after me; only caliphs will succeed me."
(Bukhari, Kitab-ul-Manaqib).
The Prophet of God (PBUH) affirmed: "My position in
relation to the prophets who came before me can be
explained by the following example:
A man erected a building and adorned this edifice with
great beauty, but he left an empty niche, in the
corner where just one brick was missing. People looked
around the building and marvelled at its beauty, but
wondered why a brick was missing from that niche? I am
like unto that one missing brick and I am the last in
the line of the Prophets." (Bukhari,
Kitab-ul-Manaqib).
(In other words, with the advent of the Prophet
Muhammad (PBUH) the edifice of Prophethood has been
completed and there is no empty niche in this edifice
to provide room for another prophet.)
Four traditions relating to this subject are recorded,
in Muslim, Kitab-ul-Fada'il, Babu Khatimin-Nabiyyin.
The latter tradition contains the following additional
sentence. "So I came and in me the line of Prophets
has ended."
The very same tradition in similar words has been
reported in Tirmidhi, Kitab-ul-Manaqib, Bab-Fadlin
Nabi and Kitab-Adab, Bab-ul-Amthal. In Musnad Abu
Dawud Tayalisi this tradition has been incorporated
among other traditions reported by Jabir bin Abdullah;
and its last sentence reads, "It is in me that line of
Prophets came to its final end."
Musnad Ahmad contains traditions reported by Hadrat
Ubayyi bin Ka'b, Hadrat Abu Sa'id Khudri and Hadrat
Abu Huraira(may Allah be pleased with them) on the
same subject with a slight variation of words here and
there.
The Holy Prophet (PBUH) observed: "God has bestowed
upon me six favors which the former Prophets did not
enjoy:
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 come to an end. There
shall be no Messenger nor Prophet after me."
(Tirmidhi, Kitab-ur-Rouya Babu Zahab-un- Nubuwwa,
Musnad Ahmad, Marwiyat-Anas bin Malik)
The Holy Prophet (PBUH) observed: "I am Muhammad, I am
Ahmad, I am the effacer and infidelity shall be erased
through me; I am the assembler. People shall be
assembled on Doomsday after my time. (In other words
Doom is my only successor.) And I am the last in the
sense that no prophet shall succeed me." (Bukhari and
Muslim, Kitab-ul-Fada'il, Bab: Asmaun-Nabi; Tirmidhi,
Kitab-ul- Adab, Bab: Asma-un-Nabi; Muatta',
Kitab-u-Asma in-Nabi, Al- Mustadrak Hakim,
Kitab-ut-Tarikh, Bab: Asma-un-Nabi.)
The Prophet of God (PBUH) observed: "God Almighty hath
sent unto the world no apostle who did not warn his
people about the appearance of Dajjal( Anti-Christ,
but Dajjal did not appear in their time). I am the
last in the line of Prophets and ye are the last
community of believers. Without doubt,then, Dajjal
shall appear from amongst ye". (Ibn Majah,
Kitabul-fitan, bab:Dajjal).
'Abdur Rahman bin Jubair reported: "I heard Abdullah
bin 'Amr ibn-'As narrating that one day the Holy
Prophet (PBUH) came out of his house and joined our
company. His manner gave us the impression as if he
were leaving us.' He said, 'I am Muhammad, the
unlettered prophet of Allah' and repeated this
statement three times. Then he affirmed: "There will
be no prophet after me'."(Musnad Ahmad,
Marwiyat'Abdullah bin Amr ibn'-As.)
The Holy Prophet (peace and blessings of Allah be upon
him) said: "Allah will send no Apostle after me, but
only Mubashshirat. It was said: what is meant by
al-Mubashshirat. He said : Good vision or pious
vision". (Musnad Ahmad, Marwiyat Abu Tufail, Nasa'i,
Abu Dawud) (In other words there is no possibility of
Divine revelation in future. At the most if some one
receives an inspiration from Allah he will receive it
in the form of "pious dream."
The Holy Prophet (PBUH) said: "If an Apostle were to
succeed me, it would have been 'Umar bin Khattab."
(Tirmidhi,Kitab-ul- Manaqib)
The Holy Prophet (PBUH) told Hadrat 'Ali, "You are
related to me as Aaron was related to Moses(peace be
upon him). But no Apostle will come after me."
(Bukhari and Muslim, Kitab Fada'il as-Sahaba)
This tradition is recorded in Bukhari and Muslim in
the account of the Battle of Tabuk also. Musnad
records two traditions narrated by Hadrat Sa'd bin Abi
Waqqas ( may Allah be pleased with him) on this
subject. The last sentence in one of these traditions
runs as follows : "Behold there is no prophethood
after me."
Detailed accounts of the traditions incorporated in
Abu Dawud Tayalisi, Imam Ahmad and Muhammad bin
Ishaque report that on the eve of his departure for
the battle of Tabuk, the holy Prophet (PBUH) had
resolved to leave Hadrat 'Ali behind him in order to
look after the defense and supervise the affairs of
Medina. The hypocrites thereupon began to spread
insinuations and rumours about Hadrat 'Ali. Hadrat
'Ali went to the Prophet and submitted : 'O Prophet of
Allah, are you leaving me behind among women and
children?' On this occasion in order to set his mind
at peace the Holy Prophet (PBUH) observed: "You are
related to me as was Aaron with Moses." In other words
"as Hadrat Moses on the Mount Tur had left Hadrat
Aaron behind to look after the tribe of Israel, so I
(Muhammad) leave you behind to look after the defense
of Medina." At the same time apprehending that this
comparative allusion to Hadrat Aaron might later on
give rise to heresies, the holy Prophet (PBUH)
immediately made it clear that "There will be no
Prophet after me."
Thauban reports: "The Holy Prophet (PBUH) observed:
And there will arise Thirty imposters in my Ummah and
each one of them will pronounce to the world that he
is a prophet, but I am the last in the line of the
Prophets of God and no Apostle will come after me."
(Abu Dawud, Kitab-ul-Fitan)
Abu Dawud in 'Kitab-ul-Malahim' has recorded another
tradition reported by Abu Huraira in the same subject.
Tirmidhi has also recorded these two traditions as
reported by Hadrat Thauban and Hadrat Abu Huraira. The
text of the second tradition runs thus: "It will come
to this that thirty imposters will arise and each one
of them will put forth his claim to be the Apostle of
God."
The Holy Prophet (PBUH) observed: "Among the tribe of
Israel who went before you there indeed were such
people who held communion with God, even though they
were not his Prophets. If ever there arose a person
from among my people who would hold communion with
God, it would be none else but 'Umar (May Allah be
pleased with him)." (Bukhari, Kitab-ul-Manaqib)
A version of this same tradition in `Muslim' contains
Muhaddithuna instead of Yukallimuna. But then Mukalima
and Muhaddith bear identical meaning i.e., a man
enjoys the privilege of holding direct communion with
God or a person who is addressed by the Almighty from
the unseen. Thus we conclude that if there had been
any person among the followers of Muhammad who could
hold communion with God without being raised to the
dignity of prophethood, it would have been `Umar.
The Prophet of God (PBUH) said: "No Prophet will come
after me and there will, therefore, be no other
community of followers of any new prophet."
(Baihaqi,Kitab-ul Rouya; Tabarani)
The Holy Prophet (PBUH) observed: "I am the last in
line of the prophets of God and my Masjid is the last
Masjid (referring the holy Masjid of the Prophet)."
(see footnote 3) (Muslim, Kitab-ul-Hajj;
Bab:Fadl-us-Salat bi Masjidi Mecca wal Medina)
A large number of such traditions of the Holy Prophet
(peace and blessings of Allah be upon him) have been
reported by the companions and a great many compilers
have recorded them from authoritative sources. A study
of these traditions shows that the Holy Prophet on
several occasions, and in various ways and in
different words made it explicitly clear that he was
the last Prophet of God; That no prophet would follow
him and that the line of prophets had ended in him.
Furthermore, those would claim to be Prophets and
Messengers of God after his time would be imposters
and liars. (see footnote 4).
There can be no authentic, creditable and conclusive
interpretation of the words of the Holy Qur'an,
Khatam-un- Nabiyyin, than that given by the Holy
Prophet (PBUH) for the credentials of the Holy prophet
(PBUH) need no proof and the authority of his words is
unassailable. His words are authentic and a proof in
itself. When the Prophet is explaining a Nass of the
Holy Quran, his explanation is the most authentic and
a proof positive.
The question is who else besides the Holy Prophet
(PBUH), to whom the Qur'an was revealed, is better
qualified to comprehend its meaning and to explain its
contents to us? And he who advances an alternative
explanation, shall we regard his claims as worthy of
our consideration let alone our acquiescence?
________________
footnote 3:
Referring to this tradition disbelievers in the
Finality of Prophethood argue that the Holy Prophet
(PBUH) called his mosque (Masjid) `the last mosque'
despite the fact that it is not the last mosque, as
countless other mosques have been built after it all
over the world. Similarly when the Holy Prophet (PBUH)
observed: `I am the last Prophet,' it did not mean
that the line of prophets had ended, but that Muhammad
(PBUH) was the last as regards his excellence amongst
the Prophets of God and Mosque was the last one in the
same sense. Such foolish reasoning is an irrefutable
proof of the fact that these people have lost the
faculty of perceiving the true meaning of the words of
God and those of His Prophet(PBUH). Even a cursory
glance through the whole chain of traditions in the
context of which this particular tradition has been
recorded makes true import of the words of the Holy
prophet clear to any man. In this context the various
traditions which Imam Muslim has recorded on the
authority of Hadrat Abu Huraira, Hadrat `Abdullah bin
`Umar and the mother of the Faithful Hadrat Maimuna
narrate that there are only three mosques in the world
to which the greatest sanctity is attached, and these
are sacred above all other mosques. Worship in these
mosques is rewarded with thousandfold blessings in
comparisons to offering prayers in other mosques. It
is because of this reason that it has been declared
lawful to undertake a journey to these mosques to
offer prayers therein. No other mosque, save these
three, can claim such sanctity that a person should
make a journey to offer worship there leaving all
other mosques. Among the three mosques which bear the
greatest sanctity in Islam, the first one is `Masjid
Al-Haram' which was built by Hadrat Abraham(peace be
upon him); the second one is the`Masjid al-Aqsa' which
was erected by Hadrat Sulaiman (peace be upon him);
and the third mosque is `Masjid-i-Nabawi' in the Holy
city of Medina which was founded by the Holy
Prophet(PBUH). The observation of the Holy Prophet in
regard to `the last mosque' should be viewed in this
context. The words of the Prophet(PBUH) meant that no
Prophet would come after him, hence there would be no
fourth mosque after the last Masjid-i-Nabawi(a mosque
of the last Prophet). It follows, therefore, that no
other mosque should bear such sanctity, that worship
in it should be rewarded with more blessings in
comparison with worship in other mosques and further
there shall be no fourth mosque towards which it is
lawful or even desirable for people to make a journey
in order to offer prayers.
________________
footnote 4
In contrast to the observations of the Holy Prophet
the deniers of the Finality of Prophethood quote the
following words scribed to Hadrat `Aisha: "Say,
indeed, that the Holy Prophet is the Final Apostle of
God; but say not that no prophet will come after him."
In the first place it is an audacity to quote the
words of Hadrat `Aisha for contradicting the explicit
command of the Holy Prophet(PBUH). Moreover the very
words attributed to Hadrat `Aisha are not authentic.
No authoritative work on Hadith contains this
observation of Hadrat `Aisha nor any notable compiler
of traditions has recorded or referred to it. This
tradition is derived from a commentary entitled
Durr-i- Manthur and a compilation of Hadith Known as
Takmilah Majma-ul- Bihar, but its source and
credentials are unknown. It is the height of audacity
to put forward a statement of a lady companion in
order to contradict the explicit observations of the
Holy Prophet which the eminent traditionists have
transmitted on the most authentic chains of
transmission.
--------------------------------------------------------------------------------
The Consensus of the Companions
After the Holy Qur'an and sunnah, the consensus of the
companions of the holy Prophet (PBUH) holds the third
position. All authentic historical traditions reveal
that the companions of the prophet (PBUH) had
unanimously waged a war on the claimants to the
prophethood and their adherents after the demise of
the Holy Prophet (PBUH).
In this connection the case of Musailama is
particularly significant. This man did not deny that
Muhammad (PBUH) was the Prophet of God; he claimed
that God had appointed him as a co- prophet with
Muhammad to share his task. The letter which had
addressed to the Holy Prophet just before the
Mussailama's death reads:
"From Musailma the prophet of God to Muhammad the
Prophet of God(PBUH). I wish to inform you that I have
been appointed as your partner to share in the burden
of prophethood." The historian Tabari has recorded a
tradition which says that the `call to prayers'(Adhan)
which Musailama had devised for his followers included
the words, "I testify that Muhammad is the Prophet of
God."
Despite Musailama's clear affirmation of the
Prophethood of Muhammad (PBUH), he was declared an
apostate and ostracised from the society of Islam. Not
only this but a war was waged on Musailama. History
also bears witness to the fact that the tribe of
Hunaifa (Banu Hunaif) had accepted Musailama's claim
to prophethood in good faith. They had been genuinely
led to believe that Muhammad (PBUH) had of his own
accord declared Musailama as his partner in
prophethood. A man who had learnt Qur'an in the Holy
City of Medina went to the tribe of Banu Hunaifa and
falsely represented the verses of the Qur'an as having
been revealed to Musailama.
Though Banu Hunaifa had been deliberately misinformed,
nevertheless the companions of the Holy Prophet did
not recognize them as muslims and sent an army against
them. There is no scope here for taking the view that
the companions had fought against them as rebels and
not as apostates. Islamic Law lays down that in the
event of a war against the rebel Muslims, the
prisoners taken in battle shall not be taken into
slavery. The law further requires that even the
rebellious Dhimmis, when taken as prisoners in battle,
shall not go into slavery. But when military action
was taken against Musailama and his followers, Hadrat
Abu Bakr declared that the women and children of the
enemy would be taken as slaves; and when they were
taken prisoner in battle, they were enslaved. From
among these a girl was given as a slave to Hadrat
`Ali. She bore him a son named Muhammad bin Hanfiya,
who is a renowned figure in the history of Islam. (Al-
Badaya wan-Nihaya, Vol. VI, pp. 316 & 325)
This event is a clear proof of the fact that when
companions fought against Musailama, they did not
charge him with rebellion. The charge against him was
that he had preferred a claim to prophethood after the
line of Prophets had ended in Muhammad (PBUH) and he
had thus misled other people to affirm faith in his
claim of prophethood. The action against Musailama was
taken immediately after the death of the Holy Prophet
(PBUH) under the leadership of Hadrat Abu Bakr
Siddique (may God be pleased with him), and it had the
unanimous support of the entire body of the
companions. There can be found no better and explicit
example of the consensus of the companions than this.
The Consensus of all the Ulema of the Ummah
Next in line of authority after the consensus of the
Companions stands the consensus, in matters of
religion, of those ulema of the Muslims who came after
the time of Companions (may God be pleased with them).
A glance through the history of Islam from the first
century up to the modern times reveals to us the fact
that the ulema of all periods in every Islamic country
of the world are unanimous in their conviction that no
new prophet can be raised after Muhammad (PBUH). They
all agree in the belief that anyone who lays a claim
to Prophethood after Muhammad (PBUH) and anyone who
puts faith in such a claim is an apostate and an
outcast from the community of Islam.
The following facts are appended as an illustration of
this:
A man in the time of Imam Abu Hanifa (80 A.H.-150
A.H.) laid claim to Prophethood and said "Let me show
you the proofs of my prophethood." The great Imam
thereupon warned the people: "Anyone who asks of this
man the credentials of prophethood, shall become an
apostate, for the Prophet of God (PBUH) has explicitly
declared: "No prophet will come after me." (Manaqib
al-Imam-i-Azam Abi Hanifa, Ibn Ahmad al-Makki, Vol. I,
p.161, published in Hyderabad, India, 1321 A.H.)
`Allama Ibn Jarir Tabari (224 A.H.-310 A.H.) in his
renowned commentary of the holy Qur'an gives the
following interpretation of the verse, 'walakin Rasul
Allahi wa Khatam-ul Nabiyyin': "He has closed and
sealed the prophethood and the door (of prophethood)
shall not open for anyone till the end of the world."
(Vide Commentary of Ibn-i-Jarir, Vol. 22, p.12)
In his book `Aqida-i-Salfia, while explaining the
beliefs of the pious forbearers and particularly those
of Imam Abu Hanifa, Imam Abu Yusuf and Imam Muhammad,
Imam Tahavi (239 A.H.-321 A.H.) writes that Muhammad
(PBUH) is a highly venerable servant of God. He is the
chosen Prophet and the favorite Messenger of Allah. He
is the last of the Prophets, Leader of the pious,
chief of the Messengers of Allah and the beloved one
of the Lord. After him every claim to Prophethood is
an error manifest and worship of one's evil-self."
(Sharah al-Tahawiya Fil-'Aqidat-ul-Salfia,
Dar-ul-Ma'arif, Egypt, pp. 15, 87, 96, 97, 100, 102)
`Allama Ibn Hazm Andulasi (384 A.H.-456 A.H.) writes:
"It is certain that the chain of Divine revelations
has come to an end after the death of the Holy
Prophet(PBUH). The proof of this lies in the fact that
none but a prophet can be the recipient of Divine
revelations and God has affirmed that Muhammad has no
sons among ye men and he is the Messenger of God and
that He has sealed the office of Prophethood."
(Al-Mohallah, Vol. 1, p.26)
Imam Ghazali (450 A.H-505 A.H.) says `If the right of
denying the authority of consensus be admitted, it
will give rise to many absurdities. For example, if
someone says that it is possible for a person to
attain the office of Prophethood after our Apostle
Muhammad(PBUH), we shall not hestitate to pronounce
him as an infidel, but in the course of a controversy
the man who wishes to prove that any reluctance in
pronoucing such a person as an apostate is a sin shall
have to seek the aid of consensus in support of his
arguments, because reason is no arbiter against the
possibilty of the existance of a `new prophet.' As
regards the followers of the `new prophets' they will
not be utterly incapable of making various
interpretations of La Nabiya Ba`di, "There will be no
Prophet after me" and Khatam-ul-Nabiyyin, `Last of the
Prophets.' A follower of the `new prophets' might say
that Khatam-ul-Naibiyyin, `Last of the Prophets' bears
the meaning "last of the prominent Messengers." If you
argue that "prophets" is a common word, he would very
easily give this term a particular significance with
regard to his own `prophethood.' In respect of `No
Prophet will come after him', such a man would contend
that this expression does not say that `No Messengers
will follow him.' There is a difference betwen a
Prophet and a Messenger. The status of a Prophet is
higher than that of the Messenger. The fact is that
such absurdities can be indulged in ad infinitum. It
is not difficult, in our view, to make different
interpretations of a word. Besides, there is no ample
scope for people to commit blunders ever and beyond
these points in the exposition of these clear words.
We cannot even say that those who make such
interpretations are guilty of the denial of clear
injunctions. But to refute those who have but their
faith in the false expositions we shall say that the
entire Ummah by a consensus of opinion recognizes that
the words `No Prophet shall come after him' and the
context of the traditions suggests that the Holy
Prophet meant that `No Prophet, nor Messenger shall
follow him.' Furthermore, the Ummah is agreed on the
point that above words of the Holy Prophet leave no
scope for a different interpretation than given to it
by the consensus of the Ummah and he who would not
join the consensus is no more than a dissident.
(Al-Iqtisad Fil Aiteqad, p.114, Egypt)
[We have quoted here the original Arabic text (in the
Urdu Edition) of the opinion of Imam Ghazali because
the deniers of the idea of the Finality of Prophethood
have vehemently challenged the authenticity of this
reference.)
Mohy-us-Sunnah Baghawi ( died 510 A.H.) writes in his
commentary Ma`lam-al-Tanzil: "God brought the line of
Prophets to an end with him. Hence he is the final
Prophet.......Ibn `Abbas affirms that God(in this
verse) has given His verdict that no Prophet will come
after the Prophet Muhammad(PBUH)." (Vol. 3, p. 158)
`Allama Zamakhshri (467 A.H.-538 A.H) writes in his
commentary entitled Kashshaaf, "If you ask how
Muhammad can be the last of the Prophets when Hadrat
`Isa (Jesus Christ) will appear towards the end of the
world? I shall reply that the finality of Prophethood
of Muhammad (PBUH) means that no one will be endowed
with prophethood after him. Hadrat 'Isa is among those
upon whom prophethood was endowed before
Muhammad(PBUH). Moreover, Hadrat 'Isa will appear as a
follower of Muhammad and he will offer prayers with
his face towards the Qiblah of Islam, as a member of
the community of the Muslims." (Vol. 2, p. 215)
Qazi 'Iyad (died 544 A.H.) writes: " He who lays a
claim to prophethood, affirms that a man can attain
the office of prophethood or can acquire the dignity
of a prophet through purification of soul, as is
alleged by some philosophers and sufis; similarly a
person who does not claim to be a prophet, but
declares that he is the recipient of Divine
revelation, all such persons are apostates and deniers
of the prophethood of Muhammad(PBUH), for Muhammad
(PBUH) has conveyed the message of God to us that he
is the final Prophet and no Prophet will come after
him. He had also conveyed to us the Divine message
that he has finally sealed the office of Prophethood
and that he has been sent as a Prophet and a Messenger
to the whole of mankind. It is the consensus of the
entire Ummah that these words of the Holy Prophet are
clear enough and eloquently speak of the fact that
they can admit of no other interpretation or amendment
in their meaning. Hence there is no doubt that all
these sects are outside the pale of Islam not only
from the view-point of the consensus of the Ummah but
also on the ground of these words having been
transmitted with utmost authenticity." (Shifa, Vol. 2,
pp. 270- 271)
`Allama Shahrastani (died A.H. 548), in his renowned
book, Almilal wan Nahal, writes: "And similarly who
says that a prophet shall come after Muhammad (PBUH),
there are no two opinions that such a man is an
infidel." (Vol. 3, p. 249)
Imam Razi (543 A.H.-606 A.H.), in his work Tafsir
Kabir while explaining the meaning of the verse
Khatam-un-Nabiyyin states: "In this context the term
Khatam-un Nabiyyin has been used in the sense that a
Prophet whose ministry is not final may leave some
injunctions or commandments incomplete or unexplained
thus providing scope for a succeeding prophet to
complete the task. But the Prophet who will have no
successor is more considerate and provides clear
guidlines for his followers, for he is like a father
who knows that after him there will be no guardian or
patron to look after his son."(Vol. 6, p. 581)
Allama Baidawi(died A.H. 685), in his commentary,
Anwar-ul-Tanzil, writes: "In other words he, Muhammed
(PBUH), is the last of all Prophets. He is the one in
whom the line of Prophets ends or the one whose advent
has sealed the office of Prophethood. The appearance
of Hadrat 'Isa (peace be upon him) after Prophet
Muhammed (PBUH) is not a contradiction of the finality
of Muhammed's Prophethood, because Hadrat Isa will
appear as a follower of the Shariah of Muhammed."
(Vol. 4, p. 164)
'Allama Hafiz-ud-Din Al-Nasafi (died A.H.710), in his
commentary, Madark-ut-Tanzil, writes: "And he
Muhammad(PBUH) is the one who has brought the line of
prophets to an end...in other words he is the last of
all prophets. God shall not appoint another prophet
after him. In respect of Hadrat `Isa(peace be upon
him) it may be stated that he is among those who were
appointed Prophets before the time of Muhammad(PBUH).
And when Hadrat `Isa appears again, he will be a
follower of the Shar'iah of Muhammad, and one among
faithful." (p. 471)
`Allama `Alau-din Baghdadi (died A.H. 725) in his
commentary, Khazin, writes: "Wa Khatam-un-Nabiyyin,'
in other words, God has ended prophethood in him,
Muhammad(PBUH). Henceforth there is no prophethood
after him, nor is there any partner with him in
prophethood...Wa Kan Allahu Bikulle Shaiin `Alima, God
is aware that no prophet will come after him." (pp.
471-472)
Allama Ibn Kathir (died A.H. 774) writes in his well-
known commentary, "Hence this verse is a clear proof
of the fact that no prophet will come after
Muhammad(PBUH) and when it is said that no prophet
will come after him it is a foregone conclusion that
no messenger will succeed him either, for the office
of a messenger holds prominence over the office of a
prophet. Every messenger is a prophet, but all
prophets are not messengers. Any one who lays a claim
to prophethood after Muhammad(PBUH) is a liar, a
disruptionist, an imposter, depraved and a seducer
despite his wonderous jugglery and magical feats. Any
one who would make this claim in future till the end
of the world belongs to this class. (Vol. 3, pp.
493-494)
Allama Jalal-Ud-Din Suyuti (died A.H. 911) writes in
his commentary entitled Jalalain, "God is aware of the
fact that no prophet will succeed Muhammad (PBUH) and
when Isa (PBUH) will reappear in the world he will act
according to the Shariah of Muhammad (PBUH)." (p. 768)
Allama Ibn Nujaim (died A.H. 970) in his renowned work
of the canons of Fiqh entitled, 'Al-Ashbah
wan-Nazair', Kitab- us-Siyyar:Bab: al-Raddah, writes:
"A person who does not regard Muhammad (PBUH) as the
last Prophet of God is not a Muslim, for the finality
of Muhammad's prophethood is one of those fundamental
articles of faith which a Muslim must understand and
believe." (p. 179)
Mulla Ali Qari (died A.H. 1016) in his commentary Fiqh
Akbar, writes: "To lay a claim to Prophethood after
the ministry of our Prophet Muhammad (PBUH) is a sheer
infidelity by the consensus of Ummah." (p. 202)
Shaikh Isma'il Haqqi (died 1137 A.H.) while
elucidating this verse in his commentary Ruh-ul-Bayan,
writes: "Asim reads the word Khatam with a vowel
stress on the letter ta which means the instrument of
stamping and sealing, just as 'Printer' is the machine
which imprints. The connotation of the word is that
the Holy Prophet (PBUH) was the last of all prophets
and God has sealed the office of prophethood through
his agency. In Persian the same meaning will be
expressed by the term 'Mohar Paighambran'. The seal of
Prophets i.e., his (Muhammad's) advent sealed the door
of prophethood and the line pf prophets ended in him.
Other reciters pronounce the word Khatim with the
vowel point under the letter ta which means to say
that Muhammad (PBUH) was the one who sealed the doors
of prophethood. In Persian the same meaning will be
expressed by the term 'Mohar Konindai Paighambran,'
'Sealer of the prophets,' so both ways the word Khatam
bears one and the same meaning........Henceforth the
Ulema of the Ummah of Muhammad(PBUH) will inherit only
spiritual eminence from him. The inheritance of
Prophethood is extinct, for Muhammad(PBUH) has sealed
the office of Prophethood for all time to come. The
appearance of Hadrat Isa (PBUH) after Muhammad(PBUH)
is not a contradiction of the finality of Muhammad's
prophethood. The term Khatam-un-Nabiyyin makes it
clear that no one will be appointed a prophet after
Muhammad(PBUH).
Hadrat Isa (PBUH) was appointed Prophet before
Muhammad(PBUH) and Isa(PBUH) will appear as a follower
of the Shari'ah of Muhammad(PBUH). He (Isa)(PBUH) will
offer prayers with his face turned towards the Qiblah
designated by Muhammad(PBUH). Hadrat Isa (PBUH) will
be one among the faithful of Islam. He will neither
receive any Divine revelation nor will issue new
injunctions; he will act as a follower of
Muhammad(PBUH). `Ahl-Sunnat wal Jam'at (the Sunni
sect) believe that no prophet will come after our holy
Prophet Muhammad(PBUH) because God has affirmed:
"wa-lakin Rasul Allahi wa Khatam-un-Nabiyyin", and the
Prophet has said: La Nabiya Ba`di (There will be no
Prophet after me.) Henceforth anyone who says that a
prophet will succeed Muhammad(PBUH) will become an
apostate, because he has denied a basic article of
faith. Similarly anyone who casts doubt about the
finality of Muhammad's prophethood, will also be
declared an infidel, because the foregoing discussion
has distinguished right from wrong. And any claim to
prophethood after Muhammad(PBUH) is absolutely false."
In Fatawa-i-Alamgiri which was compiled by the eminent
scholars of the Indian sub-continent at the command of
Aurangzeb Alamgir, in the 12th century Hijri, it is
recorded: "A man who does not regard Muhammed (PBUH)
as the final Prophet of God, is not a Muslim, and if
such a man claims to be a messenger or prophet of God,
he shall be proclaimed an apostate." (Vol. 2, p. 263)
Allama Shoukani (died 1255 A.H.) in his commentary,
Fath-ul-Qadeer, writes: "A majority of people have
read the word Khatam with the vowel point under the
letter ta but 'Asim reads the same word with vowel
stress on ta. The first reading means that Muhammed
(PBUH) ended the line of Prophets (peace of Allah be
upon them) i.e., in other words the Holy Prophet came
last of all the Prophets. The second reading means
that the Holy Prophet was the seal by which the office
of Prophethood was finally closed; and that his advent
lent grace to the group of Allah's Prophets.
Allama Alusi (died 1270 A.H.) in his commentary,
Ruh-ul-Ma'ani, writes: "The word 'Prophet' is common,
but the word 'Messenger' has a particular
significance. Hence when the Holy Prophet (PBUH) is
called the 'Seal of Prophets,' it necessarily follows
that he is also the 'Seal of Messengers.' The
implication of the Holy Prophet's position as 'the
Last of all Prophets and Messengers of God' is that by
his(PBUH) elevation to the dignity of Prophethood in
this world, the same dignity has henceforth been
abolished and no man can attain that dignity now."
(Vol. 22, p. 32)
"Anyone who claims to be the recipient of Divine
revelations as a prophet after the advent of Prophet
Muhammad (PBUH), shall be declared an infidel. There
is no difference of opinion among Muslims on this
point." (ibid., vol.22, p.38) "The affirmation in the
Book of God of Prophet Muhammad (PBUH) as `the Last of
the Prophets' is unequivocal. The Sunnah has clearly
explained this and the Ummah has reached a consensus
on it. Hence anyone who lays a contradictory claim
against this position shall be declared an apostate
(ibid., vol.22, p. 39)
These are the expositions of the leading savants,
jurists, scholars of Hadith and commentators of every
realm of Islam, from the sub-continent of India to
Morocco and Spain (Andulus) and from Turkey to Yemen.
We have indicated their years of birth and death in
each case so that the reader may realise at first
glance that this list includes eminent authorities of
every century of the Islamic History falling between
the first and thirteenth century. We might even have
added expositions by the learned doctors of Islam
belonging to the fourteenth century; but we omitted
the Ulema of the 14th century purposely because
someone might state that these scholars had explained
the meanings of Khatam-i-Nabuwat as 'the Seal of all
Prophets' to refute the claim of the 'new prophets' of
the modern age.
It cannot, however, be said that the ulema of the past
centuries entertained feelings of animosity against a
later day personality claiming to be a prophet. These
writings also make it clear beyond doubt that from the
first century up to the present-day the entire Muslim
world has unanimously taken the expression
Khatam-un-Nabiyyin to mean `the Last of all Prophets.'
Muslims of all periods have been unanimous in the
belief that the office of prophethood has been sealed
after the advent of the holy Prophet(PBUH). There has
never been any difference of opinion among muslims
that any person who prefers a claim to prophethood and
those who believe in such a claim to prophethood are
outside the pale of Islam. It is now up to all
reasonable persons to judge that in the face of all
this massive evidence- the plain dictionary meaning of
the phrase 'Khatam-un-Nabiyyin' the interpretation of
the Quranic verse in its true perspective, the
exposition of the Holy Prophet himself and the
consensus on the finality of prophethood of
Muhammad(PBUH) of the entire body of muslims all over
the world from the time of the companions of the Holy
prophet to the present day followers of Islam-what
scope is left for an alternative interpretation and
what justification can they give for opening the door
of prophethood for a new claimant. Furthermore, how
can those people be recognized as Muslims who have not
only expressed their opinion in favour of opening the
door to prophethood, but they have, in fact,
catapulted a man into the mansion of the Prophets of
God and have become the followers of this trespasser?
In this connection three more points are noteworthy.
Is GOD the Enemy of our Faith?
In the first place, Prophethood is a delicate matter.
According to the Holy Qur'an the idea of Prophethood
is such a fundamental article of faith that one who
believes in this idea is a believer and he who
disbelieves is an infidel. If a man does not put his
faith in a prophet, he is an apostate; similarly if he
believes in the claim of an imposter to be a prophet,
he becomes an infidel. In such a delicate and
important matter Omniscient God certainly cannot be
expected to have made a slip. If there were to be a
Prophet after the time of Muhammad (PBUH), God would
have made this possibility clear in the Holy Qur'an or
He would have commanded His Apostle Muhammad to make a
clear declaration of it. The Apostle of God would
never have passed away without having forewarned his
people that other Apostles would succeed him and that
his followers must put their faith in the succeeding
prophets.
Had God and His Messenger (PBUH) any intention of
undermining our faith by hiding from us the
possibility of opening the door of Prophethood after
the advent of Muhammad (PBUH) and the coming of a new
prophet, thus leaving us in a quandary that if we did
not believe in the ministry of a new prophet we would
apostate from Islam? Further than this, not only were
we kept in the dark by God and His Messenger (PBUH)
about all this, but, on the contrary, they made
observations and affirmations which the Ummah for the
last thirteen [now fourteen] hundred years has taken
to mean and even today holds the view that no prophet
will come after Muhammad (PBUH). Could God and His
Messenger really temper with our faith? Supposing for
a moment that admittance to the office of Prophethood
is open and a new Prophet does appear, we shall refuse
him without fear. For this refutation, God might call
us to account on the Day of Judgement; but we shall
place the whole record of His own affirmations and
injunctions before Him and this evidence will prove
that (God-forbid) Allah's Book and the Sunnah of His
Messenger had led us to disbelieve the new prophet and
had thus condemned us to be infidels. We have no fear
that after considering this record God Almighty will
consider it fit to punish us for blasphemy against the
new Prophet. But if the door of Prophethood is in fact
closed and no Prophet will arise after Muhammad
(PBUH), and despite this fact a person puts his faith
in the claim of a new prophet, that person should
think well indeed as to what record can be presented
before God in his defense to avoid the punishment for
blasphemy and to achieve salvation? Such a man should
look through the material of his defense before he is
produced in the August Court of the Almighty. He
should compare this material with the record that we
have presented and then judge for himself if the
material upon which he is relying for his defense is
worth the trust of a reasonable man and can he court
the risk of facing the charge of blasphemy and be
punished for it with the kind of defense that he has
at his disposal?
Do We Need a Prophet Now?
The second point which requires consideration is that
Prophethood is not a quality to be acquired by any
person who proves himself worthy of it by devoting
himself to prayers and righteous deeds. Nor is it
anything like a reward given in recognition of good
service. Prophethood is an office and Allah appoints
some person to this office to fulfill a special need.
When such a need arises, God appoints a Prophet to
fulfill it. Allah does not send prophets in rapid
succession when there is no need or when the need has
been fulfilled. When we refer to the Quran in order to
find out conditions when the Prophets were appointed
by Allah, we come to know that there are only four
conditions under which the Prophets have been sent
unto the world.
Firstly there was need for a prophet to be sent unto a
certain nation to which no prophet had been sent
before and the message brought by the Prophet of
another nation could not have reached these people.
Secondly, there was need for appointing a prophet
because the message of an earlier Prophet had been
forgotten by the people, or the teachings of the
former prophets had been adulterated and hence it had
become impossible to follow the message brought by
that Prophet.
Thirdly, the people had not received complete mandate
of Allah through a former prophet. Hence succeeding
prophets were sent to fulfill the task of completing
the religion of Allah.
Fourthly, there was need for a second prophet to share
the responsibility of office with the first prophet.
It is obvious that none of the above needs remains to
be fulfilled after the advent of Prophet Muhammad
(PBUH).
The Holy Quran says that Prophet Muhammad (PBUH) has
been sent as a bearer of instructions for the whole
mankind. The cultural history of the world bears
testimony to the fact that since the advent of the
Holy Prophet (PBUH) up to the present time such
conditions have always prevailed in the world which
were conducive to transmitting his message to all
nations at all times. It follows, therefore, that
different nations no longer need different prophets
after the time of the Holy Prophet (PBUH). The Holy
Quran and the records of Hadith and the biographical
details of the life of Muhammad (PBUH) stand witness
to the fact that the Divine message brought into this
world by the Holy Prophet is extant in its original
and pure form. The Prophet's message has suffered no
process of distortion or falsification. Not a single
word has been added to or expunged from the Holy Book
which the Prophet (PBUH) brought unto the world from
Almighty Allah, nor can anyone make additions to or
delete anything from it till the Day of Resurrection.
The message which the Holy Prophet (PBUH) conveyed by
word and action has been transmitted to us in such
comprehensive, pure and original form that we feel as
if we were living in the environment and period of the
Holy Prophet (PBUH).
In this way the second condition under which prophets
are sent unto the world has also been fulfilled.
Thirdly the Holy Qur'an clearly affirms that God has
finally completed His Divine Mission through the
agency of Prophet Muhammad (PBUH). Hence there is no
room for a new prophet to carry the divine mission to
completion.
As regards the fourth condition, if a partner were
really needed he would have been appointed in the time
of Prophet Muhammad (PBUH) to share the burden of his
ministry. Since no co- prophet was appointed, this
condition also stands fulfilled.
We should, therefore, look around for a fifth
condition under which a new prophet might be needed
after Muhammad (PBUH). If a man argues that people
have fallen into depravity, hence there is need for a
new prophet to reform the degenerate people, we shall
ask him: when did a prophet ever come to introduce
reforms only that we should need one now to carry out
the work of reformation? A prophet is appointed so
that he may be the recipient of Divine revelation and
Divine revelations are made with express purpose of
transmitting a new message or to correct the wrongs
that have crept into an earlier religion.
When the Holy Qur'an and the Sunnah of the Holy
Prophet (PBUH) have been preserved in their original
and comprehensive form and when the Divine mission has
been completed by Muhammad (PBUH), all possible need
for the transmission of Divine revelations have now
been fulfilled and there is further need only of
reformers to cleanse the evils of mankind, but there
is no room for the prophets.
A New Prophethood is a Curse Rather than a Blessing
for the Ummah
The third point which needs consideration is that
whenever a prophet is sent unto a certain people the
question of faith and infidelity invariably arises
among these people. The faithful form one Ummah and
the disbelievers automatically form different
community. The difference that keeps these two
communities apart is not peripheral or superficial but
a basic and fundamental difference of belief or
disbelief in a prophet; and those two communities can
never merge with each other unless people of one side
decide to surrender their faith.
In addition, these two Ummahs obtain guidance and
derive their law from two different sources. One sect
follows the law emanating from the Divine message and
Sunnah of the Prophet they believe in; the other
community is fundamentally opposed to the idea of this
Prophet being the law-giver. On this basis, it becomes
an impossibility for these two sections to join in a
unified and cohesive society. It will be perfectly
clear to a man who keeps the above facts in view that
the Finality of Prophethood is a great blessing from
Allah for the people of Islam. It is due to this that
the Ummah has been able to form a permanent universal
brotherhood.
The belief in the finality of Prophethood has secured
Muslim society from the danger of any fundamental
dissension which might result in permanent division in
its ranks. Now every man who accepts Muhammad (PBUH)
as a divinely appointed Guide and Leader and also is
not inclined to seek instruction from any other source
except the Divine message of the Holy Prophet (PBUH)
is a member of the brotherhood of Islam and on this
basis, can join this brotherhood at any time.
If the office of Prophethood had not been sealed once
and for all after Muhammad (PBUH), the people of Islam
could never have forged a cohesive society; for every
new prophet would have shattered the unity of the
Ummah.
A reasonable man after a little deliberation will come
to the conclusion that when a prophet has been sent to
the whole mankind (not just to a certain group or
nation), and when the Divine message has been
completely transmitted through this Prophet and
further when the teachings of the Prophet have been
fully preserved, the office of prophethood should be
sealed after him in order that the whole world may
unite in allegiance to this Prophet and form one
brotherhood of the faithful. Only in this way can
universal brotherhood of Islam be secured against
needless dissensions which might have repeatedly
erupted on the appearance of every successive prophet.
A prophet may be a shadow or a buruzi prophet; or "a
prophet who is law-giver and the bearer of a Divine
book." The appearance of anyone of the above
God-appointed prophets will invariably have the social
consequence of his followers forming one Ummah and his
detractors being condemned as infidels and hence
outside the pale of Islam. This division of mankind is
unavoidable when the need for a prophet is inevitable.
But in the absence of such a need, it is utterly
impossible to expect that Allah in His Wisdom and
Beneficence will needlessly cause strife among His
creatures on the question of faith and disbelief, thus
for ever preventing His creatures to form one Ummah.
Hence what is confirmed by the Qur'an and what is
clearly affirmed to be true by the Sunnah and the
consensus of the Ummah, is also corroborated by
reason. Reason demands that the office of prophethood
should remain sealed hereafter for all time to come.
The Reality of `Masih' i.e. "The Incarnation of Jesus
Christ"
The propagandists of the new prophethood usually tell
the Muslim laity that the traditions have foretold the
arrival of a `Christ incarnate'. They argue that
Christ was a prophet, hence his re-emergence is not
contrary to the concept of the finality of
prophethood. The concept of the finality of
prophethood is valid, but, nevertheless the idea of
the arrival of `Christ incarnate' is also tenable.
Further on, they explain that `Christ incarnate' does
not refer to the Christ, son of Mary(PBUH).
Christ(PBUH) is dead. The person whose arrival has
been foretold in the tradition is a `man like
Christ',`An incarnation of Jesus. And he is such and
such a person who has already arrived. To follow him
is not contrariwise to belief in the Finality of
prophethood.'
To expose the fallacy of this case we record here
authentic traditions on this subject with full
references to the authoritative works on Hadith. After
going through this collection of Ahadith, the reader
can judge for himself as to how the observations of
the Holy Prophet(PBUH) are being presented today in a
form which bears no relation to their original shape
and content.
Traditions Relating to the Descent of Christ, Son of
Mary
Hadrat Abu Huraira reports that the Prophet (PBUH) of
God said: "I swear by Him Who hath power over my life,
the son of Mary shall descend among ye as a Just
ruler. He will break the cross and kill the swine;[see
footnote 5] and he will put an end to war." (Bukhari,
Kitab Ahadith al-Anbiya; Bab: Nuzul 'Isa Ibn Maryam;
Muslim, Bab: Bayan Nuzul 'Isa; Tirmidhi,
Abwab-al-Fitan; Bab Fi Nuzul 'Isa; Musnad Ahmad,
Marwiyat Abu Huraira)
In another tradition the word jizya has been
substituted for harb, "war", i.e., he will abolish the
jizya on non-believers. [see footnote 6]
Another tradition reported by Hadrat Abu Huraira says,
"The Doomsday shall not be established before the
descent of Jesus, son of Mary," and these words are
followed by the text as given in the tradition above.
(Bukhari, Kitab-ul-Muzalim: Bab: Kasr-ul- Salib Ibn
Majah, Kitab-ul-Fitan al-Dajjal.)
Hadrat Abu Huraira reports that the Apsotle (PBUH) of
Allah observed: "What will you be like when the son of
Mary shall descend among ye and a person among ye will
discharge the office of Imam (leader in Prayers)."[see
footnote 7] (Bukhari, Kitab Ahadith Anbiya, Bab: Nuzul
Isa; Muslim, Nuzul Isa; Musnad Ahmad, Marwiyat Abu
Huraira)
Hadrat Abu Huraira reports the Apsotle (PBUH) of Allah
having said: "Christ, son of Mary, will then kill the
swine and remove the Cross. A congregation for prayer
will be held for him. He will distribute such an
enormous quantity of goods that none will be left in
need of anything. He will abolish taxes. He will
encamp at Rauha (a place situated at a distance of 35
miles from Medina) and from there, set out to perform
Hajj or Umrah or both." (The reporter is in doubt as
to which of these two had been mentioned by the Holy
Prophet (PBUH). (Musnad Ahmad, Silsila Marwiyat Abi
Huraira; Muslim, Kitab-ul-Hajj; Bab Jawaz-ul- Tamatttu
fil-Hajj wa-al-Qir'an)
Hadrat Abu Huraira relates that the Prophet (PBUH) of
God after mentioning the exile of Dajjal said: "The
Muslims will be preparing for war with Dajjal and they
will be falling in line in preparation for offering
Prayers and the Takbir will have been said for Prayers
when in the meantime Christ (PBUH), son of Mary, will
descend and lead Muslims in Prayer. The enemy of God,
Dajjal, on seeing him will start melting like salt in
water. If Christ (PBUH) would leave Dajjal alone, he
would melt and die anyway, but God will cause Dajjal
to be slain at the hand of Christ (PBUH) and Christ
will display his spear strained with the blood of
Dajjal to the Muslims." (Mishkat, Kitab-ul-Fitan, Bab:
al-Malahim, quoted by Muslim)
________________
footnote5
The implication of "breaking the Cross" and "killing
of the swine" is that Christianity will become defunct
as a religion. The whole edifice of the Christian
religion is based on the belief that God crucified His
only son (i.e. Hadrat Isa (PBUH) on the Cross and
caused him to suffer this 'accursed' death so that he
might thus expiate for the sins of man. Among the
followers of God's Prophets, the Christians are unique
in having rejected the entire Shariah of God and
retaining this belief only.
The swine has been declared unlawful by all the
Prophets, but the Christians have gone as far as to
make it lawful. Hence when Jesus(PBUH) will proclaim
on his appearance, "I am not the son of God; I did not
die on the Cross, nor did I expiate for the sins of
anyone," the whole basis of Christian belief will be
demolished. Similarly, the second distinctive
charactertistic of Christianity will vanish when
Jesus(PBUH) will say: "I never declared the swine
lawful for my followers nor did I proclaim them free
from the restraints of Divine Law."
________________
footnote 6
In other words this expression means that differences
between the followers of various religions will vanish
and the whole mankind will join the brotherhood of
Islam. Consequently, there shall no longer be any war
or cause for imposing religious tax on anyone. This
interpretation is supported by Tradition No. 5 and 15
quoted hereafter.
________________
footnote 7
The implication is that Jesus(PBUH) will not act as
the leader of Prayers. He will offer Prayers behind
the already existing Imam of Muslims.
Hadrat Abu Huraira reports that the Apostle (PBUH) of
Allah affirmed: "No Prophet shall come during the
period between me and Jesus (PBUH). And Jesus shall
descend. Recognize him when you see him; he is a man
of medium height and of a rudy, fair complexion. He
will be dressed in two pieces of yellow garment. The
hair of his head will appear as if water is trickling
out of them, though his hair would not be wet. He will
fight for the cause of Islam. He will break the Cross
into pieces. He will slay the swine. He will abolish
the Jizya on non-believers. In his time God will put
an end to all other faiths except the religion of
Islam. And Christ will kill Dajjal. He will live on
this earth for a period of forty years and at the end
of this period he will pass away. The Muslims will
offer the funeral prayers of Christ (PBUH). (Abu
Dawud, Kitab-ul-Malahim, Bab: Khuruj-ul-Dajjal; Musnad
Ahmad, Marwiyat Abu Huraira)
Hadrat Jabir bin Abdullah reports that he heard the
Prophet (PBUH) as saying: "Then Christ, son of Mary,
will descend. The leader of the Muslims will say to
him, "Come, lead us in Prayer," but he will reply, "No
be thou your own leaders in prayer."[see footnote 8]
He will say this out of respect for the dignity that
God has bestowed on the people of Islam." (Muslim,
Bayan Nuzul Isa ibn Maryam; Musnad Ahmad, Basilsila
Marwiyat Jabir bin Abdullah)
In connection with the episode of Ibn Sayyad, Jabir
bin Abdullah relates that Umar bin Khattab (RAA)
submitted: "O Apostle of God, allow me to slay him. In
reply the Prophet of God observed, "If indeed this man
is he (referring to Dajjal), then he shall be slain by
Christ, son of Mary. You shall not slay him. But if
this man is not he (Dajjal), then you have no right to
kill an individual from amongst those with whom we
have guaranteed protection (Dhimmies)." (Mishkat,
Kitab-ul-Fitan, Bab: Qissa Ibn Sayyad, quoted by Shara
al-Sunnah al-Baghawi).
Jabir b. Abdullah relates that while narrating the
episode of Dajjal, the Holy Prophet (PBUH) observed:
"At that time Christ, son of Mary, will suddenly
descend among the Muslims. A congregation will be
assembled for prayer and he shall be asked: " O Spirit
of God, come forward and lead (us in Prayer)." But he
will say, 'No, your own Imam shall step forward and
act as the leader.' Thus when the Muslims will have
offered the morning Prayer, they will set out to do
battle against Dajjal. When that liar will look on
Christ (PBUH), he will start melting like salt in
water. Christ (PBUH) shall advance towards him and
slay him. And it will come to pass that every stone
will cry out: 'Spirit of Allah, this Jew is hiding
behind me.' Not a single follower of Dajjal will
escape slaughter." (Musnad Ahmad, Basissila Riwayat
Jabir b. Abdullah)
________________
footnote 8
The implication of this observation of Christ (PBUH)
is that "Someone from amongst you should act as your
leader."
Hadrat an-Nawas b. Sam'an (while relating the story of
Dajjal) reports: "Meantime when Dajjal will be engaged
in perpetrating such deeds, God shall send Christ, son
of Mary. Christ (PBUH) will descend near the white
tower in the eastern quarter of Damascus, wearing two
pieces of yellow garment and resting his hands upon
the arms of two angels. When he will bend his head, it
would seem that drops of water would fall down from
his head and when he will raise his head it would seem
as if pearls would be trickling in the form of drops.
Any infidel who will be within reach of the air of his
breath, and the air of his breath willr each as far as
his eye would see - will not escape death. Later the
son of Mary will pursue Dajjal and will overtake him
at the gate of Lydda [see footnote 9] and put him to
death." (Muslim, Dhikr Dajjal; Abu Dawud, Kitab
ul-Malahim, Bab: Khuruj; Dajjal; Tirmidhi,
Abwab-ul-Fitan; Bab: Fi Fitna al-Dajjal; Ibn Majah,
Kitab ul-Fitna, Bab: Fitna al-Dajjal)
Abdullah b. Amr b. al-As says that the Apostle of God
(PBUH) observed: "Dajjal will arise in my people and
will survive for forty (here the reporter is not
certain whether the Prophet mentioned forty days or
forty months or forty years). Then God shall send
Christ, son of Mary, unto the world. He will resemble
in appearance with 'Urwa b. Masud (a companion of the
Prophet). Christ will pursue Dajjal and put him to
death. Following this for a period of seven years the
state of the world will be such that a quarrel between
two individuals will be unknown." (Muslim,
Dhikr-ul-Dajjal)
________________
footnote 9
Please note that Lod (modern Lydda) is situated at a
distance of few miles from Tel Aviv, the capital of
the State of Israel in Palestine. The Jews have built
a large air-base at this place.
Hudhaifa b. Usaid al-Ghifari reports that "once the
Holy Prophet(PBUUH) visited us when we were sitting in
company and talking to each other. The holy
Prophet(PBUH) enquired: "What are you talking about?"
The people said,"we were talking about the doomsday."
The holy Prophet(PBUH) observed :"Doomsday shall not
be established before the appearance of ten signs. He
then enumarated those signs as:
Smoke
Dajjal
Daabba
Rising of the sun in the West
The descent of Christ son of Mary (PBUH)
Appearance of Yajuj and Majuj
Formation of three huge cavities or landslide on the
earth, one in the east
Second in the west,
and third in the Arabian Isles,
Finally, a huge conflagration which will arise in
Yemen and drive people towards the plain of Doom."
(Muslim, Kitab ul-Fitan wa Ashtrat-us Sa'h:Abu Dawud,
Kitab ul- Malahim, bab: Amarat ul-Sa'h).
It is reported by Thauban, the freed slave of the Holy
Prophet that the holy Prophet (PBUH) observed: "God
will grant protection from Hell-fire to two groups
from among the people of my Ummah. One group consists
of those who will invade India; the other group will
consist of those who will align themselves with
Christ, son of Mary(PBUH)." (Nasa'i,Kitab
ul-jihad;Musnad ahmad, Bisilsila Riwayat Thauban)
Mujamme b. jaria Ansari reports: "I heard the Holy
Prophet(PBUH) as saying: Christ, son of Mary will slay
Dajjal at the gate of Lod(Lydda)." (Musnad Ahmad ,
Tirmidhi, Abwab-ul-Fitan).
Abu Umama al-Bahli(mentioning Dajjal in the course of
a long tradition) reports "Exactly when the Imam of
the Muslims will step forward to lead the morning
prayers, Christ son of Mary(PBUH) will descend among
them. The Imam will retreat to make room for Christ to
lead the prayers. But Christ patting the Imam in the
middle of his shoulders will say "Nay thou shall act
as leader, for this congregation has assembled to
follow you in prayer." Hence the Imam will lead the
prayers. When the prayer is over Christ(PBUH) will
command, `Open the Gate.' The gate shall be thrown
open.
Dajjal will be present outside the gate with a host of
seventy thousand Jewish troops. As soon as Dajjal
catches the sight of Christ (PBUH), he will say to
him," I shall strike you with such force that you will
not survive the blow." Christ (PBUH) will pursue and
overtake him at the Eastern gate of Lod(Lydda). God
will cause the jews to be defeated. Earth shall be
filled with muslims as a vessel is filled to the brim
with water-the entire world shall recite the same
Kalima and worship shall be offered to none else
except God Almighty." (Ibn Majah,Kitab-ul-Fitan ; Bab
: Fitan Dajjal)
`Uthman b. Abi al-`As reports that he heard the
Prophet of God (PBUH) as saying: "And Christ son of
Mary will descend at the time of morniing prayer. The
leader of the muslims will say to him, "O spirit of
God, Be thou our leader in prayer." He will answer
"The people of this Ummah are leaders unto each
other." At this, the leader of the muslims shall step
forward and lead the prayers. When the prayer is over,
Christ(PBUH) will take hold of his weapon and advance
towards Dajjal. Dajjal, on seeing Christ shall start
melting like lead. Christ (PBUH) will slay him with
his weapon. The companions of Dajjal will be defeated.
They will flee away, but will not find a hiding place
anywhere. Even the trees will cry out,"O pious, this
infidel is hiding behind me," and the stones will say,
"O pious, this unbeliever has taken cover behind me."
(Musnad Ahmad, Tabarani, Hakim)
Samura b. Jundub (in a long tradition) ascribes this
saying to the Holy Prophet (PBUH): "Then at morning
time Christ, son of Mary, shall descend among the
Muslims. And Allah shall cause Dajjal and his hosts to
suffer a most crushing defeat. Even the walls and
roots of the trees will cry out, "O pious, this
infidel is hiding behind me. Come and strike him to
death." (Musnad Ahmad, Hakim)
A tradition related to 'Imarn b. Husain says that the
Prophet of God (PBUH) observed: "There will always be
a group of people among my followers who will keep
firm faith in right and they shall overwhelm their
opponents till God issues a decree and Christ son of
Mary (PBUH) descends upon earth." (Musnad Ahmad)
With reference to the episode of Dajjal, Hadrat 'Aisha
(may Allah be pleased with her) reports that "Hadrat
'Isa (PBUH) will descend and slay Dajjal. After this
Hadrat 'Isa (PBUH) shall rule over the earth as a just
leader and a benevolent sovereign for a period of
forty years." (Musnad Ahmad)
Safina, the freed slave of the Apostle of God (PBUH)
reports (in connection with the episode of Dajjal)
that "Hadrat 'Isa (PBUH) will descend and God shall
put an end to the life of Dajjal near the slope of
Afiq"[see footnote 10]. (Musnad Ahmad)
Hadrat Hudaifa b. Yama relates (with reference to
Dajjal), "When the Muslims will fall in lines to offer
prayers, Christ son of Mary (PBUH) shall descend from
heaven before their eyes. He will lead the prayers.
When the prayers are over he will say to the people:
"Clear the way bewteen me and this enemy of God." God
will give victory to the Muslims over the hosts of
Dajjal. The Muslims will inflict dire punishment upon
the enemy. Even the trees and stones will cry out, "O
Abdullah, O Abdul Rahman, O Muslim, come, here is a
Jew behind me, kill him." In this way God will cause
the Jews to be annihilated and Muslims shall be the
victors. They will break the Cross, slaughter the
swine and abolish Jizya (levied on non-Muslims)."
(Mustadrak Hakim - A brief version of this tradition
has been recorded in Muslim. Hafiz Ibn Hajar in
Fath-ul-Bari Vol. VI, p. 450 declares this tradition
to be authentic.)
The above are twenty-one traditions which have been
transmitted on the authority of fourteen companions of
the Holy Prophet and have been recorded with correct
references in the most authoritative books on Hadith.
In addition to these, there are numerous other
traditions relating to the same subject, but we have
not reproduced them here for the sake of brevity. We
have taken as example only those traditions which are
sound and authentic as regards chain of transmission.
________________
footnote 10
Afiq known as Fiq in modern times is a city in Syria,
situated on the borderline between Syria and Israel.
There is a lake called Tibriya a few miles toward the
west of the city. This lake is the source of river
Jordan. Towards the southwest of this lake, there is a
path between the mountains which descends two thousand
feet to the point in the lake of Tibriya where the
river rises. This mountainous path is called the slope
of Afiq.
--------------------------------------------------------------------------------
The Verdict of these Traditions
Anyone who reads the above traditions will come to the
conclusion that they do not mention the advent of a
promised Masih or a like Masih or projection of Masih.
The texts referred to above leave no scope for any man
who is born of human sperm from the womb of a woman to
declare "I am that Masih whose advent was foretold by
the Holy Prophet Muhammad (PBUH)." All the above
traditions clearly and definitively proclaim the
descent of that Holy Christ who was born to Mary
without the instrumentality of father two thousand
years ago. It is certainly of no avail at this
juncture to open the debate as to whether the Holy
Christ is dead or exists alive somewhere in the world.
Supposing he is dead, God has the power to raise him
alive[see footnote 11], otherwise also it is not
beyond the Divine power of God to keep a man alive
somewhere in the cosmos for as long as thousands of
years; and to bring the man back to the world at His
Will. At any rate, a believer in the veracity and
sanctity of the traditions will have no doubt that the
traditions foretell the advent of 'Christ son of Mary'
and no one else. On the contrary, if a person has no
faith in the traditions, he would not be a believer in
the descent of anyone, for traditions are the only
bases of the doctrine of Descent. In view of all this,
it is a strange kind of funny logic to take the
doctrine of Descent derived from the traditions and
having torn out the clear reference to Christ son of
Mary, establish a modern day 'Christ incarnate' in
place of Mary's son.
Yet another point which is made equally clear by the
traditions is that Christ son of Mary will not descend
in the capacity of a newly appointed Apostle of God.
He will not receive any Divine revelations. He will
not be the bearer of any new message or repository of
a fresh mandate from God, nor will he amend, enlarge
or, abridge the Shariah of Muhammad (PBUH), nor indeed
will Christ son of Mary be brought into the world to
accomplish the renewal of faith. Christ son of Mary
(PBUH) will not call upon the people to put their
faith in his own prophethood, nor will he found a
separate community of followers[see footnote 12]. He
will be appointed to accomplish a particular task and
this will be to root out the mischief of Dajjal. To
serve this purpose, Jesus(PBUH) will descend in such
manner that those Muslims among whom he appears, will
have no doubt at all about his identity as Jesus son
of Mary whose advent at a most opportune time was
foretold by the Prophet Muhammad (PBUH). Jesus(PBUH)
will join the community of Muslims and will offer
prayers behind the incumbent Imam of the Muslims[see
footnote 13]. He will allow the incumbent Imam of the
Muslims to supersede him so as to make it clear beyond
any shadow of doubt that he has not descended to
assert his position as a Prophet or to carry out the
office of Prophethood. There is no doubt that in the
presence of a Prophet among a community of people no
other person can assume the office of an Imam or a
leader. Hence when Jesus(PBUH) will become an
individual member of the Fraternity of Islam, this
fact will in itself proclaim to the world that he has
not descended to assume the office of a Prophet. On
this basis, therefore, the question of opening the
seal of Prophethood at the second coming of Christ is
completely irrelevant.
It might be said (without actually comparing the two
situations) that Jesus's advent will be like the
appointment of a former Head of State to render some
State service under the regime of the present Head of
State. It is not too difficult for a man of ordinary
common sense to understand that the appointment of a
former Head of State to render some State duty under
the regime of present Head is not a violation of the
constitution of the State. Two cases, however, do
violate the State Law. In the first case, if a former
Head of State makes a bid to assume that office once
again. In the second case, if a person refutes the
existence of the former regime of a defunct Head of
State, for this would be tantamount to challenging the
validity of the tasks carried out by the former
regime. In the absence of any one of the above two
eventualities, the mere appointment of a past Head of
State to a State duty does not change the
constitutional position. The same applies to the
second advent of Christ, son of Mary. The seal of
Prophethood is not violated by his second advent.
However, if he assumes the office of Prophethood once
more and starts performing the duties of a Prophet or
conversely a man repudiates the sanctity of Christ
(PBUH) as a former Prophet, both these cases
constitute a violation of God's law in respect of the
creation of Prophets. The traditions have clearly
ruled out the existence of both these possibilities.
On the one hand, the traditions affirm that no Prophet
shall come after Muhammad (PBUH). At the same time,
they foretell the second coming of Christ, son of
Mary. This is sufficient to make it clear that during
his second advent in the world, Christ will not
discharge the duties of a Prophet.
In the same manner, his advent will not give rise to a
new question of faith or apostasy among the followers
of Islam. Any one who repudiates the sanctity of
Christ as a former Prophet is an apostate. The Holy
Prophet (PBUH) himself affirmed Christ's sanctity as a
former Prophet. The followers of Muhammad (PBUH)
therefore, have from the beginning, always believed in
the sanctity of Christ as a former Prophet. This
belief will hold good even at the time of the second
advent of Christ. At that time Muslims will not put
faith in the ministry of a new Prophet. They will
retain their belief in the sanctity of Christ as a
former Prophet. This position is neither contrary to
faith in the Finality of Prophethood today nor will it
be derogatory to this belief at the time of Christ's
second advent in the world.
The last point which is made clear by these other
traditions and numerous others pertains to the fact
that Dajjal (for the suppression of whose grave
misdeeds God will send Christ, son of Mary(peace be on
him), will arise among the nation of Jews and that he
will impose as 'Masih.'
No one can understand the reality of this fact without
studying the history of the Jews and their religious
beliefs. After the death of Hadrat Sulaiman (PBUH)
[i.e. Solomon], the tribe of Israel suffered perpetual
decline until it came to pass that they became slaves
of the Babylonian and Assyrian Empires and their
imperial masters dispersed them over the face of the
earth. At that moment in their history the Prophet of
the Jews began to deliver the glad tidings of the
arrival of a 'Masih' from God who will redeem them
from disgrace. On the basis of such prophecies the
Jews had long awaited the advent of a 'masih' who
would be a king. This king would fight and win
territories. He would gather Jews from all over the
world and assemble them in Palestine. He would create
a mighty Jewish Empire. Contrary to all their eager
expectations when the God-appointed 'Masih', Christ
son of Mary (PBUH) came without an army to win
countries, the Jews repudiated his Prophethood and
determined to put an end to his life. Since then the
Jews all over the world have awaited the rise of a
'Masih Mau'ud,' 'The Promised Messiah,' the glad
tidings of whose arrival had been delivered to them by
their Prophets of yore. Their literature abounds with
the wishful dreams of this millennium. The Jews have
for centuries been savoring the imaginary pleasure
afforded by the description of this millennium in
Talmud and the works of the Rabbis. The Jewish nation
has cherished the hope that this 'Promised Messiah'
would be a great military and political leader. He
will restore to them the country between the rivers
Nile and Euphrates (which the Jews have always coveted
as their patrimony). He will gather Jews from all
parts of the world and assemble them once again in
this country.
Today when we look at the affairs of the Middle East
in the perspective of the prophecies of Prophet
Muhammad (PBUH), we perceive at once that the stage
has been set for the emergence of the Dajjal who as
was foretold by the Holy Prophet (PBUH) would rise as
a 'Promised Messiah' of the Jews. The Muslim people
have been ejected from a large part of Palestine and
in that part a Jewish State named 'Israel' has been
set up. Jews from all over the world are converging at
this place. America, Britain and France have helped to
make this Jewish State a formidable military power.
The Jewish scientists and technocrats are developing
this country fast with the massive aid of Jewish
capital. The military and technical potential of
Israel poses a grave threat to the neighboring Muslim
countries. The leaders of Israel have never concealed
their design of redeeming 'the land of their
patrimony.' The map of the future Jewish State which
they have been publishing for a long time is given on
the following page. [Map omitted] It shows that they
wish to include in the Jewish State the whole of
Syria, Lebanon, Jordan, nearly all the area of Iraq
besides taking Askandron from Turkey, Sinai and Delta
area from Egypt and Upper Hejaz and Najd areas from
Saudi Arabia. This of course includes the Holy City of
Madina also. In this context, it is quite clear that
taking advantage of the critical conditions created by
a World war, the Jews will certainly make a bid to
grab these areas. And at this juncture will arise
Dajjal whom the Jews will deem as their 'Promised
Messiah.' The Holy Prophet (PBUH) not only prophesied
the advent of this Dajjal but also had warned the
Muslims that they would suffer colossal hardships and
one day will seem like one year of suffering and
calamity. It was for this reason that the Prophet of
God (PBUH) used to pray for protection against the
great evil of 'Dajjal Masih' and he used to enjoin his
followers to implore Allah to save them the severity
of these evil times.
It is certain that Allah will not send any 'Christ
Incarnate' to combat with this 'Dajjal Masih.' He will
appoint the real Christ, the Christ who was born of
Mary, and whom the Jews had declined to acknowledge as
a Prophet two thousand years ago. He will send the
same Christ whom the Jews believed they had put out of
their way by killing him. The place where the real
Christ will descend is not in India, Africa or
America. It is in Damascus that he will appear,
because this place will be the actual battle ground at
that time. Look at the map no. 1
[map has to be omitted]
and you will find that Damascus lies at a distance of
hardly 50-60 miles from the orders of Israel. If you
recall the text of the traditions we have cited above,
you will find it not too difficult to understand that
Dajjal will penetrate into Syria with 70,000 Jewish
troops and will take position before Damascus. At this
moment of crisis, Christ son of Mary (PBUH) will
descend near a white minaret in the Eastern quarter of
Damascus. After the morning prayers, Christ (PBUH)
will advance with the Muslims for fighting against
Dajjal. The enemy will retreat before the powerful
assault of Christ son of Mary, and Dajjal will run
away towards Israel by way of the slope of Afiq
(Reference to Tradition No. 21). Christ (PBUH) will
pursue Dajjal and destroy him on the airfield of Lydda
(Traditions No. 10-14- 15).
A great slaughter of the Jews will ensue and every one
of them will be annihilated. The nation of Jews will
be exterminated (Traditions No. 9-15-21).
At the proclamation of truth by Christ, the Christian
religion will become extinct (Traditions No. 1-2-4-6).
And the followers of all religions, their former
having renounced allegiances, will amalgamate to form
the one and only brotherhood of Islam. The traditions
reveal this fact clearly beyond any doubt.
In view of the above, the propaganda network that has
been set up in our country in the name of Masih
Mau'ud, 'the Promised Messiah', is unquestionably a
false and bogus venture.
One of the funniest aspects of this base movement is
that the person who deems himself the subject of the
prophecies of Muhammad (PBUH) has given this
interesting explanation of his identity as 'Christ son
of Mary':
"He (God Almighty) named me Mary in the third part of
Barahin-i-Ahmadia. Later, as is evident from
Barahin-i--Ahmadia I was reared in the form of Mary
for two years. Then, my body was filled with the soul
of Christ just as the body of Mary was filled with
Christ's soul and in a metaphorical sense I became
pregnant with the soul of Christ. At last after a
period of many months (lasting not more than ten
months) I was metamorphosed from Mary into Christ by a
Divine revelation which has been recorded at the end
of part four of Barahin-i-Ahmadia. Hence in this way I
became the son of Mary." (Kashti-e-Noah, pp. 87-89).
In other words he became Mary in the first place, then
got pregnant, and lastly from his own abdomen he
issued forth as Christ son of Mary. There was one snag
left, however. According to the traditions, Christ son
of Mary, would appear in Damascus, which has been a
prominent and famous place in Syria for several
thousand years and still exists by this name on the
map of the world.
This difficulty was explained away by another fanciful
statement: "Let it be known that in respect of the
interpretation of the word 'Damascus', God Almighty
has explained to me in a revelation that in this place
the name Damascus has been given to a village whose
inhabitants possess the characteristics of Yazid and
are followers of the habits and ideas of the impure
Yazid. This town of Qadian, because of the reason that
most of its residents possess the traits of Yazid in
their character, is akin to and bears certain
resemblance to Damascus (marginal note of
Izala-i-Auham, pp. 63-73).
But that was not all. Yet another problem demanded
clearance, i.e., the traditions had prophesied that
Christ would descend near a white pillar. This problem
was finally solved when the new 'Christ' got a white
pillar built for him. The traditions mentioned that
the white pillar would be standing prior to the
descent of Christ near it and in Qadian the pillar was
built after the appearance of 'Masih Mau'ud.' But
never mind the discrepancy. Anyone who reads the above
interpretations of this 'Masih Mau'ud' with open eyes
will arrive at the conclusion that a clear fraud has
been openly perpetrated by an imposter.
________________
footnote 11
Those who deny this possibility should go through
verse 259 of Surah al- Baqarah, in which God affirms
in clear words that He let one of His creatures lie
dead for a hundred years and at the end of this period
He raised the man alive.
________________
footnote 12
The Ulema of Islam have explained this question in
detail. 'Allama Taftazani (722 A.H. - 792 A.H.) in
Shara 'Aqaid-i-Nasafi writes: "It is established that
Muhammad (PBUH) is the Final Prophet......If it is
said that according to the Hadith the descent of
Christ (PBUH) will take place after Prophet Muhammad
(PBUH) we shall say, "Yes, this fact has been
mentioned in the traditions. But Christ (PBUH) will
appear as a follower of Muhammad (PBUH). The Shariah
of Christ stands abrogated. Hence he will neither
receive any Divine revelations, nor will he establish
any canon. In all his actions he will represent
Muhammad(PBUH) only."
The same view point has been re-affirmed by 'Allama
Alusi in Tafsir Ruh- al-Ma'ani: Later when Christ
(PBUH) appears, he will retain his dignity as a former
Prophet. After all, God will certainly not divest him
of this dignity, but he will not follow his former
mandate, because the Shariahs of all prophets,
including that of Christ (PBUH), stand abrogated.
Hence it will be a Divine obligation upon Christ
(PBUH) to follow in letter and spirit the law of
Muhammad (PBUH). He will receive no Divine revelation,
nor will he be charged with the duty of giving new
religious laws. In all his deeds, Christ will act as a
representative of the Holy Prophet Muhammad (PBUH) and
he will function as a deputy and one among the rulers
of the followers of Muhammad (PBUH).
Imam Razi further elucidates this point like this: The
period of the Prophets extended as far as the advent
of Prophet Muhammad (PBUH). When Muhammad (PBUH) was
raised as a Prophet, the era of the advent of new
Prophets came to an end. It is not beyond
comprehension that Christ (PBUH), after his descent,
will act as a follower of Muhammad (PBUH).
________________
footnote 13
Although two traditions (No.5 and 21) bear ample
evidence that Jesus (PBUH) will act as leader in the
first prayer after his descent, the majority of the
traditions which are comparatively more authentic
(vide No. 3,7,9,15,16) speak of the fact that
Jesus(PBUH) will decline to lead the prayers. He will
call upon the incumbent Imam of the Muslims to step
forward and lead the prayers. All scholars of
traditions and commentators are agreed on this latter
point.
--------------------------------------------------------------------------------
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