FINALITY OF PROPHETHOOD

Syed Abul A’la Maududi

In the Name of Allah, the Most Merciful and the Most Beneficent

Finality of Prophethood

"O people! Muhammad has no sons among ye men, but verily, he is the Apostle of God
and the last in the line of Prophets. And God is Aware of everything." (Surah Al Ahzab:
40)

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.

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.
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: 1. 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).
2. 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-
ulManaqib, 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.

3. The Holy Prophet (PBUH) observed: "God has bestowed upon me six favors which
the former Prophets did not enjoy:

(i) I have been endowed with the gift of pithy and perfect
speech.

(ii) I was granted victory owing to my awe.

 (iii) The spoils of war were made lawful unto me.

(iv) 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.

(v) I have been sent by Allah to carry His Divine message to the
whole world.

(vi) And the line of prophets has come to its final end in me.
(Muslim, Tirmidhi, Ibn Majah)

4. 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)
5. 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.)

6. 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).
7. 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.)
8. 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
alMubashshirat. 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."
9. The Holy Prophet (PBUH) said: "If an Apostle were to succeed me, it would have
been 'Umar bin Khattab." (Tirmidhi,Kitab-ul- Manaqib)
10. 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."

11. 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."

12. 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. 13. 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,Kitabul Rouya;
Tabarani)
14. 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)." (footnote 3) (Muslim, Kitab-ul-Hajj; Bab:Fadl-us-Salat bi Masjidi
Mecca wal Medina)

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.

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. (footnote 4).

Footnote 4:

In contrast to the observations of the Holy Prophet the deniers of the Finality of
Prophethood quote the following words ascribed 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.
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?

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 his 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:

1. 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.)
2. `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)
3. In his book `Aqida-i-Salfia, Imam Tahavi (239, A.H.-321 A.H.) while explaining the
beliefs of the pious forbearers and particularly those of Imam Abu Hanifa, Imam
Abu Yusuf and Imam Muhammad, 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-
ulSalfia, Dar-ul-Ma'arif, Egypt, pp. 15, 87, 96, 97, 100, 102)
4. `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)
5. Imam Ghazali (450 A.H-505 A.H.) says `If (footnote: 5) 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 hesitate to
pronounce him as an infidel, but in the course of a controversy the man who
wishes to prove that any reluctance in pronouncing 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 possibility of the existence 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 between 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)

Footnote : 5

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.)

6. Mohy-us-Sunnah Baghawi (died 510 A.H.) writes in his commentary Ma`lam-

alTanzil: "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) 7.
 `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)
8. 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 viewpoint
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)
9. `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)
10. 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
guidelines 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)
11. 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)
12. 'Allama Hafiz-ud-Din Al-Nasafi (died A.H.710), in his commentary, Madark-
utTanzil, 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)
13. `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)
14. 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 wondrous 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)
15. 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)
16. 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)
17. 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)
18. 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”.

19. In Fatawa-i-Alamgiri which was compiled by the eminent sholars of the Indian
subcontinent at the command of Aurangzeb ‘Alamgir, in the 12th century Hijri, it is
recorded: “A man who does not regard Muhammad (PBUH) as the final Prophet of
God, is not a Muslim, and if such a man claims to be a messengers or prophet of
God, he shall be proclaimed an apostate”. (Vol. 2, p. 263).
20. ‘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.
21. (a) 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)

(b) "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 realize 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.