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Chapter Five: 'Khatamun-Nabiyyin' in Tradition

One often hears Qadiani missionaries asserting that the phrase "Khatamun-Nabiyyin" has not been interpreted as "the Last Prophet" by the Holy Prophet himself. The fact is that the Holy Prophet himself has explained this phrase in these words: "And I am Khatamun-Nabiyyin, there is no prophet after myself".

The Tradition (Hadith) is this:

"Thauban said that the Holy Prophet said: (in a long tradition part of which is that) "there will appear in my Ummah thirty imposters each of them will claim to be a prophet while I am Khata- ' mun-Nabiyyin, there is no prophet after me." This tradition is found in Abu Dawood Kitab- ul-Fitan; and another tradition of the same mea- ning from Abu Huraira in Kitab-ul-Malahim. Both traditions are narrated by Tirmizi also.

The Second Tradition:

The Holy Prophet said: "The simile of myself and the other prophets is the simile of a well-built palace in which the place of a brick was left va cant; the sight-seers were roaming around that pa- lace expressing their wonder on its fine construc- tion except the place of that missing brick. Thus, I am that brick and I closed the gap of that place. The construction was completed by me and the messengers of God were completed by me. So, I am that brick and I am ` Khatamun-Nabiyyin' (the last Prophet)."

This tradition has been recorded in Saheeh Bukhari (Kitab-ul-Manaqib; Bab Khatamun-Nabiy- yin) with minor variations in wordings. It means that after the advent of the Holy Prophet of Islam, the building of Prophethood was complete; there is no vacant place left, so that another Nabi be expected to come and fill that place. There are four traditions like this one in Sa- heeh( Kitabul-Fadhail, Bab Khatamun-Na- biyyin), and the last of those traditions has these extra words, "Then I came and I closed the prophets".

The same tradition in the same words is found in Saheeh Tirmizi (Kitab-ul-Manaqib, Bab Fazlin-Nabi; and Kitab-ul-Adab, Bab-ul-Amthal). In Musnad of Abu Dawood Tayalisi this tradi- tion has been narrated by Jabir bin Abdullah An- sari, and its last words are "The Prophets have been closed by me". And these traditions with minor differences in the wordings are found in Musnad Ahmad bin Hanbal narrated by Ubai bin Ka'ab, Abu Said Khudri and Abu Huraira.

The Third Tradition:

The Holy Prophet said: "Qiyamah will not come till many groups from my Ummah follow the idol-worshippers (commit capital sins like the idol worshippers) and till they worship idols; and surely there will be in my Ummah 30 impostors, every- one of them will suppose himself to be a prophet; while I am `Khatamun-Nabiyyin' (last prophet), there is no prophet after me." Tirmizi has narrated these traditions from Thauban and Abu Huraira, and the second tradi- tion says:

"Till there will be about thirty impostors each of them would claim to be a messenger of Allah".

QADIANIS' EXCUSE:

A Qadiani missionary wrote to me about this tradition: "But this prophecy was already fulfilled before Mirza Ghulam Ahmad Qadiani. The book `Al-Bakara' p.15 , says that "If we count all those who claimed prophethood after the Holy Prophet upto our time, this number has been completed. And it is known to all those who know the his- tory." The writer of this book died in 828 Hijri. Upto this year (i.e., 1390) 562 years have passed since that writing. Do you think that writer was wrong?"

I wrote to him: "Well, what book is this `Al- Bakara'? Who was its author? This clutching to str- aws shows how poor your arguments are. Of cou rse, he was wrong, because centuries after him, Na- wwab Siddiq Hasan Khan of Bhopal (who died in 1889 A.D.), wrote in his book `Hujajul-Kara- mah' "The prophecy of the Holy Prophet - that there would come 30 Dajjals in this Ummah - is proving correct; and 27 of those Dajjals have alre- ady appeared." (page 540).

Remember that this - count of 27 was before the claim of Mirza Ghulam Ahmad Qadiani. Sometimes, some writers have committed the mistake of counting everyone who claimed pro- phethood after the Holy Prophet as one of those 30 promised Dajjals. But it is wrong, because in this way we will find hundreds of Dajjal and the number 30 would be exceeded by far.

That is why imam Ibn Hajar Asqalani has written in `Fat'h-ul-Bari Sharh Saheeh Bukhari' (Vol.VI, p455):- "It is not the meaning of this tradition to count every person who claimed to be prophet (after Muhammad p.u.h.a.h.f.); because there were so many of them that they cannot be counted; as mostly such claimants suffer from insanity and "Sawda. "* But this tradition means only those who get some strength i.e., whose religion beco- mes accepted and who gets sufficient followers". Therefore, if we add one more after 1889, the total ccmes to 28. There are still two more to come.

"Sawda": In ancient and medieval physiology, four chief fluids of the body (which were called 4 humours or 4 cardinals) were blood, phlegm, choler and melan- cholia or black choler. These four cardinals by their re- lative proportions were supposed to determine a per- son's physical and mental qualities. Melancholia or black choler is called in Arabic `Sawda' (literally, `black subs- tance'). Excess of `Sawda' (melancholia, black choler) was supposed to cause mental ailments like melancholia, (insanity and mania) besides many ailments of blood etc. Gradually, the word came to be used for insanity, mania and melancholia, in common language.

Then we come to the public declaration of Amir-ul-Mu'mineen Imam Ali ibn Abi Talib (p.u. h.), which is given in Al-Iqd-ul-Farid, Vol. IV, p. 75. In this lecture, Imam Ali (p.u.h.) said about the Holy Prophet Muhammad (p.u.h.a.h.f.): "Until, Allah honoured him (Muhammad) by Ruh-ul-Amin (i.e., Angel Gabriel) and the Bright Light (i.e., Qur'an or Islam) and completed with him the prophets and completed with him the number of the Messengers."

'`com-See how the word pleted with him the prophets" has been explained "completed withby him the number of the Messengers".

It should be noted that in the whole Qur'an, the word 'Khatam' has been used only once and that is in this phrase. Also, this phrase "Khatamun Nabiyyin" was never used in Arabic language befo- re this verse. It was a new phrase which was used for the first time in the Qur'an in this verse. And, therefore, the only correct way of knowing its real significance is to see how this phrase was interpre- ted by the Holy Prophet of Islam, because it was revealed to him, and as such no other person can know its meaning better than he. And he himself interpreted in these words: "And I am Khatamun-Nabiyyin, there is no prophet after me".

The saying of the Holy Prophet is a proof in itself. But when that saying is the interpretation of the wording of the Holy Qur'an, then it becomes double proof. The question is: Who has more right to understand Qur'an and to interpret the Qur'an than Muhammad Mustafa (p.u.h.a.h.f.)? Who can explain the meaning of Khatamun-Nabiyyin better than Muhammad (p.u.h.a.h.f.)? And who has any right that we should listen to his claims leaving the wording of the Holy Prophet of Islam aside, the Holy Prophet on whom the Qur'an was revealed? Mirza Ghulam Ahmad Qadiani himself has said:

"Nobody can explain the meaning of Ilham (Reve- lation) better than the person on whom that Ilham Was sent". Ishtihar of Mirza Qadiani, 7/8/1887, recor- ded in Tabligh-e-Risalat, Vol. 1, p. 121)

Chapter Six: Other Traditions

Now we give here some of the other traditions of the Holy Prophet which show that he himself did claim to be the Last Of The Prophets, using other phrases:-

The Fourth Tradition:

The Holy Prophet said, "Bani Israel, prophets were leading them; when a prophet died another prophet succeeded him. But after me there will be no prophet; there will be Caliphs." (Saheeh Bu- khari, Kitab-ul-Manaqib). The Fifth Tradition: The Holy Prophet said: "Verily, the Messen- gership and the Prophethood have (now) ended; so there is no messenger after me and no prophet." (Tirmizi Kitab al-Ru'uya, Babu Dhihab al-Nubuw- wah; Musnad Ahmad bin Hanbal from Anas bin Malik).

The Sixth Tradition: This tradition, is found in Saheeh Bukhari; Saheeh Muslim, Kitab-ul- Fadhail; Bab Asmain-Nabi); Saheeh Tirmizi, (Ki tab-ul-Adab, Bab Asmain-Nabi); Muwatta (Kitab- ul-Asmain-Nabi); Mustadrak of Al-Hakim, (Kitab al-Tarikh Bab Asmain-Nabi):- The Holy Prophet said: "I am Muhammad; and I am Ahmad; and I am Mahi, the Kufr will be erased by me; and I am Hashir, i.e., after me peo ple will be gathered in Hashr (i.e., after me there will be no prophet; - after me there will be only Qiyamah; and I am Aaqib after whom there will be no prophet."

The Seventh Tradition: The Holy Prophet said: "God did not send any prophet but He warned His Ummah about Da- jjal ( But he did not appear among them). And I am the last of the prophets and you are the last of the Ummahs, and he will appear among you anyhow."

Sunan Ibn Majah, Kitab-ul-Fitan, Bab-ul-Daj- jal). The Eighth Tradition: There is another tradi- tion in Saheeh Muslim, Saheeh Tirmizi and Sunan Ibn Majah which says:

The Holy Prophet said: "I have been given superiority over other prophets by six distinctions - (1) I have been given the ability to utter short sentences covering wide range of meanings: (2) I was helped by fear; (3) The booty of war was made lawful for me; (4) The earth has been made for me Masjid and a means to cleanliness; (5) I have been sent as the Messenger of Allah to the whole world; (6) And the chain of the Prophets was finished by me."

The Ninth Tradition:

Abdur-Rahman bin Jubair said that he heard Abdullah bin Amr bin As saying that one day the Holy Prophet came out of his house in such a man ner as he was taking our leave; and he said three times: "I am Muhammad the unlettered prophet." Then he said, "and there is no prophet after me." The Tenth Tradition:

This tradition is found in Musnad Ahmad bin Hanbal, Nasai and Abu Dawood. The Holy Prophet said: "There is no prophethood after me, except the good tidings." He was asked. "And what are the good tidings, O' Messenger of Allah?" He said: "Good dreams". or he said "true dreams". It means that there was no possibility of revelation after the Holy Prophet. The utmost that anybody will be given as a sign from Allah will be through the true dreams. The Eleventh Tradition: Baihaqi in his Saheeh (Kitab al-Ru'uya) and Tabardni have narrated that the Holy Prophet_ said:

"There is no Nabi after me and there is no Ummah after my Ummah." The Twelfth Tradition: This tradition is found in Saheeh Muslim ( Kitab-ul-Hajj). The Holy Prophet said: "And I am the last of the Prophets and my Masjid is the last of the mosques."

It should be mentioned here that the Qadi- anis claim that the Holy Prophet said that his Mas- jid was"the Last Masjid", while in fact it is not the last of the mosques, because after that millions of mosques have been built and are being built every day in the world; likewise when the Holy Prophet said that he was the he meant that there would be pro- pnets coming after him; though according to the Fadhilah he was the Supreme Most Prophet as his Masjid is Superior to all other mosques. But these people have lost the ability to un- derstand the words of Allah and His Prophet. This tradition has been narrated in Saheeh Muslim in the chapter where Prophet Muhammad Mustafa (p.u.h.a.h.f.) has said that there are only three mosques in the world which have superiority over other mosques and the prayers in which is thou- sand times more rewarding than in other mosques; and it is for this reason that travelling for the pur- pose of prayers is allowed and lawful to these three mosques only. Other mosques have no right that a man should travel to pray there leaving the other mosques. First of those mosques is the Masjid-ul- Haram, which was built by Prophet Abraham and Prophet Ishmael (p.u.t.); the second mosque is the Masjid-ul-Aqsa which was built by Prophet David and Prophet Solomon (p.u.t.); and the third mos- que is the Masjid of Madina built by the Holy Pro- phet (p.u.h.a.h.f.). The Holy Prophet meant that as there is no prophet coming after him there will be no mosque in the world after his mosque which would have more thawab (spiritual reward) and superiority over other mosques. Thus it is the last of the mosques of the prophets and the last mos- que to which a man is allowed to travel for the purpose of prayer in it.

This meaning is clear from another tradition where the wording is "I am the last of the prophets and my mos- que is the last of the mosques of the prophets."

This tradition is narrated by Daylami, Ibn- Najjar and Bazzar and is recorded in Kanz-ul- Ummal.

The Thirteenth Tradition `Hadith-ul-Manzi-: lah' is the saying of the Holy Prophet (p.u.h.a.h.f.), which he said at the time of his journey to Tabuk. This tradition is correct without any doubt from any quarter, and innumerable traditionalist and historians have recorded it. Some of them are:

Saheeh Bukhari, vol.3, p.58

Saheeh Muslim, vol.2, p.323

Sunan Ibn Majah, vol.1, p.28

Mustadrak; vo1.3, p.109

Musnad Ahmad bin Hanbal, vol.1, p.173-182

At the time of that journey, the Holy Prophet had left Imam Ali, as his successor in Medina. Imam Ali said: "You are leaving me behind among the women and children." The Holy Prophet rep- lied:

"Are you not pleased that you have the same position with me as Aaroon had with Moses, exc- ept that there is no prophet after me." This also is a great proof from the tradition of the Holy Pro- phet that there would be no prophet after him. These and other traditions have been narrated by numerous companions of the Holy Prophet and it proves that the Holy Prophet of Islam on diffe- rent occasions, in different ways and in different words has made it crystal clear that he was the last of the prophets, and there was no Nabi coming after him, that the chain of Nubuwwah (Prophet- hood) has been completed, that anybody who clai- med to be a Rasul or Nabi after him would be Dajjal and Kazzab (liar).

Can there be any other interpretation or mea- ning of the words of Qur'an `Khatamun-Nabiyyin' than this? Also there is the Declaration of Sahdba just after the death of Holy Prophet that from then on there was no Nabi to come. The famous collection of the lectures etc., of Imam Ali (p.u.h.) known as `Nahj-ul-Balagha' ( which has been published in Egypt with footnotes and explanations of Sheikh Muhammad Abduh) records on p.463:-

Imam Ali (p.u.h.) said when he was washing the body of Holy Prophet (p.u.h.a.h.f.): "My father and mother be your ransom, such a thing has been discontinued with your death which was never discontinued with the death of any other person, (and that thing is) Prophethood, announ- cement (of Ghaib) and the news of heaven."

Chapter Seven: `Nubuwwah' without new Shari'ah?

Concerning the last tradition mentioned in the previous chapter, the Qadiani missionary had written to me:-

"Imam Muhammad Tahir Gujrati has written in his Takmila Majma-ul-Bihar (p.85) that meaning ofis that no such prophet will come after me who will abrogate my Shari`ah " I wrote in reply: "First of all, all such writers refer to the sec- ond coming of Prophet Jesus, son of Mary (p.u.h.) whose Nubuwwah (Prophethood) was some 600 years before the advent of our Holy Prophet. They mean that if a previous prophet re-appears after the Holy Prophet it is not against the `Finality of Prophethood', because even when he will come he will follow the Shari'ah of our Holy Prophet. Not only this; he will refrain even from leading the pra- yers, and will pray behind the Imam of the Mus- liars. Thus he will live just like other Muslims - he will not call people to believe in his own Nubuw- wah; he will not bring any revelation; he will not establish any new community, separate from all the Muslims.

`Khatamun-Nabiyyin' has closed the door of prophethood so far as the newcomers are concer- ned. But it has not stripped the previous prophets of their prophethood. This meaning has clearly been written in `Mishkat-ul-Masabih' in a note un- der the wording of the Holy Prophet "and the prophets were ended witn me" wnicn says:

"i.e., creation of the prophets; thus no prophet will be created after me". This edition of Mishkat was printed in 1307 A.H., long before the claim of prophethood by Mirza Qadiani. "So you must understand that the Muslim writers do not say that a new prophet can come after the Holy Prophet, calling the people to beli eve in himself. When they say Isa bin Mariam they do mean Isa bin Mariam; they do not even dream of any Masil (likeness) of Masih or any Ghulam Ahmad bin Ghulam Murtaza of Qadian. "If, as you believe, Prophet Isa bin Mariam has died and is not to come again, then all the wri- tings of Muslim scholars in this respect would be worthless: you cannot fasten them on Mirza Ghu- lam Ahmad Qadiani who surely was not born be- fore the Holy Prophet, and who was not born with- out father and whose mother was Chiragh bibi and not Mariam bint Imran.

"Look at in this way. Either the writings of these scholars about re-coming of Prophet Isa (p.u.h.) are correct or are wrong. If they are cor rect, then they refer to Isa bin Mariam, not to, Ghulam Ahmad bin Ghulam Murtaza. And if these' writings are wrong, then how can you prove your ideas with a wrong assertion? Frankly speaking; this twisting of the writings of scholars cannot do you any good.

WHY NOT PERFECT PROPHETHOOD?

"Moreover, why do you say that no Saheb-e- Shari'ah prophet can come after the Holy Prophet of Islam?

"According to your interpretations, there is nothing in the Qur'an to prove that the Holy Pro- phet of Islam was the Last Prophet; Khatamun Nabiyyin means just a "seal of the Prophets" or "the supreme-most prophet", and shows just the supremacy of the Holy Prophet over all the other prophets, Saheb-e-Shari`ah and non-Saheb-e-Shar- i`ah alike; `La Nabiyya Ba`di' means only that no Saheb-e-Shari'ah prophet will come afterwards. "Alright. What is the trouble if a Saheb-e- Shari'ah Nabi, like Prophet Moses (p.u.h.), comes after the Holy Prophet and whose grade is below that of the Holy Prophet? Mirza Ghulam Ahmad Qadiani wrote in seve- ral places that "is it not ridiculous to think that in this Ummah Siddiqs, Martyrs, and Pious people will come but no prophet will come? Well, is not prophethood a grace of Allah? Why this `grace' should be withdrawn from this Ummah which was to be the best of all Ummahs?"

"Well, now tell me: Why a Saheb-e-Shari'ah prophet should not come into this Ummah? Is not Saheb-e-Shari'ah prophethood more perfect than the prophethood without a new Shari`ah? Why this superior `grace of Allah' has been withheld from this Ummah?"

"Once you say that Muhammad Mustafa (p.- u.h.a.h.f.) was not the Last Prophet, you cannot say that a Saheb-e-Shari'ah prophet cannot come into this Ummah". "And following your trend of thinking, tbp idol-worshippers may easily say: 'La Ilaha Illa 'llah' does not mean that there is no other god. It just means that there are many other gods, but they are under Allah, their godship is inferior to Allah; and their inferior godship is not against the belief in the Unity of God, because these gods are only His followers."

IBN-E-`ARABI'S VIEWS

Qadiani also claim that Sheikh Muhyiddin Ibn `Arabi of Spain has said that `it is possible for a Muslim saint (Wali) to attain in his spiritual evolu tion prophetic revelations.' Before going further it is necessary to remind the Qadianis that Sheikh Muhyiddin Ibn `Ardbi was a believer in ` Wahdat-ul- wujud' (The Unity of Being): he believed that everything is He (i.e., God). This belief has been termed by Muslim theologians as the biggest paga- nism, which turns even a dog and pig into a deity. And the second Caliph of the Qadianis, Mirza Mah- mud Ahmad, said in his Khutba (sermon) of Fri- day, printed in the Al-Fazl, dated 20th October, 1925 (Vol.13, No.46) about Ibn-e-`Arabi that `his knowledge was not complete; therefore, Ibn-e- ` Arabi went out to the (belief of) Wahdat-ul- wujud.'

Now, is it not astonishing that they want to base their faith on the alleged views of a man whose knowledge was not complete! Coming to the views of the said Sheikh Muh- yiddin Ibn-e-`Arabi, we may quote from `Islam and Ahmadism' of Dr. Igbal. It should he noted that ` Tasawwu f ( Mysticism) was the spe-ial subject of Dr. Iqbal. He writes:-

"I personally believe this view of the Sheikh Muhyiddin Ibn-e-`Arabi to be psychologically un- sound; but assuming it to be correct to (sic) Qadi ani argument is based on a complete misunderstan- ding of his position. The Sheikh regards it as a purely private achievement which does not, and in the nature of things cannot, entitle such a saint to declare that all those who do not believe in him are outside the pale of Islam. Indeed, from the Sheikh's point of view there may be more than one saint, living in the same age or country, who may attain to prophetic consciousness.

"The point to be realized is that while it is psychologically possible for a saint to attain to prophetic experience his experience will have no social-political significance making him the centre of a new organization and entitling him to declare this organization to be the criterion of the faith or disbelief of the followers of Muhammad.

"Leaving his mystical psychology aside, I am convinced from a careful study of the relevant pas- sages of the Futuhat that the great Spanish mystic is as firm a believer in the Finality of Muhammad as any orthodox Muslim. And if he had seen in his mystical vision that one day in the East some In- dian amateur in Sufism would seek to destroy the Holy Prophet's Finality under cover of his mysti- cal psychology, he would have certainly anticipa- ted the IndianUlama ( Muslim scholars) in warning the Muslims of the world against such traitors to Islam."

To make Dr. Iqbal's meaning clear, here are some quotations from the Sufis' books. Sheikh Abdul-Wahhab Sha'arani writes in his `Al-Yawaqit- wal-Jawahir' (p.25):- "The difference between them (i.e., Nabi and Rasul) is that the Nabi, when the Spirit (i.e., angel) reveals to him anything, the Nabi keeps that reve lation to himself reservedly and he is forbidden to convey that (revelation) to another person. "And if he is told to "convey what is sent to you" [either to a special group, as was the case with all the prophets; or to one and all - and this universal prophethood was not given to anyone except Muhammad (p.u.h.a.h.f.) J he is called Rasul.

"So, if he is not given any such order which is to his own self only (not meant for the Ummah) he is called "Rasul" not "Nabi". And that is the "Tashree'i" prophethood which is not for the "Walis" (saints)." Thus it is clear that in the language of the Sufis even a Wali is supposed to receive the revela- tions from God and he is called `Nabi'; but he is absolutely forbidden to convey that revelation to others. Also, it is clear that all the prophets whom the Muslims call "Nabi ", irrespective of whether they brought any new Shari`ah or not (i.e., Saheb- e-Shari'ah and Ghair Saheb-e-Shari`ah both), are called "Rasul" in Sufic terminology, because those prophets were told by Allah to convey the revela- tions to their Ummah.

It is because of this terminology, which ga- thers all the prophets under the heading "Rasul" and all the Awliya under the heading "Nabi" that the Sufis of Islam said that the Holy Prophet of Is- lam closed `Saheb-e-Shari`ah' prophethood (which term includes all the "prophets" of common Mus- lim terminology).

But, as Dr. lqbal points out, the "Wali" who, according to the Sufis' claim, receives revelation is expressly forbidden to call anyone to his fold or to start any new rengious group. How can this fit on Mirza Ghulam Ahmad Qadiani who surely called people to believe in him and started a new Ummah? Sheikh Muhyiddin Ibn Al'Arabi al-Andalusi has clearly written in Al-Futuhat-ul-Makkiya, using the common terminology:- "The speciality which is found in a Nabi, and not in a Wali, is the revelation bringing a new Shari`ah. Because the revelation of Shari`ah is not but for the Nabi and Rasul."

Thus he claims the revelations for the Awliya (saints) after the Holy Prophet of Islam, but that revelation does not entitle that Wali to call people to himself, or to convey that revelation to others. Also, as there may be hundreds of Walis (Aw- liya) in one time, the Sufis' writings can not fit on Mirza Ghulam Ahmad Qadiani who claimed that no one but he himself can become a prophet after Muhammad.

NEW `NUBUWWAH': NOT A GRACE, BUT A CURSE

Mirza Ghulam Ahmad Qadiani thought that a new Nubuwwah (Prophethood) would be a Grace of Allah for this Ummah. But in fact such a Nubu- wwah would be opposite of Grace; it would be a Curse. How? Whenever a Nabi would come in an Ummah, there would automatically arise the question of Kufr (blasphemy) and Iman (faith). Those who will believe in him will become one Ummah; those who will reject his claim will be counted as another Ummah. And the difference between these two Ummahs will not be of an unimportant `branch' of religion. It will be such a basic difference which will not allow them to unite until one of them leaves its faith and accepts the faith of the other Ummah. Further, the sources of guidance and the references of Shari`ah, for all practical purposes, will be quite separate for each of these two Ummahs. Because one group will take its Shari`ah from the revelation and tradition of the new Nabi, and the other group will totally refute the validity and. authenticity of that supposed revelation and tradition, and will not accept them as the source of Shari`ah. Thus practically, it will be impossible for these two groups to unite in one society.

If we look from this angle, it will be clear that the `Finality' of the prophethood is one of the gre- atest mercies of Allah upon this Ummah. Because of this Finality of the prophethood, this Ummah has remained an eternal and universal brotherhood which is unparralleled in the annals of religions and civilizations. This Finality of Prophethood has pro- tected the Muslims from every such basic diffe- rence which creates a permanent rift amongst them. Anybody who believes in Muhammad Mus- tafa (p.u.h.a.h.f.) becomes a member of this bro- therhood. This unity could never be achieved if the door of Nubuwwah was not closed, because on the arrival of every new Nabi, this unity would have been shattered to the pieces. If a man thinks with clear mind he will have to accept that when a Nabi has already been sent for the whole world, and when through that Nabi the religion is completed perfectly, and when the directions of that Nabi are preserved, protected completely, then the door of the Nubuwwah must be closed, so that the whole world can unite together by following that prophet and can become one Ummah of the believers which is not to be interfered every now and then with the advent of new prophets.

This interference in the unity was understan- dable when there was really a need to send a pro- phet, then it is against the wisdom and mercy of Allah to create unnecessary friction amongst the Ummah of Islam.

Thus it is clear that the Finality of the Pro- phethood which is proved from the Qur'an, is pro- ved from the traditions of the Holy Prophet, is proved from the unanimity of the whole Ummah, is also proved by the intellect and wisdom. Thus, Qur'an, Sunnah, Ijma', and Aql, all four basic foundations of Shari'ah and Iman de- mand that the door of Nubuwwah must remain closed for ever after the advent of the Holy Pro- phet of Islam.

There is a very simple and interesting ques- tion which the Qadianis should ponder upon. Every body accepts that the question of prophet hood is a very serious question. According to the Qur'an, it is in those basic tenets of Islam upon which depends the true belief or the Kufr of a man. If a certain man is a true prophet and one does not accept him one becomes Kafir. On the other hand, if that claimant is not a prophet and someone accepts him as a true prophet he beco- mes Kafir. Nobody can think that Allah Ta'ala would behave carelessly and off-handedly in such a serious matter. If there was a Nabi to come after Muhammad Mustafa (p.u.h.a.h.f.) Allah should, nay must, have made the Holy Prophet announce it very clearly in his sayings; and the Holy Prophet of Islam (p.u.h.a.h.f.) could not have left this world without warning his Ummah in unambigu- ous terms that there was a prophet to come after him and the Ummah of Islam must accept him.

Naturally Allah and His Prophet had no en- mity against the followers of Islam, against us and against our faith, that though the door of Nubuw- wah was to remain open after Muhammad Mustafa (p.u.h.a.h.f.), though there was a Nabi to come after him, still we were kept unaware of that event and that advent. On the contrary, Allah and His Prophet both uttered such sayings which led the whole Ummah, without any sectarian difference and without any exception, to the belief, for four- teen hundred years, that there was no Nabi to come after Muhammad Mustafa (p.u.h.a.h.f.). If the door of Nubuwwah is really open, and if a Nabi comes truly from God, still we will refute his claim, we will reject his prophethood without any hesitation, without any fear of reprisal from Allah. When Allah, on the Day of Judgement, will take our account and will ask us why we rejected the prophet sent after Muhammad, we will put the whole record of Qur'an and traditions before Him, and we will say that if we went astray it was beca- use of the book of Allah and traditions of His Rasul. And after the presentation of these records, we are sure Allah cannot mete any punishment to us, because of rejecting a new prophet.

But if the door of Nubuwwah is in fact closed after Muhammad Mustafa (p.u.h.a.h.f.) and still some one believes in the claim of a claimant of a new Nubuwwah, he should think beforehand what record will he put in the court of Allah on the Day of Judgement when he will be asked as why did he believe in a impostor when Allah in the Qur'an and Rasul in His traditions had clearly declared sever6l times in different wordings that there was no Nabi to come after Muhammad Mustafa (p.u.h.a.h.f.).

Chapter Eight: 'Khatam' in Dictionaries and Usage

We have just seen that in the context of the Qur'an and according to traditions, according to Ijma' and according to Reason, the only meaning of "Khatamun-Nabiyyin" which is relevant is `The Last of The Prophets', `One who closed the pro- phethood'. Now let us see what the dictionaries sav about `Khatam' or `Khatm'.

= (Khatamal-amal) = He finished the work given to him.

= (Khatamal-ina') = He sealed the mouth of pot (so that noth ing comes out of it and noth- ing enters into it).

_ (Khatamal-Kitab) = Closed the en- velope and sea- led it (so that nothing is ad- ded into the le- tter or put into the envelope).

It must be mentioned here that 'seal' in Ara- bic does not mean the cancellation stamp of the post offices which are put on the postal articles before sending them onward. It means the seal of wax which is put, on the envelopes to protect it from forgery or additions. (Khatama alal qalb) = He put a seal on the heart (so that no new idea enters into it and no old prejudice is removed from it). (Khitamu kulle mashrub) =

The last taste felt at the end of a drink. (Khatematu kulle shay) = End of every thing; and its finish. a thing means -to come at the end of that thing'. (Khatamash shay) = To `khatm' And it is in this sense that we use the word `Khat- mul Qur'an', i.e., to read the Qur'an upto its end. Also it is for this reason that the verses of the Sura are called Khatam"ul-Qawm) = The last man of the tribe or nation.

These meanings are given in all the authentic dictionaries of Arabic language. The Qadianis say that if someone is said to be `Khatamush-Shu'ara' or ` Khatamul-Mufassireen' or `Khatamul-Fuqaha ; nobody thinks that after that person no other poet or Faqeeh (religious juris- prudent) or Mufassir (commentator) was born. Everybody thinks that it means that the said per- son was the most expert in that field of know- ledge.

These people forget that if a word is some- times used metaphorically (in an allegorical sense) that metaphorical use does not deprive it of its real meaning. If, for example, the word `Lion' is some- times used for a brave man, it does not mean that this word cannot be used for the animal, for which it was coined. Such arguments show the hollow- ness of their minds and bankruptcy of their think- ing. Even if one thousand persons are called `Kha.- KKhawteem' tamul-Mufassireen' (in the sense of `the most per- fect Mufassir'), the real meaning of the word `Khatam' would remain the same, i.e., The Last. A sample of Qadiani's miscomprehension of the subject matter may be seen in the following sentence of their Chief Missionary in Tanzania, Sheikh Muhammad Munawwar H.A.

"It should be borne in mind that being `last' of a group of people is no distinction in itself. Sir Richard Turnbull was the last governor of Tanga nyika. Does this add to his status as a governor or indicates his superiority over the late Twining?" ( A lively Discussion).

He does not pause to think that the Nubuw- wah of Prophet Muhammad Mustafa (p.u.h.a.h.f.) is not like governorship of Sir Richard Turnbull. Sir Richard Turnbull was the last governor because the British rule came to an end with him. And a national government ousted him and his masters from the soil of Tanganyika. Muhammad Mustafa (p.u.h.a.h.f.) is the Last Prophet because his pro- phethood is not to be usurped by any impostor; he is the last prophet because his `rule' will continue upto Qiyamah; and no one coming after him can use his title and name for himself. To talk in Sheikh Muhammad Munawwar's language, if Sir Richard Turnbull's governorship were to continue upto the last day of the world, and all representa- tives of the British crown coming after him were obliged to keep his `Chair' vacant for him, and not to use the Title of Governor for themselves but just to sign as the `Leader of the government', would it not have been a tremendous tribute to Sir Richard Turnbull?

The Qadiani Missionary had written to me:- "Imam Suyuti and Imam Ibne Athir Al-Jazari were given the title of ` Khatamul-Huffaz' ( The Last of those who remembered traditions); like- wise, Abu Tammam at-Tai has been described as ` Khatamush-Shu'ara' (The Last Poet). Can it be said that there was no ` Hafiz' after Imam Suyuti or Imam Jazari, or no poet after Abu Tammam at- Tai?"

I asked him: First of all have those phrases been used in the Qur'an or tradition? As I told you earlier, the phrase `Khatamun-Nabiyyin' was never used in Arabic before Qur'an; and that the Qur'an has used it for the first time. Thus, the meaning given to this phrase by the Holy Prophet is its real meaning. If someone else uses such phrases in some other allegorical sense, it does not make that alle- gory its real meaning. For example, "moon" has a real meaning which all of us know. If someone uses the word `moon' for the face of a beautiful person it does not mean that `beautiful face' is the real meaning of `moon' or that it cannot be used for the terrestrial object for which it was made.

Thirdly, these references, in fact, show the writer's thought (though wrong) that Imam Suyuti (for example) was the last Hafiz. It was their mis taken idea, which has been proved wrong. And no wonder. Those writers did not know what was in future. But can you suppose that Allah also did not know the future when He said that Muham- mad (p.u.h.a.h.f.) was the Last of the Prophets? How can you compare the words of Allah with the writings of some mortals?

At the most you can say that those writers were wrong in believing that the person concerned was the last Hafez or the last poet. But you cannot change the real meaning of `Khatamun-Nabiyyin' to make their writings correct. If you tell an Arab `Ja'a Khatamul-Qawm', he will never understand that the most learned man of the tribe has reached; he will always think that the whole tribe has arrived, till the last man. It is because of this that every writer of the dictionary and every commentator of the Qur'an, without any exception has written that `Kha- tamun-Nabiyyin' means `Akhirun-Nabiyyin', the Last of the Prophets.

If you look impartially at these proofs from the Qur'an, tradition, dictionary and language, you will have to agree that the Holy Prophet of Islam was the Last Prophet and prophethood ended with him. No prophet will ever come after him up to the day of Qiyamah; and anybody claiming to be a prophet would be an impostor. Khatamul - Awliya?

The Qadiani missionary had written to me; "There is a tradition in Tafseer Safi (Sura Al- Ahzab, Ruku 2) that the Holy Prophet said to Imam Ali, i.e., "O Ali, I am Khatamul-Anbiya and you are Khatamul-Awliya." Now can anybody say that Imam Ali was the last Wali and no other Wali can come after him?" I wrote to him: This supposed tradition quo- ted from Tafseer Safi is not only without any Sanad (chain of narrators) but also it can not be found in any book of tradition. On the other hand, there are some traditions in the books written by the Sunnis as well as the Shias which describe Imam Ali (p.u.h.) as "Khata mul-Awsiya" or "Khatamul-Wasiyyin" (The Last of the successors of the Prophets). Here are two of the said traditions:-

1. Sheikh Suleman al-Balakhi al-Qanduzi, al- Hanafi wrote his book `Yanabi-ul-Mawaddah' by order of Sultan Abdul-Aziz, the Turkish Caliph of the Sunnis; the book was published under the authority of the Turkish Caliphate in Istambul, in 1301 Hijra. He quotes in the said book: "Likewise, Al-Hamwaini has narrated the tra- dition from Abu Dhar that he said that the Holy Prophet (p.u.h.a.h.f.) said, `I am Khatamun-Nabiy yin and you, O Ali, are Khatamul-Wasiyyin upto the day of Judgement".

2. Ubaidullah Amritsari quotes in his book, Arjahul-Matalib (printed at Nawal Kishore Press, Lahore, 2nd Edition, p.25) a long tradition from Anas, in which the Holy Prophet (p.u.h.a.h.f.) des- cribed Imam Ali (p.u.h.) as "Amir-ul-Mu'mineen wa Sayyidul-Muslimeen wa Khatamul-Wasiyyin wa Imamul-Ghurril-Muhajaleen ". This tradition has been quoted from Ibn Mar- dwaih. It shows that Imam Ali (p.u.h.) was "The Commander of the Faithful, Chief of the Muslims; and the Last of Successors (of the Prophets) and the Leader of those who will come on the Day of Judgement with shining faces and illuminated hands and feet". In fact, these traditions are one more proof of the Finality of the Prophethood. Imam Ali was "the Last of the Successors of the Prophets", beca use there was no other prophet to come after the Last of the Prophets Muhammad Mustafa (p.u.h.- a.h.f.) upto the Day of Qiyamah ( Resurrection). Had there been any other awaited prophet, Ali (p.u.h.) could not have been described as the Last of the Successors of the Prophets.

So you see, the correct tradition is not for you; it is against your belief. Now it appears that some scribes made a mistake in copying Manaqib (from where this tradition has been taken in Safi) and wrote Khatamul-Awliya in place of Khatamul- Awsiya. That is why you cannot find this tradition in any other book of traditions, except Mandqib or where it has been quoted from Manaqib. It is one more sign of the weakness of your cause that you have to clutch to such misquoted or wrong traditions!

Abbas: "Khatamul - Muhajireen" Qadianis say: "In the book "Kanzul-Ummal" Vo1.6, p.178, Seyyidana Abbas (uncle of the Holy Prophet p.u.h.a.h.f.) has been called "Khatamul Muhajireen ". Does it mean that he was the Last Muhajir (emigrant)?" FACT: Yes. He was in fact the Last Muhajir. You must understand that Al-Muhajireen and Al- Ansar, mentioned in the Qur'an and tradition, have a special meaning. In other words, they are special terms. The word `Al-Muhajireen' is used only for those who in the earlier days of hardship of Islam left their towns and migrated either to Ethiopia or Medina. And `Ansar' is used only for those inha- bitants of Medina who helped the Holy Prophet (p.u.h.a.h.f.) and the Al-Muhajireen in those days.

Hijrat (emigration) was discontinued after Holy Prophet entered Mecca in the year 8 of Hijra. Before surrender of Mecca the Muslims of Mecca and other places were required to do Bay`at (alle- giance) on Islam and Hijrat. After the surrender of Mecca, Mujalid bin Mas'ud accepted Islam and wanted to do Bay'at on Islam and Hijrat, as was the system. But the Holy Prophet (p.u.h.a.h.f.) said:

"There is no Hijrat after the capture of Mecca", and Mujalid did Bay'at on Islam only. (See Bukhari Vol.4, p.92).

Therefore, Abbas was in fact the Last of Al- Muhajireen who left their town for Medina as the word is used in the Qur'an. Hafiz Ibn Hajar writes about Abbas in his book Al-Isaba Fi Ma'arifatis- sahaba (Vol.3, p.668): "He did Hijrat shortly before capture of Mecca and participated in that capture." History says that Abbas together with his family left Mecca for Medina; but met the Holy Prophet (p.u.h.a.h.f.) in the way at Juhfa or Ra bigh (who was going to capture Mecca with his army). Thereupon, Abbas sent his family to Medi- na and accompanied the Holy Prophet to Mecca. Naturally, when he heard the Holy Prophet (p.u.h.a.h.f.) saying that, "there was no Hijrat after capture of Mecca", he was perturbed that perhaps he would not be counted among the Muhajireen.

You see Hijrat was, being abolished just after his migration from Mecca, and he had not yet reached Medina before that declaration. When the Holy Prophet (p.u.h.a.h.f.) came to know of his anxiety he told him not to worry, because he was "the Last Muhajir".

"Do not worry, O uncle, because thou art the last of the Muhajireen". I know that, according to the dictionary, any- body migrating from one place and going to ano- ther may be called `Muhajir'. But he will not be among the `Al-Muhajireen' of the Qur'an. Likewise, anybody conveying the message of one man to another may be called `Rasul'. But he will not be the 'Rasul' of Allah according to the Qur'an. And anybody bringing a news can be called `Nabi', but he will not be the `Nabi' of Qur'an.

Just to show how your argument has no leg to stand, I would like you to tell me how will you interpret the phrase `Khatamul-Muhajireen?' Does it mean "Superior to all the Muhajirs"? Impossible, because Abbas was never considered superior to Ali (p.u.h.), Hamza and many other Muhajirs.

Or does it mean "Seal of the Muhajirs?" If so, then does it mean that other people became Muha- jir by the seal of Abbas? Or does it mean that he was confirming the Hijrat of other Muhajirs? Surely, none of these meaning can fit here, except the "Last Muhajir". Thus, it is clear that Abbas was called "Kha- tamul-Muhajireen" because he was "The Last Muhajir".