'Seal of the Prophets' (
ar. خاتم اﻟﻨﺒﻴﻴﻦ ''Khatam-an-Nabiyyin'') is a title given to
Muhammad by a verse in the
Qur'an .
Muslims traditionally interpret this verse as meaning that
Muhammad was the last
prophet.
History of the concept in traditional Islam
The main Qur'anic reference to this phrase comes from the chapter (
surah) titled
Al Ahzab; "The Confederates" or "The Allies". In this chapter, God answers criticism of Muhammad's marriage to Zaynab, who was divorced from Zaid, his adopted son. Since the Qur'an already distinguished between adopted and natural children, God, in response to the accusations, said:
::''"Muhammad is not the father of any of your men, but he is the Messenger of God and the Seal of the prophets. And God is ever Knower of all things."'' - Qur'an: "The Allies", verse 40.
While the primary focus of this narrative is to answer accusations that his marriage to Zaynab was immoral according to Arabic custom, (cf.
note on adoption) this phrase is nonetheless taken as being especially significant.
Much has been made over the years of the fact that the term "Khatam" meaning seal, or ornament is used in the Qur'an, and not the related "Khatim", which is more commonly used to mean final or last. Some Muslims argue that this choice of wording implies that Muhammad was not merely the last prophet, but also that no other prophets have or could appear without his "seal of approval" or the like.
[1]
Hadith
Sunnis claims to quote the
Hadith of Umar and prophecy as proof of Muhammad's being the last prophet, while both
Shi'a and
Sunni quote the
Hadith of position.
Academic view
According to Welch, Muslim interpretation of ''Khatam-an-Nabiyyin'' as the "last and greatest of the prophets", is most likely based on a later interpretation.
[2] Carl Ernst considers this phrase to mean that Muhammad's "imprint on history is as final as a wax seal on a letter".
states that the meaning of this term is not certain.
[3]
Views of other religions and sects
Manichaeism
Before Muhammad, the term was used in
Manichaeism, a
Persian faith whose founder
Mani claimed to be the Seal of the prophets and the Last Prophet.
Jainism
Mahavira, the founder of
Jainism, also claimed to be the last prophet in a series of 24
Tirthankars.
Ahmadiyya
Main articles: Ahmadi
In recent history, the interpretation of the term “seal of the prophets” has been a cause of much contention between the traditional Islam and the
Ahmadiyya Movement. The differences arose due to differences in the definition and usage of the terms “seal” and “prophet”.
Bahá'í Faith
The
Bahá'í Faith regards Muhammad as the seal of the prophets, but does not interpret this term as meaning that no further messengers from God are possible. In particular, Bahá'ís regard the end-times prophecies of
Islam (and other faiths) as being symbolic, and see the
Báb and
Bahá'u'lláh as symbolically fulfilling these prophetic expectations. The latter of these is the founder of the Bahá'í religion, which considers Islamic law to have been superseded by its own. These interpretive and legal differences have caused the Bahá'ís to be seen as
heretics and
apostates by many Muslims.
Sufism
The end-times prophecies of
Islam point to a
mahdi and those of
Christianity to a
messiah. That
Muhammad calls himself the ''Seal of the prophets'' deals with the fact that any true prophet who arose would know of Muhammad's mission and bring out his true status and identity. The case of
Uwais al-Qarni who was given Muhammed's mantle after his death in in 632 is because this was given to him by Elijah as his successor. It is because
Elijah is the Seal of the prophets that Muhammad called himself the "last prophet" and other things to illustrate that he wore the
Mantle of Prophecy: he was carrying out God's will as one having been "instructed" by
Gabriel who also instructed
Zacharias and
Mary. Distinct from these, Muhammad's mission dealt with the fact that the
Qur'an is at the same time the Curse of God upon Israel, and the Blessing of God upon Ishmael as
Bani-Israel (or the "New Israel"). The arrival of the Messiah at the end can be better understood if one realizes that the Messiah will have his messenger who is "much more than a prophet", as Jesus Christ called him. This was
John the Baptist's status as the 'friend of the Bridegroom'. He was
the Messenger of Jehovah of hosts, as is written about in : ''"For the priest's lips should keep knowledge, and they should seek the law at his mouth; for he is the messenger of Jehovah of hosts."''
In the
Sufic philosophy it is as Muhammad once said in comparing external and internal struggle; to wit, "The ink of the Learned is holier than the blood of the martyr".
Most commonly held view about the phrase Seal of Prophets is that "seal" means finality and end.
[4] [5]
Some scholars have translated and interpreted the word Seal in terms of honour and superiority. Most scholars although accept that both translations are correct.
Maulana Room in his famous
Mathnawi writes
[6],
He has been raised to the station of Khatam by the grace of God. There can never be his like before him or after.
When a master excels all others in his art, don’t you use the
word ‘khatam’ to convey the idea that he has excelled all others in his domain?
Ibn Arabi also followed the same line of reasoning in his
futoohat.
[7] He has even argued that possibility of a subordinate prophet is open according to the verse 33:40.
Non-Sufi Islamic interpretations
A majority of
Salafi and
Sunni scholars have adhered to the view that khatam means last
[8].
Ibn Kathir in his commentary states
[9].
Hence this verse is a clear proof of the fact that no prophet will come after Muhammad and when it is said that no prophet will come after him it is a foregone conclusion that no messenger will succeed him either.
Muhammed Qasim Nanotwi, the famous founder of
Deoband seminary seems to conform to the sufi idea of finality
[10]. He writes,
According to the layman, the Messenger of Allah, peace and blessings on him, being Khatam is supposed to have appeared after all the other prophets. But men of understanding and the wise know it very well that being the first or the last, chronologically, does not carry any weight. How could, therefore, the words of the Holy Quran 'But he is the messenger of Allah and the Seal of Prophets (33.40)' mean to glorify him? But I know very well that none from among the Muslims would be prepared to agree with the common men.
Despite the more philosophical stance taken by Nanutuwi, all the Deoband scholars have take a more simplitic view of this concept. The
Barelvi sect of
Sunni Islam has criticised the Deoband school of denying the finality of prophethood on the basis of the writings of their leader.
[11]
'References'
1. http://www.usc.edu/dept/MSA/fundamentals/prophet/finalprophet.html, ''The Finality of Prophethood'' by S. Abul A'la Maududi
2. Encyclopedia of Islam, Muhammad
3. Madelung (2004), p.17
4. [1]
5. [2]
6. Mathnawi, vol. VI, p.8, 1917 ed.
7. Futuhat-e-Makkiyyah vol. 2, p. 3
8. http://www.youngmuslims.ca/online_library/books/finality_of_prophethood/fop6.htm
9. Tafsir Ibne Kathir, Vol. 3, pp. 493-494
10. Tahzeer-ul-Naas by Qasim Nanutwi, pg 3
11. [3]White and Black, Facts of Deobandi-ism. A rejoinder to a series of booklets entitled "Johannesburg to Brailley" By Allamah Kaukab Noorani Okarvi Translated by S.G. Khawajah. Published by Maulana Okarvi Academy Al A'lami, First edition 1991 - South Africa
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