SEAL OF THE PROPHETS

'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.

Contents

History of the concept in traditional Islam

Hadith

Academic view

Views of other religions and sects

Manichaeism

Jainism

Ahmadiyya

Bahá'í Faith

Sufism

Non-Sufi Islamic interpretations

'References'

External links

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". Wilferd Madelung 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

External links