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