Seal of the prophets

Seal of the Prophets (ar. خاتم اﻟﻨﺒﻴﻴﻦ "Khatim-an-Nabiyyin") is a title given to Muhammad by a verse in the Qur'an : "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. [ [http://www.islaam.org/Finality/Finality-1.htm The Finality Of Prophethood (index) ] ] [ [http://www.islamonline.net/English/In_Depth/mohamed/1424/misconception/article17.shtml The Finality of Prophethood] ]

Some scholars have translated and interpreted the word Seal in terms of honour and superiority. Most scholars although accept that both translations are correct.

Mawlana Rumi in his famous Mathnawi writes [Mathnawi, vol. VI, p.8, 1917 ed.] ,

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 theword ‘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 [http://ourworld.compuserve.com/homepages/ABewley/ibnArabi.html futoohat] . [Futuhat-e-Makkiyyah vol. 2, p. 3] He has even argued that possibility of a subordinate prophet is open according to the verse 33:40. He has stated:

"That prophethood which ended with the advent of the Prophet (peace be upon him), is only law-bearing prophethood and not the status of prophethood. Thus now there will be no law that cancels the law of the Prophet (peace be upon him) or that adds to its commandments"(Fatoohaat al-Makkiyyah, vol. 2, p. 3)

Non-Sufi Islamic interpretations

A majority of Salafi and Sunni scholars have adhered to the view that khatam means last [ [http://www.youngmuslims.ca/online_library/books/finality_of_prophethood/fop6.htm The Consensus of all the Ulema of the Ummah ] ] . Ibn Kathir in his commentary states [Tafsir Ibne Kathir, Vol. 3, pp. 493-494] .

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.

Imam Raghib, the twelfth century Islamic philosopher has argued in favour of the possibility of non-law bearing prophethood [ [http://www.real-islam.org/khatim5.htm On Finality of Prophethood - Opinions of Islamic Scholars ] ] , he states:

Prophethood is of two kinds, general and special. The special prophethood, viz: the law-bearing prophethood is now unattainable; but the general prophethood continues to be attainable. (Bahr al Muheet, vol. 3, p. 28)

Muhammad Qasim Nanotwi, the founder of Deoband seminary seems to conform to the sufi idea of finality [Tahzeer-ul-Naas by Qasim Nanutwi, pg 3] . 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.

Maulana Qasim Nanotwi further writes [Tahzeer-ul-Naas by Qasim Nanutwi, pg 14] ,

In short, if the meaning of the word Finality is accepted as explained, then his Finality of Prophethood will not be exclusively attached to the past Prophet. But even if for instance another Prophet appeared during the era of the Prophet (Sallallahu Alayhi Wasallam) then too, him being the Final Prophet remains intact as normal.

He goes even further and says [Tahzeer-ul-Naas by Qasim Nanutwi, pg 34] ,

If for instance even after the era of the Prophet (Sallallahu Alayhi Wasallam) any Prophet is born, then too it will not make any difference to the Finality of Prophethood of the Prophet (Sallallahu Alayhi Wasallam).

Despite the more non-conformist stance taken by Nanutuwi, most Deoband scholars have take a more simplitic view of this concept.

The Barelvi sect of Sunni Islam has, however, criticised the Deoband school of denying the finality of prophethood on the basis of the writings of their leader. [ [http://www.islamicacademy.org/html/Articles/English/Black%20and%20White.htm] 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]

ee also

*Khatme Nabuwwat
*Prophets of Islam

References