Khatme Nabuwwat

Khatme Nabuwwat "ختم النبوه" or finality of Prophet-hood is an Islamic belief that Prophethood has come to an end after Muhammad. Muslims believe that the line of prophets sent by God ended with the advent of Muhammad, who they believe received the final revelation in the form of Quran.

Origins of the term and concept

The term "Khatme Nabuwwat" (Khatm-"end" and Nabuwwat-"prophethood") is derived from the Quranic phrase "Khatamun Nabiyyeen" (Seal of the Prophets) in verse 40 of chapter Al-Ahzaab. [ [http://www.usc.edu/dept/MSA/quran/033.qmt.html#033.040] Translations of the Qur'an, Chapter 33: AL-AHZAB (THE CLANS, THE COALITION,THE COMBINED FORCES)]

Muhammad is not the father of any of your men, but he is the Messenger of Allah, and the seal of the Prophets (Khatamun Nabiyyeen) and Allah has full knowledge of all things.

Interpretations by different scholars

The most commonly held view about the phrase 'Seal of the 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 Prophet Muhammad ] ] Some scholars have translated and interpreted the word 'seal' in terms of honour and superiority. Most scholars accept that both translations are correct.Fact|date=January 2008

Sufi interpretations

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 the word ‘khatam’ to convey the idea that he has excelled all others in his domain?

Ibn Arabi also followed the same line of reasoning in his [http://ourworld.compuserve.com/homepages/ABewley/ibnArabi.html futuhat] . [Futuhat-e-Makkiyyah vol. 2, p. 3] He has argued that the possibility of a subordinate prophet is open according to the verse 33:40. However Ibn Arabi also stated in the Futuhat:

"The Messenger has informed (us) that dreams are one of the parts of Prophethood. Of Prophethood there shall remain for the people only this part, and nothing more than that. In spite of this, the term ‘Prophethood’ shall not be applicable to anything, nor the term ‘Prophet’ be applicable to anyone other than the one endued with a Shari’ah. Thus ‘Prophethood’ has been banned on account of this particular characteristic.” (al-Futuhat al-Makkiya, Vol. 2, p.495)

This clearly shows that Ibn Arabi truly believed in the finality of the Prophet Muhammad's prophethood.

Non-Sufi interpretations

A majority of 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 twelvth 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)

Muhammed Qasim Nanotwi, the famous founder of Deobandi 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 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]

Controversies

The concept of the finality of prophethood of Muhammad has caused controversy in recent times. One branch the Ahmadiyya movement, the Ahmadiyya Muslim Community, hold Mirza Ghulam Ahmad to be a prophet subordinate to Muhammad. Ahmed claimed to be the Promised Messiah and Mahdi in 1889 and founded a movement in Qadian, India. His claims resulted in a violent reaction among many Muslims of the India subcontinent. The Salafi and Sunni scholars vehemently opposed him and in subsequent years a movement for the "protection of Khatme Nabuwwat" was founded. [ [http://www.khatm-e-nubuwwat.com/] Majlise Tahaffuze Khatme Nabuwwat] This movement, at times violent, [ [http://www.thepersecution.org/archive/mtkn.html Report on the situation of Ahmadi Muslims in Pakistan - Majlis Tahafaz-e-Khatam-e-Nabuwwat ] ] is still very active in India, Pakistan, Bangladesh and other countries where Ahmadiyya adherents are present. [ [http://www.law.harvard.edu/students/orgs/hrj/iss16/khan.shtml Persecution of the Ahmadiyya Community in Pakistan: An Analysis Under International Law and International Relations] "Harvard Human Rights Journal", Vol 16, September 2003
[http://news.bbc.co.uk/2/hi/south_asia/4556318.stm "Violent Dhaka rally against sect"] , BBC News
[http://news.bbc.co.uk/2/hi/south_asia/4317998.stm "Eight die in Pakistan sect attack"] , BBC News
[http://news.bbc.co.uk/2/hi/south_asia/4131624.stm "Sect offices closed in Pakistan"] , BBC News]

ee also

*Seal of the Prophets

References

External links

* [http://uk.youtube.com/view_play_list?p=E51CAAE5190395BE Khatme Nabuwwat & Ahmadiyya Muslim Point of View]
* [http://darululoom-deoband.com/ Khatme Nabuwwat origin in ASIA]
* [http://www.alislam.org/library/finality.html Ahmadis believe in Khatam-e-Nabuwwat]
* [http://www.alislam.org/urdu/Khatme-Nabuwwat/ Khatme Nabuwwat and Ahmadiyya View] (video)