The Meaning of 'Khatam-an-Nabiyyeen'

The Dogma of 'Khatme Nabuwwat'

On Saturday 26 March 2016 after Salat-ul-Zuhr, a non-Ahmadi Muslim friend gave me a Muslim newspaper (STAR ​​No. 1625) dated 21 to 27 February 2016 wherein was written an article at page 30 on the Seal of Prophethood (part 4). An Imam spoke of the agreement by all the Ulema of the Ummah on the issue. When we look at this clause, we see that from the first century until today, in each successive generation, in the entire Muslim world, in every country, theologians are unanimous on this point that after the Holy Prophet Hazrat Muhammad (pbuh) no one can be a prophet, and if someone claim the right to this post/ status or one who believes in such claimant, is a Kafir (infidel) and out of the pale of Islam. 

Then, the Imam in question reproduced the following evidence, namely the views of these theologians:

1.   Hazrat Imam-e-Azam Abu Hanifa (ra) [80-150 AH] said (like I told you last Friday): “La Nabi Ba’adi” (No prophet after me). [Manaqib-ul-Imamul Azam Abu-Hanifa, Labin-e-Ahmedul-Makki, Vol.1, Pg. 161].

2.     Allama Ibn Jarir-Tabri (ra) [224-310 AH] commented on the verse of the Holy Quran “Walakir-Rasulullah, wa Khatam-an-Nabiyyeen” and explained that he is one who had shut the door of prophecy and has applied thereon a seal. [Tafsir Ibn Jarir, Vol.22, p. 12].

3.      Allama Ibn Hazam (ra) Andalusi [384-456 AH] wrote: “Without a doubt, the continuation of revelation ceased after the death of Rasulullah (pbuh). The proof is that the revelation is bestowed to a prophet and (he is) the last of the prophets.” [Al-Muhalla, Vol.1 p. 26].

4.    Hazrat Imam Ghazali (ra) [450-505 AH] wrote in his book ‘Iqtisaad’: “No doubt the Ummah has reached a consensus that through the words’ Khatam-an-Nabiyyeen’ ‘the Nabiya Badi’, there will be no Messenger and no Prophet until eternity.”

And then the Imam quoted others also and pronounced that the Holy Prophet (pbuh) is the last prophet and said that those who pretend to receive a divine revelation or claim to be a prophet, will be declared infidel (Kafir) and has mentioned that in every Muslim country, the great scholars, ‘Fuqaha’, the ‘Muhadditheen’ and ‘Mufassireen’ have all expressed the same opinion about “Khatme Nabuwwat”.

The meaning of “Khatam-an-Nabiyyeen”

Now I make a small comment on the meaning of “Khatam-an-Nabiyyeen” and also put forward the writings of prominent Muslim scholars.

As you know, the term Khatam-an-Nabiyyeen appears in the Quran in Surah Al-Ahzab. This verse says:

“Muhammad is not the father of any of your men, but he is the Messenger of Allah, and the Khatam-an-Nabiyyeen (Seal of the Prophets); and Allah has full knowledge of all things.” (33: 41)

The Holy Prophet (pbuh) said: “I was the Khatam-an-Nabiyyeen before the birth of Prophet Adam.” (Tafsir ibn Kathir, on the authority of Musnad Ahmad ibn Hanbal).

When his son died, he (pbuh) said: “Had Ibrahim lived he would have become a prophet.” (Ibn Majah, Vol.1 Kitabul-Janaiz).

These very significant words agree with the text of the Holy Quran. They mean that the word Khatam does not mean ‘the last’ in respect to the time factor.

A Salafi- Ahmadi Debate in Mauritius

Revelations from Allah (swt)

By the grace of Allah, on Tuesday 08 March 2016, after the Esha prayer, I received several times a verse of the Quran as revelation. This revelation came with such force on my tongue/ my lips and this made me ponder a lot over it. That Quranic verse/ revelation is as follows:

Jaaa-al Haqqu wa Zahaqal-Baatil Innal Baatila kaana Zahuuqa.

The truth has come and falsehood has vanished; surely falsehood is bound to vanish.

The next day, 09 March 2016, I received several calls from an Ahmadi who informed me that on Youtube, Mubarak Boodhun labelled me as an “insane person/ mentally sick”. Before proceeding further with the matter, like the Quran and Hadiths teach us, I made the necessary to contact a member of the Jamaat Ul Sahih Al Islam to research on whether the news about the stupid remark is true or not. I was at that time in the midst of an important work, and after giving this instruction, I received a revelation from my Rab, my Allah (swt) who informed me (and thus confirming me the news): 

Unzur Kayfa zarabun lakal amsaala fa-zallun. 
See the kind of examples they invent for you. They have gone astray.

Debate between the Salafiyya and Ahmadiyya

When I returned home at night, I had the opportunity to see it for myself on Youtube. All this happened through a meeting which was held between the Salafiyya and Ahmadiyya, and it was the Salafiyya who posted all those Questions & Answers and subsequently the debates on their Youtube Channel. 

Shame on the Jamaat Ahmadiyya! In the year 2011, just before Ramadan, they had three meetings and debates with the Salafiyya, in Port-Louis (Plaine Verte) and afterwards in Quatre-Bornes, at the Pavillon. The Salafiyya was represented by Shabbir Chowtee and Jamaat Ahmadiyya was represented by Mubarak Boodhun.

The first question of Mubarak Boodhun was on: Who was a Muslim according to the Quran and Hadiths, especially according to the Quran and as defined by Hazrat Muhammad (pbuh)? 

The second question – from Mr. Shabbir to Mubarak Boodhun – after Hazrat Muhammad (pbuh) till Hazrat Mirza Ghulam Ahmad (as), how many prophets there were? And a series of Questions & Answers ensued whereby each of them presented his arguments – but unfortunately the arguments were not presented in the best ways – till they reached a point before the conclusion of their session when Mr. Shabbir put before Mubarak Boodhun about the fact that after Mirza Ghulam Ahmad (as), Muhyiuddin Munir Ahmad Azim was proclaiming to be prophet, therefore he wanted to have the opinion of Mubarak Boodhun on this issue. 

With every fiber of arrogance and boastfulness, Mubarak Boodhun said, concerning me: “He has nothing to do with the Jamaat (Jamaat Ahmadiyya); he has been expelled from the Jamaat.” And therefore Mr. Shabbir insisted on his question, to make that arrogant and boastful man confess if whether a prophet can really come after Mirza Ghulam Ahmad (as) or not?

Upon the insistence of Mr. Shabbir, Mubarak Boodhun did not know what to say; he was put in a fix and did not know whether to say yes or no! Therefore, in a confused state, he began saying that no prophet shall come (after Hazrat Mirza Ghulam Ahmad (as)) and afterwards he retracts his words and confess that the POSSIBILITY exists that prophets shall come after Hazrat Mirza Ghulam Ahmad (as). He said: “No, no one will come… (Pause, then he said)… The possibility exists but I have not witness (the advent of) any (such prophet/s).” 

Then Mr. Shabbir said: “If he (that prophet) comes and you people don’t have faith (believe) in him, then this means that you are a Kafir?” He gave precision to his words and told Mubarak: “If Muhyiuddin Munir Ahmad Azim (I have seen his photo on the internet) is a TRUE prophet, this means you are a Kafir?” Mubarak replied: “Not only me, but every one of us!” 

Meaning of “Khatamun-Nabiyyin"

The term “Khatamun-Nabiyyin” which when literally translated means ‘Seal of the prophets’ is grammatically a compound phrase. It is a matter of common knowledge that when two words join together to make a phrase, they do not necessarily give their literal meaning. For example, ‘Ibn’ means ‘son’ and ‘Sabil’ means way; but when these words is joint together to make ‘Ibn-Sabil’ it does not reflect an absolutely literal meaning. We thus don’t consider it to mean: ‘Son of the path’, it only means a traveller. 

Such titles was also a practice of the Holy Prophet Muhammad (pbuh) whereby he used to name his companions according to sometimes memorable events or simply because of the situation in which he found them. For example, he named his cousin, son-in-law and his fourth successor Ali (ra), Abu Turab, which literally means: Father of the soil/sand, which of course Hazrat Ali (ra) was not literally one, but the Prophet of Allah (pbuh) gave him the name as an adjective or attribute and not as a literal meaning. So the real sense of a phrase is determined by grammar, its usage in language and the context in which it is used.

It is an established and unchangeable rule of Arabic grammar and language that when the word ‘Khatam’ is used in the praise of a person and its combining word is a ‘group of talented people’, it never means that the person called ‘Khatam’ is the last or final to appear in respect of time. It always means that in the opinion of the user, the person concerned is the perfect and supreme in that ‘group of talented people’ and that he has achieved the last and final grade in that particular excellence. The Islamic literature is full of such instances and not a single example can be cited against this rule.