QIRAT OF KHATAMUN NABIYEEN: AHMADIYYA VIEW

We thought, what better way to refute this allegation than have an Arab scholar from the Ahmadiyya community give his opinion? A short book written by Adam Hani Walker titled, 'Finality of Prophethood' deals with this topic. Mr. Walker, we understand, has one Arab parent. Moreoever, he studied for his degree at Al Azhar Islamic Univeristy in Egypt and this institution is considered the most respected Islamic authority amongst Sunni Muslims. Not only this, but he spent several years of his professional career working in the Arab world and has also gained qualifications in Islam from western universities. Mr. Walker is therefore not only an Arab, but has studied Arabic to a scholarly level both in terms of Sunni traditions and western academics. Therefore, we believe it would be beneficial to present the extract of his book that deals with not only the qirat issue, but also discusses the wider issues regarding 'Khatamun Nabiyeen'. 

We have not had direct contact with Mr. Walker and have not taken his permission. If he has any objection to the publication of part of his book, we will of course remove it immediately. It should also be noted that occasionally Mr. Walker has referred to Muhammad(saw) by the name given to him in the Holy Qu'ran, 'Ahmad'. To avoid confusing Ahmad s.a.w. and Ghulam Ahmad(as) please note that (saw) has been used after the name of The Holy Prophet(saw) and (as) after the name of Hadhrat Mirza Ghulam Ahmad (as). 

The opponents of Hadhrat Mirza Ghulam Ahmad(as) most often refer to the below verse, when attempting to proove that the Holy Prophet(saw) is the last Prophet in the absolute sense that no Prophet of any kind can come after him. The verse reads,

Muhammad is not the father of any of your men, but he is the Messenger of Allah, and the seal of the Prophets and Allah has full knowledge of all things. (Ch.33, Vs.41)

We will more closely study the meaning of the word ‘Khatam’, but it is prudent that we first understand the more wholesome interpretation of the verse as expounded by Hadhrat Mirza Ghulam Ahmad(as) who wrote,

‘…if someone were to ask how it is possible for another Prophet to come after the Holy Prophet(saw) who is Khatamun Nabiyyin, the simple answer is that no Prophet—new or old—can come in the manner in which you people seek the descent of Jesus(as) in the latter days, while you also believe that he will be a Prophet and that he will continue to receive Prophetic revelation for forty years, and will thus surpass the period of the Holy Prophet’s(saw) Prophethood. Such a belief is undoubtedly sinful. The verse:

But he is the Messenger of Allah and the Seal of the Prophets. (Ch.33, Vs.41)

and the Hadith:

‘There is no Prophet after me.’ (Sahih Al-Bukhari, Kitabul Fada’il, Babu Fada’ili Ali bin Abi Talib; Muslim, Kitabul Fada’il, Babu Min Fada’ili Ali bin Abi Talib.)

categorically testify that this belief is totally false. I myself am strongly averse to such beliefs and I resolutely believe in the verse, 'But he is the Messenger of Allah and the Seal of the Prophets.' This verse contains a prophecy of which our opponents do not have the least idea. In this prophecy God Almighty says that, after the Holy Prophet(saw), the door of prophecies has been closed till the Day of Judgement, and that it is no longer possible for a Hindu, a Jew, a Christian or a nominal Muslim to assume the title of 'Prophet'; and that all the doors leading to Prophethood have been closed except the door of Sirat-e- Siddiqi*1*, i.e., losing oneself in the Holy Prophet(saw). Thus he who comes to God through this door is clad, by way of Zill*2*, in the same mantle of Prophethood which is the mantle of the Prophethood of Muhammad(saw). As such, his being a Prophet is not a matter for jealously, for he does not derive this status from himself but from the fountain of the Holy Prophet(saw); and, that too, not for his own glory but for the glory and majesty of the Holy Prophet(saw). For this reason, in heaven he is named Muhammad(saw) and Ahmad(saw). Thus the Prophethood of Muhammad(saw), in the final analysis, returns to Muhammad(sa), albeit by way of Buruz*3*, and to no one else. 

So, the verse, 'Muhammad is not the father of any of your men, but he is the Messenger of Allah and the Seal of the Prophets,'  means that: Muhammad is not the father of any man of this world but he is the father of men of the hereafter because he is the Seal of the Prophets and there is no way of receiving Divine grace except through his intermediary. 

In short, my Prophethood and Messengership is only by virtue of my being Muhammad(saw) and Ahmad(saw), and not in my own right; and I have been given this name because of my complete devotion to the Holy Prophet(saw). This does not in any way change the true connotation of Khatamun Nabiyyin, but the descent of Jesus(as) from heaven would certainly change it.’ (Hadhrat Mirza Ghulam Ahmad. Eik Ghalati Ka Izala. pp.3-5)

The famous Islamic thinker Hadhrat Al-Hakim Tirmidhi(rh) very beautifully provides a logical and persuasive explanation which will enlighten us as to the way with which the claim of Hadhrat Mirza Ghulam Ahmad(as) actually adds to the magnificence of the Holy Prophet’s(saw) stature,

‘According to us, it means that prophethood manifested itself in its full and complete manner in the Holy Prophet (saw). His heart became a vessel for the complete perfection of prophethood and then his heart was sealed. How can glory and superiority of Mohammad(saw) be manifested if we claim that he was the last to appear in the world. This is, no doubt, an interpretation of the foolish and ignorant’. (Hadhrat Al-Hakim Al-Tirmidhi. Kitab Khatamul Auliya. Pg341)

The opponents of Hadhrat Mirza Ghulam Ahmad(as) typically refer to to 33:41, because they interpret the word ‘Khatam’ as meaning last rather than seal or most excellent. They also bring forward the argument that of the seven agreed upon classical vowel forms*4* of the Holy Qur’an the word Khatam can be read as Khatim with the Arabic letter ‘ta’ being affected by the ‘kasra’ vowel. It is very valid that they make this assertion because the word Khatim does indeed mean last and this use of the kasra vowel is a valid pronunciation as in accordance with the seven agreed upon forms. 

However, even this interpretation would in no way adversely affect the claim of Hadhrat Mirza Ghulam Ahmad(as) because he has very clearly stated that the Holy Prophet(saw) is the last Prophet to be sent by Allah(swt) in the sense that after him the blessing and attainment of Prophethood is not credited to the beholder but rather it returns to the Holy Prophet(saw) who, through the Grace of Allah(swt), is the only fountainhead of Prophethood. He is in fact the ‘Sahib an-Nabuwwah’ (possessor of the Prophethood). Thus, the verse, usually taken to mean that ‘the Prophet Muhammad(saw) is the last and final Prophet’ in terms of finality of Prophethood, implying that there will be absolutely no more Prophets after him of any sort, is more accurately explained as ‘he(saw) is the seal of the Prophets’, implying that he(saw)was the ‘seal of Prophethood’ in terms of being the absolute ‘apex and perfection of Prophethood’.

The view adopted by opponents of Hadhrat Mirza Ghulam Ahmad(as) comes about because of their ignorance of the complete claim of Hadhrat Mirza Ghulam Ahmad(as). This is usually because they have relied upon contaminated sources written by agenda driven authors. It is therefore wrong for them to accuse him of deliberately, or cunningly, misusing this verse by ignoring the pronunciation of Khatim and only focusing on the alternative form of Khatam. If this is said to be a wrong act then they must concede that Imam ‘Ali(ra) and almost every Islamic publishing house have committed the same wrong. The verse is printed with the Fat’ha vowel by such prestigious institutions such as Al-Azhar, Beruit and Dar-us-Salam publishing houses*5* and, far more importantly, the Gate of Knoweldge (Babul ‘Ilm), Hadhrat Ali ibn Abi Taleb(ra), is narrated to have instructed, 

Hadhrat ‘Abdrur Rahman Assalmiyye narrates that he used to teach Hadhrat Hasan and Hussein (Allah be pleased with them). Once Hadhrat Ali bin Abi Talib, Allah be pleased with him, passed nearby him (‘Abdur Rahman) whilst he was teaching them. He said to him, ‘Teach them Khataman Nabiyyeen with the vowel a (fat’ha) on ta.’ ’ (Durr-e-Manthur, Imam as-Suyuti, Vol.5, Pg.386)

We also find in two prominent books of Arabic grammatical analysis that the word Khatam has been written with the Fat’ha upon the Ta. The first is that of the former Mufti of Egypt, Sheikh Tantawi, (al-Ustadh Mufti ad-Diyar al-Masriyya ad- Doctor Muhammad Sayyed Tantawi. Din Mu’ajam I’arab al-Fad al-Qur’an al-Karim. Pg.556), and the second is of Sheikh al-Aqbari who wrote, 

‘(…and the seal of the Prophets) is read (Khatam) with the Fat’ha (vowel) upon the Ta.’ (Ibn al-Baqaa’ ‘Abd Allah ibn Husein al-‘Aqbari. At-Tabyan fi I’arab al-Qur’an fi Wujuh ah-I’arab wal Qira’at fi Jami’a al-Qur’an. Pg.479)

Therefore, it is very credible that it be said that whilst both Khatim and Khatam are permissable it is better, as is universally the case, to pronounce the word as Khatam with the Fat’ha because there is less ambiguity in this pronunciation. Furthermore, that the rich metaphor found within the word Khatam permits an ordinary Muslim a more wholesome and concise understanding of the verse. The renowned Lexicon William Edward Lane has defined the word Khatam as follows,

Khatam: A seal or stamp, and a mark: so in tradition the seal, or stamp, and the mark [of the Lord of the beings of the whole world upon His servants the believers,] which removes from them accidents, and causes of mischief; for the seal of the writing protects it, and preludes those who look from [seeing] what is within it.’’ (William Edward Lane. Arabic-English Lexicon, Williams and Norgate, 1863, vol. 1, p. 703.)

In much the same way, the seal of the Holy Prophet(saw) is of such great and unparalleled magnificence that those whom strive to remain within it will certainly never stray from the path of righteousness. As for those whom are in complete obedience to the seal of the Holy Prophet(saw), they will be delivered to a high and lofty status which could reach that of Prophethood. Arabic literature is scattered with applications of the word last in which it denotes greatest, most magnificent, most excellent etc. There are also, and more importantly, ample examples within the Ahadith of the Holy Prophet(saw) where this connotation is used. 

Before assessing the application of Khatam we can turn to the usage of the word Akhr ( .I) which, more intensely than the word Khatam, generally takes the meaning of last. The Holy Prophet is narrated to have said,

‘’I am the last of the Prophets and my mosque is the last of the mosques’’. (Sahih Muslim. Book of Hajj. Bab Fadl as-Salah bi-Masjidi Makkah wal-Madinah.No.1394. Also see: Sunan Nassai. Vol.2, Pg.35)

The literal interpretation of the second half of this Hadith would be to assert that the Prophet’s Mosque was the last Mosque and there could be no Mosque after it. Such an interpretation confronts us with several dilemmas. For example, is it justified to build any Mosque after that of the Prophet’s Mosque and, if not, then should we demolish the countless Mosques built afterwards? Also, how do we rectify this Hadith with the below Hadith in which the whole earth has been made a Mosque for Muslims,

‘We have been made to excel (other) people in three (things): Our rows have been made like the rows of the angels and the whole earth has been made a mosque for us…’ (Sahih Muslim. Bk.4, No.1060)

We must either accept that no Prophet can come after the Holy Prophet(saw) and that no Mosque may be built after his or that, in accordance with the science of Majaz (metaphor), both the Holy Prophet(saw) and his blessed Mosque are par excellence in stature, magnificence and being. That to accept a new Prophet, or build a Mosque, that is different in essence to the Holy Prophet(saw) and Masjid an-Nabawi would be to remove oneself from the fold of Islam.

When studying the word Khatam we discover that it has three principle applications in the Qur’an and Ahadith. The first meaning cannotes an action in which something is metaphorically sealed shut such as a person’s heart or one of his senses,

‘Allah has set a seal on their hearts and their ears, and over their eyes is a covering; and for them is a grievous chastisement.’ (Ch.2, Vs.8) 

This day we shall put a seal on their mouths, and their hands will speak to Us, and their feet will bear witness to what they had earned.(Ch.36, Vs.66) 

Do they say, 'He has forged a lie against Allah?' If Allah had so willed, He could seal thy heart. But Allah blots out falsehood through thee and establishes the truth by His words. Surely, He knows quite well what is in the breasts. (Ch.42, Vs.25) 

Hast thou considered the case of him who has taken his own low desire for his god, and whom Allah has adjudged as having gone astray on the basis of His perfect knowledge, and whose ears and whose heart He has sealed up, and on whose eyes He has put a covering. Who, then, will guide him after Allah has so decreed concerning him? Will you not then take heed? (Ch.45, Vs.24)

The second meaning is to describe a signet ring with which a seal is stamped. An example of this is found in the aptly worded Hadith of the Holy Prophet(saw) which reads,

‘Ibn ‘Umar(ra) reported that the Prophet(saw) used a seal of gold. And in a narration: He put it on to his right hand. Then he threw it off and afterwards took a silver seal on which it was engraved ‘’Muhammad, the Apostle of Allah.’’ He said: Nobody must engrave similar to the engraving of this seal of mine. Whenever he put it on, he kept its engraving towards the middle part of his palms.’ (Mishkat ul-Masabih. Ch.VI, No.72)

The final meaning, as expressed in 33:41, means the most excellent, most perfect, the apex, the pinnacle of excellence. There are two additional famous examples of this application in the books of Hadith which are,

Hadhrat Sahl ibn Sa’ad as-Saidee said, ‘When the Messenger of Allah (saw) returned from Badr, his uncle Hadhrat ‘Abbas (ra) sought permission to return to Mekka, and from there migrate to the Messenger of Allah (saw). At this the Messenger of Allah (saw) said: ‘’Rest assured O uncle you are as Khatamul Muhajireen in hijrat – migration as I am Khatamun Nabiyyeen in Nabuwwat – prophethood’’. (Kanzul Ummal. Vol.13, Pg.519)

and

‘I am ‘Abdullah Khatamun Nabiyyeen from the time when Adam was yet in the nascent stage’. (Musnad Ahmad bin Hanbal. Vol.4, Pg.127.)

For the purpose of this essay we are concerned with the third application of Khatam. Commenting on the above Hadith Maulana Mohammad Qasim Nanauti(rh) writes,

'According to the layman the Messenger of Allah (saw) being Khatam (seal) is supposed to have appeared after all the previous prophets. But men of understanding and the wise know it very well that being first or the last, chronologically, does not carry any weight. How could, therefore, the words of the Holy Qur’an, ‘’But he is the Messenger of Allah and the seal of the prophets’’ (33:41) glorify him? But I know very well that non from among the Muslims would be prepared to agree with the common men. (Mohammad Qasim Nanauti Tahzir-ul-Naas. pp.4-5)

The first Hadith would, if literally interpreted, mean that following the hijrah of Hadhrat ‘Abbas(ra) there could be no further Muhajir. And in accordance with the second Hadith we would be required to accept that the Holy Prophet(saw) was not born in 570AD but actuality many thousands of years prior. However, if both are studied in light of the Ahmadi interpretation of 33:41 they fall in complete sync with the verse. Hadhrat ‘Abbas(ra) was given the honor and prais of being the greatest of the Muhajirun and Hadhrat Muhammad(saw) is, by virtue of being the ‘Seal of the Prophets’, the greatest and most excellent of the Prophets to have walked the earth. 

There are those whom would question the wisdom of referring to the Holy Prophet(saw) as the greatest of the Prophets and in response I would point them towards a recorded narration of the Holy Prophet(saw) in which he relates a long conversation between Allah(swt) and Hadhrat Musa(as) wherein Hadhrat Musa(as) says,

Moses requested to make him a follower of that Prophet. Allah said, ‘your period is of the past and their age is of the last. However, I shall gather you together with them soon in Baitul Jaleel’.’ (Imam Jalaluddin As-Suyuti. Al-Khasais Al-Kubra. Vol1. Pg12)

In this narration Hadhrat Musa(as) was in such awe and love for this community, to be led by Ahmad(saw), that he requested from Allah(swt) that he be permitted just to stand as one ordinary adherent of that Ummah. We may also turn to the works of the great theologian Imam Fakhr ad-Din ar-Razi(ra) who writes, 

‘Wisdom is the Khatam of all and for Khatam it is essential to be supreme. Remember that the Holy Prophet (saw), when he was raised to the status of Khataman Nabiyyeen, was confirmed to be supreme among all the prophets’. (Fakhr ad-Din ar-Razi. Tafsirul Kabir. V.6, Pg31)

The above Hadith, and Ahmadi interpretation of 33:41, is further supported by the words of Hadhrat Aisha(ra) who stands as one of the great female figures in the history of mankind. She was a renowned and great scholar of several Islamic sciences and was even amongst the first lecturers of Islam following the demise of the Holy Prophet(saw). Of her, it has been said that she is the ‘Umm-ul- Mu’mineen’ (Mother of the Faithful) and that she taught mankind half its faith. In the narration in question she(ra) is recorded as stating,

‘’Say he (i.e. the Holy Prophet (saw)) verily is the seal of the prophets but say not that there is no prophet after him (saw)’’. (Durr-e-Manthur, Imam al-Suyuti, Vol.5, Pg.386)

At the very heart of all Arabic grammar and lexicon is the Holy Qur’an. It is for this reason that when the opponents of Islam say to us that the Holy Qur’an contains grammatical mistakes we respond by reminding them that this is impossible because it is Arabic grammar which was constructed from the Holy Qur’an and not the reverse. It is for this reason that we also look to Arabic literature for its common application of the word Khatam. Before assessing this I turn your attention to the great literary expert, Maulana Rum, who had an immense insight into both the meanings and applications of the Arabic and Persian languages. He writes

‘’The Holy Prophet (saw) was the khatam because no one had ever been like him before nor shall there be one after him. When an artist excels others in art do not say ‘’The art has ended with you.’’ (Hadhrat Jalaluddin Rumi. Miftah ul-Ulum. Vol.15, pp.56-57)

And writing in his Mathnavi he states,

‘He was the Khatam because no one in generosity has ever been like him before nor shall ever be: When an artisan excels to the excellence of his craft, You never say to him that the craftsmanship has now come to its end.’ (Maulana Rumi. Mathnavi. Ch.6)

Classical Arabic literature and prose explicitly applies the word Khatam to connote the ‘most excellent and esteemed’. The opponents of Hadhrat Mirza Ghulam Ahmad(as) would in fact be hard pushed to find any instance in accepted classical literature where the word Khatam is used to connote ‘last’ at the exclusion of any other definition. In the prominent Shia Tafsir as-Safi, under 33:41, Hadhrat Ali(ra) has been described as Khatam ul-Awliyaa. Commenting on this the great historian, Hadhrat Ibn Khaldun(rh) indicates that this title should be understood to mean that Hadhrat Ali(ra) reached perfection in Sainthood but was not the last (Ibn Khadldun. Al-Muqaddamah. Vol.2, pp.165-7). 

I will now present ample examples of where Khatam has been used in a way which cannotes a form of excellence rather than to mean last,

1. Abu Tamaam (188-231 Hijra; 804-845 A.D.) a poet, was referred to as Khatam ash-Sho'ara. (Dafiyaat-ul-A'ayaan, vol. 1)

2. Abu Al-Tayyib (303-354 Hijra; 915-965 A.D.) was called Khatam ash- Shu'ara. (Muqaddimah Deewan Al-Mutanabbi, Misri, p. 10)

3. Abul al-Alaa al-Ma'arri (363-449 Hijra; 973-1057 A.D.) was also declared to be Khatum ash-Shu'ara. (Ref. (2) above, footnote, p.10)

4. Sheikh Ali Hazeen (1113-1180 Hijra; 1701-1767 A.D. is considered to be the Khatam ash-Sho'ara of Hindustaan (sic. India). (Hayat-e-Sa'adi, p. 117)

5. Habib Shirazi is regarded as Khaatam ash-Sho'araa in Iran. (Hayaat-e-Sa'adi, p. 87)

6. Imam Shaafi'ee (150-204 Hijra; 767-820 A.D.) was Khatam ul-Awliya’. (Al- Tohfa-tus-Sunniyya, p. 45)

7. Sheikh Ibn-ul-Arabi (560-638 Hijra; 1164-1240 A.D.) was Khatam ul-Awliya’. (Title Page of Futuhaat-e-Makkiyyah)

8. Kaafoor was Khatam-ul-Kiram. (Sharh Deewaan Al-Mutanabbi, p. 304)

9. Imam Muhammad Abduh Misri was Khatam ul-A'immah. (Tafseer Al-Fatiha, p. 148)

10. Al-Sayyed Ahmad Al-Sannusi was Khatam ul-Mujahidin. (Akhbaar Al- Jaami’ah-al-Islamiyyah, Palestine; 27 Muharram, 1352 Hijra)

11. Ahmad bin Idrees was called Khatamat ul-‘Ulema al-Muhaqqiqin. (Al-Aqd al- Nafees)

12. Abul Fazl Al-Aloosi was called Khatam ul-Muhaqqiq in. (Title Page of Tafseer Rooh-ul-Ma'aani)

13. Sheikh-ul-Azhar Saleem-ul-Basheri was referred to as Khatam ul-Muhaqqiqin. (Al-Heraab, p. 372)

14. Imam as-Suyuti (d. 911 Hijra; 1505 A.D.) was noted as Khatamat ul- Muhaqqiqin. (Title Page of Tafseer Itqaan)

15. Hadhrat Shah Wali-Ullah Dehlavi is acknowledged as Khatam ul- Muhaddithin. (Ajaala Naafi'a)

16. Al-Sheikh Shams-ud-Din was Khatamat ul-Huffaz. (Al-Tajreed-us-Sareeh, Muqaddimah, p. 4)

17. The greatest wali (saint) is known as Khatam ul-Awliaa’. (Tadhkira-tul- Awliyaa’, p. 422)

18. By continued progress, a wali reaches the status of Khatam ul-Awliya’. (Sheikh Abdul Qadir al-Jilani. Futuh ul-Ghaib, p. 43)

19. Al-Sheikh Najeeb is acknowledged as Khatamat ul-Fuqaha. (Akhbaar Al- Siraat-ul-Mustaqeem, Yafa, 27 Rajab, 1354 Hijra)

20. Sheikh Rasheed Raza has been acknowledged as Khatamat ul-Mufassirin. (Al- Jaami'a-tul-Islamiyyah, 9 Jamaadi ath-Thani, 1354 Hijra)

21. Al-Sheikh Abdul Haq (958-1052 Hijra, 1551-1642 A.D.) was Khatamat ul- Fuqaha. (Tafreen-ul-Akleel; Title Page)

22. Al-Sheikh Muhammad Najeeb was Khatamat ul-Muhaqqiqin. (Al-Islam, Misri, Sha'abaan, 1354 Hijra]

23. The superior-most (afzal) wali is of the rank of Khatam ul-Wilayah. [Muqaddimah Ibn Khaldoon, p. 271)

24. Shah Abdul Aziz (1159-1236 Hijra) was Khatam ul-Muhaddithin wa al- Mufassireen. (Hadya Al-Shia, p.4)

25. Every human being is Khatam ul-Makhluqat al-Jismaniyyah.(Tafseer Kabeer, vol.6, p.22, published in Egypt)

26. Al-Sheikh Muhammad bin Abdullah was Khatamat ul-Huffaz. (Al-Rasaa'il-un- Naadirah, p. 30)

27. Allaamah Sa'ad-ud-Din Taftazaani was Khatamat ul-Muhaqqiqin. (Sharh Hadith Al-Arba'een, p. 1)

28. Ibn Hajar al-Asqalaani is Khatamat ul-Huffaz. (Title Page of Tabqaat-ul- Mudliseen)

29. Maulvi Muhammad Qasim (1148-1297 Hijra) has been noted as Khatam ul- Mufassirin. (Title Page of Asraar-e-Qurani)

30. Imam Soyuti was Khatamat ul-Muhaddithin. (Hadya Al-Shia, p. 210)

31. A monarch is Khatam ul-Hukkam. (Hujjat-ul-Islam, p. 35)

32. Hadhrat Isa is Khatam al-Asfiya ul-A'immah. (Baqiyya-tul-Mutaqaddimeen, p. 184)

33. Hadhrat Ali was Khaatam-al-Ausiya. (Manaar-ul-Huda, p.109)

34. Al-Sheikh-us-Sudooq has been described as Khatam ul-Muhaddithin. (Book: Mun laa Yehzur-ul-Faqeeh)

35. Abul Fazl Shahaab al-Aloosi (773-854 Hijra; 1371-1450 A.D.) is noted as Khatam ul-‘Udaba. (Title Page of Rooh-ul-Ma'aani)

36. The author of Rooh-ul-Ma'aani has described Al-Sheikh Ibrahim al- Koraani as Khatamat ul-Muta'akkhirin. (Tafseer Rooh-ul-Ma'aani, vol. 5, p. 453)

37. Maulvi Anwar Shah Kashmiri has been described as Khatam ul-Muhaddithin. (Book: Ra'ees-ul-Ahraar, p. 99)

38. Hadhrat Farid-ud-Din Attaar (513-620 Hijra, 1116-1223 A.D.) said about Hadhrat Umar, may Allah be pleased with him:

"He took his justice and equity to the very end, for the sake of God; Until his wisdom excelled that of all the other human beings." (Mantiqatteyr, p.29)

39. Maulana Haali wrote about Sheikh Sa'adi:

‘’In my view, just as the descriptive power ends with Firdausi in such areas as satire and sarcasm as well as war epics in much the same way when it comes to morals, advice and exhortation, youth and romance, comedy and humour, worship and ostentation, the power of description ends with the Sheikh.’’ (Risaalah, Hayaat-e-Sa'adi, p. 108)

40. Hadhrat Maulvi Muhammad Qasim Nanoutvi (1148-1297 Hijra) wrote:

‘’So, therefore, one who exhibits a greater manifestation in him of that particular attribute which is the ultimate attribute (Khatam us-Sifaat), viz. there is no other attribute above that one—which can possibly be manifested, i.e., worthy of being transferred to or conferred upon other creatures—that particular person will occupy the ultimate rank (Khatam ul- Maratib) among those creatures, and the same person will be the Chief of them all and superior to everyone else.’’ (Risaalah, Intisaar-ul-Islam, p. 45)

41. Hadhrat Ibn Sina (known also as Avincine) was known as both Khatam ul- Atiba and Khatam ul-Hukuma. (Ibn Sina. Al-Qanoon. Cover Page)

The verse 33:41 begins by stating, ‘Muhammad is not the father of any of your men…’ To understand this verse it must be studied within the greater context of the verse and other supporting verses of the Holy Qur’an. For example, some people of misguided insight would find an apparent contradiction in the Holy Qur’an between the above mentioned verse (33:41) and the following verse, 

‘Verily, not you, but your enemy is without issue.’ (Ch.108, Vs.4)

When studied at face value one verse purports that the Holy Prophet(saw) doesn’t have any offspring (33:41), whilst, the other that he(saw) in actual fact does have offspring. Not only that, but it is the enemy of the Holy Prophet(saw), a lower form of human being, who is without offspring. The problem one faces when applying a literal interpretation is that the enemies of the Holy Prophet(saw) certainly did have offspring. The meaning must therefore lie within the wonders of metaphore (Majaz) which the Holy Qur’an is perfect in expressing.

The meaning of the first verse (33:41), when looked at in totality, not only makes perfect sense but praises the Holy Prophet(saw) with such veneration as fitting of Hadhrat Khatam an-Nabiyyeen(saw). The verse is comprised of two halfs which are connected by an important Arabic particle ‘wa lakin’. 

The former Mufti of Egypt and Sheikh al-Azhar, Sheikh Tantawi, has broken down the grammatical formation of the verse. He indicates that ‘wa lakin’ falls into an Arabic grammatical category known as istidrak which, in general terms, means to negate or amend. (al-Ustadh Mufti ad-Diyar al-Masriyya ad-Doctor Muhammad Sayyed Tantawi. Din Mu’ajam I’arab al-Fad al-Qur’an al-Karim. Pg.556)

The function of this particle is explained in light of the research of one of the foremost authorities on Arabic Grammar, linguistics and Semantics, Hadhrat ibn Hisham(rh), as follows,

‘Lakinna: The main function of this particle, istidrak ‘amendment’, was never really disputed.' 

Once again we see Ibn Hisham demonstrating a particular interest in the semantic aspects of sentences involved in this particle. In the first of the interpretations of its meanings ibn Hisham notes how amendment is based on what follows the particle being a logical contradiction to what proceeds it, either as a direct contradiction, as in 'this is not stationary, but mobile,' or as an opposite of it (in meaning), as in ‘this is not white, but black’. Some allowed a complete (semantically unrelated) contrast, as in ma zaydun qa’iman ‘Zayd is not standing, but drinking’.

What is essentially understood by amendment, then, is a correction of the previous statement. This is more or less what ibn Hisham means in his second category for lakinna, which was put forward by some scholars, that regards the sense of this particles amendment, and sometimes emphasis (tawkid). Their interpretation of istidrak is that it revokes what was wrongly affirmed…’ (Adrian Gully. Grammar and Semantics in Medieval Arabic. pp.183-4)

Therefore, it would be reasonable to purport, provided it was contextually sound, that the first half of the verse (33:41) ‘Muhammad is not the father of any of your men…’ is negated through the particle of istidrak (wa lakin) with the second part of the sentence, ‘but he is the Messenger of Allah and the Seal of the Prophets.’ To further illustrate the point it is useful to see other examples in the Holy Qur’an in which the istidrak particle is applied, 

‘He said, `O my people, there is no error in me, but I am a Messenger from the Lord of the worlds;’ (Ch.7, Vs.62) 

‘He said, `O my people, there is no foolishness in me, but I am a Messenger from the Lord of the worlds;’ (Ch.7, Vs.68) 

‘And, truly, thy Lord is gracious to mankind, but most of them are not grateful.’ (Ch.27, Vs.74) 

‘Surely, thou canst not guide whomsoever thou lovest; but Allah guides whomsoever HE pleases; and HE knows best those who would accept guidance.’ (Ch.28, Vs.57)

The meaning here would therefore be but, ‘however’, ‘but rather’, ‘moreover’, i.e. that although the Holy Prophet(saw) has no male offspring this in no way detracts from his status as a creation of Allah(swt) because he is, ‘…the Messenger of Allah, and the seal of the Prophets and Allah has full knowledge of all things.’ (Ch.33, Vs.41)

That he does in fact have a progeny greater than that of anyone, past or present, being his Ummah. Returning to 108:4, the meaning would be that whilst the progeny of the enemies of the Holy Prophet(saw) are spiritually dead and cannot succeed in this world, the followers of the Holy Prophet(saw), each being of his spiritual progeny, will be the recipients of countless blessings and bounties. Allah(swt) has described the spiritually dead in the Holy Qur’an as follows,

Verily, thou canst not make the dead to hear, nor canst thou make the deaf to hear the call, when they retreat turning their backs. (Ch.27, Vs.81)

Furthermore, illustrating the spiritual capacity to bring about progeny, the Holy Prophet(saw) is described by Allah(swt) as follows,

O ye who believe! respond to Allah, and the Messenger when he calls you that he may give you life, and know that Allah comes in between a man and his heart, and that He it is unto Whom you will be gathered. (Ch.8, Vs.25)

It was undoubtedly the case that upon offering their pledges of allegiance the companions of the Holy Prophet(saw) entered into the system of brotherhood (Akhuwa) with each other which was marked a stronger bond than blood. Their bond with the Holy Prophet(saw) was far greater than even this, so much so that they cared for, and valued it, more than they did for their ownselves and the lives of their families. The author is here reminded of the saying of Imam Ali (ra),

‘By Allah! To us the prophet(saw) was dearer than our riches, our children and our mothers, and more cherishable than a drink of cold water at the time of severest thirst.’ (Sheikhul Hadith Maulana Muhammad Zakariyya Kaandhlawi. Faza’il-e-a-‘maal. Pg.255)

The Holy Prophet(saw) certainly did not leave this earth with no male progeny but instead he left behind something far greater which was his blessed Ummah comprising of hundreds of millions of people whom each have a right to be counted from amongst the spiritual progeny of the Holy Prophet(saw). There is not a corner on earth where one cannot find a lover of the greatest of creation Hadhrat Habibullah (saw). The hearts of the righteous are so completely annihilated in the love of the Holy Prophet (saw) that not a second goes by without a believer praising his blessed name. In the United Kingdom, a non-Muslim state, the love of the Holy Prophet (saw) is so vast that the name Mohammad is the second most registered name with newly born babies*8*.

Hadhrat Ibn Khaldun (ra) writes,

It is admitted that the grades of Wilayat are similar to that of the prophethood. Only a most perfect saint could be called Khatam Al-Auliya, i.e. a particular saint has reached the highest possible grade that a saint could have attained. This is exactly as the Khatamul Anbiya had attained the grade of perfection that a prophet could possibly reach.’ (Muqaddama. pp.271-272. Egypt Edition)

2. Hadhrat Abu Sa’eed Mubarak (ra), the revered successor of Hadhrat Sheikh ‘Abdul Qadir Al-Jilani (ra), writes,

‘Man is the most privileged of God’s creatures. When he reaches the zenith of exaltedness he begins to manifest in himself all the above mentioned qualities and the corollaries. He is then called the perfect man and the acme of perfection. These attributes are found in the Holy Prophet (saw) in the highest abundance. That is the reason why he is called Khatamun Nabiyyeen.’ (Tohfa Mursalah Sharif. Pg.5)

3. Hadhrat Sayyed ‘Abdul Karim Jilani (ra) has written: 

‘The coming of the Lawbearing prophets, after the Holy Prophet (saw), has ceased as he has been exalted to be ‘Khataman Nabiyyeen’. (Al-Insan ul-Kamil. Pg.115)

Author's Notes

1 Sirat-Sirat-e-Siddiqi; Complete devotion to the Holy Prophet(saw), such as was shown by Hadrat Abu Bakr Siddiq(ra).

2 Zill or Zilliyyat signifies such complete devotion to the Holy Prophet(saw), and such self-effacement that a person begins to reflect the image of his Master(saw).

3 Buruz: Spiritual manifestation; or the person who is the spiritual manifestation of a Prophet or Saint

4 Narrated 'Abdullah bin 'Abbas, Allah's Apostle (may peace and blessings of Allah be upon him) said, "Gabriel recited the Qur'an to me in one way. Then I requested him (to read it in another way), and continued asking him to recite it in other ways, and he recited it in several ways until he ultimately recited it in seven different ways." (Sahih al-Bukhari, Hadith No.513)

5 It is of worth to note that the three most prominent translations of the Holy Qur’an (Yusuf Ali, Mohamed Pickthal and Muhammad Assad) each translate the word ‘Khatam’ in 33:41 as Seal and not last. In the three translations one is only drawn to the meaning ‘last’ when referring to the personal opinions expressed in their commentaries. I suggest that they did not translate the word as last because that would have been a clear mistranslation and beyond the scope of the word Khatam.

6 Mohammad is No2 in Boys Names. Times Online. Accessed 13/01/2008. [http://www.timesonline.co.uk/tol/news/uk/article1890354.ece] ‘Muhammad is now second only to Jack as the most popular name for baby boys in Britain and is likely to rise to No 1 by next year, a study by The Times has found. The name, if all 14 different spellings are included, was shared by 5,991 newborn boys last year, beating Thomas into third place, followed by Joshua and Oliver.’