Being the first Prophet (Sallallahu Alaihi Wa Aalihi Wassallam)
Chapter on the speciality of the Master of the Universe, Sayyiduna
strong>Muhammad صَىلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَ ىلم, in terms of his being the first Prophet in terms of creation, his Prophethood preceding the Prophethood of all the Prophets and
صَىلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَ ىلمthe Covenant being taken for him
First Prophet & Last to be sent
- Imam Ibn Abi Hatim1 (d.327 AH) رَحْمَةُ الـلّٰـهِ عَلَيْه in his Tafsir (exegesis of the Qur’an) and Imam Abu Nu’aym (d. 430 AH) رَحْمَةُ الـلّٰـهِ عَلَيْه in Dalail al-Nubuwwah with multiple chains (of narrations) have
وَ اِذْ اَخَذْنَا مِنَ النَّبِ نیَّٖ مِیْثَاقَهُ مْ…
“And remember O dear Prophet when We took a covenant (pledge) from the Prophets…”2 ى ىthat the Messenger of Allah صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم said; “In terms of creation, I am the first of the Prophets and in terms of being sent, I am the last of them. So Allah ( عَزَّوَجَلَّ) commenced with me (in taking covenant) prior to them.” [1] [2]- Imam Abu Sahl Qattan رَحْمَةُ الـلّٰـهِ عَلَيْه (d. 350 AH) in his Amaali (dictations) narrated from Sayyiduna
Granted Prophethood
Imam Ahmad (d. 241 AH), Imam Bukhari (d. 256 AH) in his Tareekh (history), Imam Tabarani (d. 360 AH), Imam Hakim (d. 405 AH), Imam Baihaqi (d. 458 AH) and Imam Abu Nu’aym (d. 430 AH) عَـلَيْهِمُ ال ِّرضْوَانْ narrate from Sayyiduna Maysarah al-Fajr رَضَِِ الـلّٰـهُ عَـنْ هُ who stated; “I said, ‘O Messenger of ى ى ى ى Allah ( صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم)! When were you granted Prophethood?” He ( صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم) said; “I was a Prophet when Aadam (عَـلَيْـهِ الـسَّـلََم) was still between body and soul.” Imam Ahmad (d.241 AH), Imam Hakim (d. 405 AH) and Imam Baihaqi (d. 458 AH) عَـلَيْهِمُ ال ِّرضْوَانْ narrate ى ىfrom Sayyiduna ‘Irbaad رَضَِِ الـلّٰـهُ عَـنْ هُ who stated; “I heard the Messenger of Allah (صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم) saying, ‘I was the seal of Prophets (عَـلَـيْهِمُ السَّلََم), without doubt in the court of Allah (عَزَّوَجَ لَّ) in the Preserved Tablet (Umm ul Kitaab) and when Aadam (عَـلَيْـهِ الـسَّـلََم) was enveloped by clay in his cast.’”6- Imam Hakim (d.405 AH), Imam Baihaqi (d. 458 AH) and Imam Abu Nu’aym (d. 430 AH) عَـلَيْهِمُ ال ِّرضْوَانْ narrate from Sayyiduna Abu Hurayrah رَضَِِ الـلّٰـهُ عَـنْهُ that someone asked the Messenger of Allah ى ى ى ى
- Imam Bazzaar (d.292 AH), Imam Tabarani (d. 360 AH) in Al-Mu’jam al-Awsat and Imam Abu Nu’aym
- Imam Abu Nu’aym (d. 430 AH) رَحْمَةُ الـلّٰـهِ عَلَيْه narrates from Sayyiduna Sanabihi رَضَِِ الـلّٰـهُ عَـنْهُ that he said;
- Imam Ibn Sa’d (d. 230 AH) رَحْمَةُ الـلّٰـهِ عَلَيْه narrates from Sayyiduna Abil Jad’a رَضَِِ الـلّٰـهُ عَـنْهُ who said; “I
was between body and soul.” (عَـلَيْـهِ الـسَّـلََم) said, “When Aadam صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم
- Imam Ibn Sa’d (d. 230 AH) رَحْمَةُ الـلّٰـهِ عَلَيْه narrates from Sayyiduna Mutraf ibn ‘Abdullah bin Al-Shakhir
! When did you receive(صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم)that a person asked; “O Messenger رَضَِِ الـلّٰـهُ عَـنْهُ
ى ى Prophethood?” He صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم replied, “When Aadam (عَـلَيْـهِ الـسَّـلََم) was between soil and soul.” surely You are, why not? We testify”; for you may say on the Day of Resurrection that, “We were unaware of this.” 6 Also narrated in Musnad al-Shamiyyin. Among others. 7 If one or more narrator is omitted from the last part of al-Sanad (chain of narration) after a Tabi’i then the narration is known as al-Mursal and the action of not mentioning the narrator is called al-Irsal. An example of ى ى this is when a Tabi’i states that the Messenger of Allah صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم said such and such a thing. As the ى ى Tabi’i was not blessed with meeting Messenger of Allah صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم, it is evident that at least one Com- ى ىpanion of Messenger of Allah صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم has not been mentioned and there is a possibility that along with at least one Companion, one or more of the al-Tabi’un have been omitted as well. It should be noted that alMursal and al-Munqaṭi’ are sometimes used in the same meaning. Nevertheless, the more prevalent terminology is the one mentioned above as al-Mursal is a type of al-Munqaṭi’. (Usul ul_Hadith by Maulana Nafees Ahmad Misbahi).- Imam Ibn Sa’d (d. 230 AH) رَحْمَةُ الـلّٰـهِ عَلَيْه narrates from Sayyiduna Aamir رَضَِِ الـلّٰـهُ عَـنْهُ who said; “A
Supplication of Sayyiduna Ibrahim عَـلَيْـهِ الـسَّـلََم & Glad tidings of Sayyiduna ‘Isa عَـلَيْـهِ الـسَّـلََم
Imam Tabarani (d. 360 AH) and Imam Abu Nu’aym (d. 430 AH) عَـلَيْهِمُ ال ِّرضْوَانْ narrate from Sayyiduna Abu [1] The discussion in relation to this pledge is mentioned in detail in the coming section. [2] Similar has been mentioned by Imam ibn Arabi in al-Futuhaat. Vol: 2. P. 171. Vol: 4. P. 66-67. Maryam Ghassani رَضَِِ الـلّٰـهُ عَـنْهُ that a Bedouin asked the Messenger صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم; “What was the ى ىfirst thing that occurred in regards to your Prophethood?” He صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم said, “Allah ( عَزَّ وَ جَلَّ) took pledge from me just as He ( عَزَّ وَ جَلَّ) took pledge from all the Prophets (عَـلَـيْهِمُ السَّلََم). I am the supplication of Ibrahim (عَـلَيْـهِ الـسَّـلََم) and glad tiding of ‘Isa (عَـلَيْـهِ الـسَّـلََم). (Before my birth), my mother saw in a dream that a light emanated from her which illuminated the palaces of Syria.”[1] Section: His صَىلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَ ىلم Prophethood is general to all creation. All the Prophets nation. صَىلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَ ىلم and their nations are from his عَـلَيْـهِ الـسَّـلََم Shaykh Taqiuddeen Subki (d. 756 AH) رَحْمَةُ الـلّٰـهِ عَلَيْه in his book ‘Al Ta’dheem Wal Minnah’[2] writes in the explanation of the Verse:وَ اِذْ اَخَذْنَا مِنَ النَّبِ نیَّٖ مِیْثَاقَهُ مْ…
“And remember when Allah took a covenant from the Prophets…”[3] ى ى This Verse is regarding the respect, honour and status of the Prophet صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم which is clear ى ىwithout doubt. It also points out that if the Prophet صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم came in the time of the previous Prophets عَـلَـيْهِمُ السَّلََم then his message would be for them. Hence his Prophethood and Message is common to the entire creation from the time of Sayyiduna Aadam عَـلَيْـهِ الـسَّـلََ م till the Day of Judgement. All the Prophets عَـلَـيْهِمُ ال سَّلََم and their Ummahs (nations) are also his Ummah. The statement of the Prophet صَىلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَىلم, “I have been sent towards the entire mankind”[4] is not limited to the people from his era till the Day of Judgement. Rather, it is inclusive of those who came before him [1] Also narrated similarly from the chain of Khaalid ibn Ma’daan. Narrated by Imam Ibn Ishaaq with his chain; Seerat Ibn Hishaam, Vol 1. P. 166. Narrated with a different chain by Imam al-Tabari in his Tafseer, Vol. 1. Vol: 566, and by Imam al-Haakim (d. 405 AH) in al-Mustadrak, Vol. 2. P. 600. He said: Its isnaad is Sahih (authentic) although they (al-Bukhari and Muslim) did not narrate it, and al-Dhahabi (d. 748 AH) agreed with him. Even Albani (Ghayr Muqallid) mentions it in al-Silsilah al-Saheehah, 1545 and classed as Hasan by him in Saheeh al-Jaami’, 224. Imam Ahmad (d. 241 AH) narrated it from Sayyiduna al-‘Irbaad ibn Saariyah. Imam Hajar Al-Haythami (d.974 AH) said in Majma’ al-Zawaa’id: Its isnaad is Hasan (good). It is narrated by Imam Ahmad (d. 241 AH) and classed as Sahih (authentic) by Imam Ibn Hibbaan (d. 354 AH)and Imam al-Hakim (d. 405 AH). A similar Hadith was narrated from Sayyiduna Abu Umaamah by Imam Ahmad (d. 241 AH). [2] Which is a book in relation to Surah Ale Imran, Surah No: 3. Verse No: 81. [3] Surah Ale Imran. Surah No: 3. Verse :81 [4] “Say, “O people! Indeed, I am, towards you all…” (Surah Aa`raf. Surah No: 7. Verse: 158.) صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم Therefore, the meaning of the following Hadith becomes apparent: “I was a Prophet ى ى (صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم) when Aadam (عَـلَيْـهِ الـسَّـلََم) was still between body and soul.” As for the interpretation ى ىof the Hadith with reference to the Knowledge of Allah عَزَّ وَ جَلَّ that he صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم would be a Prophet in the future then this is incorrect as the Knowledge of Allah عَزَّ وَ جَ لَّ encompasses everything. ى ى Describing the Prophet صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم as possessing Prophethood at that time necessitates that this was a matter established for him at that time. This is the reason Sayyiduna Aadam عَـلَيْـهِ الـسَّـلََ م saw ى ى his صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم name written on the Throne (‘Arsh); مُحَمَّدٌ رَّسُوْلُ اللِ ى ى .صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم ”“Muhammad is the Messenger of Allah So it is important that this meaning is established at that time. If the intended meaning was mere knowledge in relation to what would occur in the future, then that is not specific to him ى ى صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم in terms of his being a Prophet whilst Sayyiduna Aadam عَـلَيْـهِ الـسَّـلََم was between soul and body because the Prophethood of all the Prophets was in the Knowledge of Allah عَزَّ وَ جَلَّ at that time and before that also. ى ى It is clearly evident that this is from the special attributes of the Prophet صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم. ى ى For this reason, he صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم informed his Ummah so that they know his status in the Court of Allah عَزَّ وَ جَلَّ and they gain goodness through that. So if you say that I want to understand this further because Prophethood is an attribute for which it is necessary that the one being described with it be present. That is only after reaching forty years of ى ى ى ى age. So how can he صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم be described with it before his صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم birth and before being sent? If that is correct then this will be correct for those other than him as well. I say in response (Imam Taqiuddeen Subki d. 756 AH says) as we have discussed previously that Allah عَزَّ وَ جَلَّ created the souls before the bodies. So the signal through the blessed words, “I was a ى ى Prophet” is to his صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم Blessed Soul or to his reality (Haqiqah) and the realities are such that our intellects are unable to reach their understanding. The Only One who recognises these realities is their Creator and who He عَزَّ وَ جَلَّ assisted with the Divine Illumination (Noor Ilaahi). Furthermore, the realities are such that Allah عَزَّ وَ جَلَّ grants to each reality from them what He wishes ى ىin whichever time He wishes so the reality (Haqiqah) of the Prophet صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم was before the creation of Sayyiduna Aadam عَـلَيْـهِ الـسَّـلََم. So Allah عَزَّ وَ جَ لَّ created this reality of the Prophet ى ى صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم in preparation for that and Allah عَزَّ وَ جَلَّ bestowed him with the reality (Haqiqah) of ى ى Prophethood at that time so he صَلَّ الـلّٰـهُ عَلَيْهِ وَ اٰلِهٖ وَسَلم became a Prophet and his name was written on the throne (‘Arsh) and news was given of his being a Messenger so the Angels and others recognise his great honour in the Court of Allah عَزَّ وَ جَلَّ. So his reality was present from that time even though the blessed body which is attributed with Prophethood came later and even though his reality was described with the noble characteristics that were granted to him from the Court of Allah عَزَّ وَ جَ لَّ. The only thing that was delayed was announcing Prophethood and propagating it. ى ى Everything that was given to him صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم from Allah عَزَّ وَ جَ لَّ and its worthiness of the reality in relation to Prophethood was immediate and without any delay. Like that is his ى ى ى ىصَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم being made a Prophet and his صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم being given the Book and his ى ى صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم being given the ruling and Prophethood. The only thing that was delayed was his ى ى ى ى being transferred to the body صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلمexistence as a human being and his صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم ى ى became apparent. صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم until he Other blessed personalities of nobility are such that the bestowal of that nobility by Allah عَزَّ وَ جَلَّ is after that person’s existence for a certain amount of time as Allah عَزَّ وَ جَ لَّ wishes. There is no doubt that whatever occurs, Allah عَزَّ وَ جَلَّ is and always was aware of it and that we have the knowledge of that through proofs which are clear intellectual proofs and legislative proofs. The people gain knowledge of it from what reaches them when it becomes apparent. For example, their becoming ى ىaware of the Prophethood of the Final Messenger of Allah صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم when the Qur’an was ى ىrevealed to him and when Sayyiduna Jibreel عَـلَيْـهِ الـسَّـلََم came to him صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم for the first time. This is the Action from the Actions of Allah عَزَّ وَ جَلَّ which is from amongst all that which His Knowledge encompasses and from the Symbols of His Power (Qudrah) and His Will (Iraadah) in a specific place. These are two stations. The first is understood by evidence and the second is apparent to every eye. Between the two stations there are means from His عَزَّ وَ جَ لَّ Actions. After that, what becomes apparent from them occurs according to His عَزَّ وَ جَلَّ Will. Amongst them is the perfection one attains even if it doesn’t become apparent to anyone in the creation. That is separated into the perfection which is connected to the place where it applies from, the time one was created and to the perfection which is attained after creation. The knowledge of that does not come to us except through a valid and ى ىtrue narration. The Prophet صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم is the best of creation so there is no perfection for the ى ىcreation greater than his perfection صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم and there is no station more noble than his ى ى .صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم station And we recognise through the authentic narrations, the attainment of that perfection for the Prophet ى ى صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم from the Court of His Lord عَزَّ وَ جَلَّ before the creation of Sayyiduna Aadam عَـلَيْـهِ الـسَّـلََ م and that Allah عَزَّ وَ جَ لَّ granted him Prophethood from that time. Then Allah عَزَّ وَ جَلَّ took covenant for ى ى so that they would know that he عَـلَـيْهِمُ السَّلََمfrom the Prophets صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم him ى ى ى ى صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم is preceding them and that he صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم is their Prophet and Messenger. In terms of taking the covenant, this is in the meaning of making them representatives (Khalifah) and for this reason the ‘لَ ’ (Laam[1]) entered that denotes oath in the words:…لَتُؤْمِ ن نیَُّ بِهٖ وَ لَتَنْصُُُنَّ ه …
“…That you will certainly believe in him and certainly assist him…”[2] Subtle point in relation to the taking of covenant from the other Prophets being like believing in the Bay’ah صَىلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَ ىلمfor our Prophet عَـلَـيْهِمُ السَّلََم (allegiance) which is taken for the Caliphates. Perhaps the promises (oaths) that are taken for the Caliphates are derived from here so ponder upon ى ىthis great reverence given to the Prophet صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم by Allah عَزَّ وَ جَلَّ. So when you understand ى ىthis, he صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم is the Prophet of all the Prophets عَـلَـيْهِمُ السَّلََم and this will become apparent ى ىin the hereafter when all the Prophets عَـلَـيْهِمُ السَّلََم will be under his صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم flag and it became apparent in this world in the night of Al-Israa[3] when he صَىلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَىلم led them in Salaah. If his ى ى صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم arrival was to coincide with the eras of Sayyiduna Aadam, Sayyiduna Nuh, Sayyiduna Ibrahim, Sayyiduna Musa and Sayyiduna ‘Isa عَـلَـيْهِمُ السَّلََم it would be necessary upon them and their ى ى ى ى . For this reason, Allahصَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلمand assist him صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلمnations to believe in him .عَـلَـيْهِمُ السَّلََم took a covenant from them عَزَّ وَ جَلَّ ى ى ى ى being a صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم and his عَـلَـيْهِمُ السَّلََمProphethood over them صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم So his ى ى Messenger to them عَـلَـيْهِمُ السَّلََم is a meaning that is established for him صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم. His ى ى ى ى صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم matter was reliant upon his صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم gathering with them عَـلَـيْهِمُ السَّلََم. That matter was delayed going back to their عَـلَـيْهِمُ السَّلََ م presence. It was not that they were not attributed with what it necessitates. There is a difference between the reliance of a verb and an action upon the arrival of the place of application and on the other hand, its reliance upon the worthiness of the subject. There is no reliance ى ىin terms of the subject nor in terms of the blessed personality of the Prophet صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم as ى ىreliance is only in terms of the existence of the time/era in which he is present. If he صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم ى ىwas present during their عَـلَـيْهِمُ السَّلََم era, it would be necessary to follow him صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم without doubt. For this reason, Sayyiduna ‘Isa عَـلَيْـهِ الـسَّـلََم will come at the end of times upon the Laws (Shariah) of the ى ى Prophet صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم yet he عَـلَيْـهِ الـسَّـلََم is a Noble Prophet عَـلَيْـهِ الـسَّـلََم stationed upon his عَـلَيْـهِ الـسَّـلََ م state (meaning his عَـلَيْـهِ الـسَّـلََم Prophethood is still established – he عَـلَيْـهِ الـسَّـلََم is not negated as a Prophet). This is in contrast to some who think that he عَـلَيْـهِ الـسَّـلََ م will come as one person from this Ummah. (This means that some thought he عَـلَيْـهِ الـسَّـلََم will be an individual from this Ummah and not a Prophet). Yes, he عَـلَيْـهِ الـسَّـلََم is a member of this Ummah in terms of what we have said, in terms of the obedience to ى ىthe Prophet صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم. He عَـلَيْـهِ الـسَّـلََم will only command in accordance with the Shari’ah (Islamic ى ى Law) of the Prophet صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم through the Qur’an and Sunnah and whatever is within it in ى ىterms of commands and prohibitions. So he عَـلَيْـهِ الـسَّـلََم is connected to the Prophet صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم like the rest of the Ummah but yet he عَـلَيْـهِ الـسَّـلََم is a Noble Prophet عَـلَيْـهِ الـسَّـلََ م on his عَـلَيْـهِ الـسَّـلََم state. ى ى Nothing from his عَـلَيْـ هِ الـسَّـلََم Prophethood is removed. Like this, if the Prophet صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم was sent during the time of Sayyiduna ‘Isa or in the time of Sayyiduna Musa, Sayyiduna Ibrahim, Sayyiduna Nuh, or Sayyiduna Aadam عَـلَـيْهِمُ السَّلََم, they would continue to be Prophets and Messengers and their ى ىmessage would continue to their nations. The Prophet صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم would be a Prophet to them and Messenger to all of them عَـلَـيْهِمُ السَّلََم. So his عَـلَيْ ـهِ الـسَّـلََم Prophethood and Message is general and inclusive and greater and it is in accordance with their عَـلَـيْهِمُ السَّلََم Shari’ah (Law) in terms of principles. ى ى The principles do not differ. In terms of the precedence of the Prophet صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم, the difference that occurs with the other Shari’ah is in terms of secondary matters either by way of making specification or through the way of abrogation (Naskh) or without abrogation and specification. The ى ى Shari’ah (Islamic Law) of the Prophet صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم at those times in connections to those nations was what their Prophets عَـلَـيْهِمُ السَّلََم brought to them and in this time, to this Ummah, is this Shari’ah (Islamic Law). The rulings differ in terms of different people and different times. So through this, the meaning of two Hadith (Prophetic Narrations) which were hidden from us becomes apparent to us. ى ى One of them is the statement of the Prophet صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم, “I was sent to all the people.” We used to think that this meant from this time to the day of judgment but it has become apparent that this means to all people – the earlier people and the later people. ى ى The second Hadith (Prophetic Narration) is, “I was a Prophet (صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم) when Aadam (عَـلَيْـهِ الـسَّـلََم) was between soul and body.” We used to think this meant in terms of knowledge – it was ى ى ى ى known that he صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم would be a Prophet صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم. It has become apparent that it refers to more than knowledge as we have explained. The situation only differs when it comes to the ى ىdiscussion in relation to after the presence of his body صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم (after birth) and his ى ى صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم reaching the age of forty and what is before that in terms of being sent to them and ى ى ى ى صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلمwords. This is not in connection to him صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم their capability to hear his ى ىnor them. If they were capable of hearing his صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم blessed words and following his ى ى ى ىwould have been sent صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلمShari’ah (Islamic Law) before that then he صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم
to them earlier. The rules relate to conditions and this sometimes is in terms of the upcoming place where the rules are going to apply whilst other times it is in terms of the subject who is carrying out the authority in this regard. The relation of the condition in this situation is only in terms of the place ى ىwhere it will apply and that is to whom he صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم is sent to and their accepting of the address and listening to it and in terms of the Blessed Body which would address them with their language. The example of this is when a person makes another man a representative in terms of marrying his daughter when there is a person with the same social status present, meaning when he finds someone of the same social status. So the appointment of a representative is fine and the person made the representative is worthy and his representation is established but there is a condition attached to which carrying out this representation which is the presence of a person of the same social status. That only comes to fruition after a while. This does not affect the validity of the representation and the representative being capable of representing. The words of Al-Imam Al-Subki رَحْمَةُ الـلّٰـهِ عَلَيْه conclude here. And Allah عَزَّ وَ جَلَّ knows best. Translator’s Note: ى ى As is clear from numerous Ahadith in this chapter, the Prophet صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم is the final Prophet to be sent and no Prophet can come after him. It is unfortunate that there are some individuals who attempted to distort the meaning of Khaatam un Nabiyyeen (finality of Prophethood). However, this is a matter which is absolutely and categorically clear within the Quran and Sunnah that the meaning of Khaatam un Nabiyyeen is Final Prophet as in no Prophet can come after the Final Prophet ى ى ى ى said; صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم . The Prophetصَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم أنا خاتم النبي يِ لا ن يب لا بعدي “I am the final Prophet, there will be no Prophet after me.”[4] ى ى The scholars of Hadith have explained that this is the explanation from the Prophet صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَل م in relation to what Khaatam un Nabiyyeen means.1. Khaatam
It is stated in Tahzirun Naas written by Muhammad Qasim Nanotwi (founder of the school of Deoband) in relation to the meaning of Khaatam in response to a number of questions by a questioner by the name of Muhammad Fazil: On page number 4-5 of Tahzirun Naas, Qasim Nanotwi states: Urdu Transliteration: “…Awaam Kai Khayal Mai To Rasool-Allah Sallam[5] Ka Khaatam Hona Bayee Ma’ni Hai Kai Aap Ka Zamana Anbiya Sabiq Kai Zamanah Kai Ba’ad Aur Aap Sab Mai Aakhri Nabi Hai. Magar Ahle Faham Par Roshan Hoga Kai Taqadum Ya Ta’akhur Zamanai Mai Bil Zaat Kuch Fazeelat Nahin Phir Maqame Madah Mai Farmana Is Surat Mai Kyukar Sahih Ho Sakta Hai…” English Translation: “…According to the general public, the meaning of the Messenger of Allah (pbuh)[6] being the “Khaatam” is that his time is after the time of the previous Prophets and that he is the final Prophet, but it is clear to those with intellect that being before or after in time has no virtue in itself then how can stating in the position of praise, “But he is the Messenger of Allah and the seal of the Prophets” be correct in this situation.” This book was first published in 1290 AH (1894 AD). Since then, it has been published many times and It is still available even today. Hence page numbers for different editions will differ. The edition I have taken this from has 72 pages published in 1997. It was published by Wasif Husain Malik, Darul Kitab Deoband. Author: Qasim Nanotwi Book: Tahzeerun Naas, pg. 4-5 Publishers: Darul Kitab Deoband. Uttar Pradesh, India.- In the passage, the author is saying the word “Khaatam” (seal) is mentioned in the Qur’an in a Verse
- The author has clearly gone against the explicit words of the Qur’an as well as the Sunnah of the
- The author has declared the Prophet صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم, the companions and the rest of the Ummah as people without intellect. This can very easily be seen by pondering over the following points:
- The author has said it is the general public (Awaam) who take the meaning of the word “Khaatam” as the last Prophet.
- It is clear that the Prophet صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم, the blessed companions رَضَِِ الـلّٰـهُ عَـنْهُمَا and all the scholars عَـلَيْهِمُ ال ِّرضْوَا نْ of the Ummah have taken that very meaning.
- The author has used the word “intellectual” (Ahle Faham) in opposite to “general public” (Awaam).
- The term “general public” (Awaam) can be used for various meanings which depends on the word use as opposition to it. If a person uses the word “doctors” in opposite to “general public”, then it is clear the “general public” would mean those who are not doctors. In the same way when general public is used opposite to intellectual then it refers to those who are not intellectual.
2. After The Meaning of “Khaatam” Is Determined
In another place of the same book, he writes; Urdu Transliteration: “…To Aap Ka Khaatam Hona Anbiya Guzishta-hi Ki Nisbat Khaas Na Ho Ga, Balke Agar Bil Farz Aap Kai Zamanai Mai Bhi Kahi Aur Koyi Nabi Ho Jab Bhi Aap Ka Khaatam Hona Badasatoor Baqi Rehta Hai…” English Translation: “…Him being the Khaatam is not specifically considering the past Prophets but if for instance, in his time another Prophet exists somewhere then his being “Khaatam” will remain unaffected…” Author: Qasim Nanotwi Book: Tahzeerun Naas, pg. 22 Publishers: Darul Kitab Deoband, Uttar Pradesh, India. Comments: ى ى Similarly, to accept that the Prophet Muhammad صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم is the final Prophet and that it is impossible for any new Prophet to be sent during his time or after it, is also Fardh and a part and parcel of true faith. It is established from the categorical wording within the Qur’an, “…but he is the Noble Messenger of Allah and the Last of the Prophets; and Allah knows all things.”[7] The one who has doubt in this regard even if that is based upon a weak possibility and the one who has a theory opposing this categorically is by consensus a disbeliever who is cursed and will remain forever in the fire of hell.- In the passage before, the author established that the word “Khaatam” does not mean the Prophet
3. Further Conclusion
He further writes in the same book; Urdu Transliteration: “…Bil Farz Ba’ad Zamana Nabawi Sallallahu Alayhi Wassallam Koyi Nabi Peda Ho To Phir Bhi Khatimiyyat Muhammadi (S) Mai Kuch Farq Na Ayega Chajaye Kai Aap Mu’asir Kisi Aur Zameen Mai Ya Farz Kiyjiye Isi Zameen Mai Koyi Aur Nabi Tajweez Kiya Jaye…” ى ى English Translation: “…If for instance after the Era of the Prophet صَلَّ الـلّٰـهُ عَلَيْهِ وَسَلم any Prophet is born even then it will not make any difference to the Khatmiyyah of Muhammad (S)[8] whether it be his contemporary in another world or suppose in this very world another Prophet is proposal…” Author: Qasim Nanotwi Book: Tahzeerun Naas, pg. 43 Publishers: Darul Kitab Deoband, Uttar Pradesh, India. Comments: The author further concludes that it is possible for a prophet to be born after the time of the Prophet ى ى Muhammad صَلَّ الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلم whether it be in the very world in which the author wrote the book or in another world.- These words are the very words of Muhammad Qasim Nanotwi which helped Mirza Ghulam Ahmad Qadiyani in his false claim of Prophethood in the sub-continent. As he used these words as evidence. He writes in Khaatam An Nabiyyeen. P. 16 “Eight testimony, Molvi Qasim Natotvi of our times, the highranking scholar of Hadith from Deoband district Saharanpur states in numerous places in his book
- Allah is He who sent his prophet (Mirza) with guidance and true religion. (Arba’een No. 3, Roohani Khazain, vol. 17, p. 416).
- I am a messenger as well as a prophet. (Mukhlasan Aik Ghalti Ka Azala, Roohani Khazain, vol. 18, p. 211)
- True God is He who sent His messenger in Qadian. (Dafi’a al Bala’a, Roohani Khazain, vol. 18, p. 231)
- These texts are without doubt opposing the fundamentals of Islam and thus infidelity.
- Mirza Ghulam Ahmad from a town called Qadian is the founder of the Qadiyani movement and he claimed to be a mehdi and a prophet. Gulam Ahmad Qadiani mentioned the works of Muhammad Qasim Nanotwi as evidence that the door of Prophethood is open, hence he went a step further and