[qadianism] Maududi: Finality of Prophethood in Islam
By Umar Aadil Abdul Rahman McKloskey @mailcity.com
8:15pm
Wed
10
Feb

Finality of Prophethood 


The Islamic Information and News Network (IINN) is happy to announce
that the Islamic book, Finality of Prophethood, by Syed Abul A'la 
Maududi, a renowned scholar from Pakistan, will be made available 
electronically. We will inshaAllah bring it out in parts due to its 
length. That Muhammad (S.A.W.) is the last Messenger and Prophet of
Allah is a simple fact for any Muslim. The book gives a detailed 
study why. The book is under copyright by 

The Islamic Publications Limited, 13-E, Shah Alam Market, Lahore (Pakistan).

It may be purchased from major Islamic bookstores in the U.S.A. If 
you happen to own the book and notice any typographic or other errors
in the computer copy, please notify us by email at: 

 MUSLIM-@ASUACAD.BITNET 

The obvious omissions from the book are the two maps which we could 
not produce in ASCII format and a few Arabic phrases. The Arabic 
phrases however have been transliterated into the text. 

M.I. Zahid

January 5, 1994



                     The Finality of Prophethood
                                     by
                         S. Abul A'la Maududi

Foreword

Of all the conspiracies hatched against Islam in modern times, the most dangerous is a false claim to
Prophethood made in the beginning of this century. This claim has been the main cause of wide spread
mental chaos amongst the Ummah for the last sixty years. Like all other schisms, the root cause of this
mischief is that the Muslims are generally ignorant of their religion. Had they been truly imbued with its
knowledge and developed a clear understanding of the article of faith relating to the finality of
Prophethood, it would have been well-nigh impossible for any false claimant to Prophethood to take
root and thrive among the people of Islam after the last ministry of Prophet Muhammad (peace and
blessings of Allah be upon him). At this juncture the most perfect and effective remedy for eradicating
this evil is to educate the maximum number of people in the best possible manner about true faith in
the finality of the Prophethood of Muhammad (peace be upon him) and stressing the importance and
value of this article of faith in the religion of Islam. It is also imperative that all doubts and skeptical
notions about the final ministry of Prophet Muhammad (peace be upon him) should be dispelled
through reason and logic. This booklet has been prepared to serve this very purpose. Readers who
find it useful should take a step further and extend their full co-operation in the propagation of its
contents. This booklet ought to reach all literate people and they having studied it themselves should
read it out to the non-literate. It is hoped that a study of this booklet will not only immunize people
who have not been contaminated with this malady but would also make the truth manifest to the
right-minded persons among those who have received some of its germs. However, those who have
fallen victim to falsehood and are impervious to all reason--for them, hope and salvation lies only with
Allah.

Abul A'la Maududi 

Lahore:

February 12, 1962.



             In the Name of Allah, the Most Merciful and the Most Beneficent

                           Finality of Prophethood
                                     by
                            S. Abul A'la Maududi

"O people ! Muhammad has no sons among ye men, but verily, he is the Apostle of God and the
last in the line of Prophets. And God is Aware of everything." (Surah Al Ahzab: 40)

This verse has been revealed in the fifth Ruku' (para or passage) of Surah al-Ahzab. In this Ruku'
Allah has provided answers to all those objections raised by the hypocrites, which had given rise to a
storm of calumnies, slander and mischief in respect of the marriage of Holy Prophet Muhammad
(peace be upon him) with Hadrat Zainab (may Allah be pleased with her).

These hypocrites argued that Zainab was the wife of an adopted son of the Holy Prophet and by this
connection she stood in the position of the Prophet's daughter in-law. Hence, after her divorce from
Zaid, the Prophet had taken his own daughter-in-law as wife.

In order to refute this allegation Allah told clearly in verse 37 that this marriage had Divine sanction
behind it and was made to serve as a lawful precedent for Muslim men to marry the wives of their
adopted sons after they had been divorced by their husbands. Later in verses 38 and 39, Allah
affirmed that no power could hinder the Prophet from discharging a Divine obligation. The Prophets
are ordained to fear God, not the people. It has been an invariable practice of the Apostles to transmit
the Divine message without any extraneous care and to perform the duties enjoined upon them by
Allah without fear or hesitation. Afterwards a verse was revealed which extinguished the basis of all
objections. In the first place, they had charged "You have taken your daughter-in-law as wife, in
contravention of your own law that the wife of a son is forbidden to his father."

In refutation of this charge it was affirmed by the Almighty: 

"Muhammad had no sons among ye men..."

thereby making absolutely clear that the man whose divorced wife was taken into wedlock by the
Prophet being not his real son; the act, therefore did not imply violation of it.

The argument of their second charge ran thus: "Admitted that the adopted son is not the real one, and
on that basis a father might lawfully marry the divorced spouse of his adopted son, but where was the
compulsion for the Prophet to do so?"

Allah affirmed in answer to this charge: 

"But, verily, he is the Apostle of Allah".

The implication is that it was Allah's mandate to the Holy Prophet to wipe out all prejudices and
declare all taboos that pagan custom had unnecessarily imposed upon the people, as lawful. In this
respect the Prophet's action was unequivocal and left no room for doubt. (see footnote 1, below.)

In order to lay particular emphasis upon this point Allah observes: (Khatim Al-Nabbiyeen) 

"And he is the last in the line of Prophets," 

which means that no messenger nor even a Prophet charged with the mission of carrying out reforms
in the sphere of Law or society which might have been omitted (God forbid) during the lifetime of
Muhammad (PBUH) will ever succeed him. Since Allah ordained the ministry of Prophet Muhammad
(PBUH) to be final, it was, therefore, imperative that he should accomplish the task of uprooting this
pagan custom. 

Later the point has been further emphasized in the revelation (Wa Kan ul-Allahi Be-kulle Shai-in
'Aleema): 

"God is Aware of everything." 

The true import of this revelation is that Allah deemed it best to remove this pagan custom through the
agency of Prophet Muhammad (PBUH) and that Allah only could take cognisance of the harm that
the perpetuation of this infidel custom would have entailed. Allah was well aware that the line of
Prophethood ended in Muhammad (PBUH) whose precedent the whole ummah would follow, and
had he not done away with this custom, there would arise no man comparable in status to Prophet
Muhammad (PBUH) who could accomplish the task. And suppose a reformer had arisen in later
times who would break this custom, his act would not have constituted a universal or permanent
precedent for Muslims of all ages and all countries to follow. No other person that follows will
embody the Divine sanctity which attaches to the person of Prophet Muhammad (PBUH). Hence the
precedent of no man but Muhammad has the potential of wiping out the idea of all pagan customs
from the souls of men for all times to come. 

________________ 

footnote 1.

At this point those who deny the finality of Muhammad's Prophethood (PBUH) demand to
know the tradition in which this allegation has been reported. This query in fact lays bare their
ignorance. The Holy Qur'an furnishes answers to the charges of the mischief-mongers at
several points without actually mentioning the charge. In each case, however, the relevant text
bears unmistakable evidence as to which allegation is being answered. In the present case also
the answer contains the substance of the question. The use of the conjunctive word "but" at
the end of the first sentence presupposes that part of the question had yet to be dealt with. The
second sentence, therefore, furnishes answer to the remaining part of the question. The first
sentence had revealed to the objectors the answer to their charge that 'Muhammad had
married his daughter- in-law.' However, the second point of the question "where was the
compulsion for the Prophet to do so" still called for an answer. This answer was provided by
the next sentence in the text. 

"But verily, Muhammad is the Apostle of God and last in the line of Prophets of God."

The point may be further explained by taking an illustration from ordinary conversation.
Someone says "Zaid had not risen, but that Bakr has stood up." Now this conveys the sense
that Zaid has not risen, but the matter does not end there, as it gives rise to the query, "If Zaid
has not risen, who has stood up then?" The subordinate clause of the above sentence "but
Bakr has stood up" supplies an answer to this query. It is the same in the above case. 



The Verdict of the Text of the Qur'an

A group who has raised the heresy of a new prophethood in modern times explains the meaning of the
idea of the "Finality of Prophethood" as the 'Stamp of Prophethood' thereby implying that all prophets
who would succeed Muhammad (PBUH) will bear his stamp and will attain to prophethood by his
seal alone. No one, in other words, who does not bear the seal of Muhammad (PBUH) will attain the
status of Prophethood. But the context in which the term 

"the last in the line of Prophets" 

has been revealed in the Holy Qur'an leaves no scope for such speculation. If indeed the term 

"last in the line of Prophets"

does bear the meaning intended by this group, then this term is surely out of place in the context in
which it has been revealed. Furthermore, when the term is charged with this meaning it distorts the
whole purpose of the revealed verse. 

In this verse God refutes the charge and dispels doubts created by the mischievous people about the
marriage of Prophet Muhammad (PBUH) with Zainab (may Allah be pleased with her), the divorced
wife of the Prophet's adopted son, Zaid. Does it stand to reason to make a sudden interpolation in this
context of the point that Muhammad (PBUH) was the 'seal of Prophets' and that Allah had delegated
to him the authority of attesting the bonafides of succeeding prophets ? 

This interpretation bears no connection with the context-not the least even and is contrary to the
purpose of Divine argument against the heretics. If this interpretation were true the non- believers
might well have a> 


Transfer interrupted!

ay with this custom now. You might safely leave this task for your successor prophets who will bear
your stamp." 

According to a second interpretation of the idea of the finality of Prophethood advanced by this group
it is said that the term 

"Last in the line of Prophets"

means the "exalted Prophet." They further explain that the line of Apostles will continue, though the
excellence of Prophethood has been culminated in the person of Muhammad (PBUH). This
interpretation is no less defective and harmful than the other one. It hardly bears any relation to the
context and, in fact, conveys a contradictory sense of the verse. Taking this thread of argument the
infidels and hypocrites would have plausibly pointed out, "Sir, there will be other prophets after you,
howsoever inferior in status compared to you, to fulfil the Divine mission, why must you take it upon
yourself to remove this custom also?" 

The Dictionary Meaning of the Word 'Khatam-al-Nabiyyin'

It is evident that the text can bear one meaning and it is that Khatam-al-Nabiyyin stands for the
Finality of Prophethood with a clear implication that the prophethood has been culminated and
finalized in Muhammad (PBUH). It is not only the context that supports this interpretation but also the
lexicography.

According to Arabic lexicon and the linguistic usage Khatam means to affix seal; to close, to come to
an end; and to carry something to its ultimate end.

Khatama al-'Amala is equivalent to 'Faragha min al-'Almali' which means 'to get over with the task.'
'Khatama al-Ina' bears the meaning 'The vessel has been closed and sealed so that nothing can go into
it, nor can its contents spill out.'

'Khatam-al-kitab' conveys the meaning 'The letter has been enclosed and sealed so that it is finally
secured.'

'Khatama-'Ala-al-Qalb' means 'The heart has been sealed so that it cannot perceive anything new nor
can it forswear what it has already imbibed.'

'Khitamu-Kulli-Mashrubin' implies 'the final taste that is left in the mouth when the drink is over.'

Katimatu Kulli Shaiinn 'Aqibatuhu wa Akhiratuhu means "The end in the case of everything denotes its
doom and ultimate finish." Khatm-ul-Shaii Balagha Akhirahu conveys the sense, "To end a thing
means to carry it to its ultimate limit."

The term Khatam-i-Qur'an is used in the similar sense and the closing verses of Qur'anic Surahs are
referred to as Khawatim. Khatim-ul-Qaum Akhirhuum means "The last man in the tribe." (Refer to
Lisan-ul-'Arab; Qamus and Aqrab-ul- Muwarid). (see footnote 2, below.)

For this reason all linguists and commentators agree that Khatam-ul-Nabiyyin means 'The Last in the
line of Prophets.' The word Khatam in its dictionary meaning and linguistic usage does not refer to the
post office stamp which is affixed on the outgoing mail. Its literal meaning is the 'seal' which is but on
the envelope to secure its contents. 

________________ 

footnote 2.

We have referred to three lexicons here, yet the elucidation of this point is not confined to these
works alone. All authoritative dictionaries of the Arabic language interpret the word Khatam
in the sense that we have given to it. But the deniers of the Finality of Prophethood in their
endeavor to make a sneaky assault on the religion of God argue that if we refer to someone as
'Last of the Poets' or 'Last of the Legists' or 'Last of the Commentators', we do not necessarily
mean that no poet, legist or commentator will come after them; rather we only mean to say
that all excellence of their act has been concentrated in such men. The actual position,
however, is that when we do use these exaggerated epithets for someone we do not thereby
replace or remove the original meaning of the word 'Last'. It is preposterous to assume that by
its metaphorical use to refer to the excellence or perfection of a man, the word 'Last' loses its
original or real significance which is 'Final'. Such an assumption can only be accepted by a
person who lacks elementary knowledge of the rules of grammar. There is no grammatical
principle in any language by which the metaphorical meaning of a word may be taken as its
real or original meaning. Besides, the metaphorical meaning in no case replaces or obliterates
the real and basic meaning of the word. 

When you tell an Arab 'Ja Khatam ul-Qaum', he will certainly not take it to mean that 'the
perfect or the most excellent man of the tribe has come.' He will, on the other hand, take it to
mean that 'the whole tribe, even to the last man, has come.' 

There is another point to be considered. Such terms as the 'Last Poet', the Last Legist' or the
'Last Narrator of hadith' are eulogies used by men for other human beings whom they deem to
be perfect and excellent. Those who use these hyperboles for other men certainly can not say,
nor do they know, that people of such excellence will come in later times or not. So in human
language these appellations are hyperboles, but when God uses for a person that such and such
quality has been culminated in him, there is no reason to take it in the metaphorical sense in
the strain of human expression. If Allah had pronounced someone as 'Last Poet', he would
have been last poet in the literal sense of the word. If Allah appoints someone as His 'Last
Prophet', there is absolutely no possibility of any other person attaining to that dignity after
that. 

God is Omniscient. Man has but limited knowledge. This being so, how can one construe the
human praise of a person as 'Last Poet' or the last of the jurists in the same sense as God's
pronouncement of a person as the 'Last Prophet'? 



The Observations of the Holy Prophet(PBUH) About the Finality of
Prophethood

The meaning of the word Khatam that emerges out of the context of the Holy Qur'an and which is the
same as given in all lexicons of the Arabic language is also affirmed by the observations of the Holy
Prophet(peace and blessings be upon him). We quote some authentic traditions to illustrate the case in
point: 

     The Holy Prophet (PBUH) observed: "The tribe of Israel was guided by prophets. When a
     prophet passed away, another prophet succeeded him. But no prophet will come after
     me; only caliphs will succeed me." (Bukhari, Kitab-ul-Manaqib). 

     The Prophet of God (PBUH) affirmed: "My position in relation to the prophets who came
     before me can be explained by the following example: 

     A man erected a building and adorned this edifice with great beauty, but he left an empty
     niche, in the corner where just one brick was missing. People looked around the building
     and marvelled at its beauty, but wondered why a brick was missing from that niche? I
     am like unto that one missing brick and I am the last in the line of the Prophets."
     (Bukhari, Kitab-ul-Manaqib). 

     (In other words, with the advent of the Prophet Muhammad (PBUH) the edifice of
     Prophethood has been completed and there is no empty niche in this edifice to provide room
     for another prophet.) 

     Four traditions relating to this subject are recorded, in Muslim, Kitab-ul-Fada'il, Babu
     Khatimin-Nabiyyin. The latter tradition contains the following additional sentence. "So I came
     and in me the line of Prophets has ended." 

     The very same tradition in similar words has been reported in Tirmidhi, Kitab-ul-Manaqib,
     Bab-Fadlin Nabi and Kitab-Adab, Bab-ul-Amthal. In Musnad Abu Dawud Tayalisi this
     tradition has been incorporated among other traditions reported by Jabir bin Abdullah; and its
     last sentence reads, "It is in me that line of Prophets came to its final end." 

     Musnad Ahmad contains traditions reported by Hadrat Ubayyi bin Ka'b, Hadrat Abu Sa'id
     Khudri and Hadrat Abu Huraira(may Allah be pleased with them) on the same subject with a
     slight variation of words here and there. 

     The Holy Prophet (PBUH) observed: "God has bestowed upon me six favors which the
     former Prophets did not enjoy: 
          I have been endowed with the gift of pithy and perfect speech. 
          I was granted victory owing to my awe. 
          The spoils of war were made lawful unto me. 
          The whole earth has been made the place of worship for me and it has become the
          means of purification for me also. In other words in my religion, offering of
          prayers is not confined to certain specified places of worship. Prayers can be
          offered at any place over the earth. And in case water is not available it is lawful
          for my people to perform ablutions with earth(Tayammum) and to cleanse
          themselves with the soil if water for bathing is scarce. 
          I have been sent by Allah to carry His Divine message to the whole world. 
          And the line of prophets has come to its final end in me. 

          (Muslim, Tirmidhi, Ibn Majah) 

     The Prophet of Allah (PBUH) affirmed: "The chain of Messengers and Prophets has come
     to an end. There shall be no Messenger nor Prophet after me." (Tirmidhi, Kitab-ur-Rouya
     Babu Zahab-un- Nubuwwa, Musnad Ahmad, Marwiyat-Anas bin Malik) 

     The Holy Prophet (PBUH) observed: "I am Muhammad, I am Ahmad, I am the effacer
     and infidelity shall be erased through me; I am the assembler. People shall be assembled
     on Doomsday after my time. (In other words Doom is my only successor.) And I am the
     last in the sense that no prophet shall succeed me." (Bukhari and Muslim, Kitab-ul-Fada'il,
     Bab: Asmaun-Nabi; Tirmidhi, Kitab-ul- Adab, Bab: Asma-un-Nabi; Muatta', Kitab-u-Asma
     in-Nabi, Al- Mustadrak Hakim, Kitab-ut-Tarikh, Bab: Asma-un-Nabi.) 

     The Prophet of God (PBUH) observed: "God Almighty hath sent unto the world no
     apostle who did not warn his people about the appearance of Dajjal( Anti-Christ, but
     Dajjal did not appear in their time). I am the last in the line of Prophets and ye are the
     last community of believers. Without doubt,then, Dajjal shall appear from amongst ye".
     (Ibn Majah, Kitabul-fitan, bab:Dajjal). 

     'Abdur Rahman bin Jubair reported: "I heard Abdullah bin 'Amr ibn-'As narrating that one
     day the Holy Prophet (PBUH) came out of his house and joined our company. His
     manner gave us the impression as if he were leaving us.' He said, 'I am Muhammad, the
     unlettered prophet of Allah' and repeated this statement three times. Then he affirmed:
     "There will be no prophet after me'."(Musnad Ahmad, Marwiyat'Abdullah bin Amr
     ibn'-As.) 

     The Holy Prophet (peace and blessings of Allah be upon him) said: "Allah will send no
     Apostle after me, but only Mubashshirat. It was said: what is meant by al-Mubashshirat.
     He said : Good vision or pious vision". (Musnad Ahmad, Marwiyat Abu Tufail, Nasa'i, Abu
     Dawud) (In other words there is no possibility of Divine revelation in future. At the most if
     some one receives an inspiration from Allah he will receive it in the form of "pious dream." 

     The Holy Prophet (PBUH) said: "If an Apostle were to succeed me, it would have been
     'Umar bin Khattab." (Tirmidhi,Kitab-ul- Manaqib) 

     The Holy Prophet (PBUH) told Hadrat 'Ali, "You are related to me as Aaron was related to
     Moses(peace be upon him). But no Apostle will come after me." (Bukhari and Muslim,
     Kitab Fada'il as-Sahaba) 

     This tradition is recorded in Bukhari and Muslim in the account of the Battle of Tabuk also.
     Musnad records two traditions narrated by Hadrat Sa'd bin Abi Waqqas ( may Allah be
     pleased with him) on this subject. The last sentence in one of these traditions runs as follows :
     "Behold there is no prophethood after me." 

     Detailed accounts of the traditions incorporated in Abu Dawud Tayalisi, Imam Ahmad and
     Muhammad bin Ishaque report that on the eve of his departure for the battle of Tabuk, the holy
     Prophet (PBUH) had resolved to leave Hadrat 'Ali behind him in order to look after the
     defense and supervise the affairs of Medina. The hypocrites thereupon began to spread
     insinuations and rumours about Hadrat 'Ali. Hadrat 'Ali went to the Prophet and submitted : 'O
     Prophet of Allah, are you leaving me behind among women and children?' On this occasion in
     order to set his mind at peace the Holy Prophet (PBUH) observed: "You are related to me as
     was Aaron with Moses." In other words "as Hadrat Moses on the Mount Tur had left Hadrat
     Aaron behind to look after the tribe of Israel, so I (Muhammad) leave you behind to look after
     the defense of Medina." At the same time apprehending that this comparative allusion to Hadrat
     Aaron might later on give rise to heresies, the holy Prophet (PBUH) immediately made it clear
     that "There will be no Prophet after me." 

     Thauban reports: "The Holy Prophet (PBUH) observed: And there will arise Thirty
     imposters in my Ummah and each one of them will pronounce to the world that he is a
     prophet, but I am the last in the line of the Prophets of God and no Apostle will come
     after me." (Abu Dawud, Kitab-ul-Fitan) 

     Abu Dawud in 'Kitab-ul-Malahim' has recorded another tradition reported by Abu Huraira in
     the same subject. Tirmidhi has also recorded these two traditions as reported by Hadrat
     Thauban and Hadrat Abu Huraira. The text of the second tradition runs thus: "It will come to
     this that thirty imposters will arise and each one of them will put forth his claim to be the
     Apostle of God." 

     The Holy Prophet (PBUH) observed: "Among the tribe of Israel who went before you
     there indeed were such people who held communion with God, even though they were
     not his Prophets. If ever there arose a person from among my people who would hold
     communion with God, it would be none else but 'Umar (May Allah be pleased with
     him)." (Bukhari, Kitab-ul-Manaqib) 

     A version of this same tradition in `Muslim' contains Muhaddithuna instead of Yukallimuna. But
     then Mukalima and Muhaddith bear identical meaning i.e., a man enjoys the privilege of holding
     direct communion with God or a person who is addressed by the Almighty from the unseen.
     Thus we conclude that if there had been any person among the followers of Muhammad who
     could hold communion with God without being raised to the dignity of prophethood, it would
     have been `Umar. 

     The Prophet of God (PBUH) said: "No Prophet will come after me and there will,
     therefore, be no other community of followers of any new prophet." (Baihaqi,Kitab-ul
     Rouya; Tabarani) 

     The Holy Prophet (PBUH) observed: "I am the last in line of the prophets of God and my
     Masjid is the last Masjid (referring the holy Masjid of the Prophet)." (see footnote 3)
     (Muslim, Kitab-ul-Hajj; Bab:Fadl-us-Salat bi Masjidi Mecca wal Medina) 

     A large number of such traditions of the Holy Prophet (peace and blessings of Allah be upon
     him) have been reported by the companions and a great many compilers have recorded them
     from authoritative sources. A study of these traditions shows that the Holy Prophet on several
     occasions, and in various ways and in different words made it explicitly clear that he was the
     last Prophet of God; That no prophet would follow him and that the line of prophets had ended
     in him. Furthermore, those would claim to be Prophets and Messengers of God after his time
     would be imposters and liars. (see footnote 4). 

     There can be no authentic, creditable and conclusive interpretation of the words of the Holy
     Qur'an, Khatam-un- Nabiyyin, than that given by the Holy Prophet (PBUH) for the credentials
     of the Holy prophet (PBUH) need no proof and the authority of his words is unassailable. His
     words are authentic and a proof in itself. When the Prophet is explaining a Nass of the Holy
     Quran, his explanation is the most authentic and a proof positive. 

     The question is who else besides the Holy Prophet (PBUH), to whom the Qur'an was
     revealed, is better qualified to comprehend its meaning and to explain its contents to us? And
     he who advances an alternative explanation, shall we regard his claims as worthy of our
     consideration let alone our acquiescence? 

________________ 

footnote 3:

Referring to this tradition disbelievers in the Finality of Prophethood argue that the Holy
Prophet (PBUH) called his mosque (Masjid) `the last mosque' despite the fact that it is not the
last mosque, as countless other mosques have been built after it all over the world. Similarly
when the Holy Prophet (PBUH) observed: `I am the last Prophet,' it did not mean that the line
of prophets had ended, but that Muhammad (PBUH) was the last as regards his excellence
amongst the Prophets of God and Mosque was the last one in the same sense. Such foolish
reasoning is an irrefutable proof of the fact that these people have lost the faculty of
perceiving the true meaning of the words of God and those of His Prophet(PBUH). Even a
cursory glance through the whole chain of traditions in the context of which this particular
tradition has been recorded makes true import of the words of the Holy prophet clear to any
man. In this context the various traditions which Imam Muslim has recorded on the authority
of Hadrat Abu Huraira, Hadrat `Abdullah bin `Umar and the mother of the Faithful Hadrat
Maimuna narrate that there are only three mosques in the world to which the greatest sanctity
is attached, and these are sacred above all other mosques. Worship in these mosques is
rewarded with thousandfold blessings in comparisons to offering prayers in other mosques. It is
because of this reason that it has been declared lawful to undertake a journey to these mosques
to offer prayers therein. No other mosque, save these three, can claim such sanctity that a
person should make a journey to offer worship there leaving all other mosques. Among the
three mosques which bear the greatest sanctity in Islam, the first one is `Masjid Al-Haram'
which was built by Hadrat Abraham(peace be upon him); the second one is the`Masjid al-Aqsa'
which was erected by Hadrat Sulaiman (peace be upon him); and the third mosque is
`Masjid-i-Nabawi' in the Holy city of Medina which was founded by the Holy Prophet(PBUH).
The observation of the Holy Prophet in regard to `the last mosque' should be viewed in this
context. The words of the Prophet(PBUH) meant that no Prophet would come after him, hence
there would be no fourth mosque after the last Masjid-i-Nabawi(a mosque of the last Prophet).
It follows, therefore, that no other mosque should bear suc

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