[qadianism] Finality of Prophet hood, the true understanding.
By qamar @ahmadiyya.com
7:21am
Sun
14
Feb

On Finality of Prophethood

     Introduction
     Evidence in the Quran
     Evidence in the Ahadith
     The use of Khatam in Arabic
     Opinions of Islamic scholars



INTRODUCTION

I present here for interested readers my brief series of articles on modern day (non-Ahmadi) 
Muslims' erroneous concept of the finality of prophethood -- that Hadhrat Muhammad, peace and 
blessings of Allah be upon him, the Prophet of Islam is chronologically the last Prophet and that one 
who does not accept this idea is automatically kicked out of the pale of Islam. Importantly, all the 
quotations that I have presented are of non-Ahmadi scholars and divines who made these statements 
largely before the advent of Hadhrat Mirza Ghulam Ahmad, peace be upon him, who founded the 
Ahmadiyya Movement in Islam, claimed by him to be in compliance with God's command in 
revelations received by him. It is also noteworthy that these views represent a wide time span, since 
the demise of Hadhrat Muhammad, peace and blessings of Allah be upon him, to the time of Hadhrat 
Mirza Ghulam Ahmad, peace be upon him. All the views indicate that Prophethood was not 
abolished with the advent of Hadhrat Muhammad, peace nad blessings of Allah be upon him, and 
that the notion that Hadhrat Muhammad, peace and blessings of allah be upon him, is the last 
prophet in order of time was concocted later on. The purpose of these articles is to clarify doubts 
created in the minds of many readers by some less informed Muslims on the network, the nobility of 
whose intentions I do not doubt at all, however. 

The arrangement of the subject in the articles is as follows:

   #Evidence in the Holy Quran.
   #Forty examples of the use of the word "Khatam" where it does not mean "last", rather it means 
     "greatest" or "best".
   #Evidence in the Ahadith.
   #Opinions of Islamic scholars.

Best Regards, Rasheed A. Khalid, Boston, Massachusetts, U.S.A. 




EVIDENCE IN THE QURAN

Dear readers, 

This is the first in a series of articles dealing with the question of the finality of prophethood. In this 
article, I give evidence based on verses of the Holy Quran, the divine book of Muslims. Many 
non-Ahmadi Muslims strongly believe that no prophet can come to the world now, since the Holy 
Prophet Muhammad, peace and blessings of Allah be upon him, has appeared. Ahmadi Muslims 
believe, based on several points of evidence, that prophets can still appear after Hadhrat 
Muhammad, peace and blessings of Allah be upon him, among his followers, the restriction of no 
more prophets being for one who abrogates the existing Islamic Shariah or code of law, and brings a 
new one. 

The verse non-Ahmadi Muslims most often present, is the following:

     "MAA KAANA MUHAMMADUN ABAA AHADIN MIRRIJAALIKUM 
     WALAAKIN RASOOLALLAHI WA KHATAMAN NABIYYEEN..."

(The Holy Quran, Chapter 33; verse 41 including Bismillah .. as a verse) 

Meaning:

     MUHAMMAD IS NOT THE FATHER OF ANY OF YOUR MALES BUT IS A 
     MESSENGER OF ALLAH AND IS THE SEAL OF THE PROPHETS...

This verse was revealed to Hadhrat Muhammad, peace and blessings of Allah be upon him, when his 
adversaries jeered at him for his being issueless, when God comforted him with this verse among 
others, indicating his greatness and superiority. The word "walaakin" ("but") in the verse indicates that 
his being issueless is of little or no significance when one looks at his great qualities mentioned in the 
next part of the verse. Nowhere in the verse is there mention of his being the "last" prophet. If "seal" 
is taken to mean "last" in the context, it does not make any logical sense, as that would have further 
aggravated the mockery -- what good is there in coming last of all anyway? It does not signify 
greatness. The "seal" should be taken to mean the seal of authority, under attestation of which one 
can attain prophethood and in no other way. This seems to make more sense as shown by 
subsequent verses in the article: 

In the very first chapter of the Holy Quran (Al Fatehah), God says:

     "IHDINASSIRAATAL MUSTAQEEM. SIRAAT ALLAZEENA AN'AMTA 
     ALAIHIM..."

(Al Quran 1:6-7)

     GUIDE US IN THE RIGHT PATH, THE PATH OF THOSE ON WHOM THOU 
     HAST BESTOWED THY BLESSINGS

The chapter containing the above verse is supposed to be recited by every Muslim 30 or so, times in 
24 hours, in which they ask for these blessings. As to who the recipients of these blessings are is 
defined in another verse of the Holy Quran:

     "WA MAN YUTI'ILLAAHA WARRASOOLA FA ULAAIKA MA'ALLAZEENA 
     AN'AMALLAAHU 

     'ALAIHIM MINAL NABIYYEENA WASSIDDEEQEENA WASHSHUHADAAI 
     WASSAALIHEENA, WAHASUNA ULAAIKA RAFEEQAA".

     AND WHOSO OBEYS ALLAH AND THIS MESSENGER SHALL BE AMONG 
     THOSE ON WHOM ALLAH HAS BESTOWED HIS BLESSINGS, VIZ: THE 
     PROPHETS, THE TRUTHFUL, THE MARTYRS AND THE RIGHTEOUS, AND 
     EXCELLENT COMPANIONS ARE THESE.

(Al Quran 4:70) 

So it is clear that by obeying Allah and Hadhrat Muhammad, peace and blessings of Allah be upon 
him, one can be included in the above categories, prophethood being the highest, of course. An 
objection is made to the (4:70) verse's translation that I presented above, that the word "Ma'a" in the 
verse does not mean "among", but "with", so one who fulfils obedience to Allah and this messenger 
would not himself/herself attain these ranks, but will simply be "with" those who have done so in the 
past. True; it does mean "with" in the literal sense, but this is very weak reasoning. We do not always 
have to take the literal meaning of words, for else, we would have to accept, for one pertinent 
instance, that Hadhrat Muhammad, peace and blessings of Allah be upon him, was just a "seal" and 
not a human being -- quite gross! Taking a look at another verse of the Holy Quran, we pray to 
God:

     "...WATAWAFFANA MA'AL ABRAAR" 

     AND CAUSE US TO DIE WITH THE RIGHTEOUS

(Al Quran, 3:194) 

If we take literal meaning of "with" in this verse, it should follow from the verse, based on 
non-Ahmadi insistence in favor of literal vs. figurative meaning, that: 

It is like praying to God: O God, please, please, whenever some righteous person is about to die, 
cause us to somehow stop breathing, put some embolus into our coronary arteries, or do something 
to somehow cause us to die EXACTLY AT THE SAME TIME when some righteous person in our 
neighborhood is about to die, for we want to "die with the righteous". I'm sure even non-Ahmadi 
Muslims do not have this in mind when they say this prayer. What good would it do to a person to 
"die with" a righteous person. Several thieves, murderers, rapists, drug smugglers, "Jeffrey Dahmers", 
etc., may die synchronously with righteous people, but this does not make them good or do any 
good to them. The fact is, we pray to God to "MAKE US RIGHTEOUS" on the same pattern as 
other righteous people before us. 

Another verse of the Holy Quran clearly points to the fact that Hadhrat Muhammad, peace and 
blessings of Allah be upon him, was not the last of Prophets and that the door to prophethood is still 
open:

     "YAA BANEE AADAMA IMMAA YA'TIYANNAKUM RUSULUN MINKUM 
     YAQUSSOONA ALAIKUM AAYAATEE FAMANITTAQAA WA ASLAHA FA 
     LAA KHAUFUN ALAIHIM WA LAA HUM YAHZANOON" 

     O CHILDREN OF ADAM! IF MESSENGERS COME TO YOU FROM AMONG 
     YOURSELVES, REHEARSING MY SIGNS UNTO YOU, FEAR GOD AND DO 
     GOOD DEEDS AS THEN, NO FEAR OR GRIEF SHALL TOUCH YOU

(Al Quran, 7:36) 

This week, I spoke on the phone with an Ahmadi author, Mr. Muhammad Isa Jaan, who is from 
Iraq. He told me that he joined the Ahmadiyya Movement by reading this verse. The verse was 
revealed to Hadhrat Muhammad, peace and blessings of Allah be upon him, and it makes no sense 
to give an instruction in the verse regarding how to behave when a prophet appears, if Hadhrat 
Muhammad, peace and blessings of Allah be upon him, were the last. 

Again, in the Holy Quran is a verse that points not only to the door of prophethood being open, but 
to Hadhrat Muhammad's , peace and blessings of Allah be upon him, return to the world (in a 
figurative sense):

     "HUWALLAZEE BA'ATHA FIL UMMIYYEENA RASOOLAN MINHUM 
     YATLOO ALAIHIM AAYAATIHI WAYUZAKKEEHIM 
     WAYU'ALLIMUHUMUL KITAABA WAL HIKMAH; WA INN KAANOO MIN 
     QABLU LAFEE DALAALIN MUBEEN; WA AAKHAREENA MINHUM 
     LAMMAA YALHAQOO BIHIM, WA HUWAL AZEEZUL HAKEEM" (Al 
     Jum'ah) 

     HE IT IS WHO HAS RAISED AMONG THE UNLETTERED A MESSENGER 
     FROM AMONG THEMSELVES WHO RECITES UNTO THEM HIS SIGNS, 
     AND PURIFIES THEM, AND TEACHES THEM THE BOOK AND WISDOM, 
     ALTHOUGH THEY HAD BEEN, BEFORE, IN MANIFEST MISGUIDANCE. 
     AND AMONG OTHERS FROM AMONG THEM WHO HAVE NOT YET 
     JOINED THEM. HE IS THE MIGHTY, THE WISE

(The Holy Quran, 62:3-4) 

This verse relates to the advent of the Messiah and Mehdi from amongst Hadhrat Muhammad's, 
peace and blessings of Allah be upon him, followers. The mention of his advent "among others from 
among them who have not yet joined them" refers to a community which had not yet come into 
existence then, but was sure to appear in the future, to "join" the companions of the Holy Prophet 
Muhammad, peace and blessings of Allah be upon him. It is important to note that the companions of 
the Holy Prophet, peace and blessings of Allah be upon him, who were listening to the verse were 
intrigued and one of them even asked him as to who those lucky ones of the future would be. The 
Holy Prophet, peace and blessings of Allah be upon him, placed his hand on a companion's shoulder 
who was sitting by his side, Hadhrat Salman of Persia (may God be pleased with him) and stated:

     "LAU KAANAL IMAANU MU'ALLAQAN BITHTHURAYYA LANAALUHU 
     RAJULUN MIN HAA'ULAAI" 

     EVEN IF FAITH DISAPPEARED FROM THE EARTH AND MOVED UP TO 
     THE ZENITH, A MAN FROM THESE WILL BRING IT BACK TO THE EARTH

Is it a mere coincidence, then, that Hadhrat Mirza Ghulam Ahmad, peace be upon him, was of 
Persian descent? He claimed to be the fulfillment of this prophecy. 

Now let me give you another verse of the Holy Quran, portending the philosophy of these "last 
prophet" people in history. Declaring Hadhrat Muhammad, peace and blessings of Allah be upon 
him, the last of prophets in time is not a new phenomenon in human behavior. God says in the Holy 
Quran:

     "WA LAQAD JAA'AKUM YOOSUFU MIN QABLU BILBAYYINAATI 
     FAMAA ZILTUM FEE SHAKKIM MIMMAA JAA'AKUM BEHEE, HATTAA 
     IZAA HALAKA QULTUM LAN YAB'ATH ALLAHU MIN BA'DIHEE 
     RASOOLAN. KAZAALIKA YUDILLULLAAHU MAN HUWA MUSRIFUM 
     MARTAABU; NILLAZEENA YUJAADILOONA FEE AAYAATILLAHI 
     BIGHAIRI SULTAANIN AATAAHUM. KABURA MAKTAN 'INDALLAAHI 
     WA 'INDALLAZEENA AAMANOO KAZAALIKA YATBA'ULLAHU 'ALAA 
     KULLI QALBI MUTAKABBIRIN JABBAAR". 

     And Joseph did come to you before with clear proofs, but you ceased not to be in 
     doubt concerning that with which he came to you till, when he died, you said: 'Allah will 
     never raise up a Messenger after him.' Thus does Allah adjudge as lost those who 
     transgress, (and) are doubters.

(Al Quran: 40:35) 

These people are described by God in the verse that follows the one above, like this: 

"Those who dispute concerning the Signs of Allah without any authority having come to them. 
Grievously hateful is this in the sight of Allah and in the sight of those who believe. Thus does Allah 
seal up the heart of everyone (who is) arrogant, haughty". 

Now, these are not my words or the words of the Ahmadi Muslims, but the words of God from the 
Quran that Muslims believe. 

It is interesting that in spite of no strong (or even weak) evidence from the Holy Quran in support of 
the present non-Ahmadi Muslim view that Hadhrat Muhammad, peace and blessings of Allah be 
upon him, was the last of Prophets, they still stick to it, and go to the extent of declaring it of pivotal 
importance to belief -- that one who does not accept him as the last prophet is a non-Muslim. 





EVIDENCE IN THE AHADITH

Dear readers, 

Here, I present evidence in support of the idea from the "Ahadeeth", sayings of the Prophet himself, 
recorded by his companions in writing. Ahadeeth are the second most authentic and authoritative 
source of information and guidance for Muslims next to the Holy Quran. 

At the demise of the Prophet's (pbuh) son, Hazrat Ibrahim, he made an important statement which 
remains on record to this day:

     "AN IBNI 'ABBAASIN QAALA LAMMAA MAATA IBRAAHEEM UBNU 
     RASOOLILLAHI SALLA ALLAHU ALAIHI WASALLAMA SALLAA 
     RASOOLULLAHI SALLALLAHU ALAIHI WA SALLAMA WA QAALA INNA 
     LAHU MURZI'AN FIL JANNATI WA LAU 'AASHALA KAANA SIDDEEQAN 
     NABIYYAA" 

     IT IS NARRATED BY HAZRAT IBNE ABBAAS (R.A.) THAT WHEN 
     IBRAHIM, SON OF THE MESSENGER OF ALLAH PASSED AWAY, THE 
     PROPHET (PBUH) SAID HIS FUNERAL PRAYER AND SAID THAT THERE IS 
     A NURSE FOR HIM IN PARADISE AND IF HE HAD LIVED HE WOULD 
     HAVE BEEN A TRUE PROPHET

(Ibne Maja vol. 1, Kitaabal Janaiz, p. 237) 

Ibne Maja is one of the Siha Sitta, the most authentic books of Hadeeth. It is interesting to note that 
Ibrahim passed away a number of years after the verse about "Khatam-an-Nabiyyeen" was 
revealed. He died in the year 9 A.H. and the verse was revealed in 5 AH. About four years after he 
knew through revelation that he was "Khataman Nabiyyeen", his saying about his son: had he lived, 
he would certainly have been a prophet, clearly implies that he himself did not interpret the meaning 
of "Khatam-an-Nabiyyeen" literally, as "Last of the Prophets". 

Regarding the authenticity of this Hadeeth, Shahaab Ali Baidaawi writes:

     AMMAA SEHAT AL-HADEETHE FALAA SHUB-HATA FEEHI LI-ANNAHU 
     RAWAAH-UBNU MAAJATA WAGHAIRUHU,

that:

     There is no doubt about the authenticity of the Hadeeth because it was reported by 
     Ibne Maja etcetera.

(Shahab Ali Baidaawi vol. 7, pg 175) 

Similarly, Hazrat Mulla Ali bin Muhammad Sultan Al Qari, a renowned divine of the Hanafi school of 
thought wrote:

     "If Ibrahim had lived and became a prophet and likewise if Hazrat Umar became a 
     prophet, then both of them would have remained his (the Prophet Muhammad's, pbuh) 
     followers".

(Mauzoo'aati Kabeer, p. 58) 

Then he went on to write:

     "...their becoming prophets would not have gone against the Almighty God's saying 
     Khatam-al-Nabiyyeen, since Khatam-al-Nabiyyeen simply implies that after the 
     Prophet (pbuh) there cannot be any prophet who abrogates his Shariat and is not of his 
     Umaah(is not his follower)"

(Mauzoo'aati Kabeer, p. 59) 

Another Hadith is narrated slightly differently, and is even more interesting and decisive, narrated by 
Hazrat Ali Ibn Abi Talib (R.A)

     "QAALA LAMMAA TUWAFFIYA IBRAAHEEMU ARSALANNABIYYU 
     SALLALLAHU ALAIHI WA SALLAMA ILAA UMMIHEE MAARIYYATA 
     FAJAA'AT-HU WA GHASALATHU WA KAFFANATHU WA KHARAJA 
     BIHEE WA KHARAJANNASU MA'AHU FA DAFANAHU WA ADKHALAN 
     NABIYYU YADAHU FEE QABRIHEE FA QAALA AMAA WALLAAHI 
     INNAHU LA NABIYYUBNA NABIYYIN" 

     "Said (Ali): When The Holy Prophet's (pbuh) son, Ibraheem, passed away, he sent a 
     message to his mother, Mariya, to prepare for the funeral So she came and bathed him 
     and put a coffin over him; He (the prophet, pbuh) brought the funeral out along with his 
     companions and buried him, and putting his hand in the grave, said: I SWEAR BY 
     ALLAH, HE IS A PROPHET, SON OF A PROPHET".

(Tareekhul Kabeer Al Ibne Asaakar, p. 295; Al Fatawil Hadeethiyya Al Ibnul Hajr Al Haithmi, 
p. 125) 

In another Hadith, the Prophet (pbuh) is reported to have said:

     ABU BAKRIN AFDALU HAAZIHIL UMMATI ILLAA AN YAKOONA 
     NABIYYUN. 

     Abu Bakr is the most exalted person in THIS "Ummah" except if there happens to be a 
     prophet

(Kanoozul Haqaaiq Fee Hadeeth Khairul Khalaiq) 

This leaves open the possibility of advent of prophet(s). The following similar Hadith has also been 
reported:

     ABU BAKRIN KHAIRUN NAASE BA'DEE ILLAA AN YAKOONA 
     NABIYYUN. 

     Abu Bakr is the most exalted person AFTER me except if there happens to be a 
     prophet.

(Kanzul A'maal, vol. 9, p138; Tabraani & Ibne Hadee Fil Kamil reference Jamiah Sagheer Al 
Siyotee, p. 5) 

Now, it is clear from the mention of the word "after" in the Hadith, that the possibility of prophets' 
coming remains existent even "after" the Prophet (pbuh). Furthermore, the use of the word "except" 
makes matters pretty clear, meaning that if a prophet DOES appear, then his status would be higher 
than Abu Bakr (RA). The Prophet of God (pbuh) graphically portrays a vivid picture of the future 
conditions of his group of followers:

     "O YE MUSLIMS THE PRESENT PROPHETHOOD PERIOD AMONGST YOU 
     WILL LAST AS LONG AS ALLAH WILLS. ON ITS CONCLUSION THERE 
     WILL BE A PERIOD OF 'KHILAAFAT 'ALAA MINHAAJIN NABUWWAT' 
     (KHILAAFAT ON THE DESIGN, PATTERN AND SUCCESSION OF 
     PROPHETHOOD; I.E. IN CONTINUATION OF THE PROPHET'S MISSION). 
     THIS KHILAAFAT WILL BE FOLLOWED BY A SUCCESSION OF 
     KINGSHIP, WHICH WILL BE FOLLOWED BY DICTATORIAL REGIMES OF 
     TYRRANY AND OPPRESSION, WHICH WILL BE FOLLOWED BY 
     NON-DEMOCRATIC REGIMES. ON ITS CONCLUSION THERE WILL THEN 
     BEGIN A SECOND SPELL OF REAL KHILAFAT ON THE PATTERN OF THE 
     INITIAL ISLAMIC PERIOD."

(Masnad Ahmad, vol. 5, p. 404) 

One cannot help remaining flabbergasted at the precise nature of the descriptions that the Prophet 
(pbuh) gave about future events, as if he were in our midst today, seeing what is going on with his 
Ummah. The prediction that after a long break during which will appear the kings, dictators and 
other non-democratic "regimes", there will resume a Khilafat on the pattern of the first "Khilaafat 
'alaa Minhaajin Nabuwwat" clearly indicates that the Prophet (pbuh) not only left open the door for 
other prophets to come in the future, but knew for certain that this would happen. The fourteen 
centuries after the Prophet (pbuh) have evinced the fulfilment of all the above conditions, including 
resumption of Khilafat on the pattern of prophethood (I leave you to decide whether this resumption 
was genuine or not, based on references). A Hadith of "Mishqaat" includes an insertion in Hadith 
indicating or clarifying that the reference of the second "prophet-based" Khilafat was indeed to the 
future advent of the Messiah. 

Similarly, Hazrat Abu Huraira reported that the Prophet (pbuh) referred to the fact that there would 
be no prophet between him and the Messiah: LAISA BAINEE WA BAINAHU NABIYYUN, that 
there is no prophet between me and him. 

This does not in any way exclude the Messiah himself from prophethood, nor does it close the 
channel for further prophets after the Messiah. Interesting, isn't it? 

Hitherto, it appears that I have been avoiding the meaning in which the Holy Prophet would be 
believed "last of messengers or prophets". This is not so. Let me write here plainly -- open your eyes 
wide and read: 

Hazrat Muhammadsaw was, indeed the last of prophets, but in what sense?

In the figurative sense, and in no other sense, as we see in the following Ahadeeth, in which even 
though the word "Akhar" -- last or end, is used as such, it is clear that it does NOT mean 
"chronologically last".

     "I AM THE LAST OF THE PROPHETS AND YOU ARE THE LAST OF THE 
     PEOPLES"

(Sahih Muslim) 

It is true that the word used is "last", but in the same sentence is also mentioned that "you are the last 
of peoples". Have there not been people (chronologically) after the people who were addressed by 
the Prophet (pbuh)?

     "INNEE AAKHIRUL ANBIYAAI WA INNA MASJIDEE AAKHIRUL 
     MASAAJID" 

     I AM THE LAST OF THE PROPHETS AND MY MOSQUE IS THE LAST 
     MOSQUE.

(Sahih Muslim, Kitabul Haj Fazlis Salaat, p. 531) 

It is crystal clear that even though the Holy Prophet called himself the "last of the prophets", it should 
not be taken in its literal meaning, for then one would have to believe that the Prophet (pbuh) also 
implied that there would not be any mosque after his. Any one who has seen a mosque has probably 
seen one that was constructed after the Holy Prophet's. I have not yet had the chance to see his 
mosque, but have seen hundreds that were built after his. The real meaning implied by the Prophet 
(pbuh) is clearly "of the greatest rank", or "highest in rank" rather than "last" in order of time. 

There are other examples in support of the continuity verdict, but (for the sake of brevity) I am not 
including them here. 





THE USE OF "KHATAM" IN ARABIC

Dear readers, 

According to non-Ahmadi Muslims, the Prophet of Islam, Hadhrat Muhammad, peace and blessings 
of Allah be upon him, was the last of Prophets, based on the verse of the Holy Quran elevating his 
status to

                          "KHATAM AL NABIYYEEN"

which means SEAL OF THE PROPHETS 

(The Holy Quran, 33:41) 

Ahmadi Muslims believe that the word "seal" is used to imply his being the greatest of all Prophets 
rather than "last". I present here forty references from Islamic/Arabic literature where the word 
"khatam" has been used to imply "the best" or "the greatest" and not "the last". "Last" in any of these 
cases makes no sense at all. It is a long list intended to quench the thirst of "hair splitters" on the net. 
Other (normal) people may want to read a few and then skip to the end, or to my next article in 
which I shall present evidence from the Sayings of the Prophet (pbuh) in favor of my thesis of the 
continuity of Prophethood. Some people were not satisfied with the four examples I gave earlier. 

A poet well composed (in the Urdu language):

     SAAF DIL KO KASRATE EJAAZ KEE HAAJAT NAHEEN IK NISHAAn 
     KAAFEE HAI GAR DIL MAIN HO KHAUFI KIRDIGAAR 

     One with a pure heart needs not abundance of miracles One sign is enough if there is in 
     the heart, a fear of God.

So I am giving ten times more examples with references.

   #KHATAM-USH-SHU'ARAA (seal of poets) was used for the poet Abu Tamam. 
     (Wafiyatul A'yan, vol. 1, p. 123, Cairo)
   #KHATAM-USH-SHU'ARAA again, used for Abul Tayyeb. (Muqaddama Deewanul 
     Mutanabbi, Egyptian p. 4)
   #KHATAM-USH-SHU'ARAA again, used for Abul 'Ala Alme'ry. (ibid, p.4, footnote)
   #KHATAM-USH-SHU'ARAA used for Shaikh Ali Huzain in India. (Hayati Sa'di, p. 117)
   #KHATAM-USH-SHU'ARAA used for Habeeb Shairaazi in Iran. (Hayati Sa'di, p. 87)

     Note here that all five people have been given the above title. How could it be interpreted as 
     "last". They did not come and go at the exact same time.
   #KHATAM-AL-AULIYAA (seal of saints) for Hazrat Ali (May God be pleased with him). 
     (Tafsir Safi, Chapter AlAhzab)

     Can no other person now attain wilaayat, if "seal" meant last?
   #KHATAM-AL-AULIYAA used for Imam Shaf'ee. (Al Tuhfatus Sunniyya, p. 45)
   #KHATAM-AL-AULIYAA used for Shaikh Ibnul 'Arabee. (Fatoohati Makkiyyah, on title 
     page)
   #KHATAM-AL-KARAAM (seal of remedies) used for camphor. (Sharah Deewanul 
     Mutanabbee, p. 304)

     Has no medicine been found or used after camphor, if "seal" means "last"?
   #KHATAM-AL-A'IMMAH (seal of religious leaders) used for Imam Muhammad 'Abdah of 
     Egypt. (Tafseer Alfatehah, p. 148)

     Don't we have leaders today?
   #KHATAM-ATUL-MUJAHIDEEN (seal of crusaders) for AlSayyad Ahmad Sanosi. 
     (Akhbar AlJami'atul Islamiyyah, Palestine, 27 Muharram, 1352 A.H.)
   #KHATAM-ATUL-ULAMAA-ALMUHAQQIQEEN (seal of research scholars) used for 
     Ahmad Bin Idrees. (Al'Aqadun Nafees)
   #KHATAM-ATUL-MUHAQQIQEEN (seal of researchers) for Abul Fazl Aloosi. (on the title 
     page of the Commentary Roohul Ma'aanee)
   #KHATAM-AL-MUHAQQIQEEN used for Shaikh AlAzhar Saleem Al Bashree. (Al 
     Haraab, p. 372)
   #KHATAM-ATUL-MUHAQQIQEEN used for Imam Siyotee. (Title page of Tafseerul 
     Taqaan)
   #KHATAM-AL-MUHADDITHEEN (seal of narrators) for Hazrat Shah Waliyyullah of Delhi. 
     ('Ijaalah Naafi'ah, vol. 1)
   #KHATAMAT-AL-HUFFAAZ (seal of custodians) for AlShaikh Shamsuddin. (AlTajreedul 
     Sareeh Muqaddimah, p. 4)

     A "hafiz" is one who has memorised the full arabic text of the Holy Quran. Two of my cousins 
     happen to belong to this category and more people will memorize it.
   #KHATAM-AL-AULIA (seal of saints) used for the greatest saint. (Tazkiratul Auliyaa', p. 
     422)
   #KHATAM-AL-AULIA used for a saint who completes stages of progress. (Fatoohul 
     Ghaib, p. 43)
   #KHATAM-ATUL-FUQAHAA (seal of jurists) used for Al Shaikh Najeet. (Akhbaar 
     Siraatal Mustaqeem Yaafaa, 27 Rajab, 1354 A.H.)
   #KHATAM-AL-MUFASSIREEN (seal of commentators or exegetes) for Shaikh Rasheed 
     Raza. (Al Jaami'atul Islamia, 9 Jamadiy thaani, 1354 A.H.)
   #KHATAM-ATUL-FUQAHAA used for Shaikh Abdul Haque. (Tafseerul Akleel, title page)
   #KHATAM-ATUL-MUHAQQIQEEN (seal of researchers) for Al Shaikh Muhammad 
     Najeet. (Al Islam Asr Shi'baan, 1354 A.H.)
   #KHATAM-AL-WALAAYAT (seal of sainthood) for best saint. (Muqaddimah Ibne 
     Khuldoon, p. 271)
   #KHATAM-AL-MUHADDITHEEN WAL MUFASSIREEN (seal of narrators and 
     commentators) used for Shah 'Abdul 'Azeez. (Hadiyyatul Shi'ah, p. 4)
   #KHATAM-AL-MAKHLOOQAAT AL-JISMAANIYYAH (seal of bodily creatures) used 
     for the human being. (Tafseer Kabeer, vol. 2, p. 22, published in Egypt)
   #KHATAM-ATUL-HUFFAAZ used for Shaikh Muhammad Abdullah. (Al Rasaail 
     Naadirah, p. 30)
   #KHATAM-ATUL-MUHAQQIQEEN used for Allaama Sa'duddeen Taftaazaani. (Shara' 
     Hadeethul Arba'een, p. 1)
   #KHATAM-ATUL-HUFFAAZ used for Ibn Hajrul 'Asqalaani. (Tabqaatul Madlaseen, title 
     page)
   #KHATAM-AL-MUFASSIREEN (seal of commentators) used for Maulvi Muhammad 
     Qaasim. (Israare Quraani, title page)
   #KHATAM-AL-MUHADDITHEEN (seal of narrators) used for Imam Siyotee. (Hadiyyatul 
     Shee'ah, p. 210)
   #KHATAM-AL-HUKKAAM (seal of rulers) used for kings. (Hujjatul Islam, p. 35)
   #KHATAM-AL-KAAMILEEN (seal of the perfect) used for the Holy Prophet (pbuh). 
     (Hujjatul Islam, p. 35)
   #KHATAM-AL-MARAATAB (seal of statuses) for status of humanity. ('Ilmul Kitaab, p. 
     140)

     We have the "highest, not "last" status.
   #KHATAM-AL-KAMAALAAT (seal of miracles) for the Holy Prophet (pbuh). (ibid, p. 
     140)
   #KHATAM-AL-ASFIYAA AL A'IMMAH (seal of mystics of the nation) for Jesus (peace be 
     on him). (Baqiyyatul Mutaqaddimeen, p. 184)
   #KHATAM-AL-AUSIYAA (seal of advisers) for Hazrat Ali (R.A.A.). (Minar Al Hudaa, p. 
     106)
   #KHATAM-AL-MU'ALLIMEEN (seal of teachers/scholars) used for the Holy 
     Prophet(pbuh). (Alsiraatul Sawee by Allama Muhammad Sabtain

     Now, I am a teacher myself, and you know that I still exist, AFTER the Holy Prophet (pbuh), 
     but I am nowhere close to being able to teach as PERFECTLY as he could or did. How then 
     could he be "last" of teachers? Seal means "best" here and not "last".
   #KHATAM-AL-MUHADDITHEEN (seal of narrators) for Al Shaikhul Sadooq. (Kitaab 
     Man Laa Yahdarahul Faqeeh)
   #KHATAM-AL-MUHADDITHEEN used for Maulvi Anwar Shah of Kashmir. (Kitaab 
     Raeesul Ahrar, p. 99)

Please note that none of these books were written by Ahmadis. This list is by no means exhaustive, 
since I know there are many more instances where the arabic word "Khatam" has been used to 
commonly refer to the highest status in a quality. I have more references but forty is a decent round 
figure. The word has also been mentioned in books of Hadeeth (sayings of the Prophet, pbuh), but I 
may get into that at some other time. 





OPINIONS OF ISLAMIC SCHOLARS

Dear netters, 

Here I present the verdicts and views on the issue of over a dozen celebrities of Islam, who 
represent all time periods starting from contemporaries of Hadhrat Muhammad, peace and blessings 
of Allah be upon him, to the time of Hadhrat Mirza Ghulam Ahmad, peace be upon him, founder of 
the Ahmadiyya Movement in Islam. None of these people belonged to the said movement, since the 
latter did not even exist then. Yet, the opinions they held, are contrary to present non-Ahmadiyya 
views. Take a look at the following names, and see if any bells ring in your minds -- regarding their 
status in the Muslim world in their being great scholars of authority and also, note their respective 
time periods:

   #Ummul Mo'mineen, Hazrat Ayesha Siddeeqa R.A., (death year 58 A.H.) (the Prophet 
     Muhammad's (pbuh) blessed consort)
   #Imam Raaghib Al Isfahani (RA) (died 502 A.H.)
   #Hazrat Syyed Abdul Qaadir Jilaani, AR (died 562 A.H.)
     (This scholar was also Mujaddid of the 6th century)
   #Hazrat Mohiyyuddin Ibni 'Arabi, AR (died 638 A.H.)
   #Hazrat Maulana Jalaaluddin Roomi (died 672 A.H.)
   #Hazrat Syed Abdul Karim Jilaani, AR (died 767 A.H.)
   #Imam Abdul Wahhab She'raani AR (died 976 A.H.)
   #Imam Muhammad Tahir, AR (died 986 A.H.)
   #Al Imam Ali Qaari AR (died 1014 A.H.)
   #Hazrat Shah Waliyullah Muhaddith of Delhi, AR (died 1176 A.H.)
   #Hazrat Maulvi Abdul Haye of Lakhnow, AR (died 1304 A.H.)
   #Hazrat Maulvi Muhammad Qaasim of Nanauta, AR (died 1307 A.H.)
     (founder of the Deoband school)
   #Nawab Siddeeq Hasan of Bhopal, AR (died 1307 A.H.)

These towering figures in Islam have given their verdict about how Muslims should interpret 
"Khatam-an-N

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