Khatam e Nabuwat
Muhammad the Last Messenger of Islam
Islam is founded on the core belief in the absolute oneness of Allah and the finality of Prophet Muhammad ﷺ, with no Messenger to follow, are fundamental to the Islamic creed, known as Aqeedah.
Fiqh
Islamic Jurisprudence
Hadith
Prophetic Traditions
Tareekh
Islamic History
Aqeedah
Islamic Creed and Belief
Akhlaq wal Adaab
Islamic Morals and Etiquette
Dua
Islamic suplications
Introduction to Basic Aqeedah in Islam
Islam is founded on the core belief in the absolute oneness of Allah, known as Tawhid. Muslims believe that Allah is the sole creator, sustainer, and ruler of the universe, with no equal or partner. This fundamental principle is the cornerstone of the Islamic faith. The declaration, “There is no god but Allah,” is more than just a statement; it is a declaration of faith that shapes a Muslim’s worldview. It acknowledges Allah’s perfection and reminds believers of their place in the grand scheme of things. This fosters gratitude, recognising that all blessings come from Him.
Central to Islamic belief is also the finality of Prophet Muhammad ﷺ. Prophet Muhammad ﷺ is the last messenger of Allah, he delivered the final revelation, guided humanity, and perfected the religion. The belief in Muhammad as the final Prophet and Messenger, without any successors, is known as Khatam e Nabuwat.
The belief in the oneness of Allah and the conviction that Prophet Muhammad ﷺ is the final prophet, with no Messenger to follow, are fundamental to the Islamic creed, known as Aqeedah.
Introduction to Khatam e Nabuwat
The concept of “Seal of the Prophets” is a cornerstone of Islamic belief. It signifies that Muhammad ﷺ is the last and final messenger sent by Allah to guide humanity. This belief, derived from the Quran and Hadith, is unanimously accepted by Muslims worldwide.
The importance of the “Finality of Prophethood” is such that it has often been targeted by the enemies of Islam to create division among Muslims and corruption in Islam. The collective excommunication of any group from Islam is primarily based on the concept of Khatam e Nabuwat. Any individual or group claiming to be Muslim but not believing in the oneness of Allah or the finality of Prophet Muhammad ﷺ is not a Muslim.
Quranic Evidence for Khatm e Nabuwat
مَّا كَانَ مُحَمَّدٌ أَبَآ أَحَدٍۢ مِّن رِّجَالِكُمْ وَلَـٰكِن رَّسُولَ ٱللَّهِ وَخَاتَمَ ٱلنَّبِيِّـۧنَ
[الأحزاب : 40]
Muhammad ﷺ is not the father of any men among you, but the Messenger of Allah and the ‘Seal of the Prophets’ (i.e., the last of them)
Some individuals, misled by Satan, attempt to distort the meaning of this verse to lead others astray. This often stems from a lack of understanding of Islamic fundamentals and misunderstandings of Arabic language norms and culture.
The two words frequently misinterpreted in this verse are “Rasul” and “Khatam”. We will now delve into the meanings of these terms.
Differences Between the Meanings of Rasul and Nabi
Some Islamic scholars believe that “Rasul” and “Nabi” mean the same thing in Shari’ah, based on Quranic verses and sayings of the Prophet where the same person is called both. This view is held by the Mu’tazilites.
Other scholars argue that “Rasul” is more universal. A “Nabi” must be a man, while a “Rasul” can be a man or an angel. For example, the Quran refers to angels as “Messengers” in verses like:
وَلَقَدْ جَآءَتْ رُسُلُنَآ إِبْرَٰهِيمَ بِٱلْبُشْرَىٰ قَالُوا۟ سَلَـٰمًۭا ۖ قَالَ سَلَـٰمٌۭ
[هُود : 69]
And surely Our messenger-angels came to Ibrahim with good news (of a son). They greeted him with, “Peace!” And he replied, “Peace (be upon you)!
Most early scholars and the Ahlus-Sunnah Wal Jama’ah believe that “Nabi” is a general term, while “Rasul” is specific. A “Rasul” is a person given a Divine book or an independent Shari’ah (law), while a “Nabi” conveys the Shari’ah and is supported by Divine Revelation but does not receive a new book or law. The Quran supports this:
وَمَآ أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍۢ وَلَا نَبِىٍّ
[ٱلْحَجّ : 51]
And We have sent no Messengers or Prophets before you
Here, “Nabi” is mentioned after “Rasul” to show generalization after specifying.
A hadith further clarifies this: “The Prophets were 124,000 in number while the Messengers were only 315. The first of them was Adam and the last was Muhammad ﷺ.” (Narrated by Ishaq ibn Rahuya, Ibn Abi Shaiba, Muhammad ibn Abi ‘Amr, and Abu Ya’la; also by Ibn Hibban in his Sahih. Ibn Hajar confirms its authenticity in Fath al-Bari). This shows that there are more Prophets than Messengers.
The majority of Ahlus-Sunnah Wal Jama’ah scholars accept this distinction. Hafiz Ibn Hajar explained it in his commentary on Sahih Al-Bukhari (Vol. XII, p.331). Al-Zurqani and Ibn Humam also commented on it, and Qadi ‘Iyad supported it in Al-Shifa’. Similar views are found in the commentary by al-Taftazani on the ‘Aqa’id of al-Nasafi.
While “Rasul” and “Nabi” are sometimes used interchangeably, this is often metaphorical. Understanding this helps refute arguments claiming they are always synonymous.
Every Rasul is a Nabi, but not every Nabi is a Rasul.
The Unparalleled Position of Prophet Muhammad
الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا
[3 :ٱلمائدة]
Today I have perfected your faith for you, completed My favour upon you, and chosen Islam as your way.
The concept of Seal of the Prophets signifies the absolute and final nature of Prophet Muhammad ﷺ as the last messenger of Allah. This Islamic doctrine, which affirms that no prophet will come after him, underscores the perfection and completeness of the divine message revealed through him.
Like the Quran being a perfected text, the prophethood of Muhammad ﷺ represents the culmination of divine guidance. It implies that the message delivered by the Prophet ﷺ is final and comprehensive, leaving no room for further additions or alterations. This understanding of Khatm e Nabuwat highlights the unparalleled status of the Prophet ﷺ and the Islamic message.
عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ “ إِنَّ مَثَلِي وَمَثَلَ الأَنْبِيَاءِ مِنْ قَبْلِي كَمَثَلِ رَجُلٍ بَنَى بَيْتًا فَأَحْسَنَهُ وَأَجْمَلَهُ، إِلاَّ مَوْضِعَ لَبِنَةٍ مِنْ زَاوِيَةٍ، فَجَعَلَ النَّاسُ يَطُوفُونَ بِهِ وَيَعْجَبُونَ لَهُ، وَيَقُولُونَ هَلاَّ وُضِعَتْ هَذِهِ اللَّبِنَةُ قَالَ فَأَنَا اللَّبِنَةُ، وَأَنَا خَاتِمُ النَّبِيِّينَ ”
Narrated Abu Huraira: Allah’s Messenger (ﷺ) said, “My similitude in comparison with the other prophets before me, is that of a man who has built a house nicely and beautifully, except for a place of one brick in a corner. The people go about it and wonder at its beauty, but say: ‘Would that this brick be put in its place!’ So I am that brick, and I am the last of the Prophets.”
(Al-Bukhari and Al Muslim)
While the prophethood reached its zenith with Muhammad ﷺ, the application of his teachings continues to be a lifelong journey for believers. The Prophet’s life serves as the ultimate model for Muslims to emulate, striving for excellence in their faith and character. This opportunity to follow in his footsteps is a profound blessing from Allah.
It is essential to recognize that the finality of prophethood does not diminish the importance of individual effort and understanding. Rather, it challenges believers to delve deeper into the teachings of Islam and to apply them with wisdom and sincerity.
Khatm e Nabuwat is a cornerstone of Islamic belief, reaffirming the unique position of Prophet Muhammad ﷺ in the history of humankind and emphasizing the perfection and completeness of the divine message revealed through him.
The Finality of Prophethood: A Glimpse Through the Prophet’s Words
عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، أَنَّ النَّبِيَّ صلى الله عليه وسلم قَالَ لِعَلِيٍّ “ أَنْتَ مِنِّي بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى إِلاَّ أَنَّهُ لاَ نَبِيَّ بَعْدِي ”
Narrated Jabir bin ‘Abdullah: that the Prophet ﷺ said to ‘Ali: “You are to me in the position that Harun was to Musa, except that there is no Prophet after me.”
The Hadith narrated by Jabir bin Abdullah, where the Prophet Muhammad ﷺ compares his relationship with Ali to that of Musa and Haroon, offers a profound insight into the concept of Khatm e Nabuwat.
While acknowledging the exceptional role of Ali as a close companion and supporter, the Prophet emphatically distinguishes his position and that of Musa (Moses). Unlike Moses, who was succeeded by other prophets, Muhammad ﷺ declares himself as the final messenger.
This Hadith serves as a powerful reinforcement of the Islamic belief in Khatm e Nabuwat, emphasizing the absolute and irreplaceable position of the Prophet Muhammad ﷺ in the divine plan. It underscores the Quranic verse declaring him as the “Seal of the Prophets.”
By highlighting the unparalleled status of the Prophet, this Hadith contributes to a deeper understanding of the significance of Khatm e Nabuwat in Islamic theology.
A critical study of the word Khatam
| No. | Word | Word | Meaning & Significance | Book Reference |
|---|---|---|---|---|
| 1 | Khatam | Khatim | Jewel, Signet, a small Seal with name carved in it | Lisaan al-'Arab, Taj al-'arus, al-Jawhari: Sihah, al-Qamus |
| 2 | Khatam | Khatim | Finger-ring, e.g., "Khatam dhahab" (Finger-ring of Gold) | Lisaan al-'Arab, Taj al-'arus, al-Jawhari: Sihah, al-Qamus |
| 3 | Khatam | Khatim | The last of a people (in general use) | al-Qamus, Taj al-'arus, Muntahi al-arab |
| 4 | Khatam | Khatim | A small speck of white in the hoof of a horse | al-Qamus, Taj al-'arus, Muntahi al-arab |
| 5 | Khatam | Khatim | A dimple under the crown | al-Qamus, Taj al-'arus, Muntahi al-arab |
| 6 | - | Khatim | In the sense of nomina agentis, one who finishes or closes a thing | al-Qamus, Taj al-'arus, Muntahi al-arab |
| 7 | Khatam | - | Impression of a signet (that is taken on paper for example) | Lisaan al-'Arab, Taj al-'arus, al-Jawhari: Sihah, al-Qamus |
We learn from the above table that the words “Khatim” and “Khatam” are used in seven different senses. The first five senses are common, while the sixth (Khatim) and seventh (Khatam) are unique in their meanings. Now we need to determine which of the six meanings of “Khatam” (with a fatha) fits the verse, and which of the six meanings of “Khatim” (with a kasra) fits it.
The first two meanings of “Khatam” – a signet ring – are entirely incompatible with the context. Linguists and scholars unanimously agree that when a literal meaning accurately fits, there is no need to resort to a figurative interpretation. Therefore, we can confidently dismiss the first two meanings in this instance.
The fourth and fifth meanings also do not fit the context or metaphorically. The seventh meaning, “the impression of a seal,” does not fit either in its real or figurative sense.
We are left with two meanings to consider: the third meaning, “the last of the people,” and the sixth meaning, “one who finishes, closes, or ends a matter.” Both meanings fit the context. The difference is that the third meaning fits both readings (Khatim and Khatam), while the sixth meaning fits only the reading with a kasra (Khatim).
Our analysis reveals that the words “Khatim” and “Khatam” are used in multiple senses, with particular focus on their meanings within the context of prophethood. After examining various interpretations, we can confidently narrow down the most fitting meanings to “the last of the people” and “one who finishes, closes, or ends a matter.” These meanings align with the context of the verse and the role of Prophet Muhammad (peace be upon him) as the final messenger. Ultimately, this linguistic examination reinforces the belief that Prophet Muhammad is the last and final prophet, completing and perfecting the divine chain of guidance initiated by Allah through His messengers. This understanding is pivotal in grasping the significance of the Finality of Prophethood and its place in Islamic theology.
Conclusion
In conclusion, The Quran and Hadith provide abundant evidence for any sincere seeker of truth that Prophet Muhammad (peace be upon him) is the final Prophet and Messenger of Allah. The sheer volume of these proofs could fill countless books. It is essential to understand that no new prophet or revelation will come after him. Those seeking guidance must adhere to the commandments revealed in the Quran, the final revelation, and follow the example set by Prophet Muhammad, the last Messenger of Allah.
