Abul A'la Maududi
Lahore, February 12, 1962.
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 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 argued: "There is no hurry in doing away 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?"
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'?
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:
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 4
In contrast to the observations of the Holy Prophet
the deniers of the Finality of Prophethood quote the following words scribed
to Hadrat `Aisha: "Say, indeed, that the Holy Prophet is the Final Apostle
of God; but say not that no prophet will come after him." In the first
place it is an audacity to quote the words of Hadrat `Aisha for contradicting
the explicit command of the Holy Prophet (pbuh). Moreover the very words
attributed to Hadrat `Aisha are not authentic. No authoritative work on
Hadith contains this observation of Hadrat `Aisha nor any notable compiler
of traditions has recorded or referred to it. This tradition is derived
from a commentary entitled Durr-i-Manthur and a compilation of Hadith Known
as Takmilah Majma-ul- Bihar, but its source and credentials are unknown.
It is the height of audacity to put forward a statement of a lady companion
in order to contradict the explicit observations of the Holy Prophet which
the eminent traditionists have transmitted on the most authentic chains
of transmission.
In this connection the case of Musailama is particularly significant. This man did not deny that Muhammad (pbuh) was the Prophet of God; he claimed that God had appointed him as a co-prophet with Muhammad to share his task. The letter which had addressed to the Holy Prophet just before the Mussailama's death reads:
"From Musailma the prophet of God to Muhammad the Prophet of God (pbuh). I wish to inform you that I have been appointed as your partner to share in the burden of prophethood." The historian Tabari has recorded a tradition which says that the `call to prayers' (Adhan) which Musailama had devised for his followers included the words, "I testify that Muhammad is the Prophet of God."
Despite Musailama's clear affirmation of the Prophethood of Muhammad (pbuh), he was declared an apostate and ostracised from the society of Islam. Not only this but a war was waged on Musailama. History also bears witness to the fact that the tribe of Hunaifa (Banu Hunaif) had accepted Musailama's claim to prophethood in good faith. They had been genuinely led to believe that Muhammad (pbuh) had of his own accord declared Musailama as his partner in prophethood. A man who had learnt Qur'an in the Holy City of Medina went to the tribe of Banu Hunaifa and falsely represented the verses of the Qur'an as having been revealed to Musailama.
Though Banu Hunaifa had been deliberately misinformed, nevertheless the companions of the Holy Prophet did not recognize them as muslims and sent an army against them. There is no scope here for taking the view that the companions had fought against them as rebels and not as apostates. Islamic Law lays down that in the event of a war against the rebel Muslims, the prisoners taken in battle shall not be taken into slavery. The law further requires that even the rebellious Dhimmis, when taken as prisoners in battle, shall not go into slavery. But when military action was taken against Musailama and his followers, Hadrat Abu Bakr declared that the women and children of the enemy would be taken as slaves; and when they were taken prisoner in battle, they were enslaved. From among these a girl was given as a slave to Hadrat `Ali. She bore him a son named Muhammad bin Hanfiya, who is a renowned figure in the history of Islam. (Al-Badaya wan-Nihaya, Vol. VI, pp. 316 & 325)
This event is a clear proof of the fact that when companions
fought against Musailama, they did not charge him with rebellion. The charge
against him was that he had preferred a claim to prophethood after the
line of Prophets had ended in Muhammad (pbuh) and he had thus misled other
people to affirm faith in his claim of prophethood. The action against
Musailama was taken immediately after the death of the Holy Prophet (pbuh)
under the leadership of Hadrat Abu Bakr Siddique (may God be pleased with
him), and it had the unanimous support of the entire body of the companions.
There can be found no better and explicit example of the consensus of the
companions than this.
The following facts are appended as an illustration of this:
Hadrat Isa (pbuh) was appointed Prophet before Muhammad
(pbuh) and Isa (pbuh) will appear as a follower of the Shari'ah of Muhammad
(pbuh). He (Isa) (pbuh) will offer prayers with his face turned towards
the Qiblah designated by Muhammad (pbuh). Hadrat Isa (pbuh) will be one
among the faithful of Islam. He will neither receive any Divine revelation
nor will issue new injunctions; he will act as a follower of Muhammad (pbuh).
`Ahl-Sunnat wal Jam'at (the Sunni sect) believe that no prophet will come
after our holy Prophet Muhammad (pbuh) because God has affirmed wa-lakin
Rasul Allehe wa Khatam-un-Nabiyyin, and the Prophet has said: La Nabiya
Ba`di (There will be no Prophet after me.) Henceforth anyone who says that
a prophet will succeed Muhammad (pbuh) will become an apostate, because
he has denied a basic article of faith. Similarly anyone who casts doubt
about the finality of Muhammad's prophethood, will also be declared an
infidel, because the foregoing discussion has distinguished right from
wrong. And any claim to prophethood after Muhammad (pbuh) is absolutely
false."
In Fatawa-i-Alamgiri which was compiled by the eminent
scholars of the Indian sub-continent at the command of Aurangzeb Alamgir,
in the 12th century Hijri, it is recorded: "A man who does not regard Muhammed
(pbuh) as the final Prophet of God, is not a Muslim, and if such a man
claims to be a messenger or prophet of God, he shall be proclaimed an apostate."
(Vol. 2, p. 263)
Allama Shoukani (died 1255 A.H.) in his commentary, Fath-ul-Qadeer,
writes: "A majority of people have read the word Khatam with the vowel
point under the letter ta but 'Asim reads the same word with vowel stress
on ta. The first reading means that Muhammed (pbuh) ended the line of Prophets
(peace of Allah be upon them) i.e., in other words the Holy Prophet came
last of all the Prophets. The second reading means that the Holy Prophet
was the seal by which the office of Prophethood was finally closed; and
that his advent lent grace to the group of Allah's Prophets.
Allama Alusi (died 1270 A.H.) in his commentary, Ruh-ul-Ma'ani,
writes: "The word 'Prophet' is common, but the word 'Messenger' has a particular
significance. Hence when the Holy Prophet (pbuh) is called the 'Seal of
Prophets,' it necessarily follows that he is also the 'Seal of Messengers.'
The implication of the Holy Prophet's position as 'the Last of all Prophets
and Messengers of God' is that by his (pbuh) elevation to the dignity of
Prophethood in this world, the same dignity has henceforth been abolished
and no man can attain that dignity now." (Vol. 22, p. 32)
"Anyone who claims to be the recipient of Divine revelations as a prophet after the advent of Prophet Muhammad (pbuh), shall be declared an infidel. There is no difference of opinion among Muslims on this point." (ibid., vol.22, p.38) "The affirmation in the Book of God of Prophet Muhammad (pbuh) as `the Last of the Prophets' is unequivocal. The Sunnah has clearly explained this and the Ummah has reached a consensus on it. Hence anyone who lays a contradictory claim against this position shall be declared an apostate (ibid., vol.22, p. 39)
It cannot, however, be said that the ulema of the past
centuries entertained feelings of animosity against a later day personality
claiming to be a prophet. These writings also make it clear beyond doubt
that from the first century up to the present-day the entire Muslim world
has unanimously taken the expression Khatam-un-Nabiyyin to mean `the Last
of all Prophets.' Muslims of all periods have been unanimous in the belief
that the office of prophethood has been sealed after the advent of the
holy Prophet (pbuh). There has never been any difference of opinion among
muslims that any person who prefers a claim to prophethood and those who
believe in such a claim to prophethood are outside the pale of Islam. It
is now up to all reasonable persons to judge that in the face of all this
massive evidence- the plain dictionary meaning of the phrase 'Khatam-un-Nabiyyin'
the interpretation of the Quranic verse in its true perspective, the exposition
of the Holy Prophet himself and the consensus on the finality of prophethood
of Muhammad (pbuh) of the entire body of muslims all over the world from
the time of the companions of the Holy prophet to the present day followers
of Islam-what scope is left for an alternative interpretation and what
justification can they give for opening the door of prophethood for a new
claimant. Furthermore, how can those people be recognized as Muslims who
have not only expressed their opinion in favour of opening the door to
prophethood, but they have, in fact, catapulted a man into the mansion
of the Prophets of God and have become the followers of this trespasser?
In this connection three more points are noteworthy.
Had God and His Messenger (pbuh) any intention of undermining
our faith by hiding from us the possibility of opening the door of Prophethood
after the advent of Muhammad (pbuh) and the coming of a new prophet, thus
leaving us in a quandary that if we did not believe in the ministry of
a new prophet we would apostate from Islam? Further than this, not only
were we kept in the dark by God and His Messenger (pbuh) about all this,
but, on the contrary, they made observations and affirmations which the
Ummah for the last thirteen [now fourteen] hundred years has taken to mean
and even today holds the view that no prophet will come after Muhammad
(pbuh). Could God and His Messenger really temper with our faith? Supposing
for a moment that admittance to the office of Prophethood is open and a
new Prophet does appear, we shall refuse him without fear. For this refutation,
God might call us to account on the Day of Judgement; but we shall place
the whole record of His own affirmations and injunctions before Him and
this evidence will prove that (God-forbid) Allah's Book and the Sunnah
of His Messenger had led us to disbelieve the new prophet and had thus
condemned us to be infidels. We have no fear that after considering this
record God Almighty will consider it fit to punish us for blasphemy against
the new Prophet. But if the door of Prophethood is in fact closed and no
Prophet will arise after Muhammad (pbuh), and despite this fact a person
puts his faith in the claim of a new prophet, that person should think
well indeed as to what record can be presented before God in his defense
to avoid the punishment for blasphemy and to achieve salvation? Such a
man should look through the material of his defense before he is produced
in the August Court of the Almighty. He should compare this material with
the record that we have presented and then judge for himself if the material
upon which he is relying for his defense is worth the trust of a reasonable
man and can he court the risk of facing the charge of blasphemy and be
punished for it with the kind of defense that he has at his disposal?
Firstly there was need for a prophet to be sent unto a certain nation to which no prophet had been sent before and the message brought by the Prophet of another nation could not have reached these people.
Secondly, there was need for appointing a prophet because the message of an earlier Prophet had been forgotten by the people, or the teachings of the former prophets had been adulterated and hence it had become impossible to follow the message brought by that Prophet.
Thirdly, the people had not received complete mandate of Allah through a former prophet. Hence succeeding prophets were sent to fulfill the task of completing the religion of Allah.
Fourthly, there was need for a second prophet to share the responsibility of office with the first prophet.
It is obvious that none of the above needs remains to be fulfilled after the advent of Prophet Muhammad (pbuh).
The Holy Quran says that Prophet Muhammad (pbuh) has been sent as a bearer of instructions for the whole mankind. The cultural history of the world bears testimony to the fact that since the advent of the Holy Prophet (pbuh) up to the present time such conditions have always prevailed in the world which were conducive to transmitting his message to all nations at all times. It follows, therefore, that different nations no longer need different prophets after the time of the Holy Prophet (pbuh). The Holy Quran and the records of Hadith and the biographical details of the life of Muhammad (pbuh) stand witness to the fact that the Divine message brought into this world by the Holy Prophet is extant in its original and pure form. The Prophet's message has suffered no process of distortion or falsification. Not a single word has been added to or expunged from the Holy Book which the Prophet (pbuh) brought unto the world from Almighty Allah, nor can anyone make additions to or delete anything from it till the Day of Resurrection.
The message which the Holy Prophet (pbuh) conveyed by word and action has been transmitted to us in such comprehensive, pure and original form that we feel as if we were living in the environment and period of the Holy Prophet (pbuh).
In this way the second condition under which prophets are sent unto the world has also been fulfilled.
Thirdly the Holy Qur'an clearly affirms that God has finally completed His Divine Mission through the agency of Prophet Muhammad (pbuh). Hence there is no room for a new prophet to carry the divine mission to completion.
As regards the fourth condition, if a partner were really needed he would have been appointed in the time of Prophet Muhammad (pbuh) to share the burden of his ministry. Since no co-prophet was appointed, this condition also stands fulfilled.
We should, therefore, look around for a fifth condition under which a new prophet might be needed after Muhammad (pbuh). If a man argues that people have fallen into depravity, hence there is need for a new prophet to reform the degenerate people, we shall ask him: when did a prophet ever come to introduce reforms only that we should need one now to carry out the work of reformation? A prophet is appointed so that he may be the recipient of Divine revelation and Divine revelations are made with express purpose of transmitting a new message or to correct the wrongs that have crept into an earlier religion.
When the Holy Qur'an and the Sunnah of the Holy Prophet
(pbuh) have been preserved in their original and comprehensive form and
when the Divine mission has been completed by Muhammad (pbuh), all possible
need for the transmission of Divine revelations have now been fulfilled
and there is further need only of reformers to cleanse the evils of mankind,
but there is no room for the prophets.
In addition, these two Ummahs obtain guidance and derive their law from two different sources. One sect follows the law emanating from the Divine message and Sunnah of the Prophet they believe in; the other community is fundamentally opposed to the idea of this Prophet being the law-giver. On this basis, it becomes an impossibility for these two sections to join in a unified and cohesive society. It will be perfectly clear to a man who keeps the above facts in view that the Finality of Prophethood is a great blessing from Allah for the people of Islam. It is due to this that the Ummah has been able to form a permanent universal brotherhood.
The belief in the finality of Prophethood has secured Muslim society from the danger of any fundamental dissension which might result in permanent division in its ranks. Now every man who accepts Muhammad (pbuh) as a divinely appointed Guide and Leader and also is not inclined to seek instruction from any other source except the Divine message of the Holy Prophet (pbuh) is a member of the brotherhood of Islam and on this basis, can join this brotherhood at any time.
If the office of Prophethood had not been sealed once and for all after Muhammad (pbuh), the people of Islam could never have forged a cohesive society; for every new prophet would have shattered the unity of the Ummah.
A reasonable man after a little deliberation will come to the conclusion that when a prophet has been sent to the whole mankind (not just to a certain group or nation), and when the Divine message has been completely transmitted through this Prophet and further when the teachings of the Prophet have been fully preserved, the office of prophethood should be sealed after him in order that the whole world may unite in allegiance to this Prophet and form one brotherhood of the faithful. Only in this way can universal brotherhood of Islam be secured against needless dissensions which might have repeatedly erupted on the appearance of every successive prophet.
A prophet may be a shadow or a buruzi prophet; or "a prophet
who is law-giver and the bearer of a Divine book." The appearance of anyone
of the above God-appointed prophets will invariably have the social consequence
of his followers forming one Ummah and his detractors being condemned as
infidels and hence outside the pale of Islam. This division of mankind
is unavoidable when the need for a prophet is inevitable. But in the absence
of such a need, it is utterly impossible to expect that Allah in His Wisdom
and Beneficence will needlessly cause strife among His creatures on the
question of faith and disbelief, thus for ever preventing His creatures
to form one Ummah. Hence what is confirmed by the Qur'an and what is clearly
affirmed to be true by the Sunnah and the consensus of the Ummah, is also
corroborated by reason. Reason demands that the office of prophethood should
remain sealed hereafter for all time to come.
Further on, they explain that `Christ incarnate' does not refer to the Christ, son of Mary (pbuh). Christ (pbuh) is dead. The person whose arrival has been foretold in the tradition is a `man like Christ', `An incarnation of Jesus. And he is such and such a person who has already arrived. To follow him is not contrariwise to belief in the Finality of prophethood.'
To expose the fallacy of this case we record here authentic traditions on this subject with full references to the authoritative works on Hadith. After going through this collection of Ahadith, the reader can judge for himself as to how the observations of the Holy Prophet (pbuh) are being presented today in a form which bears no relation to their original shape and content.
Traditions Relating to the Descent of Christ, Son of Mary
In another tradition the word jizya has been substituted
for harb, "war", i.e., he will abolish the jizya on non-believers.
[see footnote 6]
Another tradition reported by Hadrat Abu Huraira says,
"The Doomsday shall not be established before the descent of Jesus,
son of Mary," and these words are followed by the text as given in
the tradition above. (Bukhari, Kitab-ul-Muzalim: Bab: Kasr-ul- Salib
Ibn Majah, Kitab-ul-Fitan al-Dajjal)
Hadrat Abu Huraira reports that the Apostle (pbuh) of
Allah observed: "What will you be like when the son of Mary shall descend
among ye and a person among ye will discharge the office of Imam (leader
in Prayers)." [see footnote 7] (Bukhari, Kitab Ahadith Anbiya,
Bab: Nuzul Isa; Muslim, Nuzul Isa; Musnad Ahmad, Marwiyat Abu Huraira)
Hadrat Abu Huraira reports the Apsotle (pbuh) of Allah
having said: "Christ, son of Mary, will then kill the swine and remove
the Cross. A congregation for prayer will be held for him. He will distribute
such an enormous quantity of goods that none will be left in need of anything.
He will abolish taxes. He will encamp at Rauha (a place situated at a distance
of 35 miles from Medina) and from there, set out to perform Hajj or Umrah
or both." (The reporter is in doubt as to which of these two had been
mentioned by the Holy Prophet (pbuh). (Musnad Ahmad, Silsila Marwiyat
Abi Huraira; Muslim, Kitab-ul-Hajj; Bab Jawaz-ul- Tamatttu fil-Hajj wa-al-Qir'an)
Hadrat Abu Huraira relates that the Prophet (pbuh) of
God after mentioning the exile of Dajjal said: "The Muslims will be
preparing for war with Dajjal and they will be falling in line in preparation
for offering Prayers and the Takbir will have been said for Prayers when
in the meantime Christ (pbuh), son of Mary, will descend and lead Muslims
in Prayer. The enemy of God, Dajjal, on seeing him will start melting like
salt in water. If Christ (pbuh) would leave Dajjal alone, he would melt
and die anyway, but God will cause Dajjal to be slain at the hand of Christ
(pbuh) and Christ will display his spear strained with the blood of Dajjal
to the Muslims." (Mishkat, Kitab-ul-Fitan, Bab: al-Malahim, quoted
by Muslim)
________________
footnote 5
The implication of "breaking the Cross" and "killing
of the swine" is that Christianity will become defunct as a religion. The
whole edifice of the Christian religion is based on the belief that God
crucified His only son (i.e. Hadrat Isa (pbuh)) on the Cross and caused
him to suffer this 'accursed' death so that he might thus expiate for the
sins of man. Among the followers of God's Prophets, the Christians are
unique in having rejected the entire Shariah of God and retaining this
belief only.
The swine has been declared unlawful by all the Prophets, but the Christians have gone as far as to make it lawful. Hence when Jesus (pbuh) will proclaim on his appearance, "I am not the son of God; I did not die on the Cross, nor did I expiate for the sins of anyone," the whole basis of Christian belief will be demolished. Similarly, the second distinctive charactertistic of Christianity will vanish when Jesus (pbuh) will say: "I never declared the swine lawful for my followers nor did I proclaim them free from the restraints of Divine Law."
________________
footnote 6
In other words this expression means that differences
between the followers of various religions will vanish and the whole mankind
will join the brotherhood of Islam. Consequently, there shall no longer
be any war or cause for imposing religious tax on anyone. This interpretation
is supported by Tradition No. 5 and 15 quoted hereafter.
________________
footnote 7
The implication is that Jesus (pbuh) will not act
as the leader of Prayers. He will offer Prayers behind the already existing
Imam of Muslims.
Hadrat Abu Huraira reports that the Apostle (pbuh) of
Allah affirmed: "No Prophet shall come during the period between me
and Jesus (pbuh). And Jesus shall descend. Recognize him when you see him;
he is a man of medium height and of a rudy, fair complexion. He will be
dressed in two pieces of yellow garment. The hair of his head will appear
as if water is trickling out of them, though his hair would not be wet.
He will fight for the cause of Islam. He will break the Cross into pieces.
He will slay the swine. He will abolish the Jizya on non-believers. In
his time God will put an end to all other faiths except the religion of
Islam. And Christ will kill Dajjal. He will live on this earth for a period
of forty years and at the end of this period he will pass away. The Muslims
will offer the funeral prayers of Christ (pbuh). (Abu Dawud, Kitab-ul-Malahim,
Bab: Khuruj-ul-Dajjal; Musnad Ahmad, Marwiyat Abu Huraira)
Hadrat Jabir bin Abdullah reports that he heard the Prophet
(pbuh) as saying: "Then Christ, son of Mary, will descend. The leader
of the Muslims will say to him, "Come, lead us in Prayer," but he will
reply, "No be thou your own leaders in prayer." [see footnote 8]
He will say this out of respect for the dignity that God has bestowed on
the people of Islam." (Muslim, Bayan Nuzul Isa ibn Maryam; Musnad
Ahmad, Basilsila Marwiyat Jabir bin Abdullah)
In connection with the episode of Ibn Sayyad, Jabir bin
Abdullah relates that Umar bin Khattab (ra) submitted: "O Apostle of
God, allow me to slay him. In reply the Prophet of God observed, "If indeed
this man is he (referring to Dajjal), then he shall be slain by Christ,
son of Mary. You shall not slay him. But if this man is not he (Dajjal),
then you have no right to kill an individual from amongst those with whom
we have guaranteed protection (Dhimmies)." (Mishkat, Kitab-ul-Fitan,
Bab: Qissa Ibn Sayyad, quoted by Shara al-Sunnah al-Baghawi)
Jabir b. Abdullah relates that while narrating the episode
of Dajjal, the Holy Prophet (pbuh) observed: "At that time Christ, son
of Mary, will suddenly descend among the Muslims. A congregation will be
assembled for prayer and he shall be asked: "O Spirit of God, come forward
and lead (us in Prayer)." But he will say, 'No, your own Imam shall step
forward and act as the leader.' Thus when the Muslims will have offered
the morning Prayer, they will set out to do battle against Dajjal. When
that liar will look on Christ (pbuh), he will start melting like salt in
water. Christ (pbuh) shall advance towards him and slay him. And it will
come to pass that every stone will cry out: 'Spirit of Allah, this Jew
is hiding behind me.' Not a single follower of Dajjal will escape slaughter."
(Musnad Ahmad, Basissila Riwayat Jabir b. Abdullah)
________________
footnote 8
The implication of this observation of Christ (pbuh)
is that "Someone from amongst you should act as your leader."
Hadrat an-Nawas b. Sam'an (while relating the story of
Dajjal) reports: "Meantime when Dajjal will be engaged in perpetrating
such deeds, God shall send Christ, son of Mary. Christ (pbuh) will descend
near the white tower in the eastern quarter of Damascus, wearing two pieces
of yellow garment and resting his hands upon the arms of two angels. When
he will bend his head, it would seem that drops of water would fall down
from his head and when he will raise his head it would seem as if pearls
would be trickling in the form of drops. Any infidel who will be within
reach of the air of his breath, and the air of his breath will reach as
far as his eye would see - will not escape death. Later the son of Mary
will pursue Dajjal and will overtake him at the gate of Lydda [see
footnote 9] and put him to death." (Muslim, Dhikr Dajjal;
Abu Dawud, Kitab ul-Malahim, Bab: Khuruj; Dajjal; Tirmidhi, Abwab-ul-Fitan;
Bab: Fi Fitna al-Dajjal; Ibn Majah, Kitab ul-Fitna, Bab: Fitna al-Dajjal)
Abdullah b. Amr b. al-As says that the Apostle of God
(pbuh) observed: "Dajjal will arise in my people and will survive for
forty (here the reporter is not certain whether the Prophet mentioned forty
days or forty months or forty years). Then God shall send Christ, son of
Mary, unto the world. He will resemble in appearance with 'Urwa b. Masud
(a companion of the Prophet). Christ will pursue Dajjal and put him to
death. Following this for a period of seven years the state of the world
will be such that a quarrel between two individuals will be unknown." (Muslim,
Dhikr-ul-Dajjal)
________________
footnote 9
Please note that Lod (modern Lydda) is situated at
a distance of few miles from Tel Aviv, the capital of the State of Israel
in Palestine. The Jews have built a large air-base at this place.
Hudhaifa b. Usaid al-Ghifari reports that "once the
Holy Prophet (pbuh) visited us when we were sitting in company and talking
to each other. The holy Prophet (pbuh) enquired: "What are you talking
about?" The people said,"we were talking about the doomsday." The holy
Prophet (pbuh) observed :"Doomsday shall not be established before the
appearance of ten signs. He then enumarated those signs as:
Dajjal will be present outside the gate with a host of
seventy thousand Jewish troops. As soon as Dajjal catches the sight of
Christ (pbuh), he will say to him, "I shall strike you with such force
that you will not survive the blow." Christ (pbuh) will pursue and
overtake him at the Eastern gate of Lod (Lydda). God will cause the Jews
to be defeated. Earth shall be filled with muslims as a vessel is filled
to the brim with water-the entire world shall recite the same Kalima and
worship shall be offered to none else except God Almighty." (Ibn Majah,Kitab-ul-Fitan
; Bab : Fitan Dajjal)
`Uthman b. Abi al-`As reports that he heard the Prophet
of God (pbuh) as saying: "And Christ son of Mary will descend at the
time of morning prayer. The leader of the Muslims will say to him, "O spirit
of God, Be thou our leader in prayer." He will answer "The people of this
Ummah are leaders unto each other." At this, the leader of the Muslims
shall step forward and lead the prayers. When the prayer is over, Christ
(pbuh) will take hold of his weapon and advance towards Dajjal. Dajjal,
on seeing Christ shall start melting like lead. Christ (pbuh) will slay
him with his weapon. The companions of Dajjal will be defeated. They will
flee away, but will not find a hiding place anywhere. Even the trees will
cry out, "O pious, this infidel is hiding behind me," and the stones will
say, "O pious, this unbeliever has taken cover behind me." (Musnad
Ahmad, Tabarani, Hakim)
Samura b. Jundub (in a long tradition) ascribes this
saying to the Holy Prophet (pbuh): "Then at morning time Christ, son
of Mary, shall descend among the Muslims. And Allah shall cause Dajjal
and his hosts to suffer a most crushing defeat. Even the walls and roots
of the trees will cry out, 'O pious, this infidel is hiding behind
me. Come and strike him to death.'" (Musnad Ahmad, Hakim)
A tradition related to 'Imarn b. Husain says that the
Prophet of God (pbuh) observed: "There will always be a group of people
among my followers who will keep firm faith in right and they shall overwhelm
their opponents till God issues a decree and Christ son of Mary (pbuh)
descends upon earth." (Musnad Ahmad)
With reference to the episode of Dajjal, Hadrat 'Aisha
(may Allah be pleased with her) reports that "Hadrat 'Isa (pbuh) will
descend and slay Dajjal. After this Hadrat 'Isa (pbuh) shall rule over
the earth as a just leader and a benevolent sovereign for a period of forty
years." (Musnad Ahmad)
Safina, the freed slave of the Apostle of God (pbuh)
reports (in connection with the episode of Dajjal) that "Hadrat 'Isa
(pbuh) will descend and God shall put an end to the life of Dajjal near
the slope of Afiq" [see footnote 10]. (Musnad Ahmad)
Hadrat Hudaifa b. Yama relates (with reference to Dajjal),
"When the Muslims will fall in lines to offer prayers, Christ son of
Mary (pbuh) shall descend from Heaven before their eyes. He will lead the
prayers. When the prayers are over he will say to the people: "Clear the
way between me and this enemy of God." God will give victory to the Muslims
over the hosts of Dajjal. The Muslims will inflict dire punishment upon
the enemy. Even the trees and stones will cry out, "O Abdullah, O Abdul
Rahman, O Muslim, come, here is a Jew behind me, kill him." In this way
God will cause the Jews to be annihilated and Muslims shall be the victorious.
They will break the Cross, slaughter the swine and abolish Jizya (levied
on non-Muslims)." (Mustadrak Hakim - A brief version of this tradition
has been recorded in Muslim. Hafiz Ibn Hajar in Fath-ul-Bari Vol. VI, p.
450 declares this tradition to be authentic)
________________
footnote 10
Afiq known as Fiq in modern times is a city in Syria,
situated on the borderline between Syria and Israel. There is a lake called
Tibriya a few miles toward the west of the city. This lake is the source
of river Jordan. Towards the southwest of this lake, there is a path between
the mountains which descends two thousand feet to the point in the lake
of Tibriya where the river rises. This mountainous path is called the slope
of Afiq.
Yet another point which is made equally clear by the traditions is that Christ son of Mary will not descend in the capacity of a newly appointed Apostle of God. He will not receive any Divine revelations. He will not be the bearer of any new message or repository of a fresh mandate from God, nor will he amend, enlarge or, abridge the Shariah of Muhammad (pbuh), nor indeed will Christ son of Mary be brought into the world to accomplish the renewal of faith. Christ son of Mary (pbuh) will not call upon the people to put their faith in his own prophethood, nor will he found a separate community of followers [see footnote 12]. He will be appointed to accomplish a particular task and this will be to root out the mischief of Dajjal. To serve this purpose, Jesus (pbuh) will descend in such manner that those Muslims among whom he appears, will have no doubt at all about his identity as Jesus son of Mary whose advent at a most opportune time was foretold by the Prophet Muhammad (pbuh). Jesus (pbuh) will join the community of Muslims and will offer prayers behind the incumbent Imam of the Muslims [see footnote 13]. He will allow the incumbent Imam of the Muslims to supersede him so as to make it clear beyond any shadow of doubt that he has not descended to assert his position as a Prophet or to carry out the office of Prophethood. There is no doubt that in the presence of a Prophet among a community of people no other person can assume the office of an Imam or a leader. Hence when Jesus (pbuh) will become an individual member of the Fraternity of Islam, this fact will in itself proclaim to the world that he has not descended to assume the office of a Prophet. On this basis, therefore, the question of opening the seal of Prophethood at the second coming of Christ is completely irrelevant.
It might be said (without actually comparing the two situations) that Jesus's advent will be like the appointment of a former Head of State to render some State service under the regime of the present Head of State. It is not too difficult for a man of ordinary common sense to understand that the appointment of a former Head of State to render some State duty under the regime of present Head is not a violation of the constitution of the State. Two cases, however, do violate the State Law. In the first case, if a former Head of State makes a bid to assume that office once again. In the second case, if a person refutes the existence of the former regime of a defunct Head of State, for this would be tantamount to challenging the validity of the tasks carried out by the former regime. In the absence of any one of the above two eventualities, the mere appointment of a past Head of State to a State duty does not change the constitutional position. The same applies to the second advent of Christ, son of Mary. The seal of Prophethood is not violated by his second advent. However, if he assumes the office of Prophethood once more and starts performing the duties of a Prophet or conversely a man repudiates the sanctity of Christ (pbuh) as a former Prophet, both these cases constitute a violation of God's law in respect of the creation of Prophets. The traditions have clearly ruled out the existence of both these possibilities. On the one hand, the traditions affirm that no Prophet shall come after Muhammad (pbuh). At the same time, they foretell the second coming of Christ, son of Mary. This is sufficient to make it clear that during his second advent in the world, Christ will not discharge the duties of a Prophet.
In the same manner, his advent will not give rise to a new question of faith or apostasy among the followers of Islam. Any one who repudiates the sanctity of Christ as a former Prophet is an apostate. The Holy Prophet (pbuh) himself affirmed Christ's sanctity as a former Prophet. The followers of Muhammad (pbuh) therefore, have from the beginning, always believed in the sanctity of Christ as a former Prophet. This belief will hold good even at the time of the second advent of Christ. At that time Muslims will not put faith in the ministry of a new Prophet. They will retain their belief in the sanctity of Christ as a former Prophet. This position is neither contrary to faith in the Finality of Prophethood today nor will it be derogatory to this belief at the time of Christ's second advent in the world.
The last point which is made clear by these other traditions and numerous others pertains to the fact that Dajjal (for the suppression of whose grave misdeeds God will send Christ, son of Mary (peace be on him), will arise among the nation of Jews and that he will impose as 'Masih.'
No one can understand the reality of this fact without studying the history of the Jews and their religious beliefs. After the death of Hadrat Sulaiman (pbuh) [i.e. Solomon], the tribe of Israel suffered perpetual decline until it came to pass that they became slaves of the Babylonian and Assyrian Empires and their imperial masters dispersed them over the face of the earth. At that moment in their history the Prophet of the Jews began to deliver the glad tidings of the arrival of a 'Masih' from God who will redeem them from disgrace. On the basis of such prophecies the Jews had long awaited the advent of a 'masih' who would be a king. This king would fight and win territories. He would gather Jews from all over the world and assemble them in Palestine. He would create a mighty Jewish Empire. Contrary to all their eager expectations when the God-appointed 'Masih', Christ son of Mary (pbuh) came without an army to win countries, the Jews repudiated his Prophethood and determined to put an end to his life. Since then the Jews all over the world have awaited the rise of a 'Masih Mau'ud,' 'The Promised Messiah,' the glad tidings of whose arrival had been delivered to them by their Prophets of yore. Their literature abounds with the wishful dreams of this millennium. The Jews have for centuries been savoring the imaginary pleasure afforded by the description of this millennium in Talmud and the works of the Rabbis. The Jewish nation has cherished the hope that this 'Promised Messiah' would be a great military and political leader. He will restore to them the country between the rivers Nile and Euphrates (which the Jews have always coveted as their patrimony). He will gather Jews from all parts of the world and assemble them once again in this country.
Today when we look at the affairs of the Middle East in the perspective of the prophecies of Prophet Muhammad (pbuh), we perceive at once that the stage has been set for the emergence of the Dajjal who as was foretold by the Holy Prophet (pbuh) would rise as a 'Promised Messiah' of the Jews. The Muslim people have been ejected from a large part of Palestine and in that part a Jewish State named 'Israel' has been set up. Jews from all over the world are converging at this place. America, Britain and France have helped to make this Jewish State a formidable military power.
The Jewish scientists and technocrats are developing this country fast with the massive aid of Jewish capital. The military and technical potential of Israel poses a grave threat to the neighboring Muslim countries. The leaders of Israel have never concealed their design of redeeming 'the land of their patrimony.' The map of the future Jewish State which they have been publishing for a long time is given on the following page. [Map omitted] It shows that they wish to include in the Jewish State the whole of Syria, Lebanon, Jordan, nearly all the area of Iraq besides taking Askandron from Turkey, Sinai and Delta area from Egypt and Upper Hejaz and Najd areas from Saudi Arabia. This of course includes the Holy City of Madina also. In this context, it is quite clear that taking advantage of the critical conditions created by a World war, the Jews will certainly make a bid to grab these areas. And at this juncture will arise Dajjal whom the Jews will deem as their 'Promised Messiah.' The Holy Prophet (pbuh) not only prophesied the advent of this Dajjal but also had warned the Muslims that they would suffer colossal hardships and one day will seem like one year of suffering and calamity. It was for this reason that the Prophet of God (pbuh) used to pray for protection against the great evil of 'Dajjal Masih' and he used to enjoin his followers to implore Allah to save them the severity of these evil times.
It is certain that Allah will not send any 'Christ Incarnate'
to combat with this 'Dajjal Masih.' He will appoint the real Christ, the
Christ who was born of Mary, and whom the Jews had declined to acknowledge
as a Prophet two thousand years ago. He will send the same Christ whom
the Jews believed they had put out of their way by killing him. The place
where the real Christ will descend is not in India, Africa or America.
It is in Damascus that he will appear, because this place will be the actual
battle ground at that time. Look at the map no. 1 [map has to be omitted].
and you will find that Damascus lies at a distance of
hardly 50-60 miles from the orders of Israel. If you recall the text of
the traditions we have cited above, you will find it not too difficult
to understand that Dajjal will penetrate into Syria with 70,000 Jewish
troops and will take position before Damascus. At this moment of crisis,
Christ son of Mary (pbuh) will descend near a white minaret in the Eastern
quarter of Damascus. After the morning prayers, Christ (pbuh) will advance
with the Muslims for fighting against Dajjal. The enemy will retreat before
the powerful assault of Christ son of Mary, and Dajjal will run away towards
Israel by way of the slope of Afiq (Reference to Tradition No. 21). Christ
(pbuh) will pursue Dajjal and destroy him on the airfield of Lydda (Traditions
No. 10-14- 15).
A great slaughter of the Jews will ensue and every one of them will be annihilated. The nation of Jews will be exterminated (Traditions No. 9-15-21).
At the proclamation of truth by Christ, the Christian religion will become extinct (Traditions No. 1-2-4-6). And the followers of all religions, their former having renounced allegiances, will amalgamate to form the one and only brotherhood of Islam. The traditions reveal this fact clearly beyond any doubt.
In view of the above, the propaganda network that has been set up in our country in the name of Masih Mau'ud, 'the Promised Messiah', is unquestionably a false and bogus venture.
One of the funniest aspects of this base movement is that the person who deems himself the subject of the prophecies of Muhammad (pbuh) has given this interesting explanation of his identity as 'Christ son of Mary':
"He (God Almighty) named me Mary in the third part of Barahin-i-Ahmadia. Later, as is evident from Barahin-i--Ahmadia I was reared in the form of Mary for two years. Then, my body was filled with the soul of Christ just as the body of Mary was filled with Christ's soul and in a metaphorical sense I became pregnant with the soul of Christ. At last after a period of many months (lasting not more than ten months) I was metamorphosed from Mary into Christ by a Divine revelation which has been recorded at the end of part four of Barahin-i-Ahmadia. Hence in this way I became the son of Mary." (Kashti-e-Noah, pp. 87-89).
In other words he became Mary in the first place, then got pregnant, and lastly from his own abdomen he issued forth as Christ son of Mary. There was one snag left, however. According to the traditions, Christ son of Mary, would appear in Damascus, which has been a prominent and famous place in Syria for several thousand years and still exists by this name on the map of the world.
This difficulty was explained away by another fanciful statement: "Let it be known that in respect of the interpretation of the word 'Damascus', God Almighty has explained to me in a revelation that in this place the name Damascus has been given to a village whose inhabitants possess the characteristics of Yazid and are followers of the habits and ideas of the impure Yazid. This town of Qadian, because of the reason that most of its residents possess the traits of Yazid in their character, is akin to and bears certain resemblance to Damascus" (marginal note of Izala-i-Auham, pp. 63-73).
But that was not all. Yet another problem demanded clearance, i.e., the traditions had prophesied that Christ would descend near a white pillar. This problem was finally solved when the new 'Christ' got a white pillar built for him. The traditions mentioned that the white pillar would be standing prior to the descent of Christ near it and in Qadian the pillar was built after the appearance of 'Masih Mau'ud.' But never mind the discrepancy. Anyone who reads the above interpretations of this 'Masih Mau'ud' with open eyes will arrive at the conclusion that a clear fraud has been openly perpetrated by an imposter.
________________
footnote 11
Those who deny this possibility should go through
verse 259 of Surah al- Baqarah, in which God affirms in clear words that
He let one of His creatures lie dead for a hundred years and at the end
of this period He raised the man alive.
________________
footnote 12
The Ulema of Islam have explained this question in
detail. 'Allama Taftazani (722 A.H. - 792 A.H.) in Shara 'Aqaid-i-Nasafi
writes: "It is established that Muhammad (pbuh) is the Final Prophet......If
it is said that according to the Hadith the descent of Christ (pbuh) will
take place after Prophet Muhammad (pbuh) we shall say, "Yes, this fact
has been mentioned in the traditions. But Christ (pbuh) will appear as
a follower of Muhammad (pbuh). The Shariah of Christ stands abrogated.
Hence he will neither receive any Divine revelations, nor will he establish
any canon. In all his actions he will represent Muhammad (pbuh) only."
The same view point has been re-affirmed by 'Allama Alusi in Tafsir Ruh- al-Ma'ani: Later when Christ (pbuh) appears, he will retain his dignity as a former Prophet. After all, God will certainly not divest him of this dignity, but he will not follow his former mandate, because the Shariahs of all prophets, including that of Christ (pbuh), stand abrogated. Hence it will be a Divine obligation upon Christ (pbuh) to follow in letter and spirit the law of Muhammad (pbuh). He will receive no Divine revelation, nor will he be charged with the duty of giving new religious laws. In all his deeds, Christ will act as a representative of the Holy Prophet Muhammad (pbuh) and he will function as a deputy and one among the rulers of the followers of Muhammad (pbuh).
Imam Razi further elucidates this point like this: The period of the Prophets extended as far as the advent of Prophet Muhammad (pbuh). When Muhammad (pbuh) was raised as a Prophet, the era of the advent of new Prophets came to an end. It is not beyond comprehension that Christ (pbuh), after his descent, will act as a follower of Muhammad (pbuh).
________________
footnote 13
Although two traditions (No.5 and 21) bear ample evidence
that Jesus (pbuh) will act as leader in the first prayer after his descent,
the majority of the traditions which are comparatively more authentic (vide
No. 3,7,9,15,16) speak of the fact that Jesus (pbuh) will decline to lead
the prayers. He will call upon the incumbent Imam of the Muslims to step
forward and lead the prayers. All scholars of traditions and commentators
are agreed on this latter point.