Khatam-un-Nabuwwah

Ahmadiyya; End of the Prophets 

I would like to begin by stating that the author of this document is a simple person and by no means a scholar.

He compiled this brief document of his own volition, not on behalf of Al-Jama’ah Al-Islamiya Al-Ahmadiyya, as he felt that misrepresentations had been made about the claims of Hadhrat Mirza Ghulam Ahmad (The Promised Messiah, Imam Mahdi & Reformer of the 14th Century). 

There are a few point which I would like to address concerning the following video posted on youtube, 

 

Whilst the above video might be a sincere and polite attempt to bring into question some of the Ahmadi tenets there are several items I would like to bring to the attention of its author… 

These are: 

1. It is clear from the author’s video that, in spirit, he is drawing the conclusion that Ahmadi Muslims (though he might not choose the word Muslim for us), and more specifically Hadhrat Mirza Ghulam Ahmad, have failed to understand the basic rules of Arabic grammar and as a result they have made a fundamental error in misinterpreting a verse of the Holy Qur’an (33:41). 

On this issue I would humbly rebuke him and, if he or any of his colleagues has the necessary knowledge, ask them to carry out a study of both the Arabic poetry and books of Hadhrat Mirza Ghulam Ahmad (as). This task would inevitably cause the author to pause before ever again accusing Hadhrat Mirza Ghulam Ahmad (as) of such rudimentary errors. I however do not envisage that the author would be willing to invest the necessary time and sincerity to properly qualify his wild accusation, Allahu A’alam. 

2. The fact that Ahmadi Muslims, and the majority of the Muslim world, pronounce the word Khat(a)m and not Khat(i)m in 33:41 should not draw any conclusions about our interpretation of the Qur’an or our understanding of the seven principle styles of Qira’aat. This is because both meanings (seal/last) can be legitimately represent the Ahmadi contention that the Holy Prophet (saw) was the seal, last, greatest, chief, of the Prophets. There simply is no contradiction here either way! 

There are three principle reasons which come to my mind as to why we might choose to recite the word as Khat(a)m, 

a. The original Uthmani version of the Holy Qur’an adopts the pronunciation Khat(a)m.   

b. When interpreting the meaning of Khat(a)m/Khat(i)m as meaning chief, greatest etc. the translation seal provides greater clarity for ordinary readers of the Holy Qur’an. (At the end of this document I will offer a very brief outline of why we would choose to choose the meaning seal).

c. There are other supporting evidences which indicate that Khat(a)m is the more preferable pronunciation (I choose my words carefully here and say preferable and not ‘the only’). In support of this let me site the example of Hadhrat Baab-ul-Ilm, Imam Ali ibn Abi Taalib (ra), 

عن أبي عبد الرحمن السلمي قال: كنت اقرىء الحسن والحسين فمر علي ابن أبي طالب رضي الله عنه وأنا أقرئهما فقال لي: اقرئهما وخاتَم النبيين بفتح التاء.

Hadhrat Abdrur Rahman Assalmiyye narrates that he used to teach Hadhrat Hasan and Hussein (Allah be pleased with them). Once Hadhrat Ali bin Abi Talib, Allah be pleased with him, passed nearby him (Abdur Rahman) whilst he was teaching them. He said to him, ‘Teach them Khataman Nabiyyeen with the vowal a (fat’ha) on ta.

[Durr-e-Manthur, Imam al-Suyuti, Vol.5, Pg.386]

Furthermore… 

In this verse it is a very sound approach to break down the I’araab (grammatical analysis) of this verse to show that the word Khat(a)m here is ‘ism Kaana’ and should therefore be pronounced with a fat’ha above the ‘ta’. 

3. The author of the video attempts to qualify his statement that Khaat(i)m means ‘last’ by referring us to the popular Arabic dictionary ‘Al-Mawrid’. Whilst this is a well respected dictionary, of which I have two copies myself, it would certainly not be my personal choice of dictionary or lexicon for translating the blessed words of the Qur’an. Al-Mawrid is perhaps more suited to translating ‘Modern Standard Arabic’ as apposed to the bottomless ocean that is ‘Al-llughat Ad-daad’. 

Despite this it would have been prudent for the author of the video to have raised his camera only one line because the very same dictionary lists the following entry: 

The Seal (the last) of the Prophets, Mohammad:  خاتَم 

This begs the question as to why the authors of Al-Mawrid chose not to associate the word Khat(i)m with the finality of the Mohammadan prophethood but rather use Khat(a)m?

If it be the case that the authors of Al-Mawrid apply the fat’ha rather than the kasra then it seems rather odd that the author of the video should use them to support his Khat(i)m argument, Allahu A’lam. 

Perhaps if the author relies upon the more classical texts in future, such as Lisanul Arab, AQRAB, the Mufradaat, Lanes Lexicon etc., then he may be able to extract some kind of argument to his advantage. 

4. The author of the video mentions that he is referring to the group of people whom accepted the claims of the Imam Mahdi (as) as Ahmadis and not Qadianis so as to not cause them offence. I can assure the author of the video that, whilst the title ‘Ahmadi’ is certainly more correct, being called a Qadiani is in no way offensive if by Qadian one means that a person is associated with Hadrat Mirza Ghulam Ahmad Al-Qadiani. In fact, to be so closely associated with Hadhrat Mirza Ghulam Ahmad Al-Qadiani (as) is a great sign of respect and honor for the lovers of the greatest lover of the Holy Prophet (saw).  

5. I mention this next point at the very end and with great reluctance. It is not my intention to cause personal offence as we are each capable of making mistakes. The issue here concerns the author’s pronunciation of the verse:

 مَّا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِّن رِّجَالِكُمْ وَلَكِن رَّسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيمًا  

Muhammad is not the father of any of your men, but he is the Messenger of Allah, and the seal of the Prophets and Allah has full knowledge of all things’ [33:41]

Despite the text being displayed on the screen, with the tashkeel visable, the author makes the two following mistakes in his pronunciation. When reciting the word (Mohammad(un)) he in fact says (Mohammad(in)) and two words later when reciting the word (Ahad(in)) he actually says (Ahadun(un)).

I draw no personal conclusions from these errors but humbly suggest the author records the video a second time with the correct Qira’ah or edits the text at the side of the video to explain the mistake. If I have misread this then I pray that almighty Allah (swt) forgives me my errors. 

Why might the word seal be prefereable?

With the advent of the light of Mohammad (saw) no other light may come which is not a derivative of the Mohammadan light. Therefore any Prophet who might come after Hadhrat Mohammad (saw) could never be seen as an independent Prophet, or independent of the Prophethood of Hadhrat Mohammad (saw). They are in fact only able to reach the noble status of Prophethood through complete obedience to the beloved of Allah (fana firasullulah).

If, by way of metaphor, the Holy Prophet (saw) is taken to represent a blazing sun, and that Prophets after him (saw) can never reach the station of Prophethood unless they are beneath this blazing sun, then it is clear that they are completely dependent on the Holy Prophet (saw) as the source of their own Prophethood. Therefore without the seal of the Prophets a new Zilli or Buruzi Prophet simply could not exist by definition. The promise of the continuation of Prophethood is not a made up phenomenon but is in fact a promise of almighty Allah, the Ever Merciful (swt), which is safeguarded to us in the words,

  

صِرَاطَ الَّذِينَ أَنعَمتَ عَلَيهِمْ

‘The way of those upon whom Thou hast bestowed Thy blessings’ [1:07] 

The great scholar Imam Raghib al-Isfahaani (ra) himself offers this very same interpretation (see Al-Bahr ul-Muheet. Vol.3, Pg.699.). 

With regards to the advent of Zilli/Buruzi Prophets after the Holy Prophet (saw) there were many great scholars whom took the same opinion as the Ahmadi one. Below are some of these individuals; seekers of truth would be best advised to look up these references for themselves and educate them selves on the actual reality of the issue of Khatam-e-Nubuwwah, 

1.                  Al-Bahr Al-Muheet fee Tafsir. Vo.3, Pg.699.

2.                  Imam Jalaluddin As-Sayuti: Durr-e-Manthur. Vol.5, Pg.386

3.                  Hadhrat Sayyed Abdul Karim Jilani: Al-Insan ul-Kamil. Pg.115.

4.                  Hadhrat Muhyuddin Ibne Arabi: Al-Futuhat ul-Makiyya. Vol.2, Pg.3.

5.                  Hadhrat Muhyuddin Ibne Arabi: Fusus ul-Hikam. pp.143-135.

6.                  Hadhrat Imam Abdul Wahar Sha’arani: Al-Yawaqit Wal-Jewahir. Vol.2, Pg.39.

7.                  Hadhrat Shahab ud-Din Al-Sayyed Mahmud Al-Alusi Al-Baghdadi: Ruh ul-Ma’aani. Vol.21, Pg.41. 

I have yet to include a single Ahmadi source in this document and so it is therefore prudent that I mention a couple of the many statements made by Hadhrat Mirza Ghulam Ahmad (as) concerning Khatamun Nabuwwah,  

First Quote:

“In short, the term Khatamun Nabiyyin is the Divine Seal which has been set upon the Prophethood of Muhammadsa. It is now impossible for this seal ever to be broken. What is possible, however, is that the Holy Prophetsa may appear in the world in the form of a Buruz, not once, but even a thousand times, and may, by way of Buruz, proclaim his Prophethood with all its splendour and perfection. The advent of such a Buruz was ordained by God Almighty, as He says:  And among others from among them who have not yet joined them.—

Al-Jumu‘ah, 62:4″

[A Misconception Removed, p17]

Second Quote:

“Thus it has been forever ordained that he who is not his (Hadhrat Muhammad’s) follower, and is not completely devoted to him, can never be the recipient of perfect revelation, inasmuch as independent Prophethood came to an end with him (peace and blessings of Allah be upon him.) But Prophethood by way of zill [reflection], which is to receive Divine revelation through the grace of Muhammad (saw), shall continue till the Judgement Day, so that the door of spiritual perfection should not be closed on mankind and the sign which the high resolve of the Holy Prophet (peace and blessings of Allah be upon him) desired—namely, that the doors of converse with God should remain open and the comprehension of the Divine, which is the basis of salvation, should not become extinct.”

 [Haqiqat-ul-Wahi, Ruhani Khaza’in, vol. 22, pp. 29-30]. 

Conclusion

At the beginning of the author’s video he says that he is calling Ahmadi Muslims away from Ahmadiyya and towards Islam. Later, towards the end of the video he uses some very harsh words, such as charlatan and kufr, which perhaps in ‘his mind’ were justified. However, the ‘reality’ which we live in is very different and I request that he reframe in the future from throwing around such words. If what he is calling Ahmadi Muslims towards differs from that which Hadhrat Mirza Ghulam Ahmad Al-Qadiani (as) called people towards then, quite frankly, ‘I’m not buying what your selling my friend’. By my words, ‘that which Hadhrat Mirza Ghulam Ahmad (as) called people towards’, I mean to infer the following,

آمنت بالله وملائكته وكتبه ورسله والبعث بعد الموت. واشهد ان لا اله الا الله وحده لا شريك له واشهد ان محمدا عبده

 ورسوله. فاتقوا الله ولا تقولوا لست مسلما واتقو الملك الذي اليه ترجعون

 

[Translation]:   “I believe in Allah, His angels, His books, His Messengers and Resurrection after death. I bear witness that there is no God except Allah, the One without associate; and I bear witness that Muhammad is His servant and Messenger. Fear Allah and say not: You are not a Muslim. Fear the King to Whom you will be brought back.”

A simple and ordinary Ahmadi

Peace be upon him who follows the guidance

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