Muhammad: the Seal of the Prophets?

[Adib]

Muslims believe that Muhammad is the last Prophet. This is based on a Qur'anic verse that refers to Him as being the "Seal of the Prophets":

"Muhammad is not the father of any of your men, but (he is) the Apostle of God, and the Seal of the Prophets: and God has full knowledge of all things." Surah 33:40

My understanding of the above Qur'anic verse is that Muhammad is the last Prophet (nabi), but He is not the last Apostle (rasul). Based on my research of Islam, there is a difference between a Prophet and an Apostle. Imam Shaf’i states:


We should believe in the Prophets and the Apostles of God, each and all. The distinction characterizing the two categories lies in this: that the Apostle of God is He Who brings the law, while the Prophets are reared under the law brought by the Apostles of God. Hence each Apostle is simultaneously a Prophet, whereas a Prophet is not endued with the same characteristics of the Apostle.

Al-Nafisi wrote:

And this is evident proof of the established difference between an Apostle and a Prophet contrary to what they say that they are the same. When the Prophet Muhammad, peace be upon Him, was asked as to how many Prophets there were, He answered: “Hundred and twenty four thousand.” They again asked as to how many of them were Apostles; and He answered: “Three hundred and thirteen, plenty!” The difference between them is that the Apostle is One Who brings a Book in addition to the miracle with which He is supported. As to the Prophet, He does not bring a Book, but rather follows and promotes the then existing Law. It is also said that an Apostle is the Founder of the Law, whereas the Prophet is the Promulgator and Guardian of that Law.


In the concise encyclopedia of Islam, “nabi” has been described as: “a Prophet, one who prophesizes within an existing revelation, as opposed to a ‘rasul’ (Messenger) who brings a new revelation” (p. 295)

Based on the above quotations, I am wondering if Muhammad was the last nabi (Prophet) but not the last rasul (Messenger/Apostle). In other words, if there are other religions after Islam.

Regards,
Adib

 

[TashaN]

Yeah, and that Bah'ullah is the second coming of both, Jesus and Mohammed *in spirit*, and thus, have authority of making a new religion, etc. Is that all what you wanted to say?

 

[Adib]

Yes as a matter of fact. In light of what I've said, where exactly do you disagree?

 

[TashaN]

Yes as a matter of fact. In light of what I've said, where exactly do you disagree?

And why did you assume that i would *disagree*?

 

[Adib]

And why did you assume that i would *disagree*?

Then do you agree?

 

[TashaN]

Then do you agree?

Nope, just wanted to know how did you assume so, but you didn't answer my question.

So, anyway, It's all here, i don't need to go through all the arguments all over and over and over again.

http://www.religiousforums.com/forum/bahai-faith/15976-prophets-do-bahais-recognize.html

I hope you will get, based on this thread, what do i believe in regarding this issue.

Do you want me to post some of them here to re-discuss them or something?

 

[Adib]

Nope, just wanted to know how did you assume so, but you didn't answer my question.

So, anyway, It's all here, i don't need to go through all the arguments all over and over and over again.

http://www.religiousforums.com/forum/bahai-faith/15976-prophets-do-bahais-recognize.html

I hope you will get, based on this thread, what do i believe in regarding this issue.

Do you want me to post some of them here to re-discuss them or something?

I assumed you disagree because you wouldn't be a Muslim if you didn't.

If you could please bring back another one of those old arguments, we can have a good discussion about them whether it's about nabi, rasul, khaatam-o nabi, or the question of validity of any religion following Islam. Let's try and analyze this slowly and bit-by-bit, not with 15 blocks of quotes at a time, so we can both gain a clearer understanding.

This discussion should prove to be good because we might both learn new things and thus be able to strengthen our own arguments for future purposes.

 

[TashaN]

...and thus be able to strengthen our own arguments for future purposes.

That's all? you just want to *strengthen* your arguments?

So that means, it really doesn't matter to you whether something is right or wrong, because you are just *training* yourself to beat the others' arguments in a better way?

If that's why you started this thread then it would be a total watse of my time to post here, because i said all what i wanted to say in that link which i gave you in my previous post.

 

[Adib]

That's all? you just want to *strengthen* your arguments?

So that means, it really don't matter to you what is right and what is wrong, because you are just *training* yourself to beat the others' arguments in a better way?

I admit to wording that really badly, my mistake.

What I had meant is that, through a discussion like this, perhaps we'll both gain some new insight; me into Islam and you into the Baha'i Faith. I do care about what is right and wrong - otherwise as you said yourself there's no point in talking to begin with - and I didn't mean to come off as close-minded. My apologies.

I would really appreciate it if you could cite any verses that put the Baha'i Faith or Baha'u'llah into a questionable position and I will do my best to try and find some common ground. Discussions should be learning experiences, after all. I would like you to learn what I have to say and I am just as eager to understand your perspective on these topics.

 

[Popeyesays]

THe nabi rasul argument goes nowhere when discussing with Muslims.


It's far more productive to pursue exactly what Seal MEANS in Arabic and English it is quite similar.

Muhammed was the seal of the prophets in the sense that He warranted all that came before Him as authentic.

The particular veerse quoted has nothing to do with declaring finality.

In short don't expect it to be more easily argued with the Muslim than Jesus declaration to be the Messiah was found to be effective with the Pharisees.

Simply speaking if they agree with you, they're out of a job.

Regards,
Scott

 

[TashaN]

I admit to wording that really badly, my mistake.

What I had meant is that, through a discussion like this, perhaps we'll both gain some new insight; me into Islam and you into the Baha'i Faith. I do care about what is right and wrong - otherwise as you said yourself there's no point in talking to begin with - and I didn't mean to come off as close-minded. My apologies.

I would really appreciate it if you could cite any verses that put the Baha'i Faith or Baha'u'llah into a questionable position and I will do my best to try and find some common ground. Discussions should be learning experiences, after all. I would like you to learn what I have to say and I am just as eager to understand your perspective on these topics.

Never mind.

Also, as the master in the Baha'i faith in RF "Popeyesays" is here, so i'm already interested.

THe nabi rasul argument goes nowhere when discussing with Muslims.


It's far more productive to pursue exactly what Seal MEANS in Arabic and English it is quite similar.

Muhammed was the seal of the prophets in the sense that He warranted all that came before Him as authentic.

The particular veerse quoted has nothing to do with declaring finality.

In short don't expect it to be more easily argued with the Muslim than Jesus declaration to be the Messiah was found to be effective with the Pharisees.

Simply speaking if they agree with you, they're out of a job.

Regards,
Scott

If the seal argument from a baha'i point of view has turned out to be false, does that mean your faith is baseless, and thus, a false one?

I think that's the case, because if prophet Mohammed was proven to be the last one, then the prophets of baha'i faith would be false prophets, and agreeing with Muslims at the end would definitely give the same conclusion, but this time, it will be the other way around ...

Simply speaking if they agree with you, they're out of a job.

 

[Popeyesays]

Never mind.

Also, as the master in the Baha'i faith in RF "Popeyesays" is here, so i'm already interested.



If the seal argument from a baha'i point of view has turned out to be false, does that mean your faith is baseless, and thus, a false one?

I think that's the case, because if prophet Mohammed was proven to be the last one, then the prophets of baha'i faith would be false prophets, and agreeing with Muslims at the end would definitely give the same conclusion, but this time, it will be the other way around ...

Arguyments reach an impasse when there is no way to empirically prove one argument or the other false.

We've reached an impasse.

Regards,
Scott

 

[tariqkhwaja]

What the ...?

This question has already been said and done in http://www.religiousforums.com/foru...ly-finality-prophethood-muhammad-peace-2.html.

Obviously, there can be no Prophets outside the fold of Islam. The Quran clearly states that Prophethood from now on will only be granted to those who:
"... obey Allah and this messenger of his ... " (Nisa: 69).

You see the Quran is different from all previous books in that in categorically states that Islam is a complete religion.
"... today I completed for you your religion, and I completed on you My blessing , and I accepted/approved for you the Islam (as) a religion, ..." (5:3)

The verse points out one very important proof of this. The fact that Islam is THE ONLY religion in the world (of the great world religions) that has its name in its Holy Book.

Ask Hindus, Sikhs, Buddhists, Christians, Jews, etc. Ask anyone. Where do the names of their religions come from? It is a big deal that one would expect that the very names of different religions of the world all claiming to be truth would, at least, be found in the main Holy Book. But nowhere in the Bible, for example, do you find "Christianity" mentioned anywhere. Or nowhere in the Vedas does one find "Hinduism".

It is a very important property unique to Islam. The Quran makes a statement "completed your religion for you" and the proves it when it gives our religion a name.

Bahais claim the Quran is old stuff but the fact is that if the Bahais believe Quran to be the word of God then the Quran, itself, prohibits anyone who believes in it to call it old stuff till the day of judgement.

 

[Popeyesays]

What the ...?

This question has already been said and done in http://www.religiousforums.com/foru...ly-finality-prophethood-muhammad-peace-2.html.

Obviously, there can be no Prophets outside the fold of Islam. The Quran clearly states that Prophethood from now on will only be granted to those who:
"... obey Allah and this messenger of his ... " (Nisa: 69).

You see the Quran is different from all previous books in that in categorically states that Islam is a complete religion.
"... today I completed for you your religion, and I completed on you My blessing , and I accepted/approved for you the Islam (as) a religion, ..." (5:3)

The verse points out one very important proof of this. The fact that Islam is THE ONLY religion in the world (of the great world religions) that has its name in its Holy Book.

Ask Hindus, Sikhs, Buddhists, Christians, Jews, etc. Ask anyone. Where do the names of their religions come from? It is a big deal that one would expect that the very names of different religions of the world all claiming to be truth would, at least, be found in the main Holy Book. But nowhere in the Bible, for example, do you find "Christianity" mentioned anywhere. Or nowhere in the Vedas does one find "Hinduism".

It is a very important property unique to Islam. The Quran makes a statement "completed your religion for you" and the proves it when it gives our religion a name.

Bahais claim the Quran is old stuff but the fact is that if the Bahais believe Quran to be the word of God then the Quran, itself, prohibits anyone who believes in it to call it old stuff till the day of judgement.

A Bahá'í Approach to the

Claim of Finality in Islam
Seena Fazel and Khazeh Fananapazir
Abstract Because it precludes the acceptance of Messengers of God after the Islamic dispensation, the concept of the Finality of Prophethood (khatm al-nubuwwa) is the major theological barrier between the Bahá'í Faith and Islam. This article surveys the philosophical, theological, and historical interpretations of the terms prophet and seal, and offers an approach based upon the Bahá'í writings to their meaning that reconciles the "Seal of the Prophets" doctrine with progressive revelation. In addition, the related problem of the finality of Islam is analyzed. The article argues the need for a multiplicity of interpretive methods in addressing problems of religious pluralism.


​

The concept of the finality of prophethood [khatm al-nubuwwa], the belief that Muhammad was the last of God's prophets sent to humanity, is fundamental to contemporary Muslim belief. Muslims accept the Qur'án as absolute truth that prescribes a set of laws operative and incumbent upon humanity for all eternity. Muslim theology therefore asserts that Islam contains all that mankind will ever require until the Day of Judgement and that no further revelation of the divine purpose can or will occur - Islam is the final and perfect religion. These beliefs have two important consequences for Bahá'ís.

First, the belief in finality is the central theological justification for the opposition and persecution of Bahá'ís living in some Islamic countries because the acceptance of the Bahá'í Faith by Muslims is considered an act of apostasy (ridda).[1] "This last point is the single most important issue that completely separates the Islamic and Bahá'í viewpoints" (Moayyad, Historical 78). In Islamic countries that have not punished apostasy by death, this difference between the Bahá'í Faith and Islam has nevertheless had far-reaching civil implications. One notable historical case is the dissolution of marriage contracts in 1925 between Bahá'ís and non-Bahá'ís by the Appellate religious court in Egypt.[2]

The social effects of this issue have been further highlighted in a series of interviews with Iranian Bahá'ís and Muslims which were intended to investigate the reasons for prejudice and discrimination against Bahá'ís in Iran. This study concluded that "the issue of Muhammad's being considered by Muslims as the `Seal of the Prophets' to be extremely important in explaining the hostility of Muslims toward the Bahá'í Faith" (Robinson, Prejudice 35).

In addition, anti-Bahá'í polemical works regularly revert to the consequences of rejecting Islam's claim to finality. One of these, for instance, states at the outset:

elief in the finality of prophethood of Muhammad is crucial and definite, in the same way as is the faith in the Oneness of God or belief in the hereafter. Anyone who denies these truths cannot be considered a Muslim. Similarly anyone who claims to be prophet, or who tries to promulgate a new law is an apostate and a liar. (Noori, Finality 1) ​

Second, insistence on the Islamic belief in finality could be seen more generally to question the fundamental Bahá'í principle of the underlying oneness and progressiveness of religious truth. Indeed this has been noted by Huston Smith in his introductory textbook to comparative religion, "The Religions of Man". Although he sympathizes with the vision of a "universal religion embedded in the heart of each of the world's great existing religions" (Religions 352), which he associates with the Bahá'í Faith, he argues that a number of serious questions need to be raised before students of religion can accept this concept of religious unity. Smith asks how Bahá'ís resolve the seemingly irreconcilable theological differences between the religions. Seen in this panoramic perspective, this a valid point in so far as it seems to challenge the fundamental premise of the Bahá'í Faith that the world religions come from one source and are essentially one. Among Smith's pertinent questions are:

How fully has the proponent tried and succeeded in understanding Christianity's claim that Christ was the only begotten Son of God, or the Muslim's claim that Muhammad is the Seal of the Prophets, or the Jews' sense of their being the Chosen People? (ibid)[3]​

It is the second of these questions that this article will explore.[4]
continued:

 

[Popeyesays]

Islam and Finality

The idea of khatm al-nubuwwa (finality of prophethood) derives from Qur'án 33:40 which states that, "Muhammad is not the father of any one of your men, but the Messenger of God [rasúl-ulláh], and the Seal of the Prophets [khátam al-nabiyyín]".[5] According to most commentators, the meaning of khátam here is "last". For instance, Yusuf `Alí, whose translation and commentary of the Qur'án has become a standard for Sunni Muslims worldwide, presents the contemporary interpretation of this verse:

When a document is sealed, it is complete, and there can be no further addition. The Holy Prophet Muhammad closed the long line of Messengers. Allah's teaching is and will always be continuous, but there has been and will be no Prophet after Muhammad. The later ages will want thinkers and reformers, not Prophets. This is not an arbitrary matter. (Holy Qur'án, 1069; fn. 3731)​

Muslims have referred to hadíth literature in such discussions that have, in their view, corroborated this understanding of Qur'án 33:40. Thus:

O `Alí, to me you are what Aaron was to Moses except that there will be no prophet [nabí] after me. (Concordance 6:335)

God sent Muhammad at a time when for a long time no prophet had appeared, and people were suffering from religious differences and squabbles; God terminated [khatama bihi al-wahy] the institution of Prophethood with Prophet Muhammad. (Imam `Alí, "Nahj al-Balághah" qtd. in Noori, Finality 5)​

Further, a frequently cited tradition describes how the Prophet compared the relationship between himself and the prophets who preceded him to a man who had almost finished the construction of a beautiful house, leaving a space for only one brick at a corner. People started to walk around it, admiring it and asked why the last brick had not been put in the space. The Prophet said, "I am that brick and I am the seal of the prophets [khátam al-nabiyyín]" (Al-Bukhari, Sahíh 18). As Friedmann, whose thesis deals in detail with this question, explains, "Here the Prophet is described as completing, perfecting, and putting the final touch on the sumptuous structure of religion, which had gradually been erected, but not completed, by his predecessors in the prophetic office" (Prophecy 54).

Islamic belief in finality also rests on the interpretation of a number of verses in the Qur'án that indicate that Islam is perfect and complete:

the true religion with God is Islam. (3:19)

whoso desires another religion than Islam, it shall not be accepted of him. (3:85)

This day have I perfected your religion for you, and have filled up the measure of my favours upon you; and it is my pleasure that Islam be your religion. (5:4)[6]

He it is who sent His Apostle with the Guidance and a religion of the truth, that He may make it victorious over every other religion. (9:33)[7]​

The conjunction of these two themes, i.e. Muhammad as the last Prophet and Islam as the final religion, has resulted in crystallizing an attitude of finality and exclusivism, which, in turn, reflects a common propensity of most religious traditions. This article endeavours to provide the basis of a new framework reconciling the Bahá'í belief that manifestations of God have appeared, in the persons of the Báb and Bahá'u'lláh, and will continue to appear "till `the end that hath no end'"[8] with the time-honoured Islamic doctrines of khatm al-nubuwwa (finality of prophethood), and Islam as the final divinely revealed religion. To put the Bahá'í interpretation of this idea in its proper perspective, a brief explanation of this Faith's teachings in regard to Muhammad and the Qur'án is necessary.

The Bahá'í writings whole-heartedly accept the Qur'án "as an absolutely authenticated Repository of the Word of God", which should be approached "reverently" and studied "with a mind purged from preconceived ideas" (Shoghi Effendi, Advent 49). The Guardian of the Bahá'í Faith explains that "Islám, or its Prophet, or His Book" have not been "or are in any way, or to however slight a degree, disparaged" (idem, Promised Day 108) in its writings. Indeed, Muhammad is called the "Apostle of God" (Gleanings 76), the "Seal of the Prophets" (Epistle 41),[9] and the "Day-star of Truth" (Kitáb-i-Iqán 11) amongst other exalted attributes, and Bahá'u'lláh makes the following tribute to the transforming power of the Prophet's influence:

Reflect for a while upon the behaviour of the companions of the Muhammadan Dispensation. Consider how, through the reviving breath of Muhammad, they were cleansed from the defilements of earthly vanities, were delivered from selfish desires, and were detached from all else but Him. Behold how they preceded all the peoples of the earth in attaining unto His holy Presence - the Presence of God Himself - how they renounced the world and all that is therein, and sacrificed freely and joyously their lives at the feet of that Manifestation of the All-Glorious. (Kitáb-i-Iqán 159-160, emphasis added)​

Since there is no question as to the authenticity of the verse Qur'án 33:40, the challenge, therefore, is to reconcile the Bahá'í position of the continuity of divine revelation after Muhammad with the commonly understood meaning of Muhammad as the `Seal of the Prophets'. A starting point, we suggest, is a rational and balanced textual analysis of the Qur'ánic use of the words `Prophets' and `Seal'.

continued

 

[Popeyesays]

The Founder of Islam as Nabí

Two different words are used in the Qur'án for the messenger of God: prophet [nabí]10 and apostle/messenger [rasúl].[11] The word prophet is used on 75 occasions while apostle occurs 331 times. Most Muslims use these words interchangeably as indicated by the usual rendering of the shahada,12 as if it would be the confession that "there is no God but Allah and that Muhammad is His Prophet", whereas the Arabic title of Muhammad here is rasúl-Alláh (God's apostle/messenger).

The discussion on the use of the terms prophet and apostle has been conducted for over 50 years by several Orientalists. In 1924 Wensinck defended the thesis that there is a distinction between prophet and apostle in the Qur'án:

According to Muhammad's view the Apostle stands as founder and leader at the beginning of a series formed by his representatives, the prophets. (Muhammed 172)​

Horovitz, agreeing with Wensinck in so far that the two words have distinctive meanings, rejects the above difference because Abraham is not referred to as an apostle in the Qur'án, but only a prophet. He suggested that nabí (prophet) is used mostly, though not exclusively, for biblical prophets, and, along with rasúl (messenger), for Muhammad himself during the Medina period (Nabí 802). Bell[13] and Jeffrey both argue that the words are synonymous. For instance, Jeffrey concludes: "Apparently he [Muhammad] made no special distinction between the two names rasúl and nabí" (Qur'án 27).

In this article, we suggest that there are three reasons why the two words have distinctly different applications in the Qur'án.

1. The chronological order in which `prophet' and `apostle' are used.

Muhammad is not referred to as a prophet in the Meccan period, whereas this title is applied to him approximately 30 times in Medina. As Bijlefeld elaborates, "When we, moreover, realize that in the Meccan period the rasúl (messenger) title is applied to Muhammad fourteen times, it becomes indeed very difficult to accept the view that the terms `prophet' and `apostle' are fully interchangeable" (Prophet 16).

The reasons for this shift in emphasis are unclear. Bijlefeld argues that in the pre-Hijira period, the intention was to stress the idea of an apostle sent by God to his own community with the very same message which other apostles and communities had received in the past. The use of the prophet title in the post-Hijira period, in contrast, coincided with the need to place a greater emphasis on the Arabs' descendance from Abraham (ibid, 23-24), and thus to position Muhammad in the Abrahamic (Semitic) tradition of prophethood.

2. The individuals who are called prophets and apostles.

Noah, Abraham, Ishmael, Jacob, Moses, Aaron, David, Solomon, Enoch, Ezra, Job, Jonah, Ezekiel, John the Baptist, Jesus and Muhammad are the persons to whom the Qur'án directly applies the title prophet. If we include indirect references as well, Elisha, Elijah, Lot, Joseph, and Zechariah can be added, because there is a verse which lists them with several of the aforementioned prophets and concludes: "Those are they to whom We gave Scripture, the Judgement and Prophethood [nubuwwat]" (6:83-89).

The list of apostles is Noah, Lot, Ishmael, Moses (twice with Aaron), Jesus, Hud, Sálih, Jethro and Muhammad. If here we include those referred to as mursalún,14 we can add Elijah and Joseph.

Preliminary conclusions can be drawn from these lists of prophets and apostles. There is the impression of a distinction between nabí (prophet) and rasúl (messenger), which is further confirmed as the prophets are exclusively amongst the descendants of Abraham, while the list of apostles includes three apparently sent to other communities (Hud, Sálih, Jethro). It is also clear that not all the prophets are called apostles, therefore strongly supporting the view that not every prophet is an apostle. In addition, the contrary hypothesis that not every apostle is a prophet can be justifiably concluded as Hud, Sálih, and Jethro are not given the prophetic title. Even more significant is the suggestion, explicitly expressed in a few texts,[15] that there have been many more apostles than those whose names have been revealed in the Qur'án.[16] Interestingly, Parrinder's view is that the title nabí (prophet) refers to a succession of prophets that have come to the "Prophetic religions" - Judaism, Christianity, and Islam - while every people has its apostle, which have also come to the Indian and Far Eastern Religions - the "Wisdom religions" (Jesus 43).

continued

 

[Popeyesays]

3. The qualities and functions of prophets and apostles in their Qur'ánic context.

As previously mentioned, prophethood is within the heritage of Abraham and his descendants, and also seems to be closely associated with the Scripture brought by them:[17]

We appointed the Prophecy [nubuwwah] and the Book to be among his seed [dhurriyyah]. (29:27, emphasis added)

We gave the children of Israel the Book, the Judgement and the Prophethood. (45:16, emphasis added)​

Moreover the Qur'án states that several prophets are linked with specific sacred texts: Abraham with the suhuf (scrolls), Moses with the Torah, David with the Psalms, Jesus with the Gospels, and Muhammad with the Qur'án itself. In addition, a common feature of the prophets is that they are part of God's Covenant:

Remember we took from the prophets [nabiyyín] their Covenant [mítháq]. (33:7)[18]

When God entered into covenant [mítháq] with the prophets [nabiyyín], he said, "This is the Book and the Wisdom which I give you. Hereafter shall a prophet [rasúl] come unto you to confirm the Scriptures already with you. Ye shall surely believe on him, and ye shall surely aid him". (3:75)[19]​

The term apostle also has specific associations. First there is the Qur'ánic assertion that "every community [umma] has its (own) messenger [rasúl]" (10:47, 16:38, 17:15, 23:44, 30:47). He acts as his community's representative with God. More importantly, he is also God's representative to his people, and in this context he has a unique authority. Men are called to listen to, believe in and obey God and his apostle. Indeed the words obey-obedience [atá`a], disobey-disobedience are used twenty-eight times in connection with the rasúl (messenger), but not one single time with nabí (prophet). A further feature is that the apostle is the bearer of a `manifest' message: "it is only for the messenger [rasúl] to deliver the manifest message" (29:18).[20]

Future Messengers

Finally a significant difference that has been identified by Bahá'í writers between prophets and apostles is the reference of Qur'án 7:34. This verse appears to promise the coming of apostles in the future:

O Children of Adam! there shall come to you Apostles from among yourselves, rehearsing my signs to you.[21]​

However Muslim commentators and most later Western translators have rendered the verb in this verse, `there shall come to you,' as part of a conditional clause, arguing that "the use of the energetic ya'tiyannakum serves the purpose of strengthening the conditional meaning" (Moayyad, Historical 79). Thus, Yusuf `Alí has translated the phrase as, "Whenever there come to you Apostles" (349), and Arberry's version is, "If there should come to you Messengers ..." (146). There are two prima facie objections to a conditional meaning. The first is based on the Arabic of the verb `shall come to you' in Qur'án 7:34 which transliterates as "Immá ya'tíyyannakum". This form of the trilateral root A.T.Y. is the imperfect active form (mudári'), indicating action in the future (Kassis, Concordance xxviii), suffixed by yanna which puts the verb in an energetic mode. This form of the verb also occurs in Qur'án 2:38 which more accurately is rendered, "yet there shall come to you guidance from Me".[22] The second objection to the conditional translation of ya'tíyyannakum is that these modern translations of 7:34 lead to a logically inconsistent position, for they indicate here that God has given the possibility of future apostles appearing to humanity when elsewhere, as in Qur'án 33:40, such a possibility is categorically excluded (Moayyad, Historical 80).

Other objections to the conditional meaning of this verse rest on the understanding a number of indications given in the Qur'án which suggest that the Islamic Dispensation has a finite time:

To every nation [ajal] a term; when their term comes they shall not put it back by a single hour nor put it forward. (7:33)

To each age [ajal] its Book. (13:38)[23]

Neither too soon, nor too late, shall a people reach its appointed time. (23:43)[24]​

Moreover the Qur'án condemns the attitude of those who believe that, after the passing of an apostle, no other apostles will be sent by God, and mock the claimant of a new revelation:

Moreover, Joseph had come to you before with clear tokens, but you ceased not to doubt of the Message with which he came to you, until when he died, you said, `God will by no means raise up a Messenger [rasúl] after him'. Thus God misleadeth him who is a transgressor, a doubter. (40:34)[25]

No apostle [rasúl] cometh to them but they laugh him to scorn. (36:30)[26]​

In summary, there are three major reasons why the words prophet and apostle have distinctly different applications in the Qur'án. First is that prophet and apostle are used at distinct periods in Muhammad's ministry. Second, the individuals to whom these titles apply are different. Third, the terms are used in different contexts which identify unique features of the particular historical mission of prophets and apostles.[27]

Bahá'í writers have used the distinction between prophet and apostle - a distinction which, although helpful, is often presented in a simplistic manner.[28] This distinction provides a way of explaining that, although Muhammad was the last prophet, the Qur'án allows the possibility of future apostles to appear to humanity - the Prophet of Islam was not the last rasúl (messenger). However, their argument has been criticized in certain anti-Bahá'í polemical literature. Among the criticisms repeatedly stated is that this distinction may have some validity for the prophets and apostles before Muhammad's coming, but with his coming it was rendered irrelevant because, with him, both prophethood and apostleship were closed (Amirpour, Khátimiyyat 96). In support, there is the hadíth:

The prophethood and the institutions of Divine Messengers has come to an end with me; there will be after me neither any messenger nor any apostle [rasúl] or any prophet [nabí]. (qtd. in Noori, Finality 4)​

Further, this polemical literature points to the apparent contradiction in the Bahá'í position in that Bahá'u'lláh, in some of his later writings, affirms that Muhammad did indeed close prophethood and messengership (Najafi, Bahá'iyán 436). We shall discuss this problem in a later section.

Another approach to khátam al-nabiyyín (seal of the prophets) is to study the sitz im leben of 33:40. Such a study would indicate that the context is the alleged paternity of the Prophet in relation to Zayd ibn Hárithah, who was the adopted son of Muhammad. Qur'án 33:20-40 is a depiction of Zayd's life and marriage to Zaynab. At the culmination of this story, the verse of 33:40 states that Muhammad was not the father of Zayd or "any man amongst you", thereby excluding the assumption of prophethood by inheritance and primogeniture. This, as indicated above, was the characteristic of the Abrahamic line of prophethood.[29] Lings argues that the force of the verse is the paternity of Muhammad rather than the termination of prophethood:

The verses also said that in future adopted sons should not be named after their fathers who begot them; and from that day Zayd was known as Zayd ibn Háthirah instead of Zayd ibn Muhammad, as he had been called ever since his adoption some thirty-five years previously. But this change did not annul his adoption as such, nor did it affect in any way the love and the intimacy between the adopter and the adopted, who were now nearing their sixtieth and fiftieth years. It was merely a reminder that there was no blood relationship; and in this sense Revelation continued: Muhammad is not the father of any man amongst you, but he is the Messenger of God and the Seal of the Prophets. (Lings, Muhammad 213-4)

continued:
​

 

[Popeyesays]

The Founder of Islam as Khátam

As indicated earlier, many traditions exist which take the phrase khátam al-nabiyyín (seal of the prophets) to mean "the last prophet." However, the completion of some activity is only one meaning of "seal". The historical use of this word provides other interpretations as follows.

Sealing may also be a guarantee of authenticity, or a device designed to prevent the unauthorised opening of a receptacle without knowledge of the owner. In pre-Muslim Arabia, seals were used in place of a signature, giving validity to a document. They were also utilised as a guarantee that property was kept intact and thus took the place of locks and keys. The possession of another person's seal was evidence that the latter had delegated his authority. Pharaoh, for example, gave Joseph his signet as a sign of authority (Gen 41:42). Jezebel forged a letter in Ahab's name and sealed it with Ahab's seal to give it validity (1 Kings 21:8). Tradition has a certain amount to say about Muhammad's khátam (seal). For instance, Al-Bukhari recounts that the Prophet wished to write to the Byzantines, and was told that it would not be read unless it had a seal on it. He therefore adopted a silver seal with the inscription `Muhammad rasúl Alláh' at the year 7 A.H. (Allan, Khátam 1103).

The expression khátam al-nabiyyín (seal of the prophets) is found in several places in classical Arabic poetry. A verse in the Díwán of Umayya b. Abí al-Salt speaks of the Prophet as the one "by means of whom God sealed [khatama] the prophets [nabiyyín] before him and after him" (Prophecy 57). This verse implies the appearance of prophets after Muhammad, so that the verb khatama here cannot be understood to mean the termination of something. Friedmann suggests the possibility that it means "he stamped upon them his seal [of approval]" (ibid). This idea that the Prophet came to confirm the former prophets is supported by Qur'án 37:37: "he cometh with truth and confirmeth the Sent Ones [mursalin] of old."[30]

There are other indications that the belief in the finality of Muhammad's prophethood was not generally accepted in the early days of Islam. In a gloss explaining the expression of khayr al-khawátim (the best of the seals) used in the Naqá'id, the commentator Abú `Ubayda who died in 209 A.H. says, "He [the poet] means that the Prophet . . . is the seal of the prophets, which means he is the best of the prophets" (Naqá'id 349). A similar interpretation is given by Abú Riyásh al-Qaysí in his commentary on al-Kumayt's Háshimiyyat. Commentating on a verse in which the prophet is referred to as khátam (or khátim) al-anbiyá', Abú Riyásh says that the meaning of khátim al-anbiyá' is someone who seals the prophets; khátam al-anbiyá', on the other hand, means "beauty of the prophets" or "the best of them" (Friedmann, Prophecy 57). Another explicit tradition that supports this idea is attributed to `Á'isha, who said, "Say [that the Prophet is] the seal of the prophets and do not say that there is no prophet after him" (Al-Suyúti, qtd. in Friedmann, Prophecy 63). The phrase khátam al-nabiyyín (seal of the prophets) here cannot mean "the last prophet", but is understandable in the sense of the best prophet. Also, the foremost Kúfí grammarian al-Tha'lad held that "al-khátim is the one who sealed the prophets and al-khátam is the best of the prophets in character and physical constitution" (Al-`Ayní, qtd. in Friedmann, Prophecy 58).

These doxological[31] interpretations of seal seem to indicate that even in the third century of Islam, there still existed different interpretations of khátam al-anbiyá' (seal of the prophets). These interpretations also found their way into hadíth literature. For instance, there is a saying of the Imam `Alí that "Muhammad is the Seal of the Prophets [khátam al-anbiyá'] and I am the Seal of the Successors [khátam al-wasiyyín]" (Majlisí, Bihár 4-5).[32] If seal solely meant termination, then how can one understand `Alí as sealing the successorship, when there were to be eleven Imams after him according to Shi`i belief and the Caliphate was to continue after him in the history of Sunni Islam? Also, one Bahá'í writer discusses the implications of a hadíth in which the Prophet is reported to have said, "I am the last prophet and the mosque I am constructing is the last mosque." Rawshani argues that if by the term "last mosque" is understood that no other mosque will be built in the dispensation of Islam, then clearly this is an absurd contradiction, unless it was used in a doxological manner. On this ground the term khátam al-nabiyyín (seal of the prophets) refers to the fact that the Prophet confirmed the prophets before him and thus the peoples of Arabia, who had not accepted the prophethood of the prophets of the past, particularly those of the Abrahamic tradition, were summoned to recognise them (Rawshani, Khátamiyyat 30-31). Moreover, there are variant meanings of seal suggested in the Qur'án; one verse states that on the Day of God a `choice' wine will quench the thirst of the Righteous, "whose seal [khitám] is musk" (83:26).

In summary, there is cogent evidence to suggest that the word khátam (seal) did not mean `the last' in a temporal sense to early Muslims. There are instances in classical Arabic poetry and hadíth literature to suggest that the word khátam (seal) was used to mean `the one who confirmed' (the prophets of the past), and understood in a honorific way as `the best' (of the prophets).

The Founder of Islam as Eschaton

The predominant explanation of khátam al-nabiyyín (seal of the prophets) in Bahá'í literature is focussed on the belief that Bahá'u'lláh is the fulfilment of the Qur'ánic eschatology.[33] In this perspective, Muhammad is the last prophet prior to the Last Day, rather than the last prophet in a temporal sense. One collection of Qur'ánic sources for this belief is provided in Shoghi Effendi's God Passes By:

To Him [Bahá'u'lláh] Muhammad, the Apostle of God, had alluded in His Book as the "Great Announcement," (Qur'án 38:67, 78:2) and declared His Day to be the Day whereon "God" will "come down" "overshadowed with clouds," (2:210) the Day whereon "thy Lord shall come and the angels rank on rank," (89:22) and "The Spirit shall arise and the angels shall be ranged in order." (78:38) His advent He, in that same Book, in a súrih said to have been termed by Him "the heart of the Qur'án" had foreshadowed as that of the "third" Messenger sent down to "strengthen" the two who preceded Him (36:14). To His Day He, in the pages of that same Book, had paid a glowing tribute, glorifying it as the "Great Day," (83:5) the "Last Day,"[34] the "Day of God," (14:5, 30:43, 45:14) the "Day of Judgement," (1:4) the "Day of Reckoning" (38:16, 26, 53) the "Day of Mutual Deceit," (64:9) the "Day of Severing," (37:21, 42:21, 44:40, 78:17) the "Day of Sighing," (19:39). the "Day of Meeting," (40:15) the "Day when the Decree shall be accomplished," (10:54) the Day whereon the second "Trumpet blast" (39:68) will be sounded., the "Day when mankind shall stand before the Lord of the world," (83:6) and "all shall come to Him in humble guise," (45:28) the Day when "thou shalt see the mountains, which thou thinkest so firm, pass away with the passing of a cloud," (27:88) the Day "wherein account shall be taken," "the approaching Day, when men's hearts shall rise up, choking them, into their throats," (40:18) the Day when "all that are in the heavens and all that are in the earth shall be terror-stricken, save him whom God pleaseth to deliver," (27:87, 89) the Day whereon "every suckling woman shall forsake her sucking babe, and every woman that hath a burden in her womb shall cast her burden," (22:2) the Day "when the earth shall shine with the light of her Lord, and the Book shall be set, and the Prophets shall be brought up, and the witnesses; and judgement shall be given between them with equity; and none shall be wronged." (39:68) (God Passes By 96, references added)​

Significantly Bahá'u'lláh links eschatologically the `Seal of the Prophets' theme to the coming of the day of God:

. . . on this day the blessed words "But He is the Apostle of God, and the Seal of the Prophets" have found their consummation in the verse "The day when mankind shall stand before the Lord of the worlds".[35] (Epistle 114)

This Day, however, is unique, and is to be distinguished from those that have preceded it. The designation "Seal of the Prophets" fully revealeth its high station. The Prophetic Cycle hath, verily, ended. The Eternal Truth is now come. (Gleanings 60)​

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[Popeyesays]

The concept of Muhammad sealing a cycle in religious history finds rich resonances Shí`i and Shaykhí interpretations of this verse. The "Nahj al-Balághah", a compilation of the Imam `Alí's utterances, depicts the Prophet Muhammad as the terminator [khátim] of that which preceded Him, and the opener [fátih] of that which was closed by him (Imam `Alí, Nahj 109). There is also a Tablet of Visitation of Imam `Alí addressing Muhammad, which says, "Peace be upon Thee, O Muhammad, the Seal [khátam] of the Prophets, the Lord of the Divine Envoys, the Trustee of God in mediating divine revelation, the One that closeth [khátim] that which preceded Him, the One that openeth [fátih] that which will unfold in the future" (qtd. in Al-Qummi, Mafátíh 363). Corbin summarizes the classical Shí`i understanding of khátam al-nabiyyín (seal of the prophets) by an interpretation that leaves open the possibility of the future theophanies of Imams or walí. Corbin explains that the cycle of the Imamate was opened with the function to "initiate" and expound "the hidden meanings of revelation":

After the cycle of prophecy (dá'irat al-nubúwa) that ended with Muhammad, the "Seal of the Prophets," there comes the cycle of Initiation (dá'irat al-waláya), the present cycle, placed under the spiritual rule of the Twelfth Imám, the hidden Imám . . . (Spiritual 58)​

The powers of this twelfth Imam, the Qa'im, are further discussed in Sachedina's excellent study of Islamic Messianism. According to hadíth literature, an individual will arise "whose name will be also Muhammad, whose kunya, patronymic, will also be like the Apostle of God, and who will fill the earth will equity and justice, as it has been filled with injustice, oppression and tyranny" (Sachedina, Islamic 3),[36] who will be "the most excellent [afdal] of all the Imams" (ibid, 71), and will command the authority of God (ibid, 162). Al-Sadiq, the sixth Imam, describes the manner by which the twelfth Imam will receive allegiance:

There will be a light emanating from his hand, and he will say: "This is the hand of God; it is from His direction and through His command," and will read this verse of the Qur'an: "Surely those who swear allegiance to you do but swear allegiance to God . . . " (48:10). (ibid, 162)​

Significantly the Qa'im will reveal a new book: "Al-Qa'im will rise with a new authority, a new Book, and a new order" (ibid, 175). However, this has led to criticism of such Shí`ite sources because they challenge the Muslim belief of the khátam al-nabiyyín (seal of the prophets) by arrogating to the twelfth Imam the power to abrogate the Islamic religion. The defense of Shí`i traditionists is that Qa'im will implement these changes on his God-given authority. In a sense, Al-Tabarsi argues, "they do not abrogate Islam . . . On the contrary, they are the original, unadulterated rulings of Islam" (ibid, 176).

From the perspective of the twelver Shí`ism, Muhammad can thus be seen as sealing both prophethood and messengership in the sense of being the last of the prophets and messengers before the advent of the Day of Judgement (qiyamat), the rising of the Qa'im and the dawn of a new religious cycle in the spiritual history of humanity. Indeed this the manner by which Bahá'u'lláh praised Muhammad:

Salutations and peace be upon the Lord of mankind, the educator of the nations, He, through whom messengership [risálat] and prophethood [nubuwwat] have been consummated [intahat]. (Bahá'u'lláh, Ishráqát 293, provisional translation)

I beseech Thee ... by Him Whom Thou hast ordained to be the Seal of the Prophets and of Thy Messengers. (Bahá'u'lláh, Prayers 29)​

Therefore in one sense, the Qur'ánic title of khátam al-nabiyyín (seal of the prophets) implies that the prophet and the messenger were a function of theophany which came to an end with Muhammad. "With the Báb and Bahá'u'lláh, in the Bahá'í view, humankind has entered a new religious cycle characterized by a fuller theophany. In this cycle, concepts like `prophet' and `messenger' have been transcended" (Cole, Concept 18). In support, it is significant that the authors cannot find one instance in Bahá'u'lláh's writings in which he refers to himself as a nabí (prophet) or rasúll (messenger).[37]

 

[Popeyesays]

The Founder of Islam as Khátam

As indicated earlier, many traditions exist which take the phrase khátam al-nabiyyín (seal of the prophets) to mean "the last prophet." However, the completion of some activity is only one meaning of "seal". The historical use of this word provides other interpretations as follows.

Sealing may also be a guarantee of authenticity, or a device designed to prevent the unauthorised opening of a receptacle without knowledge of the owner. In pre-Muslim Arabia, seals were used in place of a signature, giving validity to a document. They were also utilised as a guarantee that property was kept intact and thus took the place of locks and keys. The possession of another person's seal was evidence that the latter had delegated his authority. Pharaoh, for example, gave Joseph his signet as a sign of authority (Gen 41:42). Jezebel forged a letter in Ahab's name and sealed it with Ahab's seal to give it validity (1 Kings 21:8). Tradition has a certain amount to say about Muhammad's khátam (seal). For instance, Al-Bukhari recounts that the Prophet wished to write to the Byzantines, and was told that it would not be read unless it had a seal on it. He therefore adopted a silver seal with the inscription `Muhammad rasúl Alláh' at the year 7 A.H. (Allan, Khátam 1103).

The expression khátam al-nabiyyín (seal of the prophets) is found in several places in classical Arabic poetry. A verse in the Díwán of Umayya b. Abí al-Salt speaks of the Prophet as the one "by means of whom God sealed [khatama] the prophets [nabiyyín] before him and after him" (Prophecy 57). This verse implies the appearance of prophets after Muhammad, so that the verb khatama here cannot be understood to mean the termination of something. Friedmann suggests the possibility that it means "he stamped upon them his seal [of approval]" (ibid). This idea that the Prophet came to confirm the former prophets is supported by Qur'án 37:37: "he cometh with truth and confirmeth the Sent Ones [mursalin] of old."[30]

There are other indications that the belief in the finality of Muhammad's prophethood was not generally accepted in the early days of Islam. In a gloss explaining the expression of khayr al-khawátim (the best of the seals) used in the Naqá'id, the commentator Abú `Ubayda who died in 209 A.H. says, "He [the poet] means that the Prophet . . . is the seal of the prophets, which means he is the best of the prophets" (Naqá'id 349). A similar interpretation is given by Abú Riyásh al-Qaysí in his commentary on al-Kumayt's Háshimiyyat. Commentating on a verse in which the prophet is referred to as khátam (or khátim) al-anbiyá', Abú Riyásh says that the meaning of khátim al-anbiyá' is someone who seals the prophets; khátam al-anbiyá', on the other hand, means "beauty of the prophets" or "the best of them" (Friedmann, Prophecy 57). Another explicit tradition that supports this idea is attributed to `Á'isha, who said, "Say [that the Prophet is] the seal of the prophets and do not say that there is no prophet after him" (Al-Suyúti, qtd. in Friedmann, Prophecy 63). The phrase khátam al-nabiyyín (seal of the prophets) here cannot mean "the last prophet", but is understandable in the sense of the best prophet. Also, the foremost Kúfí grammarian al-Tha'lad held that "al-khátim is the one who sealed the prophets and al-khátam is the best of the prophets in character and physical constitution" (Al-`Ayní, qtd. in Friedmann, Prophecy 58).

These doxological[31] interpretations of seal seem to indicate that even in the third century of Islam, there still existed different interpretations of khátam al-anbiyá' (seal of the prophets). These interpretations also found their way into hadíth literature. For instance, there is a saying of the Imam `Alí that "Muhammad is the Seal of the Prophets [khátam al-anbiyá'] and I am the Seal of the Successors [khátam al-wasiyyín]" (Majlisí, Bihár 4-5).[32] If seal solely meant termination, then how can one understand `Alí as sealing the successorship, when there were to be eleven Imams after him according to Shi`i belief and the Caliphate was to continue after him in the history of Sunni Islam? Also, one Bahá'í writer discusses the implications of a hadíth in which the Prophet is reported to have said, "I am the last prophet and the mosque I am constructing is the last mosque." Rawshani argues that if by the term "last mosque" is understood that no other mosque will be built in the dispensation of Islam, then clearly this is an absurd contradiction, unless it was used in a doxological manner. On this ground the term khátam al-nabiyyín (seal of the prophets) refers to the fact that the Prophet confirmed the prophets before him and thus the peoples of Arabia, who had not accepted the prophethood of the prophets of the past, particularly those of the Abrahamic tradition, were summoned to recognise them (Rawshani, Khátamiyyat 30-31). Moreover, there are variant meanings of seal suggested in the Qur'án; one verse states that on the Day of God a `choice' wine will quench the thirst of the Righteous, "whose seal [khitám] is musk" (83:26).

In summary, there is cogent evidence to suggest that the word khátam (seal) did not mean `the last' in a temporal sense to early Muslims. There are instances in classical Arabic poetry and hadíth literature to suggest that the word khátam (seal) was used to mean `the one who confirmed' (the prophets of the past), and understood in a honorific way as `the best' (of the prophets).

The Founder of Islam as Eschaton

The predominant explanation of khátam al-nabiyyín (seal of the prophets) in Bahá'í literature is focussed on the belief that Bahá'u'lláh is the fulfilment of the Qur'ánic eschatology.[33] In this perspective, Muhammad is the last prophet prior to the Last Day, rather than the last prophet in a temporal sense. One collection of Qur'ánic sources for this belief is provided in Shoghi Effendi's God Passes By:

To Him [Bahá'u'lláh] Muhammad, the Apostle of God, had alluded in His Book as the "Great Announcement," (Qur'án 38:67, 78:2) and declared His Day to be the Day whereon "God" will "come down" "overshadowed with clouds," (2:210) the Day whereon "thy Lord shall come and the angels rank on rank," (89:22) and "The Spirit shall arise and the angels shall be ranged in order." (78:38) His advent He, in that same Book, in a súrih said to have been termed by Him "the heart of the Qur'án" had foreshadowed as that of the "third" Messenger sent down to "strengthen" the two who preceded Him (36:14). To His Day He, in the pages of that same Book, had paid a glowing tribute, glorifying it as the "Great Day," (83:5) the "Last Day,"[34] the "Day of God," (14:5, 30:43, 45:14) the "Day of Judgement," (1:4) the "Day of Reckoning" (38:16, 26, 53) the "Day of Mutual Deceit," (64:9) the "Day of Severing," (37:21, 42:21, 44:40, 78:17) the "Day of Sighing," (19:39). the "Day of Meeting," (40:15) the "Day when the Decree shall be accomplished," (10:54) the Day whereon the second "Trumpet blast" (39:68) will be sounded., the "Day when mankind shall stand before the Lord of the world," (83:6) and "all shall come to Him in humble guise," (45:28) the Day when "thou shalt see the mountains, which thou thinkest so firm, pass away with the passing of a cloud," (27:88) the Day "wherein account shall be taken," "the approaching Day, when men's hearts shall rise up, choking them, into their throats," (40:18) the Day when "all that are in the heavens and all that are in the earth shall be terror-stricken, save him whom God pleaseth to deliver," (27:87, 89) the Day whereon "every suckling woman shall forsake her sucking babe, and every woman that hath a burden in her womb shall cast her burden," (22:2) the Day "when the earth shall shine with the light of her Lord, and the Book shall be set, and the Prophets shall be brought up, and the witnesses; and judgement shall be given between them with equity; and none shall be wronged." (39:68) (God Passes By 96, references added)​

Significantly Bahá'u'lláh links eschatologically the `Seal of the Prophets' theme to the coming of the day of God:

. . . on this day the blessed words "But He is the Apostle of God, and the Seal of the Prophets" have found their consummation in the verse "The day when mankind shall stand before the Lord of the worlds".[35] (Epistle 114)

This Day, however, is unique, and is to be distinguished from those that have preceded it. The designation "Seal of the Prophets" fully revealeth its high station. The Prophetic Cycle hath, verily, ended. The Eternal Truth is now come. (Gleanings 60)​

continue