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Book: Truth Prevails
Truth Prevails
Qazi Mohammad Nazir
Preface
Foreword
Chapter I
Chapter II
Tafsirs of Khataman Nabiyeen by Mr. Faruqi and the Promised Messiah
    Brief Solution of Ahadith which Seem to Indicate a Break in Nabuwwat  
    Solution of Reports in Hadith Taken as a Bar against the Advent of a Prophet after the Holy Prophet Mohammad  
Chapter III
Chapter IV
Chapter V
Chapter VI
Chapter VII
Download Truth Prevails in PDF Format (864 KB).
Download the original Urdu version of Truth Prevails, Ghalba-e-Haq, in PDF Format (11.8 MB).
Read the letter by Maha Dabbous written after her experience in the Lahori Sect.
 

Tafsir of Khataman Nabiyeen by Mr. Faruqi

In his book under reference Mr. Faruqi, in his tafsir of Khataman Nabiyeen, has given two meanings to this expression.

(i) `Last Prophet', which he says is the real and proper meaning of the term.

ii) `Seal on the Prophets', which then he proceeds to interpret:

"In fact the term Khataman Nabiyeen (as used in the Quranic verse) refers to two things: (i) that Mohammad is the last of the Prophets, and (ii) the same spiritual attainments which previously were achieved through different Prophets, could now be secured direct by following the teachings of Hazrat Mohammad." (page 10)

Tafsir of the Term by the Promised Messiah

As against this Tafsir by Mr. Faruqi, we find the Promised Messiah interpreting the expression to mean `Seal of the Prophets', which he further expounds:

"Almighty God made the Holy Prophet Mohammad into a `seal', in the sense that for extending the benefit and excellence he was given a `seal' which, had never been given to anyone before. This is the basis why he has been called `Khataman Nabiyeen ', i.e., loyalty and obedience rendered to him brings down on one the perfections and excellences of Nabuwwat and the focus of his powers of the soul on a follower can shape him up as a Prophet. This superior, purifying power of the soul has never been bestowed on any other Prophet." (Haqiqatul Wahyi, Footnote, page 97)

From a passage we have quoted earlier from Satbachan, we have seen that obedience to the Prophets raises a follower to the rank and position of a `wali '. But in this passage, the highest and most distinguished rank of Khataman Nabiyeen has been described, namely that, through following in his footsteps, the excellences and perfections of Nabuwwat also were attainable, namely waliyat, and Mohaddathiyat, etc., further, that the focus of the powers of his soul on a man can also shape him up into a Prophet; that through the blessings of devotion to him, his Ummati could also be favoured by the Lord God by raising him to the elevation of Nabuwwat . Here we have the Promised Messiah stating very clearly that the power to shape up a follower into Nabi has been given exclusively to the Holy Prophet alone. This bears out that, through the blessings of devotion to him, an Ummati could rise to the position of a Nabi, higher than that of a wali . Suppose we interpret here the power to shape up a Nabi, and confine it strictly within a rigid boundary of shaping up only a wali, immediately all the other Prophets have to be raised to a position where they stand at par with the powers of the Holy Prophet Mohammad, whereas the true position of Khataman Nabiyeen as described by the Promised Messiah, is that this purifying power, at such a pitch, has not been conferred on anyone among the Prophets. The essence of this point is that by following him, by following his Sharia, one could rise to be a Nabi ; that without rendering superlative obedience to him, no one could rise to this - the highest elevation attainable for a human being. Since, however, his Sharia is to remain valid for all times to come, he was also the Last of the Prophets, in this sense as well.

Again, while dwelling on the most elevated position of the Holy Prophet, and his power to bless and benefit, the Promised Messiah writes:

"Apart from him, no other Prophet has owned a seal. There is he, the only one, by whose Seal, one can rise to be a Prophet of the kind for which a necessary condition is that he should also be an Ummati ." (page 28)

Again he has written:

"Through the blessings resulting from following in the footsteps of the Holy Prophet Mohammad, there have been thousands of Aulia and also the one who is an Ummati, and at the same time a Nabi as well." (Haqiqatul Wahyi, footnote, page 28)

Thus, in the Ummat of the Holy Prophet during the thirteen hundred years since his time there has been only one Ummati Prophet. Now who is he? The Promised Messiah answers this question:

"Themselves, they read in Ahadith reports which prove, in the Ummat of the Holy Prophet, there would be people of eminence, like the Prophets among the Israelites; and there would be one, who from one angle, would be a Nabi, a Prophet, while from another angle, he would be an Ummati ; and he would be the one called the Promised Messiah." (Haqiqatul Wahyi, footnote, Page 101)

These quotations indicate that in between the Holy Prophet Mohammad and the Promised Messiah, there have been thousands of auliya ; but only one Ummati Nabi so far, who is the Promised Messiah. Therefore, just where we find Maulvi Mohammad Ali saying that the kind of Nabuwwat which came to the share of the Promised Messiah, the same Nabuwwat also to share of Hazrat Ali as well, it involves, in fact, a turning away on his part from the writings of the Promised Messiah.

The creed held by the Promised Messiah, we find described by him in another place, as follows:

"No Prophet, with a new Sharia, can come; but a Prophet, not bearing a new law, can most surely appear. Necessarily however, he would have to be one who is first and foremost an Ummati ." (Tajalliyat-i-Ilahiya, Page 25)


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