Al Islam

2359. Khatam is derived from Khatama which means, he sealed, stamped, impressed or imprinted the thing. This is the primary signification of this word. The secondary meaning is he reached the end of the thing; or covered the thing; or protected what is in a writing by marking or stamping a piece of clay upon it, or by means of a seal of any kind. Khatam means, a signet ring; a seal or stamp and a mark; the end or last part or portion and result or issue of a thing. The word also signifies embellishment or ornament; the best and most perfect. The words Khatim and Khatm and Khatam are almost synonymous (Lane, Mufradat, Fath & Zurqani). So the expression Khatamun-Nabiyyin would mean, the Seal of the Prophets; the best and most perfect of the Prophets; the embellishment and ornament of the Prophets. Secondarily it means, the last of the Prophets.

At Mecca when all the Holy Prophet’s male children had died in their childhood, his enemies taunted him with being Abtar (one who has no male issue), meaning that in the absence of male heirs to succeed him his Movement would sooner or later come to an end (Muhit). In answer to this taunt of disbelievers it was emphatically declared in Surah Kauthar that not the Prophet but his enemies would remain issueless. After the revelation of Surah Kauthar the idea naturally found favour with early Muslims that the Prophet would be blessed with Sons who would live to an adult age. The verse under comment removed that misconception inasmuch as it declared that the Prophet is not, never was, nor will ever be the father of any grown-up young men (Rijal meaning grown-up young men). The verse while appearing to be in conflict with Surah Kauthar in which not the Holy Prophet but his enemies were threatened with being issueless, in reality seeks to set at rest doubts and misgivings to which this seeming contradiction gives rise. It says that the Holy Prophet is Rasulullah, signifying that he is the spiritual father of a whole Ummah and he is also Khatamun-Nabiyyin, signifying that he is the spiritual father of all the Prophets. So when he is the spiritual father of all believers and of all Prophets, how can he be said to be Abtar (issueless). If the expression be taken to mean that he is the last of the Prophets and that no Prophet will come after him, then the verse would appear to be out of tune and to possess no relevance with the context, and instead of refuting the taunt of disbelievers that the Holy Prophet was issueless, would support and reinforce it. Briefly, according to the meaning of the word Khatam, given above, the expression Khatamun-Nabiyyin can have four possible meanings: (1) The Holy Prophet was the Seal of the Prophets, i.e. no Prophet can be regarded as true unless his Prophethood bears the seal of the Holy Prophet. The Prophethood of every past Prophet must be confirmed and testified to by the Holy Prophet, and also nobody can attain to Prophethood after him except by being his follower. (2) The Holy Prophet was the best, the noblest and the most perfect of all the Prophets and he was also a source of embellishment for them (Zurqani, Sharah Mawahibul-Ladunniyyah). (3) The Holy Prophet was the last of the law-bearing Prophets. This interpretation has been accepted by eminent Muslim theologians, saints and savants such as Ibn-e-‘Arabi, Shah Waliyullah, Imam ‘Ali Qari, Mujaddid Alf Thani, and others. According to these great scholars and saints no Prophet can come after the Holy Prophet who could abrogate his Millah or who should be from outside his Ummah (Futuhat, Tafhimat, Maktubat & Yawaqitu wal-Jawahir). ‘A’ishah, the talented spouse of the Holy Prophet, is reported to have said, 'Say that he (the Holy Prophet) is Khatamun-Nabiyyin, but do not say that there will be no Prophet after him' (Manthur). (4) The Holy Prophet was the last of the Prophets only in this sense that all the qualities and attributes of Prophethood found their most perfect and complete consummation and expression in him; Khatam in the sense of being the last word in excellence and perfection is of common use. Moreover the Qur’an clearly speaks of the advent of Prophets after the Holy Prophet (7:36). The Holy Prophet himself was clear in his mind as to the continuity of Prophethood after him. He is reported to have said: 'If Ibrahim (his son) had remained alive, he would have been a Prophet' (Majah, Kitabul- Jana’iz), and, 'Abu Bakr is best of men after me, except that a Prophet should appear' (Kanz). (close)

3106. Important Words:

خاتم النبیین (Seal of the Prophets). خاتم (Khatam) is derived from ختم. They say ختم الشیء او ختم علیه i.e. he sealed, stamped, impressed or imprinted the thing or he put the seal on it. This is the primary signification of this word. Or the primary signification of ختم (khatmun) is the act of covering over the thing. It also signifies the protecting of what is in a writing by marking or stamping a piece of clay upon it, or by means of a seal of any kind. ختم الشیء also means, he reached the end of the thing. ختم القرآن means, he recited the whole of the Quran. This is the secondary meaning of the word. Thus خاتم(khatam) means, a signet-ring; a seal or stamp and a mark; the end or last part or portion and result or issue of a thing; the hollow of the back of the neck. The words ختم (khatmun) and خاتم (khatim and khatam) are almost synonymous and mean a signet. خاتم (khatam) also signifies, embellishment or ornament, the best and most perfect (Lane, Aqrab, Mufradat, Fath & Zurqani). So the expression خاتم النبیین would mean, the Seal of the Prophets; the best and most perfect of the Prophets; the embellishment and ornament of the Prophets. Secondarily, the expression may also mean, the last of the Prophets.

Commentary:

Much confusion and misunderstanding seems to prevail as to what is the real spiritual status and position of the Holy Prophet as indicated by the expression خاتم النبیین i.e. the Seal of the Prophets. A careful study of the context, however, removes the prevalent misconception. At Mecca when all the Holy Prophet’s male children died in their childhood, his enemies taunted him with being أبتر (one who has no male issue), meaning that in the absence of male heirs to succeed him his movement would sooner or later come to an end (Muhit). In answer to this taunt of disbelievers it was emphatically declared in Surah Al-Kausar (الکوثر) that not the Holy Prophet but his enemies would remain issueless. After the revelation of Surah Al-Kausar the idea naturally found favour with the early Muslims that the Holy Prophet would be blessed with sons who would live to an adult age. The verse under comment removed that misconception inasmuch as it declared that the Prophet is not, never was, nor will ever be the father of any grownup young men (رجالmeaning grown-up young men). The verse under comment while appearing to be in conflict with Surah Al-Kausar in which not the Holy Prophet but his enemies have been threatened with being issueless, in reality seeks to set at rest doubts and misgivings to which this seeming contradiction gives rise. It says that the Holy Prophet is رسول الله i.e. the spiritual father of a whole Ummat and he is also خاتم النبیین signifying that he is the spiritual father of all the past and future Prophets. So when he is the spiritual father of all the believers and all Prophets, how can he be said to be أبتر i.e. issueless. But if the expression be taken to mean that the Holy Prophet is the last of the Prophets and that no Prophet will come after him, then the verse appears to be out of tune with the context and instead of refuting the objection of disbelievers that the Holy Prophet was issueless, supports and reinforces it.

Briefly, according to the meaning of the word خاتم the expression خاتم النبیین can have four possible meanings:

(1) That the Holy Prophet was the Seal of the Prophets, i.e. no Prophet, past or future, can be regarded as true unless his prophethood bears the seal of the Holy Prophet. The prophethood of every past Prophet must be confirmed and testified to by the Holy Prophet and nobody can attain to prophethood after him except by being his أمتی (follower). All claims to prophethood must be judged and tested by reference to the revelation received by the Holy Prophet and to his teachings.

(2) That the Holy Prophet was the best, the noblest and the most perfect of all the Prophets and that he was also a source of embellishment for them (Zurqani, Sharah Mawahibul-Ladunniyya).

(3) That the Holy Prophet was the last of the Law-bearing Prophets. This interpretation has been accepted by many eminent Muslim theologians, saints and savants such as Ibn ‘Arabi, Shah Wali-Allah, Imam ‘AliQari, Mujaddid Alif Thani, etc. According to these great scholars and saints، no Prophet can come after the Holy Prophet who should abrogate his Millah or should not be in his Ummah (Futuhat, Tafhimat, Mukatabat & Yawaqit wal Jawahir). ‘A’ishah, the talented spouse of the Holy Prophet, has removed all ambiguity about the meaning of the expression خاتم النبیین. She is reported to have said: قولوا انه خاتم النبیین ولا تقولوا لا نبی بعدہ i.e. Say that he (the Holy Prophet) is خاتم النبیین but do not say that there will be no Prophet after him (Manthur). This saying of ‘A’ishah makes it quite clear that the expression خاتم النبیین and لانبی بعدہ were considered by her to be contradictory to each other in meaning and significance.

(4) That the Holy Prophet was the last of the Prophets, but only in this sense that all the qualities and attributes of prophethood found their most perfect and complete consummation and expression in him; خاتم in the sense of being the last word in excellence and perfection is of common use.

Moreover, the Quran clearly speaks of the advent of Prophets after the Holy Prophet. The following two verses leave no ambiguity on this point:

And whoso obeys Allah and this Messenger of His shall be among those on whom Allah has bestowed His blessings, namely, the Prophets, the Truthful, the Martyrs and the Righteous. And excellent companions are these (4:70).

O children of Adam! if Messengers come to you from among yourselves, rehearsing My Signs come unto you, then whoso shall fear God and do good deeds, on them shall come no fear nor shall they grieve (7:36).

The Holy Prophet himself was clear in his mind as to the continuity of prophethood after him. He is reported to have said: "If Abraham (his son) had lived long, he would have been a Prophet" (Majah, Kitabul-Janai’z), and, "Abu Bakr is best of men after me, except that a Prophet should appear" (Kanzul-‘Ummal). (close)

a. 4:104; 8:46; 62:11. (close)

a. 4:104; 8:46; 62:11. (close)

3107. Commentary:

The verse means to say that the remembrance of God will play a great part in the wonderful revolution that the Holy Prophet will bring about among his people by his noble example. (close)

b. 3:42; 19:12. (close)

b. 3:42; 19:12. (close)

2359A. The word Yusalli signifies both sending down blessings and praying. (close)

c. 2:258; 14:6; 57:10; 65:12. (close)

c. 2:258; 14:6; 57:10; 65:12. (close)

3107A. Commentary:

The Surah under comment primarily deals with the domestic life of the Holy Prophet and tells us, how it was not only pure and beyond reproach but was an ideal and exemplary one. The present and the next few verses serve as a prelude to the real subject of marriage and divorce in relation to the Prophet, which begins with v. 50 below. The marriages of the Holy Prophet have been subjected to much mean and vile criticism. To this a somewhat detailed reference has already been made (33:38). The present verse, however, means to say that that great and noble Prophet who brought about such a wonderful revolution in the lives of his people and "brought them forth from darkness into light" could not be the type of man his traducers vainly try to depict him.

The words یصلی علیکم when used about God mean, "He sends down blessings upon you," but when used about the angels or the believers they mean, "they pray for you." (close)

a. 10:11; 36:59. (close)

d. 10:11; 36:59. (close)

e. 25:57; 35:25; 48:9. (close)

3108. Commentary:

In this and the next verse five prominent qualities of the Holy Prophet have been mentioned to show that he possesses all the necessary qualifications which a spiritual leader who is entrusted with the divine mission "to bring men out of darkness into light," should possess; (1) he is a witness i.e. a promulgator of the Law and a model; (2) he is a bearer of glad tidings, i.e. God has not lost interest in men and continues to send His Messengers and Prophets to reclaim lost humanity when there is need for one; (3) he is a Warner telling men that if they did not benefit from his teaching and persisted in their evil ways, they will come to grief; (4) he is a Summoner unto Allah by His command, i.e. he is not a self-appointed Reformer but a Divinely-commissioned teacher; and (5) he is a Lamp that gives light, i.e. now, he alone is "the light and the way." (close)

b. 25:57; 35:25; 48:9. (close)

2360. As the sun is the central point in the physical universe, so is the Holy Prophet the central point in the spiritual realm. He is the sun in the firmament of Prophets and Heavenly Reformers who like so many stars and moons revolve round him and borrow light from him. He is reported to have said: 'My Companions are like so many stars; whomsoever of them you follow you will be rightly guided' (Saghir). (close)

3108A. Commentary:

In this verse the Holy Prophet has been likened to the sun, thus indicating that as the sun is the central point in the physical universe so is the Holy Prophet the central point in the spiritual realm, i.e. he is like the sun in the firmament of Prophets who are like so many stars and moons in comparison with him. He is also like the sun among his own Companions whom he himself has likened to stars. He is reported to have said: My Companions are like so many stars; whomsoever of them you follow you will be rightly guided (Saghir). (close)

c. 18:29; 25:53. (close)

a. 18:29; 25:53. (close)

3109. Commentary:

The reference in the words "leave alone their annoyance" might be to the vile attacks that were to be made by evil-minded critics upon the spotless character of the Holy Prophet on account of some of the marriages he had to enter into in the latter part of his life. (close)

d. 2:237. (close)

2361. The words, and send them away in a handsome manner, signify (1) that no reproach or disgrace should be considered to attach to the divorced woman; (2) that the divorced woman should ordinarily be paid more than her part of the stipulated dower, and (3) that after divorce her freedom to act as she likes with regard to herself should not be interfered with. (close)

a. 2:237. (close)

3110. Commentary:

The words "and send them away in a handsome manner" signify (1) that no reproach or disgrace should be considered to be attached to divorce; (2) that the divorced woman should ordinarily be paid more than her part of the stipulated dower, and (3) that after divorce her freedom to act as she likes with regard to herself should not be interfered with. (close)