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The epithet “Seal of the Prophets” (Arabic : خاتم اﻟﻨﺒﻴﻴﻦ Khātim an-Nabiyīn) is a title given to Mohammed by a verse in the Qur’an:
Mohammad is not the father of any of your people, he is the Messenger of GOD and the seal of the prophets. GOD knows all things.
(Quran 33, 40)
Muslims traditionally understand this verse in the sense that Mohammed is the last prophet that will come to Earth, exasperating it in the sense that GOD will never send Messengers after him, although other more agnostic interpretations claim that the word “Khātim an-Nabiyīn” refers to the fact that he completes, in his time, what has previously been already revealed.
Textual references
All classical Arabic lexicons claim that the word خاتم, which roughly translates as “seal,” is synonymous with آخر, or “last.” These classical texts include Lisān al-‘Arab, Tāj al-‘Arūs, Al-Mufridāt li-Gharīb al-Qur’ān, Aqrab al-Mawārid, Muĥīt Al-Muĥīt, Al -Ghanī, Al-Wasīt, and Al-Qāmūs Al-Muĥīt. The majority of Salafist and Sunni scholars have therefore adhered to the idea that khatam means ultimate. Even Ibn Kathir in his commentary states:
This verse is a clear proof that no prophet will come after Mohammed and when it is said that no prophet will come after him it is a foregone conclusion that no messenger will succeed him.
However, the twelfth-century Islamic philosopher Imam Raghib argued in favor of the possibility of a lawless prophet, stating:
Prophecy is of two kinds, general and special. Special prophecy, i.e.: the prophecy that carries the law is now unattainable; but general prophecy continues to be attainable.
(Bahr al Muheet, vol. 3, p. 28)
While Muhammad Qasim Nanotvi , the founder of the Deoband seminary , seems to conform to the Sufi idea of the seal, i.e. honor and not last. Writing:
According to the secular, the Messenger of ALLAH, peace and blessings be upon him, being Khatam is supposed to have appeared after all the other prophets. But clever and wise men know very well that being the first or the last, chronologically, has no weight. How, then, could the words of the Holy Qur’an “‘But he is the messenger of ALLAH and Seal of the Prophets” (33:40) glorify him? But I know very well that no one among the Muslims would be willing to agree with the common men.
Maulana Qasim Nanotwi wrote:
Briefly, if the meaning of the word purpose is accepted as explained, then its purpose of Prophecy will not be related exclusively to the past Prophet. But even if, for example, another Prophet appeared during the era of the Prophet, then he too being the Last Prophet remains intact as usual.
Despite the more unconventional position taken by Nanutuwi, most Deoband scholars hold a more simplistic view of this concept. However, the Barelvi sect of Sunni Islam has criticized the Deoband school of denying the purpose of prophethood based on the writings of their leader.
More interpretations
In recent history, the interpretation of the term “seal of the prophets” has been the cause of much disputes between mainstream Islam and the Ahmadiyya movement. Differences have arisen due to differences in the definition and use of the terms “seal” and “prophet.”
The Ahmadiyya Muslim community, while accepting Mohammed as the “seal of the prophets” and the last prophet to bring a complete universal law for mankind, believes that the prophetic condition is still open. Mohammed is believed to have brought prophecy to perfection and to have been the last law-bearing prophet, the pinnacle of man’s spiritual evolution. New prophets may come, but they must be subordinate to Mohammed and cannot surpass him in excellence or alter his teaching or bring any new law or religion. The Ahmadiyya community believes that Mirza Ghulam Ahmad is the promised Messiah and Mahdi, who claimed a certain type of prophecy but never claimed to have brought a new divine law or to have changed Mohammed’s law, but to have been divinely appointed to revive and universally establish Mohammed’s law/religion. The Ahmadiyya community draws on various opinions of Islamic scholars throughout the history of Islam to show the possibility that within Islam there are no laws that carry prophecy.
Many orthodox Muslims argue that the Ahmadi position is essentially a misrepresentation of otherwise simple expressions that prove that Prophet Mohammed was the last prophet. However, these orthodox cannot even explain why some learned and respected scholars such as Ibn Arabi , Imam Raghib and the Deobandi Maulana Qasim Nanutwi agree with the Ahmadiyya viewpoint and take the word Khatam to mean superior instead of last. There seems to be confusion among the orthodox regarding the true meaning of the word khatm. But still it should be noted that there are many other famous Islamic scholars who take the meaning of the word khatam as ultimate. Yet the exact meaning of the linguistic metaphor khatam al-nabiyyın (literally “Seal of the Prophets”) has remained equivocal and debated. In the first century, Muslims interpreted the phrase as meaning that Mohammed confirmed the revelations sent earlier to Moses and Jesus. However, this understanding soon gave way to the understanding that Mohammed had ended the office of prophecy. The later meaning was facilitated by the fact that prophecy is described in the Qur’an as the exclusive possession of Abraham’s descendants. The office is hereditary and passes from father to son, albeit with occasional intervals between one prophet and another. Two facts follow from this premise. The first is that to be a prophet, Mohammed had to be a direct descendant of Abraham, and second that to be the Last Prophet he had to remain childless. Hence the statement in Surah 33 of the Qur’an.
Sufi’s point of view
Islam’s end-time prophecies point to a Mahdi and Christianity’s prophecies point to a Messiah. Muslims also believe that Jesus is the Christ and the Messiah, a spiritual leader, prophet and messenger, the designated redeemer of the people of the believers in the Most High GOD (at that time only the Jews , though divided into many factions), created by the Word spoken by GOD, but not intended as His son (understood carnally), nor is He Divine as the Creator, although they recognized His virgin birth. They also believe that He will return to lead them and kill the antichrist (Dajjal) during the Last Days. The fact that Mohammed is called Seal of Prophets has to do with the fact that any true prophet who has arisen must know Mohammed’s mission and bring out his true status and identity. The case of Uwais al-Qarnia who was given the mantle of Mohammed after his death in 632, was because this was given to him as his successor. Elijah was also considered the Seal of the Prophets in his time, to mean that he was wearing the Cloak of Prophecy: he was fulfilling the will of GOD as one who had been “instructed” by Gabriel, who also instructed Zechariah and Mary. The arrival of the Messiah at the end can be better understood if we realize that this will be “much more than a prophet,” like John the Baptist’s status as “friend of the Bridegroom.” He was the Messenger of the Lord of hosts , as is written in Malachi 2:7: “For the lips of the priest should keep knowledge, and they should seek the law from his mouth; for he is the messenger of the Lord of hosts.” In Sufic philosophy it is as Muhammad once said in comparing the external and internal struggle; namely, “The ink of the learned is holier than the blood of the martyr.”
However, the most common view has remained that “seal” means purpose and end, although a small minority of scholars have translated and interpreted the word Seal in terms of honor and superiority.
Mawlana Rumi in his famous Mathnawi writes:
He was elevated to the rank of Khatam by the grace of GOD. There can never be his like before him or after him. When a master excels all others in his art, do you not use the word “khatam” to convey the idea that he has excelled all others in his domain?
Ibn Arabi also followed the same line of reasoning in his futoohat. He also stated that the possibility of a subordinate prophet is open according to verse 33, 40. He stated:
That prophecy that ended with the advent of the Prophet is only the prophecy that carries the Law and not the status of prophecy. So now there will be no law that nullifies the Prophet’s law or adds to his commandments.
(Fatoohaat al-Makkiyyah, Vol. 2, p. 3)
and also:
From the study and contemplation of the Darud we have come to the definite conclusion that there will certainly be, among Muslims, people whose status, in the matter of prophethood, will advance to the level of prophets, if GOD so desires. But no book of laws will be given to them.
(Fatuhati Makiyyah: Vol 1. pag 545)
Hazrat Imam Abu Ja’far Sadiq, the sixth Shiite Imam, while discussing the Quranic verse, “Verily we have granted the Book to the children of Abraham…,” said:
GOD granted to the children of Abraham, Messengers, Prophets and Imams. But what is ironic is that people believe in what GOD blessed the children of Abraham with and yet deny this blessing for the progeny of Mohammed.
(Al-Saafi Sharah Asool Al-Kaafi, parte 3, pag. 119)
Hazrat Shah Wali Ullah Muhaddith di Dehli endorsed the opinion:
There cannot be an independent prophet after the Holy Prophet, peace and blessings of GOD be upon him, who is not his follower and adherent.
(Al Khairul Katheer: pag. 111)
Hazrat Maulana Faranghi Mahal, an eminent scholar of the Ahle Sunnat also discussed the meaning of the expression Khatamae Nubuwwat and on behalf of Sunni scholars stated:
Theologians of the Sunni sects believe and expound the fact that during the ministry of the Holy Prophet, peace and blessings of GOD be upon him, a prophet who carries the law cannot appear and his prophecy extends until the end of days. A prophet who appears during his ministry will necessarily be the follower of the Law of Mohammed.
(Majmu’ah Fatawa: Vol. 1, pag. 144)
Conclusions
As usual, no one can claim to know the Truth, and everyone must be open to interpretation. At ASH we believe that according to the Holy Scriptures, Quran included of course, none gives us clear information about an end of a prophetic cycle. Mohammed is the “seal” and the “last” of the prophets in that he encompasses every previous prophecy, from Adam, Moses, Jacob to Jesus, just to name a few of the most important.
At ASH we consider Mohammed the seal of the prophets, but we do not interpret this term to mean that no further messengers from GOD are possible. The prophecies of Islam, like those of other Abrahamic faiths regarding the end times (eschatology) are considered symbolic. Islamic Law on the other hand, will never be superseded, nor will any Word of the Torah or Gospel, any Scripture will only be interpreted in a better way by our limited human knowledge. Mohammed is seen as the end of the prophetic cycle until his time, which is believed to have begun about 6,000 years ago, and will last until the End of Times.
Bibliography
- The Question of Finality of Prophethood , The Promised Mehdi and Messiha, del Dr. Aziz Ahmad Chaudhry, Islam International Publications Limited
- Islam and the Bahá’í Faith: Seal of the Prophets
- Rubin, Uri. 2014. The Seal of the Prophets and the Finality of Prophecy. On the Interpretation of the Qur’anic Surat al-Ahzab (33). Zeitschrift der Deutschen Morgenländischen Gesellschaft 164: 65–96. [Google Scholar]
- Christopher Buck, “Beyond the ‘Seal of the Prophets’: Baha’ullah’s Book of Certitude (Ketab-e Iqan).” Religious Texts in Iranian Languages. Edited by Clause Pedersen & Fereydun Vahman. København (Copenhagen): Det Kongelige Danske Videnskabernes Selskab, 2007. Pp. 369–378.
- The Finality of Prophethood