Malfuzat – Volume II — Page 7
7 teachings are deficient or inadequate. Only the teaching of Islam is fully formed. The Unity of God, His attributes, prophethood, lofty morals, the perfection of the inner self, etc. , and everything else that man requires have been expounded by Islam so perfectly and lucidly that no lengthy debates are needed in this respect. Other matters that relate to how the Messenger of Allah, peace and blessings of Allah be upon him, ate and what size his morsels were, are debates in which a believer has no need to engage. Salvation does not depend on these matters. Such matters which have been transmitted to us in the form of written narrations ought to be accepted if they are consistent with the true nature of prophethood and do not oppose it, otherwise, they should be interpreted in an appropriate manner. There is no need to engage in lengthy and useless debates on this, that and the other. The Meaning of the Seal of Prophethood In the context of the Seal of Prophethood (khatm-e-nubuwwat), I would like to reiterate that the primary meaning of this term implies that all the matters relating to prophethood, instituted by Allah in the beginning with Adam, on whom be peace, were brought to their complete and final end with the Holy Prophet, peace and blessings of Allah be upon him. This is the broad and apparent sense. The second connotation is that the circle of the excellences of prophethood reached its final point of completion with the Holy Prophet, peace and blessings of Allah be upon him. It is absolutely true that the Quran perfected deficient ideologies and prophet- hood reached its final end. This is why Islam proved itself to be true to the fol- lowing: 1 ْ اَلْيَوْمَ اَكْـمَلْتُ لَكُمْ دِيْـنَكُم This day have I perfected your religion for you. In short, these are the signs of prophethood; it is not necessary to debate the deeper intricacies and details of these signs. The principles are clear and manifest, and are well-established truths. A believer need not engage in inconsequential matters. Belief is necessary. If an opponent raises an objection, we can provide a sufficient rebuttal. If an opponent does not desist, we can challenge them to first prove the issues of secondary nature from their own Faith. Therefore, the ‘seal of 1 al-Ma’idah, 5:4